JEHOVAH

HIS COVENANTS

JEHOVAH'S purpose is to vindicate his name. Let that great truth always be foremost in the mind of every faithful student of God's Word. All other things are incidental to and hence secondary to the vindication of Jehovah's name. Having builded up his capital organization Zion Jehovah now appears in his glory to those of Zion. The children of Zion, now gathered unto him at his temple, are taught of God by and through Christ Jesus, the chief one of the Zion organization. The faithful now see their Teachers, to wit, Jehovah and Christ Jesus, and, being obedient to what they are taught, the children of Zion walk on in the right way singing the praises of the Most High. (Isa. 30: 20, 21; 54:13) The children of Zion are Jehovah's saints now made to 'sit with Christ Jesus in heavenly places' and form a part of the heavenly organization, and being thus gathered unto the Lord they 'shall declare his righteousness: for God himself is Judge'. (Ps. 50:5,6) The faithful remnant are doing this very thing.

In times past God's faithful people had a dim vision of his purpose, but now they may have a clearer understanding thereof. The chief reason for greater enlightenment now is the fact that it is God's due time to make known his purpose to his people. Those who are born of Zion, and hence gathered together unto the Lord at the temple, now have Jehovah and Christ Jesus for their instructors, and the flashes of

the light at the temple reveal Jehovah's truths to them, and as these great truths are revealed to them they continue to declare God's righteousness.

But there is another reason why the consecrated have not had a clear vision of God's Word heretofore, and that reason is largely due to selfishness or a desire for personal gain. Selfishness or the looking for personal gain will now hinder even those of the anointed in understanding and appreciating the truth. For many centuries almost all of those who have consecrated themselves to do the will of God have done so with the expectation of personal gain or benefit. Leaders of "Christendom" have taught the people that God is trying to save the human race from hell torment and to take the saved ones to heaven. The motive for becoming members of the organization of those ecclesiastical systems has been entirely selfish, that is, a desire to be saved and escape punishment. During the Elijah period of the church (Mal. 4:5, 6) the doctrines held and taught by the followers of Christ Jesus in the truth were, in brief, these:

The human race, condemned to death by reason of Adam's sin, is bought by the blood of Christ Jesus; hell is not a place of conscious torment, but the state of the dead, and none can escape eternal death except by and through the merit of Christ Jesus' sacrifice; the "plan" of God is to take out from the world his church, the members of which find their eternal home in heaven and will, together with Christ Jesus, rule the world and restore the obedient ones to human perfection. The doctrine of "no hell torment" was greatly stressed, and salvation in heaven or upon the earth was the chief motive inducing creatures to serve God and Christ Jesus. It was thought that each one consecrating himself to the Lord must even by his

own efforts bring himself to a point of character development that would entitle him to a high seat in the courts of heaven. It must be conceded that such motives were largely selfish. To be sure, some who consecrated in that time had the unselfish desire to serve Jehovah, but all were looking to the reward. While the doctrines above mentioned as held during the Elijah period were and are generally true, the primary purpose of Jehovah was not seen; hence the higher motive was not the moving cause for creatures to serve God.

Now those of the temple who are proving faithful appreciate the great truth that the vindication of Jehovah's name is the all-important thing and that to have a part in the vindication of his holy name these faithful creatures must unselfishly devote themselves to him. Such unselfish devotion to Jehovah is the key of knowledge and understanding. The religious leaders amongst the Jews by reason of their selfishness took away from themselves and from others the key of knowledge, and when Jesus presented to them the truths of the Kingdom the Pharisees not only rejected the truth, but caused others to do likewise. (Luke 11:42-52) The same thing has been true of the organizations of so-called "Christianity", and particularly of the "man of sin" class. Self-gain blinds the eyes of one to the proper devotion to God, and, thus blinded, one makes no progress in knowledge and understanding.

It follows, therefore, that if the anointed will hold the key of knowledge and understanding they must keep always to the fore that the chief purpose of Jehovah is the vindication of his name, that it is his name that is involved, and that the Kingdom is the means used to accomplish the vindication of his name.

To have part in the vindication of Jehovah's name is not a selfish work. The part which the remnant can have is that of being faithful witnesses for Jehovah, and thus they maintain their integrity toward him. Those of the anointed who are faithful unto death will receive everlasting life and be associated with Christ Jesus in his heavenly work and glory." But such reward is secondary to the vindication of Jehovah's name and is given only where unselfish devotion is shown to God. To have part in the vindication of his holy name is the condition precedent to the entering into divine life.

COVENANT

A covenant is a binding agreement or promise to do or not to do a certain thing. Jehovah's expressed purpose to do a certain thing is an unconditional or one-sided covenant. When Jehovah gives his word of promise he unconditionally binds himself to carry out that purpose. He says: "I have purposed it, I will also do it." (Isa. 46:11) "My word . . . shall accomplish that which I please." (Isa. 55:11) A covenant made by Jehovah with one or more of his creatures is a bilateral or two-sided agreement to do certain things, and the other parties to the covenant must do the things mentioned. Jehovah always faithfully performs his part of his covenants. — Deut. 7: 9.

At different times Jehovah made declaration of his purpose and caused a record thereof to be kept. Such declarations of purpose are covenants made by Jehovah. A brief reference is here made to such covenants, together with scriptures relating thereto.

SHEDDING OF BLOOD

At the end of the great deluge Noah and his family went forth from the ark. Then it was that God de-

clared to Noah his covenant concerning the 'shedding of blood' or the sanctity of life, and which covenant is called "the everlasting covenant" between God and living creatures, for the reason, that covenant is the expression of God's purpose that he will never change. "Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man. And I, behold, I establish my covenant with you, and with your seed after you. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth." — Gen. 9: 6, 9, 16.

Every nation on earth has broken this everlasting covenant by reason of wrongfully shedding blood, that is to say, the unwarranted taking of life; and God will inflict punishment upon them for such wrongdoing, and this he announces in these words: "The land shall be utterly emptied, and utterly spoiled: for the Lord hath spoken this word. The earth also is defiled tinder the inhabitants thereof, because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left." — Isa. 24:3, 5, 6.

