JEHOVAH

HIS COVENANTS

JEHOVAH is carrying forward his purposes according to his sovereign will, and not according to the ideas of any creature. It is his name that is involved. The controversy is between him and his enemy, Satan. Jehovah is supreme, and this he will prove to all of his intelligent creation. His name Jehovah stands for his purpose, and he has declared his purpose to be that all shall know that he is the Almighty God, the Most High. (Ex. 9:14) The time has come when the testimony to the name of Jehovah God, the Supreme One, must be given, and the people taken out from the nations for his name must give that testimony.

It now, by his grace, is made plainly to appear that the covenants of Jehovah are for the purpose of bringing the great issue to a climax and to convince all that he is God. He has placed his name upon his people taken out from among the nations, and who ere made a part of his elect servants under Christ the Servant, and this honor he has given to none other. (Isa. 42:8) Satan and his servants have defamed the name of Jehovah God, but now the time is at hand when Jehovah's name shall be exalted and only those who love his name shall live. "His name shall endure for ever: his name shall be continued as long as the sun; and men shall be blessed in him: all nations shall call him blessed." (Ps. 72:17) His covenant people he has chosen and gathered unto him-

self for his purpose. Therefore let us keep in mind that the new covenant is Jehovah's instrument to gather unto himself a people to bear testimony to and have a part in the vindication of his name.

RELATIONSHIP

There is a relationship between the old law covenant and the new covenant, because the latter became the substitute for the first and accomplishes what the first failed to accomplish. The making and inauguration of the first is related to the making and inauguration of the other. The old covenant was made in Egypt, on the fourteenth day of Nisan, at the slaying of the passover lamb. "Thus saith the Lord, the God of Israel, I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondmen." (Jer. 34:13) This Jehovah did that they might be his people and he might be their God. "But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord." (Lev. 26:45) "According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you; fear ye not." (Hag. 2:5) The making of that covenant in Egypt at the time of the slaying of the paschal lamb pointed forward to and was typical of the slaying of the Lord Jesus, the Lamb of God, at the making of the new covenant on the day that Jesus died.

The lifeblood of Christ Jesus was the blood that made good or operative the new covenant: "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, R.V.], which is shed for

many [that is to say, for as many as are brought into the covenant, and also for all mankind who accept God's gracious gift of life through Christ Jesus] for the remission of sins." (Matt. 26:27, 28) "And he took the cup; and when he had given thanks, he gave it to them: and they all drank of it. And he said unto them, This is my blood of the new testament, which is shed for many." (Mark 14: 23, 24) "Likewise also the cup after supper, saying, This cup is the new testament [covenant, R.V.] in my blood, which is shed for you [who are joined with me in the covenant]. But, behold, the hand of him that betrayeth me is with me on the table." (Luke 22: 20, 21) "After the same manner also he took the cup, when he had supped, saying, This cup is the new testament [covenant, R.V.] in my blood: this do ye, as oft as ye drink it, in remembrance of me." — 1 Cor. 11: 25.

Here is the Scriptural proof that three and one-half years after being appointed as mediator of the new covenant Jesus announced to his faithful disciples the making of that covenant between God and himself; and true Israelites, such as Nathanael, were invited into that covenant. This proves that those who were baptized into Moses, and who continued faithful until the coming of the Lord Jesus Christ, were transferred from Moses to Christ. This announcement of the new covenant to the disciples must have thrilled them at that moment and caused them to think seriously. They must have been familiar with the prophecies, and there began the fulfilment of Jeremiah's prophecy recorded in Jeremiah 31: 31-34. From that time forward every one who should be brought into the new covenant, and who should abide therein faithfully, should know Jehovah, from the least unto the greatest of them.

The typical ceremony or celebration of the law covenant had been kept or observed by Jesus and his faithful disciples for the last time. From that time onward the fulfilment of the type of the law covenant took place, beginning with the death of Jesus on that day. (1 Cor. 5:7) The death of Jesus on the tree as a sinner and in the place and stead of sinful man served to 'blot out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to the cross [tree]'. (Col. 2:14) Mark that this covenant was made on the earth in the world of Satan's organization, symbolized by Egypt; "which spiritually is called . .. Egypt, where also our Lord was crucified." (Rev. 11:8) The lifeblood of Christ Jesus shed that day in the world made firm or put in force the covenant, and from that moment the new covenant became operative. — See Reconciliation, page 290.

