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JEHOVAH does not gather his saints unto himself merely for the pleasure of having them with him, but he gathers them that they might do service concerning his name. Those gathered into the temple, and toward whom the new covenant is inaugurated, have become a part of "the heavens"; hence says the Lord's prophet: "And the heavens shall declare his righteousness: for God is judge himself." (Ps. 50: 6) This prophecy is specifically applicable at this time to those at the temple with the Lord Jesus.

The Lord made the apostle Paul an able minister of the new covenant, and likewise all who are brought to maturity in Christ and into the temple are made ministers of the new covenant. This is particularly true at the inauguration of the new covenant; hence says the apostle: "Therefore, seeing we have this ministry, as we have received mercy, we faint not." (2 Cor. 4:1) Those receiving this ministry, appreciating the fact that it proceeds from the Lord and that their strength is in the Lord, faint not.

The Elijah period of the church dates from A.D. 1878 to 1918. During the Elijah period of the church there was much preaching of man's doctrines or teachings, for instance, "Pastor Russell's teachings examined" being the title of many discourses. During the Elisha period of the church following A.D. 1918, we have learned from the Lord that it is our privilege to declare the glorious name of Jehovah. Having received this com-


mission and ministry, like the apostle, we have "obtained mercy of the Lord to be faithful". (1 Cor. 7:25) No more shall we exalt the name of man, including ourselves, nor should we attempt to exalt ourselves before others. "For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants [as able ministers of the new covenant; made such by the grace of the Lord] for Jesus' sake [the Mediator's sake]. For God, who commanded the light to shine out of darkness [out of the secret place, that is, the temple, dark to all on the outside (Matt. 10:27)], hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." — 2 Cor. 4:5, 6.

Now as the faithful temple company look at the face of Christ Jesus, the Greater Moses and the inaugurator of the new covenant, they see that the face of the great Mediator is not veiled, but the light from that unveiled face shines into their hearts and there creates the proper motive for serving God, and they do serve him unselfishly. It gives to such faithful ones a light of knowledge and understanding of the purpose of Jehovah, revealing to them the glory of the Lord. But the faithful remnant do not take this honor or glory to themselves, realizing that it is from the Lord. In humility and gladness of heart they walk on in the presence of the Lord. Such ministry of the new covenant is a great honor conferred upon them, and an invaluable treasure. "But we have this treasure [ministry] in earthen vessels [human organisms], that the excellency of the power may be of God, and not of us." (2 Cor. 4:7) In the performance of such ministry or commission all the faithful remnant delight to "declare his righteousness; for God is judge himself". This they do while they are on the earth.


There will be no occasion for such ministry after Armageddon; and this is further proof that the new covenant is made and inaugurated and accomplishes its purpose prior to Armageddon.


Israel after the flesh turned away from God, committed sins against him and against their covenant with him. In this Israel foreshadowed "Christendom", including all the consecrated who continue to wear the "filthy garments" of "Christendom". They claim to be for Jehovah, but they are not, even as the Israelites of old claimed to be for God but were not. As God was angry with natural Israel, so he was angry with the professed spiritual Israel at the coming of the Lord to the temple, and this included all under the terms of the new covenant and who had not been bold in declaring the message of God's kingdom and those who had conferred great honor upon men. (Luke 16:15) The remnant of fleshly Israel was saved, arid likewise a remnant of spiritual Israel is saved when the Lord appears at the temple for judgment and for inauguration of the new covenant toward the remnant.

"And now therefore thus saith the Lord, the God of Israel, concerning this city, whereof ye say, It shall be delivered [R.V., It is given] into the hand of the king of Babylon, by the sword, and by the famine, and by the pestilence; Behold, I will gather them [the remnant of spiritual Israel] out of all countries whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place [in A.D. 1919], and I will cause them to dwell safely: and they shall be my people, and I will be their God; and I will give them one heart, and one


way [thus bring them unto unity in Christ], that they may fear me for ever, for the good of them, and of their children after them [that is, those prefigured by the Moabitish woman Ruth]: and I will make an everlasting covenant [the new covenant, made with Jesus as Mediator for the remnant of natural Israel that became spiritual, and inaugurated toward the remnant of spiritual Israel today] with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from me. Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly [margin, in truth] with my whole heart, and with my whole soul." — Jer. 32:36-41.