"WITH ABRAHAM"

Jehovah took Abraham from the land of Ur of the Chaldees and to Canaan, and there to Abraham he made the declaration of his purpose, to wit: "Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: and I will make of thee a great nation, and I will bless thee, and

make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee; and in thee shall all families of the earth be blessed." (Gen. 12:1-3) This is an unconditional promise that Jehovah himself will bless all obedient ones of the human race. — See Genesis 15:18; 22:15-18.

"OF CIRCUMCISION"

Subsidiary to his covenant with Abraham Jehovah made the covenant of circumcision: "And God said unto Abraham, Thou shalt keep my covenant, therefore, thou, and thy seed after thee, in their generations. This is my covenant, which ye shall keep, between me, and you, and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations; he that is born in the house, or bought with money of any stranger, which is not of thy seed." (Gen. 17: 9-12) "And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs." — Acts 7:8.

LAW COVENANT

The Israelites were in Egypt by the permission of Jehovah, and when the time came to deliver them from their oppressors in Egypt Jehovah made a covenant with them. Leading that people by the hand of Moses to Mount Sinai, Jehovah confirmed there his law covenant, which is in the Scriptures sometimes called "the old covenant". "And Moses went up unto God, and

the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel: . . . Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine. And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel." (Ex. 19:3, 5, 6) "And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words." (Ex. 24:7, 8) "But their minds were hardened: for until this very day at the reading of the old covenant the same veil remaineth unlifted"; it not being revealed to them that it is done away in Christ. (2 Cor. 3:14, R.V.) "For if that first covenant had been faultless, then should no place have been sought for the second. In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away."  — Heb. 8:7, 13.

"OF THE PRIESTHOOD"

Of the twelve tribes of Israel God made the Levites his ministers, and from these were taken the members of the priesthood. "And the Lord said unto Aaron, Thou, and thy sons, and thy father's house with thee, shall bear the iniquity of the sanctuary: and thou and thy sons with thee shall bear the iniquity of your priesthood. All the heave offerings of the holy things, which the children of Israel offer unto the Lord, have I given thee, and thy sons and thy daughters with

thee, by a statute for ever: it is a covenant of salt for ever before the Lord unto thee, and to thy seed with thee." (Num. 18:1,19) The "covenant of salt" mentioned in the foregoing nineteenth verse was a confirmation of the covenant for the priesthood. "Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy. Wherefore say, Behold, I give unto him my covenant of peace: and he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel." — Num. 25:11-13. (See also Nehemiah 13: 29; Jeremiah 33: 20, 21; Malachi 2: 4, 5, 8.)

'IN MOAB'

When Jehovah by the hand of Moses had led the Israelites through the desert for forty years, and when they had reached the land of Moab, he there made a covenant with them: "These are the words of the covenant, which the Lord commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb. Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do. That thou shouldest enter into covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day." — Deut. 29:1, 9, 12.

"WITH DAVID"

David was the king of Israel anointed by Jehovah. He was a type of Christ Jesus. With David Jehovah made a covenant relative to the kingdom. "Now these

be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, The spirit of the Lord spake by me, and his word was in my tongue. The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God: and he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain. Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow." (2 Sam. 23:1-5) "Then will I stablish the throne of thy kingdom, according as I have covenanted with David thy father, saying, There shall not fail thee a man to be ruler in Israel." (2 Chron. 7:18) "Ought ye not to know that the Lord God of Israel gave the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt?" — 2 Chron. 13: 5.

"I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish for ever, and build up thy throne to all generations." (Ps. 89:3, 4) "Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David." (Isa. 55:3) "Thus saith the Lord, If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season; then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers." (Jer. 33: 20, 21) These prophecies foretold Jehovah's covenant

with Christ Jesus, the antitypical David, for the kingdom: "And you are they who have continued with me in my trials. And I covenant for you, even as my Father has covenanted for me, a kingdom, that you may eat and drink at my table in my kingdom, and sit on thrones, judging the twelve tribes of Israel." — Luke 22:28-30, Diag.

"OF SACRIFICE"

Those who believe on the Lord Jesus Christ and his shed blood as the redemptive price of man, and who fully and unconditionally submit themselves to do the will of God, are the ones with whom Jehovah makes a covenant by sacrifice, and which means the complete surrender of the creature's privilege of living for ever on earth. "Above, when he [Jesus] said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; then said he, Lo, I come to do thy will, O God. He taketh away the first [one of sacrifice], and that he may establish the second [one of sacrifice]. By the which will we are sanctified, through the offering of the body of Jesus Christ once for all." (Heb. 10: 8-10) "Gather my saints together unto me; those that have made a covenant with me by sacrifice." — Ps. 50:

5.

"OF THE PEOPLE"

Jehovah's declaration of his purpose to make Christ a guarantee of his blessings for the people, and thus give him as a "covenant of the people", is stated in these texts: "I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles." (Isa, 42: 6) "Thus saith the Lord, In

an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages. " — Isa. 49:8.

"OF PEACE"

Jehovah's peace is sure to those who love and serve him. "For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee." (Isa. 54:10) "Moreover, I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. " — Ezek. 37:26.

"NEW COVENANT"

In the place and stead of the old law covenant, and for the same purpose, Jehovah makes a new covenant. "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord." (Jer. 31:31, 32) "And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it: for this is my blood of the new testament [covenant], which is shed for many for the remission of sins."  — Matt. 26:27,28.

The new covenant is specifically considered herein. Only brief reference is made to the above covenants of

Jehovah in the list set out. The student is strongly urged to carefully examine the scriptures quoted and cited as relating to the above-named covenants, and by so doing he will be better equipped to give intelligent consideration to what follows herein.

"LEAGUE OF NATIONS"

Before proceeding with the examination of Jehovah's covenants attention is here called to the scripture telling of the making of another covenant by creatures that is an abomination in the sight of God. It is the covenant made among nations, and which is directed by Satan. It is an effort to control the world contrary to the kingdom of God. It is certain to completely fail. "Associate yourselves, 0 ye people, and ye shall be broken in pieces: and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us." — Isa. 8:9, 10.