In further support of the conclusion that the new covenant became operative from the death of Jesus, mark these words authoritatively written concerning the new covenant by the apostle: "For where a covenant is it is necessary for the death to be brought in of him that hath covenanted; for a covenant over dead persons is firm, since it is not then of force when he is living that hath covenanted." (Heb. 9:16, 17, Roth.) The shedding of the blood of Christ Jesus put the new covenant in force. The death of the disciples and the others of the faithful followers of Christ Jesus, including the remnant of this day, was and is entirely unnecessary to the making and putting in operation of the new covenant. In Egypt there was just one sacrifice, the lamb slain, and immediately the law covenant was made and went into effect. Likewise the new covenant went into effect when the anti-

typical Lamb, Christ Jesus, was slain, and the making and operation of the new covenant did not have to wait until the death of the last member of the body of Christ Jesus and which must take place at the end of the period of sacrifice. We must keep in mind that the blood of the body members of Christ is not necessary to the making and operation of the new covenant.

The law covenant was inaugurated at Mount Sinai, at which time, as shown by the Scriptural record of that ceremony, only "burnt offerings" and "peace offerings of oxen [not goats]" are mentioned. "And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the Lord. And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. 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. 24:5-8.

THE BLOOD

In Egypt Moses was a type of Jesus; but, as Moses could not be put to death and at the same time complete the type, the lamb was slain in the stead or place of Moses, and it was the blood of the lamb that sanctified or perfected and made operative the law covenant. Concerning that lamb it is written: "Your lamb shall be without blemish, a male of the first year; . . . And they shall take of the blood, and strike it on the two side posts, and on the upper door post of the houses, wherein they shall eat it." (Ex. 12:

5, 7) When the Israelites reached Sinai there were performed the ceremonies of inaugurating the law covenant 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." — Ex. 24:8.

The blood of Jesus shed at Calvary made operative the new covenant on the day of his death, and immediately preceding his death Jesus took the cup of wine, symbolic of his blood, and said to his disciples: "This is [represents] my blood of the new [covenant], which is shed for many for the remission of sins." (Matt. 26:28) His shed blood was for both the making complete and putting in operation the new covenant, and also served as the redemptive price for mankind. Only by faith in the shed blood of Christ Jesus can one be brought into a covenant with God. Prior to the exercise of such faith all were aliens from God, and only those who accepted Christ Jesus and exercised faith in his blood could be brought nigh to God. "At that [past] time ye [Gentile followers of Christ] were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise [including the new covenant], having no hope, and without God in the world: but now, in Christ Jesus [the mediator], ye [Gentiles] who sometimes were far off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us." — Eph. 2:12-14.

The Jews who deliberately violated the law covenant were put to death; so likewise those who count the blood of Christ Jesus, which is the blood of the new covenant, an unholy or common thing shall die.

"Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God [the Greater Moses], and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of grace?" (Heb. 10:29) It is Jehovah God who perfects the ones taken out for his name, and this he does through the blood of the new covenant: "Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen." (Heb. 13:20, 21) "For by one offering he hath perfected for ever them that are sanctified."  — Heb. 10:14.

These texts last quoted prove beyond all doubt that the new covenant has no application to "restitution" or "regeneration" of the human race, but that it applies exclusively to those who have consecrated themselves to do the will of God. It is through such consecrated ones that God takes out a people for his name. He sanctifies them for his purpose, and this he does after such persons have made a consecration to do his will and have been accepted by him through the merit of Jesus Christ's shed blood. The Scriptures call the new covenant the "everlasting covenant" for the reason that it is a part of the original expressed purpose of Jehovah to bring forth a seed, the primary purpose of which seed is to accomplish the vindication of Jehovah's name. Only those taken into the new covenant and who then prove faithful unto the end are taken out and made a part of the seed of promise.

WITH WHOM MADE

The law covenant was made by Jehovah with the natural descendants of Israel, Moses being the glorified mediator. The Israelites as a nation were unfaithful to that covenant and were cast off as a nation. The new covenant was made with Christ Jesus, the glorified Mediator, with and for the benefit of spiritual Israel. There is a natural or earthly Israel, and there is a spiritual or heavenly Israel. Natural Israelites having broken the terms of the law covenant made in Egypt, it would be entirely inconsistent for God to make with that same people a new covenant, which new covenant is higher and more exalting than the old law covenant. This of itself would preclude the conclusion that the new covenant is made with the natural descendants of Abraham. The natural or fleshly Israelites were a typical people, the antitype of which are those who covenant to do the will of God and who are designated spiritual Israelites.