In gathering unto himself the remnant and those with whom he was angry and turning his anger away from them, in 1919, Jehovah there began the fulfilment of the prophecy of Psalm 50:5. All of the professed ones to that time had made a covenant with God by sacrifice, which is a condition precedent to entering into the new covenant. They had sacrificed their right to live on earth as human creatures at the time they were begotten of God, but, they not having been bold in proclaiming the message of the truth, God was angry with them, and now upon the Lord's coming to his temple he turns away his anger from them, as stated by the prophet Isaiah. (See Isaiah 12:1.) Neither natural Israel nor the world of mankind in general sacrifice their right to human life, and therefore they do not enter into a covenant by sacrifice and are not the ones who are at the time brought into the new covenant and with whom the new covenant is made or toward whom it is inaugurated.

In 1914 God placed the Rightful Ruler of the world upon his throne, and at that time "Christendom", or


modern Babylon, had fallen from heavenly favor, concerning which Jeremiah prophesied at chapter 50: 2, 3. There began the "day of Jehovah", during the early part of which spiritual Israel was in distress. Concerning this Jehovah caused his prophet to write: "In those days, and in that time, saith the Lord, the children of [spiritual] Israel shall come, they and the children of Judah [those in line for the kingdom, the royal house] together, going and weeping: they shall go [after their distress of 1918], and seek the Lord their God. They shall ask the way to Zion [They shall inquire concerning Zion, R.V.] with their faces thitherward [now that the rebuilding of the temple had begun], saying, Come, and let us [in unity in Christ} join ourselves [Come ye, and join yourselves, R.V.] to the Lord in a perpetual covenant [R.V., everlasting covenant] that shall not be forgotten." — Jer. 50:4, 5.

This scripture expressed the desire of the fully consecrated to be faithful to the new covenant as the people taken out from amongst the nations for Jehovah's name. By coming to the Lord and inquiring concerning Zion, the organization of Jehovah, those in line for the kingdom thus pledge themselves to be faithful. The new covenant is inaugurated toward them and also they are taken into the kingdom covenant, being made a part of God's capital organization and anointed and commissioned to do a specific work in his name. Concerning this the prophecy is written: "Turn, 0 backsliding children, saith the Lord; for I am married unto you; and I will take you one of a city, and two of a family, and I will bring you to Zion." — Jer. 3:14.

During the World War, and particularly the years 1917 and 1918, spiritual Israel was in a wilderness condition. Fiery trials came upon those who were con-


secrated to the Lord, and a separating work followed. Passing through that affliction those who were found faithful to the Lord up to that time were taken into the bonds of the new covenant. "And I will cause you [spiritual Israel] to pass under the rod [the kingly authority of Christ Jesus sent out from Zion to rule and now at the temple for the purging of the sons of Levi], and I will bring you into the bond of the covenant [that is to say, new covenant]: and I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel; and ye shall know that I am the Lord." (Ezek. 20:37, 38) This separating work began and continued until the cleansing of the sanctuary was accomplished. — Dan. 8:14.

Those brought into the temple and toward whom the new covenant was inaugurated have been anointed; which means that they are commissioned to do a specific service to the name Jehovah; as it is written: "The spirit of the Lord God is upon me; because the Lord hath anointed me to preach." (Isa. 61:1) Concerning this anointed company Jehovah through his prophet further says: "But ye shall be named the priests of Jehovah; men [such as the Jonadabs] shall call you the ministers of our God; ye shall eat the wealth of the nations, and in their glory shall ye boast yourselves." (Isa. 61:6, A.R.V.) Prior to that time, and particularly during the humiliating conditions that existed from 1917 to 1919, God's people on earth suffered much shame; but, his anger being turned away from them now, he says:

"For your shame ye shall have double [a double portion of the spirit or divine favor, such as received by Elisha], and for confusion they shall rejoice in


their portion: therefore in their land they shall possess the double [in this happy condition a double portion of the spirit]; everlasting joy [the joy of the Lord, they having entered into this joy at the invitation of Christ Jesus; which happy condition is referred to as 'their land'] shall be unto them. For I the Lord love judgment [which began to be executed at the temple at the judging beginning at the house of the Lord], I hate robbery for burnt offering; and I will direct their work in truth, and I will make [inaugurate] an everlasting covenant with them. And their seed [the true Judeans] shall be known among the [nations, A.R.V.; among whom they shall be witnesses for Jehovah] , and their offspring among the people: all that see them [that is, discern them to be Jehovah's servants] shall acknowledge them, that they are the seed [Jehovah's true people taken out for his name] which the Lord hath blessed." (Isa. 61:1, 6-9) The physical facts, or things which have come to pass upon Jehovah's true people, since 1919 fully corroborate the conclusion above expressed concerning the scripture. Those taken into the covenant have entered into the joy of the Lord and are now greatly rejoicing that they are privileged to bear testimony to his holy name; and others who are not of the royal house see that these earnest and faithful ones are Jehovah's witnesses, and recognize them as the blessed seed of Jehovah.


After being brought into the temple, and hence following the inauguration of the new covenant, Jehovah's faithful remnant enter into peace; therefore the inauguration of the new covenant includes with them a "covenant of peace". The new covenant has


been in force and effect throughout the period of sacrifice, but, it now being inaugurated at the building up of Zion, the "covenant of my peace" began. The nations of the earth are greatly shaken and are disintegrating at the present time, and the high places in the earthly governments are being shaken down, and are in great distress; but peace is with them that are of Jehovah's organization. God's peace remains with his faithful ones; as it is written: "For the mountains [kingdoms of earth] shall depart, and the hills [the high powers thereof] be removed; but my kindness shall not depart from thee [those of Zion, God's capital organization], neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee." — Isa. 54:10.

Those toward whom the new covenant has been inaugurated, and who are therefore in the temple, are the people of God, and the great antitypical David is their Head, King or Ruler: "And I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it. And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land; and they shall dwell safely in the wilderness, and sleep in the woods." (Ezek. 34: 24, 25) While the covenant of peace is not the new covenant, it is a covenant of peace which Jehovah gives to those toward whom the new covenant has been inaugurated.

Those who are born of God's woman, that is to say, his organization, and who are now in the temple are being taught of God, and great is their peace; as it is written: "And all thy children shall be taught of the Lord; and great shall be the peace of thy children." (Isa. 54:13) The enemy will continue to assault the faithful witnesses of Jehovah, but such as-


saults will not cause the faithful to fear either man or devil, nor will the faithful fail to boldly declare God's message of truth. They will obey God and not man. Their faith and confidence is in Jehovah and they know that their strength comes from him; hence they are at great peace, because they know that God's promises are sure and that the enemy shall not prevail against them. Jehovah has said concerning these faithful ones: "No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness which is of me, saith the Lord." — Isa. 54: 17, R.V.


The law covenant had the ark of the covenant, and the new covenant has a correspondingly greater one. (Heb. 9:1-5, 23, 24) This is another proof that the new covenant applies specifically to spiritual Israel. The coming of the Lord Jesus to the temple in 1918 marks the opening of the temple in heaven, and then follows the inauguration of the new covenant. Concerning this it is written: "And there was opened the temple of God that is in heaven: and there was seen in his temple the ark of his covenant; and there followed lightnings, and voices, and thunders, and an earthquake, and great hail." (Rev. 11:19, R.V.) The presence of the 'ark in the temple of heaven', as stated in this scripture, denotes Jehovah's presence there as represented by the Lord Jesus Christ, the great Mediator and Judge and Inaugurator of the covenant, who has come to the temple. At the inauguration of the law covenant at Sinai there was a great shaking of the earth and "there were thunders


and lightnings". (Ex. 19:16-19; 20:18) So likewise at the opening of the temple in heaven marking the inauguration of the new covenant "there followed lightnings, and voices, and thunders, and an earthquake, and great hail". This symbolic language tells of what came to pass, particularly with reference to God's people. — Light, Book One, pages 227-229.