POINTS

The following abstract points are here set out that the student, by carefully following this outline, may be better enabled to consider the argument as he progresses:

(1) The greatest of all questions before creation is, Who is the supreme, almighty God, from whom comes all life in happiness?

(2) All covenants made by Jehovah toward man are made for the primary purpose of vindicating his name. They are called Jehovah's covenants because he is the originator and maker of them, and he takes others into his covenants as it pleases him.

(3) The Abrahamic covenant is an unconditional promise of Jehovah to produce by his organization Zion, symbolized by his "woman", a seed by or through which all the families of the earth may have an opportunity for the blessing of life; the primary purpose of which covenant is the vindication of Jehovah's name. The "seed" of that covenant is Christ, who is the Savior and Redeemer of man and the Vindicator of Jehovah God's name. That covenant is unchangeable because bound by the word and oath of Jehovah.

(4) Because of the abounding of transgression or sin against God's law, Jehovah added to the Abrahamic covenant the law covenant, made in Egypt with Moses as mediator, and that covenant served as a schoolmaster to lead the teachable ones of Israel to Christ, the "seed" and Vindicator, and it was continued until the coming of Christ. The purpose of the law covenant was to produce a people for the name of Jehovah; hence the primary purpose thereof was the vindication of Jehovah's name.

(5) The new covenant was made in the place and stead of the old law covenant. The purpose of the new covenant was not for the salvation of men, but for selecting a people for the name of Jehovah, which people so selected must be witnesses to the name of Jehovah; and, proving faithful therein, these participate with Christ Jesus in the vindication of Jehovah's name.

(6) The new covenant was made with Christ Jesus at the time of his death. Before that Jesus made his covenant of sacrifice, and then others were invited to make a covenant by sacrifice in order that they might be taken into the new covenant and have a part in the vindication of Jehovah's name.

(7) The new covenant has no reference to the world of mankind in general, does not relate to a "restitution" of mankind, but pertains exclusively to spiritual Israel; and hence no one can be taken into the new covenant until after that one has made a covenant by sacrifice; and it is the ones making the covenant by sacrifice, and who prove faithful thereto, that are gathered together unto the Lord God and made members of his company, and that declare his righteousness and participate in the vindication of his name.

FACTS

At Eden Lucifer defamed Jehovah's name, charging him with being a liar and without the ability to carry out his purpose. Satan then defied Jehovah to put on earth a man that would maintain his integrity toward Jehovah. (Job 2:2-5) This was a further reproach to the name of Jehovah God. Jehovah's purpose is to prove to all creation that he alone is the Almighty God, and this he does in vindication of his name. There could be no blessing to the human race without life; and since life is the gift of Jehovah God, the creature by proving his faithfulness to God and maintaining his integrity toward God and receiving life from God would thus be a vindication of the name of the Most High. Jehovah then took Abraham out of his native land and sent him down to Canaan and there made a covenant or unconditional promise, using Abraham as the one to whom the promise was at the time expressed, and there expressed his purpose to produce a seed by and through which all the families and nations of the earth may be blessed. The 'promised seed' is Christ, whom Jehovah constitutes as his chief witness, high priest and vindicator. (Gal. 3:16) Surely the selection of the seed of promise was not

merely for the salvation of men, because God could have killed Adam and started a new race. The selection of the seed was for the very purpose of vindicating Jehovah's name, that is, proving Jehovah carries out his purposes according to his will. A secondary provision thereof was that those who should obey the seed would be blessed with everlasting life.

His original name, Abram, means "exalted father", which name the Lord changed, calling him Abraham. The name Abraham means "father of many nations". (Gen. 17:1-5) This is proof that Abraham was here used as a symbol to represent Jehovah God himself, who alone is the Giver of life, hence the great Father of the families and nations of the earth that live; and that the seed is Christ, by and through whom Jehovah gives life to man. (Rom. 6:23) When Jehovah said to Abraham, "I will. . . make thy name great," manifestly God meant that he would make his own holy name great. (Gen. 12:2) The dealing of Jehovah with the natural descendants of Abraham was for his, Jehovah's, own name's sake. (Ezek. 20: 9) The purpose of the Abrahamic covenant, therefore, was not primarily for man's benefit, but was and is for the vindication of Jehovah's name; and this conclusion is abundantly supported by the Scriptures. A long period of time is permitted to elapse during which period of time Jehovah God permits Satan to remain and carry forward his nefarious work in order that he, Jehovah, in his own due time may have a testimony given in the earth concerning his name and then exhibit his power to convince all creation that he is the Supreme One. Let it be kept in mind that the salvation of creatures is entirely secondary to the great purpose of Jehovah.

VINDICATION

Vindication of Jehovah's name being his primary purpose in dealing with his disobedient creatures, it seems well to here define vindication. It is true that the Authorized Version of the English Bible does not use the word vindication, but it uses other English words which mean exactly the same thing. The word vindication is derived from the Latin verb vindicare, meaning "to assert a right to, or, to defend a right". The first part of the verb, vin, is somewhat indefinite in meaning, but, among other things, it clearly does mean to "assert authority". The second part, dicare, means "to proclaim". The word vindication is therefore defined by the best English authorities as "a justification against denial, censure or accusation; to defend or support against an enemy; to maintain the cause of right; to support or maintain that which is true as against denial; to justify, to punish, to avenge".

"Vengeance" is derived from the same Latin word vindicare. By English lexicographers it is defined as "punishment inflicted in return for an injury or offense ". Vengeance implies indignation on the part of the punisher. It means justice administered in the nature of punishment for wrongdoing against lawful authority or against others. The word "avenge" is also derived from the Latin vindicare. It means "to inflict pain or evil upon the wrongdoer in the execution of justice; to take satisfaction by punishment inflicted on the creature, which creature has brought about injury to others".