It is written that Jehovah makes the new covenant 'with the house of Israel and the house of Judah', but it would be entirely inconsistent to conclude that Jehovah would make a new covenant with the natural descendants of Jews regathered at Palestine in unbelief and who continue to reject Christ Jesus. Concerning this matter the apostle wrote: "Israel [that is to say, the nation of Israel, the natural descendants of Abraham] hath not obtained that which he seeketh for; but the election [the faithful in Christ] hath obtained it, and the rest were blinded." (Rom. 11:7) This proves that the new covenant is not made with the nation of Israel or the natural descendants of Israel, but that it is with spiritual Israelites that the new covenant is made. Christ Jesus is the One that "hath covenanted". — Heb. 9:16,17, Roth.

It is true that Christ Jesus by human birth was a natural Israelite. Also those who first became the followers of Christ Jesus were natural Israelites of both houses. The new covenant, however, was made with Jesus Christ after he was made the Head of the spiritual house of Israel, and the others were invited into the covenant after they had accepted Christ Jesus as the promised seed, and hence after they had become spiritual Israelites. "They are not all Israel, which are of Israel: neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called." (Rom. 9:6, 7) Only those who are begotten of the spirit after exercising faith in the shed blood of Christ Jesus are spiritual Israelites. "For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the 'flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God."  — Rom. 2:28, 29.

Those taken into the old law covenant were a ransomed and redeemed people, as it is written that Jehovah went to Egypt for that very purpose. "And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, from the nations and their gods? For thou hast confirmed to thyself thy people Israel, to be a people unto thee for ever: and thou, Lord, art become their God." (2 Sam. 7: 23, 24) "And what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out nations

from before thy people, whom thou hast redeemed out of Egypt? For thy people Israel didst thou make thine own people for ever; and thou, Lord, becamest their God." (1 Chron. 17:21, 22) To be ransomed and to be redeemed from Egypt the natural Israelites must have an unblemished passover lamb slain in their behalf, and it was then that Jehovah made the covenant and led the Israelites by the hand out of Egypt to Mount Sinai, where the covenant was inaugurated with fitting ceremonies.

Before anyone could be brought into the new covenant the antitypical lamb must be slain. Those brought into the covenant must first be ransomed and a redeemed people. These are redeemed "with the precious blood of Christ [Jesus], as of a lamb without blemish and without spot". (1 Pet. 1:19) "Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." (Titus 2:13, 14) This text proves that the purpose of the new covenant is to take out from the nations of the world a peculiar people, zealous for good works, that is, of bearing witness to and having a part in the vindication of Jehovah's name.

All spiritual Israel, that is to say, those taken out for the name of Jehovah, must be brought into the new covenant. In former days the scripture record at Romans 11:25-29 has been so applied as to link or connect the natural Israelites with the new covenant, but it now appears that the new covenant has nothing whatsoever to do with the twelve tribes of natural Israel, but that the covenant relates exclusively to the "Israel of God", that is to say, the spiritual Israelites.  — Gal. 6:16.

"BLINDNESS IN PART"

Again calling attention to the argument of the apostle Paul, note that he states that natural "Israel hath not obtained that which he seeketh for; but the election [that is to say, those Israelites who became spiritual] hath obtained it, and the rest were blinded [hardened, margin]". Addressing himself particularly to the Gentiles the apostle says: "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in." (Rom. 11: 25) The greater part of the people of the nation of Israel were hardened at heart, were made blind, and only a "remnant" of the Jews remained faithful and were not blinded. Nor does this scripture say that it was temporary blindness that resulted to the Jews, which temporary blindness would vanish at a time certain, but it does plainly say a part, that is to say, the greater part, of the Jewish people became blind. When Jesus came there were a few Jews that were willing to accept and did accept him as the Messiah, and they were not made blind.