At the time of the coming of the Lord Jesus to the temple for judgment, and the inauguration of the new covenant, there was a company of his faithful followers who were foreshadowed or pictured by the faithful Mordecai. (Esther 2:5-7) Others came to a knowledge of the truth and were brought into the covenant after 1919, but these latter ones clearly seem to be foreshadowed by the "eunuchs" and "strangers" mentioned by the prophet Isaiah who were brought into the house of the Lord. Among natural Israelites there were eunuchs, and such must have been foreigners and strangers, for the reason that the Hebrew law prohibited the making of an Israelite a eunuch and one in that condition could not be taken into God's typical organization. Manifestly the foreigners were made eunuchs in order that they might not contaminate the natural stock of Israel.

But those eunuchs among the Israelites, who were diligent in trying to keep the law covenant, received the favor of the Lord, and concerning which it is written: "For thus saith the Lord unto the eunuchs [who must have been foreigners] that keep my sabbaths [of the law covenant and typical of the new covenant] , and choose the things that please me, and take hold of my covenant [hold fast by my covenant, R.V.]; even unto them will I give in mine house [Je-


hovah's royal organization], and within my walls, a place and a name [a new name] better than of sons and of daughters [which these sons and daughters could have had if faithful]: I will give them an everlasting name [new name], that shall not be cut off." (Isa. 56:4, 5) The "everlasting name that shall not be cut off", here mentioned, clearly refers to the "new name" which Jehovah God gives to those toward whom the new covenant is inaugurated and who are made members of the royal house and who become Jehovah's witnesses, commissioned by him to bear testimony to his name.

The same rule's being made to apply to strangers shows that with Jehovah there is no respect of persons who manifest their love and obedience to him. "Also the sons of the stranger [R.V., Also the strangers], that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; even them will I bring to my holy mountain [Zion, God's holy organization], and make them joyful in my house of prayer [God's temple]; their burnt offerings and their sacrifices shall be accepted upon mine altar: for mine house shall be called an house of prayer for all people." (Isa. 56: 6, 7) The latter words of this verse, "for all people," manifestly include the class pictured by Ruth, who was a stranger and who was brought into the house of natural Israel. "The Lord God, which gathereth the outcasts of Israel [meaning the remnant that God approved in 1918], saith, Yet will I gather others [the Ruth class and also the Esther class, who came in after 1918] to him [that is, the 'faithful and wise servant' class, so designated by the Lord, and which was foreshadowed by Mordecai


and Naomi], beside those [that is, besides the original remnant, foreshadowed by Mordecai and Naomi] that are gathered unto him." — Isa. 56: 8.

Ruth was a Moabitess, and hence was a stranger to Israel and to its laws; but when Ruth volunteered to go to Bethlehem with the returning childless Naomi, and that with no prospect of earthly marriage in sight for her, and nothing upon which to base a hope of marriage and the bringing forth of children, Ruth then and there made herself the equivalent of a eunuch, and hence she well pictured both the eunuch and the stranger mentioned in the foregoing prophecy of Isaiah.

Those toward whom the new covenant was inaugurated at the coming of the Lord Jesus to the temple, and who were therefore brought into the temple and anointed, were made able ministers of the covenant to minister to those who should afterwards be brought into the covenant, such as Ruth and Esther, that is, the class foreshadowed by Ruth and Esther. The facts now well known show that a great many came to a knowledge of the truth, made a consecration, and have become Jehovah's witnesses since 1922, and these facts corroborate the foregoing conclusion upon this scripture. We must bear in mind also that the "great multitude" is composed of that class of persons who have made a consecration to do God's will but never responded to the call for the kingdom and hence the Lord never took them into the covenant for the heavenly kingdom. Hence, too, the new covenant was not . inaugurated toward such and they are not made "able ministers" of that covenant. Those designated in the Scriptures as "prisoners" are of such class, and the able ministers of the new covenant must also minister unto the "prisoner" class or "great multitude". This


is one of the works that the faithful remnant are now performing on earth. — Isa. 42: 6, 7; 49: 8, 9.