Lucifer, now called Satan, rebelled against the Almighty God. He lied about Jehovah, thereby greatly defaming the name of the Most High. He has laid and continues to lay many false and cruel accusations

against Jehovah, thereby bringing about disruption of the peace and dignity of Jehovah's universe and resulting in great injury to Jehovah's creatures, both angels and men. To permit Satan to go on for ever in his opposition to Jehovah would mean that God's good name would be for ever defamed and that his creatures would continue to suffer injury at the hands of the enemy. If such defamation and wickedness is ever to cease the wrongdoer must be punished and the creatures of Jehovah delivered from the hand of the wrongdoer and oppressor. Such punishment must be inflicted by the execution of Jehovah's judgment or judicial decree, and which judgment or decree calls for the execution of the wrongdoer. Jehovah's judgment against the wicked has been rendered and entered of record. The execution of Jehovah's judgment against the enemy would support the righteousness of Jehovah and defend the righteous against the wrongdoing of the wicked. Jehovah's judgment must be executed in order to support and maintain as true his name and his works as against the false accusation and wicked deeds of Satan. The execution of Jehovah's judgment would therefore constitute a vindication of his word and his name.

The Hebrew word mishpat (from the Hebrew shaphat) means, as stated by Hebrew lexicographers: "To judge, pronounce sentence, to execute judgment, to vindicate or punish." (Strong) It has exactly the same meaning as the Latin vindicare. The Authorized Version and other translations of the Bible translate the Hebrew word mishpat "judgment", whereas Rotherham at times renders the same word "vindication". The Hebrew shaphat, rendered by the Authorized Version and other versions "to judge or to defend", is

translated by Rotherham "to vindicate". The following texts are cited in support of the above.

Hebrew: mishpat; English: "judgment"; Rotherham: "vindication": "So will he bring forth as the light thy righteousness, and thy vindication as the noonday." (Ps. 37:6, Roth.) "Jehovah is one who executeth righteousness, yea vindication for all the oppressed." (Ps. 103:6, Roth.) "For as touching Jehovah your God, he is God of gods, and Lord of lords; the great, the mighty, and the fearful God, who respecteth not persons, nor accepteth a bribe; executing the vindication of the orphan and the widow — and loving a sojourner, giving him food and raiment." (Deut. 10:17, 18, Roth.; Isa. 40: 27, Roth.) "But I said, To no purpose have I toiled, for waste and mist, my vigour have I spent; surely my vindication is with Jehovah, and my recompence with my God." — Isa. 49:4, Roth.

Hebrew shaphat, regularly translated in the Authorized Version and other versions "to judge, to defend"; by Rotherham rendered "to vindicate": "Vindicate the weak and the fatherless, the oppressed and the poor see righted" (Ps. 82:3, Roth.); "learn to do well, seek justice, correct the oppressor, vindicate the fatherless, plead the cause of the widow." — Isa. 1:17, Roth.

Jehovah's judgment against Satan and his allies is that they shall be destroyed. The execution of that judgment, thus ridding the earth of wickedness by destroying all the wicked, and the preservation of the righteous and obedient creatures, will constitute a vindication of Jehovah's name and the vindication of all his creatures who faithfully obey and serve him. The execution of the judgments of Jehovah is not for the purpose of gratifying malice or ill will, but to meet

the demands of justice and to completely exalt righteousness. Therefore the execution of divine judgment at the battle of the great day of God Almighty, resulting in the destruction of Satan and all of his supporters, will be done to assert and sustain that which is right and to destroy wickedness and opposition to God. "Vindication of Jehovah's name" is a Scriptural and therefore a proper phrase.

VINDICATOR

The one whom Jehovah employs to execute his judgment is the executioner or vindicator acting by authority of Jehovah. That high and exalted position Jehovah has given to Jesus Christ, his beloved Son, and his command is that all creation shall honor the Son as his Executioner and Vindicator. "For the Father judgeth no man, but hath committed all judgment unto the Son; that all men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father which hath sent him. And hath given him authority to execute judgment also, because he is the Son of man." — John 5: 22, 23, 27.

The significance of the Hebrew words above mentioned, which are translated "vengeance" and "revenge", is the same as the above words rendered "judgment" and by Rotherham rendered "vindicate" or "vindication". Jehovah by his prophet Isaiah describes Christ Jesus as the One who 'treads the wine press' to crush the enemy. "For the day of vengeance is in mine heart, and the year of my redeemed is come." (Isa. 63:1-6) To Jehovah belongs the act of vengeance or vindication, and it is Christ Jesus who executes Jehovah's purpose. "To me belongeth vengeance, and recompence." (Deut. 32:35) "0 God of

avenging, Jehovah, God of avenging, shine forth." (Ps. 94:1, Roth.) "The righteous man will rejoice when he hath seen an avenging, his feet will he bathe in the blood of the lawless one." — Ps. 58:10, Roth.

The covenants of Jehovah are expressions of his purpose to prepare a people for the day of his vengeance, and of his means of carrying out that purpose. Those who are faithful and true to Jehovah and their covenant with him will have part in his vindication to the honor and glory of his name.

NEW COVENANT

The Scriptures disclose the covenants of Jehovah, among which are the covenant made at Egypt and confirmed at Sinai, and the new covenant, made thereafter. Much has been said and written concerning the new covenant, and it has been emphasized in most of such writings that the new covenant belongs to the millennial reign of Christ, under which all the families of the earth shall be blessed. The following quotation is the gist of what has been held and taught for many years, to wit: "The new covenant is an arrangement which God provides, by and through which he can have mercy upon the fallen race." (Studies in the Scriptures, Volume 5, page 455) The Scriptures do not support that conclusion. From about 1907 to 1909 a great deal was published about the new covenant, and a shaking amongst the consecrated occurred and a division resulted by reason of a disagreement as to the new covenant. For the two reasons hereinbefore named the purpose of the new covenant was not then understood; but now in the day of the Lord, when he is at the temple enlightening his people, the purpose may be understood by those who are devoted to him, and who are of the

temple, and for this reason the question of the covenants is now considered again. Again it is suggested that the seven points above set out be kept in mind as the study progresses.

The new covenant is not for the direct purpose of saving any creature, but is for a far higher and greater purpose. The new covenant is not a "restitution" covenant, to be employed by the Lord during the Millennial reign. In fact, it has nothing to do with giving life to the human race. The blood of Christ Jesus is the purchase price of the human race, and a covenant is not required in order for God to have mercy on those who come to Jesus in God's appointed way. — John 6:37-40.