When the apostle uses the words "until the fulness of the Gentiles be come in", that does not mean to the end of the Gentile times or the end of the world, but does mean until the time came to fill up the required 144,000 from the ranks of others than the Jews or natural Israelites. Since only a small remnant of natural Israel accepted Christ Jesus and were transferred to him and became spiritual, it follows that the required 144,000 members of the body of Christ, the spiritual Israelites, must be made up from the Gentiles, that is, those other than Jews. For three and one-half years after Pentecost the gospel was taken exclusively to the

Jews or natural Israelites that they might have an opportunity to become spiritual. At the end of that time the gospel was taken to Jews and Gentiles, Cornelius being the first of the Gentiles to become a follower of Christ Jesus. (Acts 10:1-48) That marked the "fulness of the Gentiles" coming in. Even so today there is a remnant of spiritual Israel brought under the robe of righteousness and given the garments of salvation: "receiving the end of your faith, even the salvation of your souls; of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you." (1 Pet. 1: 9,10; Isa. 61:10) The salvation here mentioned refers to the remnant of spiritual Israel, and concerning which the prophet wrote: "When the enemy shall come in like a flood, the spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord." — Isa. 59:19, 20.

Then the apostle continues: "And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob." (Rom. 11: 26) It is at the time of the coming out from Zion of the Deliverer Christ Jesus that ungodliness is taken away from all spiritual Israelites so that then "all Israel", that is to say, spiritual Israel, shall be saved. The One coming out of Zion, that is, God's organization, the Deliverer, is Christ Jesus, and it is he that turns away ungodliness "from Jacob", that is to say, from the people taken out for Jehovah's name, and it is then that all spiritual Israel are delivered, being gathered unto God as a people for himself.

In 1918 Christ Jesus as "the messenger of the covenant" suddenly or straightway appeared at the tem-

ple of Jehovah for judgment and purged the "sons of Levi", which resulted in turning away of ungodliness from Jacob, that is, God's covenant people. Otherwise stated, the Lord Jesus Christ at the temple turned away such ungodliness as "character development", formalism, ceremonies, creature worship, which is the "sin of Samaria" (Amos 8:14), the pyramid hobby, submission to political and commercial powers as though they were the "higher powers". The 'turning away of ungodliness from Jacob' means the taking away of these ungodly things from the remnant and permitting them to see and to appreciate Jehovah's purpose. Natural Israel or Jews, who once were thought to be the ones referred to in this text and from whom is turned away the "ungodliness from Jacob", continue to this day in ungodliness and are still blind as bats to the purposes of Jehovah; and this shows that the apostle here had no reference to natural Israel when he spoke of turning away ungodliness from Jacob, but that this scripture applies exclusively to those who become of the spiritual house of Israel.

It is entirely unreasonable and therefore unscriptural to conclude that the day comes when Jehovah will make a new covenant with all natural descendants of Israel and then save all the Jews. A few days before Jesus was crucified he rode into Jerusalem, offering himself as King to the nations, and was rejected. Then and there he said to them: "Behold, your house is left unto you desolate." (Matt. 23:38) There the Jews as a nation were cast away; but there was a remnant of the Jews that remained faithful, and this remnant remaining faithful became the children of promise, as plainly stated by the apostle. (Rom. 9: 8) The nation of Israel had failed to obtain the great privilege of being Jehovah's witnesses, but

those of the Jews who continued faithful, and hence become a part of the spiritual house of Israel, did by election obtain that favor.

The gospel was not taken to anyone except the Jews until Peter took the gospel to Cornelius. It was after that that the apostles held a meeting in Jerusalem to determine why the gospel had been taken to the Gentiles, and it was on that occasion that James said: "Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name." On that occasion Paul and Barnabas testified that God had wrought miracles and wonders amongst the Gentiles by them. (Acts 15:12-15) Paul was made an apostle especially to the Gentiles. Now in his letter to the Romans, particularly the fifteenth chapter of Romans, Paul is emphasizing his diligent endeavors to show the Jews their privilege of becoming the servants of Christ Jesus. He said: "For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office; if by any means I may provoke to emulation them which are my flesh, and might save some of them." (Rom. 11:13,14) If there had been a sufficient number of the nation of natural Israel to fill up the 144,000 of the spiritual Israelites or members of the body of Christ that privilege of being in the body of Christ would never have come to the Gentiles. After the gospel went to the Gentiles the opportunity was open to Jews and Gentiles alike, and not alone to natural Israelites. Paul is here emphasizing the fact that the opportunity of becoming a people for Jehovah's name was a great favor from God to both Jews and Gentiles.