Those pictured by Ruth and Esther, and who are brought in after 1918, also become able ministers of the new covenant and participate in this ministry as hereinbefore mentioned. Before one could become an able minister of the new covenant he must be brought to maturity in Christ and be an elder in fact and minister to others who are consecrated to God and who are of the Jonadab company; and this is further proof that the new covenant is limited to the spiritual Israel class.


Abraham had six sons by Keturah. (Gen. 25: 1, 2) What did Keturah foreshadow, and what relationship had she and her sons to the covenant of Jehovah? It has been said that those six sons born to Abraham by Keturah represented typically the many peoples of the world which will ultimately gain "restitution" blessings of life under the reign of Christ, and hence Keturah was a type of the new covenant, which covenant produces the children of "restitution". That conclusion is not supported by the Scriptures, for at least two good and sufficient reasons, to wit; (1) The new covenant has no reference to the world of mankind in general, because it is the means employed by Jehovah to take out from the nations a people for his name which people, proving faithful, are to be associated with Christ Jesus in the vindication of Jehovah's name; and all such are children of Jehovah; (2) Those who obtain the earthly blessings of human life will be the children of Christ, and not the children of Jehovah. This is definitely proved by the fact that the faithful men of old who will become the governors vis-


ible in the earth will be the children of the Christ and under his direct supervision. (Ps. 45:16; Isa. 9:6) To be sure, all life proceeds from Jehovah God; but Jehovah has clothed Christ Jesus with the power and authority to give life to the earthly class and he is designated in the Scriptures as "The everlasting Father". Keturah's children were not by Isaac, who was a type of Christ Jesus, but by Abraham, who pictured Jehovah God himself. For this reason it is seen that the six sons of Keturah could not represent the earthly or human class.


The patriarch Abraham had one wife, named Sarah, and two concubines, the first of these being Hagar and the second Keturah. For a long time Sarah was barren, and Abraham took Sarah's servant Hagar as a substitute for Sarah, and by her Ishmael was born. Later in Abraham's old age Sarah, his true wife, conceived and gave birth to a son for Abraham, whom Abraham named Isaac. When Sarah was 127 years old she died. Three years after her death Isaac married Rebecca. After the marriage of Isaac and Rebecca, then Abraham married and had six sons: "Then again Abraham took a wife, and her name was Keturah." (Gen. 25:1) At the time these sons were born to Abraham and Keturah Abraham was a very old man. These facts are important to consider in determining what the sons of Keturah represented.

If the sons of Abraham by Keturah did not picture the earthly class to be blessed with life during the reign of Christ, what did they picture? An abstract answer to the question is first given, and then follows the Scriptural argument in support thereof. The answer that is reasonable and supported by the


Scriptures is this: The six children of Abraham by Keturah picture those toward whom the new covenant was inaugurated after the birth of the Kingdom ("the man child") and who are designated as 'other children ' of Zion that are born after the birth of the "man child". Concerning this the prophecy was written: "Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children." (Isa. 66:7, 8) The "man child" was born of God's organization or "woman" in 1914. (Rev. 12:1-5) (See Light, Book One, page 235.) Her 'other children', particularly the remnant, are born of Zion later and after the coming of the Lord Jesus to the temple and the beginning of the building up of Zion, which occurred in 1918.


Jehovah has one universal organization, which organization was represented by Sarah, the true wife of Abraham; and this is definitely fixed by the prophecy. (Isa. 54:1-5) The marital relationship between Abraham and Sarah pictured the relationship between Jehovah and his "woman", which woman gives birth to his children of the capital organization or kingdom, and which is called Zion. — Isa. 54:13.