THE PURPOSE

What is the purpose of the new covenant? It is Jehovah's instrument to gather unto himself a people for his name, to be used for the vindication of his name. It therefore applies to the church, and not to the world at all. The new covenant was foreshadowed by the old law covenant, as well as being a replacement substituted for the old law covenant. That being true, then, it follows that the purpose of the old law covenant foreshadowed the purpose of the new covenant. The purpose of the old law covenant could not have been the salvation of the Jewish nation. It was not needed to save that nation. Eventually the Gentiles will have the same opportunity of salvation, and they never had any relationship to the law covenant, but were aliens to it and also to the new covenant. (Eph. 2:12) Furthermore, the Jewish nation, being God's chosen people, did not foreshadow the Gentile nations in general, but did foreshadow God's chosen people taken out from the world. The law covenant

imposed an additional obligation upon the Jews which was never upon the Gentile nations, and hence the Gentile nations would not have to be relieved thereof. To redeem the Jews from that additional curse imposed by the law covenant Jesus must die on the tree as and in the place and stead of the sinner. (Gal. 3:13; Deut. 21: 23) This fact, however, does show a special responsibility resting upon those who are in the new covenant.

It is quite certain that the apostle had in mind this responsibility when he quoted from the prophecy uttered by Moses, to wit: "He that despised Moses' law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of grace? For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God." (Heb. 10:28-31) This prophecy was spoken by Moses. (Deut. 32: 35, 36) The responsibility of those in the new covenant is here compared with that of those in the law covenant.

God made the old law covenant with Moses as mediator for his chosen people. God made the new covenant with Christ Jesus, whom Moses foreshadowed, as the Mediator for his chosen ones. Jehovah sent Moses to Egypt primarily to make a name for Himself, and secondarily to redeem the Israelites. (2 Sam. 7:23) To this end Moses was required to bear testimony before the Israelites and before the Egyptian ruler, and this he must do prior to the making of the law covenant. Jehovah sent Jesus into the

world, antitypical Egypt, to bear witness to his name, hence to make a name for Himself, and he must bear witness before the Jews and others before the new covenant is made. (John 18:37) Jesus said: "I am come in my Father's name." (John 5:43) That the chief purpose of the coming of Jesus was to glorify and vindicate Jehovah's name is shown by his words: "For this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again." (John 12:27, 28) The lifeblood of Jesus poured out in sacrifice was the blood that made good the new covenant, and also provided the redemptive price for man. It is by and through the new covenant that a people is taken out for the name of Jehovah; hence the name of Jehovah becomes paramount to the redemption of man.

The Israelites, God's selected people, must prove their faithfulness to the terms of the law covenant in order to become God's holy nation, as it is written: "And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel: Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine. And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel." (Ex. 19: 3, 5, 6) This proves that a people was foreshadowed by the Israelites and that such people who were foreshadowed by the Israelites in the law covenant must prove their faithfulness under the terms of the new covenant in order to become God's holy nation. Addressing that people foreshadowed by the Israel"

ites the inspired apostle says: "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: which in time past were not a people, but are now the people of God; which had not obtained mercy, but now have obtained mercy." (1 Pet. 2:9, 10) This holy nation is made up of those who become members of the royal house of which Christ Jesus is the Head.

The purpose of the law covenant was to produce a people for Jehovah's name; as it is written: "Which things are an allegory: for these [women] are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar [Hagar]. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children." (Gal. 4:24, 25) Abraham's wife Sarah was past the natural age of child-bearing, and she requested Abraham to use her Egyptian maid to get an heir for the reason, "it may be that I may obtain children by her." (Gen. 16:2, 3) God had promised Abraham to give him a seed, and Hagar was given to Abraham by his wife that this might be accomplished. Hagar's offspring did not prove acceptable to God as the promised seed, and likewise the children of the old law covenant, that is, Israel after the flesh, did not prove acceptable unto God. That the law covenant foreshadowed the new covenant is clearly shown by the words of the apostle: 'For what was impossible to the Law, thwarted as it was by human frailty, God effected. Sending his own Son in the form of sinful humanity to deal with sin, God pronounced sentence upon sin in human nature; in order that in our case

the requirements of the Law might be fully met.'  — Rom. 8: 3, 4, Weymouth.

The reason for the failure of the law covenant was not because of any fault with the law, but was because of the fault of the Jewish nation; hence its failure made it necessary to make a new covenant in the place and stead of the old in order that God might have a people for his own name; hence, says the scripture: "For if that first covenant had been faultless, then should no place have been sought for the second [covenant]. For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah." (Heb. 8:7, 8) It is therefore apparent from these scriptures that neither the old law covenant nor the new covenant is made for the purpose of saving men, but that the purpose thereof is to gather together a people for the name of Jehovah, the faithful ones of which people he promises shall have a part in the vindication of Jehovah's name, and which proves his side of the controversy and the vindication of his name.

It is true that the Lord declared: "Ye shall therefore keep my statutes, and my judgments; which if a man do, he shall live in them; I am [Jehovah]." (Lev. 18:1, 5) This scripture does not say that one would get life by keeping the covenant; hence it does not mean that the purpose of the covenant is to give life. The real purpose, as disclosed by this scripture, is to identify the vindicator of Jehovah's name. God's promise here is that the man in the covenant who should obey the statutes and judgments of the Lord would thus live in them and would be maintaining his integrity and thus vindicate Jehovah's name, as against Satan's challenge to God to produce such a

man. Obedience to the terms of the covenant would prove the qualification of the man to be the vindicator of Jehovah's name when the time should arrive for the issue to be finally settled. That is exactly what Jesus did. To construe this scripture to mean that, had the Jews kept the covenant, they could have lived would mean that the ransom sacrifice could be omitted; whereas there is no means of getting life except by and through the ransom sacrifice. The clear purpose of this declaration above quoted, therefore, is to identify the vindicator. Jesus suffered reproach at the hands of Satan and his agencies, and because of his faithfulness in keeping the law of God, and proving his obedience under such suffering, he thereby demonstrated his qualification to be the vindicator of Jehovah's name and the author of eternal salvation to all those who obey him; and this is the plain statement of the scripture written by the apostle under inspiration. — Heb. 5: 8, 9.