Continuing his speech he said in substance: 'The easting away of the nation of Israel opened the way

for those of the world to become reconciled to God, including all individual Jews who cease their unbelief; and, that being true, what would be the effect to those individual Jews who would now accept Christ Jesus and devote themselves wholly to God?' He answers his own question, that the reception would be for them "life from the dead". (Rom. 11:15) He then warns the Gentiles to not boast because favor has come to them, but to fear. The Gentiles doubtless were inclined to boast; hence Paul says: "Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off; and thou standest by faith. Be not highminded, but fear; for if God spared not the natural branches, take heed lest he also spare not thee." (Rom. 11:19-21) The apostle emphasizes the fact that only by faithfulness to God and Christ Jesus would anyone have the guarantee of safety. He tells the Gentiles that God is able to bring the Jews into the new covenant if they would believe and obey him. The time had come for the gospel to go to the Gentiles, and those who were selected were not considered from the standpoint of flesh, but entirely from the fact that they were spiritual, that is to say, that they had accepted Christ Jesus and devoted themselves wholly to God. God was from that time forward mailing no distinction between Jew and Gentile so far as flesh is concerned. "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus." — Gal. 3:28.

Because the favor had come to the Gentiles and the opportunity been given them to become a people for Jehovah, that did not mean that all the Jews were included merely because they were the natural descendants of Abraham. On the contrary, the Jews

after the flesh and the Gentiles now stood on a common level, and whether a man was a Jew or a Gentile, bond or free, if he devoted himself wholly to God by faith in the blood of Christ Jesus he might become one of the promised seed. The time must come when there would come out of Zion the Deliverer, and that came when Christ Jesus appeared at the temple; and it was at that time that the prophecy applies: "There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob." (Rom. 11:26; Isa. 59:20) That being the time of cleansing the "sons of Levi", the turning away ungodliness from the spiritual house of Israel, then all such faithful ones shall be saved, and thus the argument of the apostle Paul clearly appears to apply, not to Israel after the flesh, but to the salvation of Israel after the spirit.

The apostle then quotes from the words of the prophet Jeremiah and states a part of the terms or provisions of the new covenant. "For this is my covenant unto them [that is to say, spiritual Israel, represented on earth at the present time by the faithful remnant], when I shall take away their sins." Spiritual Israel had sinned and stood guilty of iniquity before God, and God was displeased with them; and -such condition existed at the time of the coming of Christ Jesus to the temple for judgment, and then it was that God forgave their sins and turned his anger away from them. "And in that day thou shalt say, 0 Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me." (Isa. 12:1) The great "messenger of the covenant", Christ Jesus, the Judge with all power and authority, had now come to the temple, and he sits in judgment for the purpose of purging the "sons of Levi" and cleansing them from their sins, in order

that those sons of God might offer an acceptable sacrifice unto God, that is to say, from that time onward. (Mal. 3:3) The acceptable sacrifice here mentioned clearly is that these people taken out for the name of Jehovah must become Jehovah's witnesses and, in order to be pleasing to God, must thereafter 'offer the sacrifice of praise to Jehovah continually, that is to say, the fruit of their lips, bearing testimony to his name'. — Heb. 13:15.

The natural Jews refused the gospel of "Jesus Christ, and him crucified", and refused him as the Vindicator of Jehovah's name and the Savior of man. Hence they were the enemies of God. "As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes." (Rom. 11:28) Being enemies, and hence blind, such Jews could not be taken into the new covenant. Nor does this text mean that the Jews became blind and willing to step aside so that the Gentiles might receive the favor of God. Even in Paul's day they resented any divine favor's coming to the Gentiles. (Acts 22:21-23) The blindness of the Jews operated beneficially to the Gentiles in this, that it afforded the Gentiles an opportunity of coming into God's organization. Hence the majority of the Jews were enemies of God for the sake of or benefit of the Gentiles. Not so, however, with the faithful remnant of the Jews. Concerning them the apostle's words are: "As touching the election, they [the faithful Jews who did not become blind] are beloved for the fathers' sakes." Their fathers Abraham, Isaac and Jacob were faithful, and hence beloved of God, and God extended his love to the remnant of Israel by offering them an opportunity to become a part of the election; hence the apostle says: "But the election

[that is, the faithful remnant of natural Israel who became spiritual] hath obtained it." — Rom. 11:7.

ISRAEL AND JUDAH

The spiritual house of Israel embraces all who, trusting in the blood of Christ Jesus as the redemption for man, have made a covenant to do the will of God and have been begotten of God, and this necessarily includes all spirit-begotten ones, particularly the "little flock". Judah means "praise", and applies specifically to those who have been and who are performing their duty in kingdom service. The prophet Jeremiah, in the thirty-first chapter, prophesies concerning the recovery of Jehovah's faithful remnant, that is, the delivering of them from Satan's organization and bringing them into the kingdom organization of Jehovah. The word Jacob likewise refers to the Kingdom company.