Abraham had one true wife and two concubines. The one concubine, Hagar, represented the nation of Israel after the flesh, which did not bring forth a people for the name of Jehovah. This is definitely settled by the inspired testimony of the apostle Paul as set forth in Galatians. The sons of God which are later brought forth, and which do constitute a peo-


ple for the name of Jehovah, are illustrated by the six sons of Abraham by Keturah. The scripture does not say that Sarah and Hagar were types of the two covenants, as has often been stated, but does say that Hagar and her son represented the covenant at Sinai and that Sarah and her son represented that which is born of God's organization or "Jerusalem, which is above". The apostle says that this is an allegory, that is to say, that which is represented here by these two women and their offspring. An allegory is not a type, but it is a means employed to represent or picture some real thing. The apostle says: "For it is written that Abraham had two sons, one by the bondmaid, and one by the free woman; but he that was of the bondmaid after the flesh had been born, whereas he that was of the free woman through means of a promise; Which things indeed may bear another meaning; for the same are two covenants, one indeed from Mount Sinai into bondage bringing forth, the which is Hagar, and the Hagar is Mount Sinai in Arabia; she answereth, however, unto the present Jerusalem, for she is in bondage with her children; but the Jerusalem above is free, the which is our mother." — Gal. 4: 22-26, Roth.

Immediately following the above the apostle quotes from the prophecy of Isaiah 54:1, showing that Sarah represented God's organization called Jerusalem and pictured by his "woman". Abraham's relationship to his wife and to his two concubines illustrates God's relationship to his covenants, which covenants are a means employed to accomplish his purpose of getting a name for himself. Sarah and her son together illustrate or picture the unconditional covenant that Jehovah made that he would produce "the seed". This seed of promise is foreshadowed by Isaac, which seed is Christ Jesus. Hagar and her son


allegorically represented or pictured the law covenant, which God attached to his original promise, the purpose of which was to furnish natural Israel an opportunity to produce a people for his name, but which covenant failed by reason of the fact that Israel was made up of imperfect human creatures. This failure of the covenant is illustrated in the fact that Hagar's son was "born of the flesh". What the law covenant failed in the new covenant furnishes, to wit, a people for his name.

The 'Abrahamic covenant' was in fact an unconditional declaration of Jehovah's purpose to produce a seed, and by using Abraham and Sarah his wife God pictured how he would bring forth a seed, which seed was pictured or illustrated by Isaac. God permitted Sarah to be barren for a long while and until his due time to bring forth the typical seed of promise. During that period of time Hagar was substituted for Sarah or attached to the Abrahamic household that she might give birth to an heir to Abraham. The son of Hagar was not the heir of promise; and manifestly the chief purpose of this arrangement was to demonstrate that the 'promised seed' could be produced only by the miraculous power of Jehovah. In due time Sarah gave birth to the typical seed, and this was the result of the exercise of Jehovah's miraculous power. The birth of that son was a confirmation of the covenant. Isaac was a type of Jesus Christ, the Son of Jehovah God; and at the time of the baptism of Jesus, and when the holy spirit in the form of a dove descended from heaven and lighted upon Jesus, and the voice from heaven was heard to say, "This is my beloved Son, in whom I am well pleased," there the real, true promised seed of the Abrahamic covenant was brought forth. (Matt. 3:16,17) Isaac alone was the type


of Christ Jesus, who is the promised seed; as it is written: "In Isaac shall thy seed be called." — Gen. 21:12; Rom. 9:7.

The covenant of Jehovah with Abraham was later confirmed unto Isaac, then unto Jacob, and then unto the twelve tribes of Israel (Judah), and particularly in the law covenant. "He hath remembered his covenant for ever, the word which he commanded to a thousand generations: which covenant he made with Abraham, and his oath unto Isaac; and confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant." (Ps. 105: 8-10) "God remembered his covenant with Abraham, with Isaac, and with Jacob." (Ex. 2:24) Jehovah carried out the provisions of the Abrahamic covenant toward Abraham's fleshly descendants by delivering them from Egypt by means of Moses and the law covenant, and by then thrusting out the heathen before them in the land of Canaan. "And he [Jehovah] said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation [nor in behalf of any nation]: and all the people among which thou art shall see the work of the Lord; for it is a terrible thing that I will do with thee. Observe thou that which I command thee this day [the day of the inauguration of the law covenant at Sinai]: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee [Moses, typifying Christ Jesus] and with Israel [typifying spiritual Israel, including the remnant]."  — Ex. 34:10, 11, 27.