This conclusion is further expressed on another occasion by the apostle. He emphasized the point that the promised seed is of paramount importance. Then he says: "It [the law covenant] was added [to the Abrahamic covenant] because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator." (Gal. 3:18, 19) The Jews were imperfect, and therefore transgressors or sinners, which prevented them from maintaining their integrity in perfection, and hence the law was added until the promised seed should come. "Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar." — Gal.4:24.

Further showing that the law covenant was not made to give to the people of natural Israel the salvation of life it is written: "Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law." (Gal. 3: 21) To be sure, Jehovah knew this beforehand, and this proves that in making a covenant he had an objective or purpose different from the salvation of the Jews to life. Salvation of the Jews and Gentiles is not by any covenant. Salvation is through Christ Jesus, whom Jehovah first makes his vindicator, establishes his kingdom, and then brings the people to a knowledge of the truth in order that they, under the Kingdom, may receive life everlasting if obedient to its terms. The purpose of the law covenant with the Jews was to get for Jehovah a people for his name; but that failed because of the imperfection of the Jews.

When Christ Jesus, the Greater Moses, came he was the seed according to the promise made by Jehovah to Abraham, and those Jews who were then found faithful were transferred from Moses to Christ and thereby were made a part of the 'people taken out for his name'. The faithful disciples of Jesus Christ are striking examples of this fact. They were already consecrated to do the will of God and had been baptized into Moses "in the cloud", and now it was not necessary for them to again undergo baptism. (1 Cor. 10: 1-4; John 1:47) If the law covenant could not give life (which it could not, most emphatically), neither can the new covenant give life, for the reason that the new covenant is a substitute for the old. Life is given only to those who have faith in Jesus Christ and continue faithful. The purpose of the new covenant therefore clearly appears to be to gather out from the hu-

man race and unto God a people that will maintain their integrity toward God while suffering reproach and contradiction of Satan and his agents, and which people become the witnesses to the name of Jehovah and who, then continuing faithful, have a part in the vindication of his name.

MEDIATOR

Jehovah provides a mediator of the old law covenant and a mediator for the new covenant. The Jews as a nation were incompetent to make a covenant with Jehovah. Moses had faith in the promise of Jehovah and by faith "looked for [forward to] a city [the kingdom of God under the promised seed] which hath foundations, whose builder ... is God". (Heb. 11: 10-25) By reason of his faith and faithfulness to God Jehovah chose Moses as mediator of the law covenant that he purposed to make and afterwards did make in Egypt. This selection of Moses was made at Mount Horeb. (Ex. 3:1-22) That was some time before the covenant was made, and Moses must first give testimony to the name of Jehovah before the Israelites and before the rulers of Egypt. Concerning this law covenant it is written: "It was ordained by angels in the hand of a mediator." (Gal. 3:19) The Greater Moses was chosen by Jehovah as the mediator of the new covenant, and this selection was made after Jesus was baptized in the Jordan and following his temptation in the wilderness. It was then that he became the surety (pledge) and mediator of the new covenant later to be made. The law covenant was made at the time of the slaying of the paschal lamb in Egypt, and the new covenant was made at the time of the slaying of the antitypical paschal lamb, Christ

Jesus; but Jesus had been selected as the mediator three and one-half years prior to that time.

Where there is a mediator this shows that there are others in the covenant, which Jehovah makes: "Now a mediator is not a mediator of one, but God is one." (Gal. 3:20) If there were not others in the covenant there would be no need for a mediator. Since the chief purpose of the coming of Jesus was and is the vindication of Jehovah's name, if Jesus were to be alone in this covenant work there would be no need for the existence of a mediator. Jesus is the seed promised in the Abrahamic covenant, which takes precedence over both the law covenant and the new covenant. A mediator's being provided for the new covenant therefore shows that the purpose of the covenant is to bring others into it to act with Christ Jesus and under his direct supervision.

The new covenant is made more than two thousand years after the Abrahamic covenant, yet it could not take the place of the Abrahamic covenant, the seed of which is the means of blessing all the families of the earth. This is further proof that the new covenant is not a covenant of blessing or giving of life, but that it is a means of providing a people to bear testimony to the name of Jehovah, and who may have a part in the vindication of his name. The mere fact of the provision for a mediator shows that others would be joined with Christ Jesus in the vindication of Jehovah's name. Who, then, are the others? Necessarily it follows that the "others" are those taken into the new covenant after it is made with Christ Jesus, and after the others mentioned have made a covenant with Jehovah God by sacrifice and have been accepted by Jehovah as his sons.

As further proof that the covenant is the instrument of Jehovah to accomplish his purpose of vindicating his name, note that Jehovah appoints the mediator before the covenant is made and that he makes this selection unconditionally. He selected his beloved Son Christ Jesus as his high priest, and he makes Christ Jesus his chief officer for the carrying out of all his purposes, and Christ Jesus has nothing to do with his being selected for this office. "So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten [brought forth and acknowledged as my beloved Son] thee. As he saith also in another place, Thou art a priest for ever after the order of Melchisedec." (Heb. 5:5, 6) When he appointed Jesus to the high office of priesthood Jehovah bound his word with his oath: "And ... by so much [more, that is, by such oath] was Jesus made a surety [the intermediary or guarantor for the others of the covenant, hence a mediator]." — Heb. 7:20, 22.

At his baptism in the Jordan Jesus made and began the performance of his covenant by sacrifice and which performance was finished at Calvary: "But now hath he [Jesus] obtained a more excellent ministry [than that of Moses, the mediator of the law covenant] , by how much also he is the mediator of a better covenant, which was established upon better promises." (Heb. 8:6) Because of his covenant by sacrifice, which sacrifice was holy and acceptable unto God, Jesus is made the mediator of the new covenant. "The blood of Christ, who through the eternal spirit offered himself without spot to God, . . . And for this cause he is the mediator of the new testament [covenant, R.V.], that by means of death, for the redemption of the transgressions that were under the first testament

[covenant], they which are called [not the Jews as a nation, nor the world in general, but they that are called to the kingdom, that is, the church] might receive the promise of eternal inheritance [in heaven]."  — Heb. 9:14, 15.