The prophecy referring to the delivery of the true spiritual Israelites from Satan's organization and bringing them into God's organization, which takes place when Christ Jesus comes to the temple, says: "For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. Then shall the virgin rejoice in the dance, both young men and old together; for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow." (Jer. 31:11-13) This prophecy clearly applies to the time of joy when the Lord Jesus comes to the temple

and invites the faithful ones to enter into the joy of the Lord. (Matt. 25:21) Jehovah is now about to call attention to something that had never before been plainly mentioned in the Scriptures, that is to say, the making of the new covenant; hence he speaks by his prophet and says: "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." — Jer. 31:31.

This prophecy last quoted could have no reference to the Jews after the flesh, because they have rejected God and Christ Jesus, and because they have been cast off and their law covenant has long ago been called off for the reason that the Jews were unfaithful to that covenant. This prophecy is concerning a new covenant to be made with the house of spiritual Israel, meaning that it embraces all of spiritual Israel, including all the spirit-begotten ones, and with the house of Judah, thus identifying the Kingdom company, which company is to be associated with Christ Jesus, who is "the Lion of the tribe of Juda". (Rev. 5:5) He being the head of the tribe of Judah, those who are taken into the temple as his body members and made a part of the Kingdom are designated "the house of Judah", whereas the "house of Israel" embraces not only the Kingdom class, but all of the spiritual class begotten by the spirit of God.

The apostle says, "The days come." The question is, When will the days come for the making of this new covenant? Necessarily after the Jews failed to comply with the terms of the law covenant, which becomes old. The apostle Paul takes up this prophecy relative to the new covenant and says: "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. 8:8) The apostle Paul continues to quote from the prophecy of Jeremiah, and by the language employed the time of the making of the covenant and the terms are ascertainable. Says the apostle: "For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people." (Heb. 8:10) His language shows that the new covenant was made when the first one became old. "In that he saith, A new covenant, he hath made the first [covenant, meaning the law covenant] old. Now that which decayeth and waxeth old is ready to vanish away." (Heb. 8:13) In Jeremiah's day, and when his prophecy was uttered, that law covenant was decaying, but it had not fully decayed. By the mouth of his prophet, Jeremiah, Jehovah made known what he would do about the old covenant when it was fully decayed and what he would do concerning a new covenant.

"Those days," mentioned by the prophet Jeremiah, began on the passover day of A.D. 33. Jesus had celebrated for the last time the passover instituted in Egypt, and immediately thereafter set up a memorial of his own death; and at that time the new covenant was made. Jesus died that same day. The day of making the law covenant in Egypt is definitely fixed as the fourteenth day of Nisan, and the day of making the new covenant is definitely fixed as the fourteenth day of Nisan A.D. 33. "Those days," meaning the days of the old covenant, had ended.

The law covenant was made in Egypt, but the new covenant would not be made 'according to that', as stated by Jeremiah. "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. 31:32) That covenant made in Egypt was made upon the sacrifice of a literal lamb with a human mediator, and the terms of that covenant were afterwards written on tables of stone and on parchment. The new covenant is different and will accomplish what the old covenant failed to accomplish. Egypt, the place of making the old covenant, foreshadowed the world of Satan, where also the Lord was crucified; hence the new covenant was made while Christ Jesus was yet on the earth, where he was crucified. The nation of Israel had proved unfaithful to the law covenant, and therefore unworthy that the new covenant be made with that nation.

Jehovah had been a "husband unto them", that is, to the nation, as pictured by Abraham's acting as a husband unto Hagar. Referring to himself as the husband unto natural Israel Jehovah shows that his relationship unto them by the law covenant was in order that a people or seed might be produced for his name. Hagar failed to bring forth unto Abraham a seed acceptable to Jehovah; so likewise the typical covenant-organization of fleshly Israel failed to bring forth a whole nation or people for Jehovah's name. Hence the new covenant, according to the prophet's language, is "not according to the covenant" made in Egypt. Jehovah then defines the covenant that he will make with the house of Israel after the spirit, to wit: "But this shall be the covenant that I will make with the house of Israel: After those days, saith the Lord, I will put my law in their inward parts, and write it in their

hearts; and will be their God, and they shall be my people." — Jer. 31: 33.