In harmony with the aforesaid type Jehovah confirmed the Abrahamic covenant with the true seed, that is, with Jesus Christ, by making with him the new covenant. Through Christ Jesus, the Mediator, Jehovah confirmed the Abrahamic covenant to the members of the body of Christ Jesus, that is to say, with spiritual Israel, in the same way, to wit, by a new covenant, which sets forth specifically Jehovah's purpose concerning this seed of Abraham. The new covenant is therefore ancillary to or clasped to the Abrahamic covenant, just as the back of the priest's ephod was clasped to the front part thereof. (Ex. 28: 4-7) This further confirms the conclusion that the new covenant is a means employed by Jehovah to bring forth a people for his name, which people shall be associated with and by adoption become a part of the seed of Abraham and participate in the vindication of Jehovah's name.

Sarah had one son, and afterwards she died. That does not signify the end of the Abrahamic covenant, nor the end of Jehovah's organization; because these do not end. From the time of her death Sarah is merely out of the picture, as, of course, after her death she could bring forth no more children. Sarah died thirty-seven years after the birth of Isaac and three years before the marriage of Isaac to Rebecca; for Isaac was forty years old when he married. (Gen. 25:20) Then after Isaac's marriage to Rebecca, and more than three years after Sarah's death, Abraham took a wife, and her name was Keturah. (Gen. 24: 67; 25:1) After Sarah's death Keturah substituted for Sarah in bringing forth more children unto Abraham, just as Ruth the Moabitish woman substituted for the aged Jewess Naomi in the birth of a seed. (Ruth 3:1-18; 4:1-17) Keturah, therefore, would pic-


ture God's organization, but not the new covenant. She and her sons together, however, did picture God's organization giving birth to other sons after the birth of the "man child".

Abraham being an old man, and also Sarah being too old to bear children, Jehovah performed a miracle toward them, causing the conception and the birth of the son Isaac. It follows, therefore, that the six sons of Abraham by Keturah, born more than forty years after the birth of Isaac, were also sons brought forth by the miraculous power of Jehovah. Concerning the miraculous birth of Isaac: "(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead [Abraham's power to fecundate Sarah was dead, and God miraculously quickened that power], and calleth those things [Abraham being included] which be not [even as Abraham was once not a father of a multitude] as though they were [hence God changed the name of Abram to Abraham, meaning 'father of a great multitude', and this he did two years before the birth of Isaac]. Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what he had promised, he was able also to perform." (Rom. 4: 17, 18, 20, 21) "Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable." — Heb. 11:12.

Abraham was a hundred years old when Isaac was born, and his body then was as good as dead so far as children were concerned, as it is written in


Romans, chapter four; therefore, forty years later his body was equally dead, if not more so, and for that reason Jehovah must and did exercise his miraculous power that Abraham might have the six sons by Keturah. (Gen. 25:1, 2; 1 Chron. 1: 32) It was by the miraculous power of Jehovah that Jesus Christ was conceived in the womb of the virgin and later born. Thirty years thereafter by the miraculous power of Jehovah Jesus Christ was brought forth as the antitypical Isaac, the 'seed of promise'. (Matt.3:16,17) Approximately 1900 years later, to wit, 1914, the "man child", which means God's kingdom under Christ, was born of God's woman or organization, and this also by the miraculous power of Jehovah. By the like exercise of miraculous power of Jehovah, Zion, symbolized by God's "woman", brought forth other children, in 1918 and following years. Keturah, therefore, seems to clearly picture Zion in bringing forth these other children after the birth of the man child. — Isa. 66: 7-9.

The six sons of Keturah were not the sons of Isaac, but were the sons of Abraham; therefore Keturah's sons could not picture those who get life on earth and who have been called a "restitution class", because those who shall be given human perfection will be the sons of the antitypical Isaac. The conclusion, therefore, must be that the sons of Abraham by Keturah pictured the sons of Jehovah God born by and to his organization Zion separate and distinct from Christ Jesus. Those who were taken out from the nations as a people for God's name are not the children of Christ, but they are the brethren of Christ and the sons of God. (Heb. 2:11) The relationship of Abraham to Keturah and her sons, therefore, clearly pictures the relation of God to the 'other sons' of Zion.