The church of Christ does not form any part of the mediator, but Christ Jesus alone is the mediator of the new covenant. (Heb. 12:24) Christ Jesus is the mediator of the new covenant toward his own brethren, that is to say, spiritual Israel, during the period of time God is taking out from the nations a people for his name. (Acts 15:14) The apostle shows his relationship to the covenant, when he says: "Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time. Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity."  — 1 Tim. 2:4-7.

This text does not say, and it does not mean, that the man Christ Jesus is mediator for ALL, men. What the text does say is this: that there is one God, who is Jehovah, and there is one mediator between God and men. What men? The men, that is, human creatures, who have exercised faith in Christ Jesus and agreed to do God's will. Why should God appoint a mediator in behalf of men who defame his name and the name of Jesus Christ? The text shows that the apostle does not have in mind all the human family. He was addressing Timothy, and hence others of like precious faith, and was telling Timothy to pray in behalf of "all men", meaning all men coming into God's organization. Surely the apostle was not ex-

horting and advising that prayer be made in behalf of all those who wickedly oppose God and Christ Jesus. He does advise that prayer be made "for kings and for all that are in authority". Did he mean all men in authority in Satan's organization? Surely not; but he did mean those in authority in God's organization, that is to say, those in the church whom the Lord had placed in positions of authority, and that prayer should be made for all such that all of the church might abide together in peace and in unity.  — See The Watchtower, 1933, page 137.

It follows, therefore, that the word "men" used in verse five of the foregoing text does not refer to all men of the world, but does refer to those who have made a covenant to do the will of God; and concerning all such it is the will of God that they be saved and come to an accurate knowledge of the truth, and for all such there is a mediator in the covenant with God. Who is that mediator? The scripture answers, "the man Christ Jesus, who gave himself a ransom for all." These last quoted are words of identification which definitely name the one who is the mediator between God and men (but not all men), that is to say, the men who have exercised faith in Christ Jesus and have entered into a covenant to do the will of God. It is not the will of God that any of such be lost as accept Christ Jesus. If any of them are lost it is their own fault. This is proved by the words of Jesus concerning the twelve which God gave to him. (John 17:12) The "man of sin" class at one time was in the covenant to do the will of God. That class will be lost, not by reason of any fault of God, but by reason of their own unfaithfulness. — 2 Thess. 2: 3-8.

The Authorized Version of the words of the apostle reads: "Who gave himself a ransom for all, to be

testified in due time." (1 Tim. 2:6) Some men have added to this text the words "to all", and manifestly for the purpose of trying to make this text apply to all the human race. Is such a conclusion warranted? It is certainly not "warranted. It is true that Jesus Christ gave his life a ransom for all, and all who accept Jesus Christ as such, and are obedient to him, may live; but that is no reason why there should be added to this text the words to all, which words are not in the text at all. Another translation of the text above mentioned is this: "'Who gave himself as a ransom for all': — in due time this was attested, and I was appointed to be its herald and apostle (I am not telling a lie, it is quite true), to teach the Gentiles faith and truth." (Moffatt) "Who gave himself a ransom in behalf of all, the testimony in its own fit times: unto which I have been appointed proclaimer and apostle — Truth I speak, I utter no falsehood — a teacher of nations in faith and truth." (Rotherham) "Who gave himself a ransom in behalf of all, the testimony in its own seasons: for which I was appointed a herald and an apostle, (I speak truth, I do not falsify,) a teacher of nations in faith and truth." (Diaglott) In this text, therefore, the apostle identifies Jesus Christ as the Redeemer of mankind, as the mediator between God and men in the covenant, and that he, Paul, is ordained as a preacher and an apostle to teach the Gentiles as well as the Jews.

The apostle was here specifically instructing Timothy and in substance states to him thus: 'You should pray for all men in the church, including those in authority, such as the apostles and others appointed to serve in the church.' (Eph. 4:11-14) These in authority were put there to render aid in preparing a people for the name of Jehovah; it is the will of God

that all such men should be saved, and in order to be saved they must be faithful. In this organization there is 'one God and Father of all, who is above all and over all and in all'; there is one mediator between God and men, that is, all men who are consecrated to do the will of God, and that mediator is Christ Jesus the Redeemer, 'and I Paul am appointed a special minister to make known these truths.' (Eph. 4: 3-6) 1 Timothy 2:3-6 can therefore not properly be applied to all mankind, and is not a "restitution" text. While it does show that Christ Jesus is the redeemer for all men, it clearly appears from the context that its application is to those who have first entered into the covenant by sacrifice.

The new covenant corresponds to the old law covenant. Moses was not the mediator between God and all the Gentiles. He was the mediator for all of God's chosen people, that is to say, the nation of Israel. The Jews "were all baptized unto Moses in the cloud and in the sea". (1 Cor. 10:2) Moses was therefore the mediator for all such and none other; hence the Jews that were found faithful at the coming of Christ Jesus were transferred from Moses to Christ, and Christ was made the mediator for all such and all Gentiles who covenant to do the will of God. "And Moses verily was faithful in all his house, as a servant [mediator], for a testimony of those things which were to be spoken after; but Christ as a son [mediator] over his [Jehovah's] own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end." — Heb. 3:5, 6.

ADVOCATE

It has been said that Jesus is the advocate for the church and mediator for the world. But the Scrip-

tures do not warrant that conclusion. There is nothing inconsistent in Jesus' being the mediator for the church, and also the advocate for the church, both of which positions he does actually fill. Does not a mediator advocate for one who needs help? Moses was mediator of the law covenant, and he advocated for the Israelites who had sinned, when he prayed to God to forgive them. (Ex. 32:29-32) Likewise Christ Jesus, the mediator of the new covenant, is the advocate of those in God's organization who sin; as it is written: "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." (1 John 2:1) Prior to the coming of the Lord Jesus to the temple the holy spirit is designated in the Scriptures as a paraclete, comforter, or advocate or helper. (John 14:16, 17; 15:26) Since the coming of the Lord to the temple the office of the holy spirit as advocate has ceased, but that does not affect the fact that Christ Jesus at Mount Zion both mediates and advocates.