When was the covenant, here described by the words of the prophet Jeremiah, made? The answer is, at the death of Jesus in A.D. 33. The apostle quotes this prophecy of Jeremiah as it appears at Hebrews 8:8-10. This prophecy was written aforetime for the benefit of the church, and Paul was addressing the church. Why should he be telling the church about the terms of a covenant to be made after the church is completed? He surely would not be doing any such thing; and that shows that the covenant is not to be made for the benefit of natural Israel and the world of mankind. These things were written aforetime for the aid, comfort and hope of the church. (Rom. 15:4) Manifestly what the language of the scripture means is this: "After those days," meaning after the law covenant had ended and become old, God makes a new covenant with the house of Israel and Judah. The Jew was cast off, and at that moment the law covenant ended and hence became old. The new covenant was made the next day, as stated by Jesus; and the very moment the old covenant ended it became old, and immediately following God made the new covenant with Christ Jesus.

The new covenant was made with Jesus in behalf of whom? The answer is, the entire house of spiritual Israel, that is to say, all the spirit-begotten ones. This covenant is not with or in behalf of any of the natural descendants of Jacob, but in behalf of all who become righteous by faith in Christ Jesus. "Even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe: for there is no difference." (Rom. 3:22) "For there is no difference between the Jew and the Greek; for the same Lord

over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved." (Rom. 10:12,13) "For he is our peace, who hath made both [Jew and non-Jew who are true believers] one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances [of the old law covenant]; for to make in himself of twain [Jew and Gentile] one new man, so making peace; and that he [as Mediator] might reconcile both unto God in one body by the cross, having slain the enmity [the law covenant] thereby." — Eph. 2:14-16.

Jehovah declares his relationship to those in the new covenant when he says by his prophet: 'And I will be their God, and they shall be to me a people.' This language definitely fixes the purpose of the new covenant, to wit, to prepare a people for Jehovah's name, which people must be witnesses to the name of Jehovah to deliver their testimony before the destruction of Satan's organization. (Isa. 43: 9-12) Jehovah visits the Gentiles as well as the Jews and takes out from the nations a people for his name, which people must bear testimony after they are taken into the new covenant and made the qualified witnesses for Jehovah.

Jehovah makes known how he will prepare this people for his name, when he says by his prophet: "I will put my law in their inward parts and write it in their hearts," and not upon tables of stone. This work of preparing a people for his name is done after they are begotten of the spirit and come under the terms of the new covenant, and shows that the covenant is for the very purpose of preparing a people as his instruments to be used by Jehovah. Addressing

his brethren, who were devoted to the Lord, the apostle says: "Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the spirit of the living God; not in tables of stone, but in fleshy tables of the heart." (2 Cor. 3:3) When one is taken into God's organization he desires the truth in his mind and heart, in his inward parts; as expressed by the psalmist: "Behold, thou desirest truth in the inward parts; and in the hidden part thou shalt make me to know wisdom. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow." — Ps. 51: 6, 7.

The true follower of Christ Jesus, who is the Head of spiritual Israel, says as did the apostle: "I delight in the law of God after the inward man." (Rom. 7: 22) Jehovah's law is written in the heart of such as are his faithful sons, and it is to these he reveals the deep things of his Word. (1 Cor. 2:10) His law in the heart of his saints reveals to them the divine commission bestowed upon them to proclaim the message of his kingdom. (Isa. 61:1-3) It is to such that the testimony of Jesus Christ is committed, and it is these that faithfully keep God's commandments and thereby prove their love for him. (Rev. 12:17; 1 John 5:3) Those taken into the covenant and who are entirely faithful must 'preach this gospel of the Kingdom' in obedience to the commandment of the Lord.  — Matt. 24:14.

When Jehovah says to them, "I ... will be their God," he must mean that no false rulers will be tolerated; therefore there must not be practiced the ceremony of giving honor and glory and worship to creatures, because such is as the "sin of Samaria". All formalities performed for show must be put away. Honor and glory must be given to Jehovah, to whom

honor and glory is due. (Ps. 96:8) It is now easy to be seen by those in the temple that this work of writing the law of God in the hearts of his people and in their inward parts has been the very work the Lord has been doing in them in preparing them to be his witnesses; and this is further proof that the new covenant applies exclusively to spiritual Israel.