At the Jordan river, when baptized, Jesus presented himself without spot or blemish unto God in fulfilment of the prophecy previously written concerning him. "Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, 0 my God: yea, thy law is within my heart." (Ps. 40:7, 8) That was the covenant of sacrifice between God and Christ Jesus, since it was the will of God that he should be a sacrifice. There Jesus unconditionally offered himself to do whatsoever is the will of God, and it was then the will of God that Christ Jesus should be his vindicator; and that to qualify for such he must maintain his integrity under the most severe test even unto an ignominious death; and

that his lifeblood poured out should be and is the redemptive price for man. 'And for this cause he is made the mediator of the new covenant.' (Heb. 9:15, A.R.V.) Jehovah God gave to Jesus the ministry of the covenant, that is, the work of taking out a people for his name, which ministry is more excellent than that committed to Moses. (Heb. 8:6) When the apostles believed on the Lord Jesus as the Christ and left all to follow him, that marked the time of their entering into a covenant by sacrifice. (Luke 18:28-30; Matt. 16: 24, 25) The covenant by sacrifice means to believe on the Lord Jesus Christ as the ransomer and, based upon this faith, to exercise such faith by unconditionally agreeing to do the will of God.

Three and one-half years after Jesus entered into the covenant by sacrifice God made the new covenant with him. This seems clearly to fix the rule that no one can be taken into the new covenant until after having entered into a covenant with Jehovah by sacrifice. All begotten of God necessarily have made a covenant by sacrifice, and all such are appointed to die a sacrificial death, and are exhorted to be faithful unto death. (Rev. 2:10) Not everyone who makes a covenant by sacrifice proves faithful, and hence not everyone, by any means, who makes a covenant by sacrifice is embraced within the class that is 'the people taken out for his name'. Only the faithful ones are the saints of God, and it is of such Jehovah speaks when he says: "Gather my saints together unto me; those that have made a covenant with me by sacrifice." (Ps. 50: 5) These saints have been taken into the new covenant with Christ Jesus, the high priest of Jehovah, and to such Jesus now says: "Be thou faithful unto death, and I will give thee the crown of life." (Rev. 2:10, A.R.V.) This proves that only those who

are absolutely faithful after being taken into the new covenant receive the crown of life.

"GREAT MULTITUDE"

In Revelation 7: 9 a "great multitude" is mentioned and who are otherwise designated in the Scriptures as "prisoners". They think to remain in the selfish organizations called "church denominations", being induced so to do by fear, coercion and influence wrongfully exercised by the clergy of those denominations. Although having agreed to do the will of God they are induced to believe that they must remain in the church organizations and thereby help to uplift the world, and that if they withdraw from the church organizations they will suffer rebuke at the hands of men and punishment at the hand of God. This is a snare set for them by the Devil, and the agents of the Devil act as prison keepers and hold these fearful ones as prisoners, and they are designated as such in the following texts: Psalms 79:11; 69:33; 102:20; 146:7.

These are prisoners in Babylon, that is, in "Christendom", which is a part of Satan's organization, and to them the Lord says in these last days: "Come out of her [Babylon, Satan's organization], my people, that ye be not partakers of her sins, and that ye receive not of her plagues." (Rev. 18:4) If they fail to obey this command of the Lord these prisoners must receive the punishment that comes upon the world at Armageddon. They must take a stand for Jehovah and serve him to be included in the "great multitude": "After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands. And one of the elders answered, say-

ing unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation and have washed their robes, and made them white in the blood of the Lamb." (Rev. 7: 9,13,14) Those of the "great multitude" make a consecration to do the will of Jehovah God and do serve him, but they are not taken into the covenant for the Kingdom and never become part of the temple.

TESTAMENT

Men have designated that part of the Bible from Genesis to Malachi inclusive as the Old Testament; and that part from Matthew to Revelation inclusive as the New Testament. There is no Scriptural authority for so doing. The word testament appears for the first time at Matthew 26: 28, and there means "covenant". The text 2 Corinthians 3:6 (Sinaitic MS.) is the third mention of the "new testament", and there means the "new covenant", and is so rendered by the Revised Version. In the fourteenth verse of the same chapter appears for the first time the words "old testament", but which are properly rendered "old covenant", and refer to the law covenant, which became old when it ended. Many have very unwisely concluded that the Scriptures designated "The New Testament" constitute all that is needed for the instruction of the follower of Christ. All scriptures that are written at the dictation of Jehovah God constitute his Word; as it is written: "All Scripture, divinely inspired, is indeed profitable for teaching, for conviction, for correction, for that discipline which is in righteousness; so that the man of God may be complete, thoroughly fitted for every good work."  — 2 Tim. 3; 1-6, 17, Diag.

Jehovah is now revealing to his faithful witnesses the meaning of the prophecies more clearly than at any time heretofore, which gives aid and comfort to the remnant at this time. (Rom. 15:4) He gives the revelation of his Word and a clearer meaning thereof to those who are diligent to learn and to do his will. (Ps. 119:105) It is for those whom the Lord has gathered into the temple that he now spreads a feast. The faithful are feeding upon these divine provisions, and they continue to give praise to Jehovah's holy name.

Christ Jesus is the Head of the house of the sons of God. (Heb. 3:6) "The temple of God" is another name for the house of sons. The temple is made up of God's anointed sons, Jesus Christ himself being the "chief corner stone" thereof, and the faithful members of the body of Christ constituting the other "living stones". (Eph. 2:18-22) To such anointed "living stones" the apostle says: "Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people." (2 Cor. 6:16; 1 Cor. 3:16) The coming of the Lord to his temple in A.D. 1918 would mark the beginning of the time of gathering his faithful followers on earth into the temple-class condition. These constitute a part of the heavens declaring the righteousness of Jehovah God, for they know he is Judge himself and that his day of judgment is at hand. — Ps. 50:6.