Christ Jesus alone is the great Messenger of the new covenant. After the birth of the "man child", which birth took place in 1914, and later, to wit, 1918, Christ Jesus, the Messenger of the new covenant, comes to the temple for judgment. (Mal. 3:1) There Jehovah by Christ Jesus, the great Messenger of the covenant, builded up Zion, bringing forth first the faithful saints who had long ago died in faith, and then later the faithful remnant on earth are brought into Zion and become the children of God; and this latter gathering is pictured by Keturah's giving birth to six sons who are the sons of Abraham, typifying the sons of God. Christ Jesus ALONE is the "seed of Abraham" according to the unconditional covenant. "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ." — Gal. 3:16.


It is true that the apostle, in this same chapter, says: "For as many of you as have been baptized into Christ, have put on Christ. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." (Gal. 3:27, 29) But the question is, How do they get into Christ? Clearly by adoption. Adoption means to bring another son into the family. The body members of Christ picture a part of the seed of Abraham by virtue of being brought into Christ Jesus and received and adopted into the house of God, of which Christ Jesus is the Chief and Head. They do not get into Christ's body by reason of anything they do. The apostle's argument in his epistle to the Galatians is that in the fullness of time God sent forth Jesus "to redeem them that were under the


law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the spirit of [Christ] his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ".  — Gal. 4:4-7.

Again says the apostle: "For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father." (Rom. 8:15) Then the apostle clearly shows that the completion of bringing these into God's family takes place at the building up of Zion. "And not only they, but ourselves also, which have the first-fruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body." (Rom. 8:23) It was the purpose of God from the beginning to bring these other sons into his family by adoption. "Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will." — Eph. 1:5.

Jehovah said to Abraham: "In Isaac shall thy seed be called." (Gen. 21:12) At the time of that declaration by Jehovah Hagar and her son were east off. (Gal. 4:29, 30) Some forty years thereafter the sons of Keturah were born. Isaac is the son by a miracle of God according to the promise, and Isaac was a type of Christ Jesus, who is the seed of promise. Jesus, the antitypical Isaac, is One, and the six sons by Keturah make seven, which is a divinely complete number forming a royal family.

The sons of Keturah could not inherit with Isaac 'all that Abraham had', but Abraham gave those six sons gifts. (Gen. 25:5, 6) Likewise the members of the body of Christ can inherit nothing of themselves,


because Christ Jesus is the One 'whom he [Jehovah] hath made heir of all things'. (Heb. 1:2) Christ Jesus came into the inheritance of the kingdom three and one-half years before coming to the temple for judgment and the building up of Zion, and hence that length of time before the other children of Zion were born or brought into God's capital organization. Jesus Christ is therefore essentially "The seed of Abraham". (Acts 3:25, 26) By the mediatorship of Christ Jesus his brethren are brought forth as a people taken out for Jehovah's name, and these faithful brethren became joint heirs with Christ Jesus by adoption and their inheritance is conditioned upon certain specific things, to wit: "The spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together." (Rom. 8:16, 17) Otherwise stated, all the body members are adopted into the royal house and become for ever members of that house upon condition of faithfulness unto God, which entails upon them the reproaches and sufferings that fell upon Christ Jesus,

The name "Keturah" is derived from the primitive root qatar, meaning "to smoke", that is to say, tarn into fragrance by fire. Most often the word is translated "to burn incense", also, "to burn sacrifice"; hence the name "Keturah" means "incense" or "perfumed". The beautiful poetic scripture concerning Christ Jesus coming as King and Judge to the temple says: "Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?" (Song of Solomon 3:6) As the King rides upon his palanquin or "litter" (R.V.) he is attended by sixty


valiant warriors. (Song of Solomon 3:7, 8) The sons of the royal house of God are joined or brought into the royal organization of Jesus Christ at the temple. The name "Keturah", therefore, suggests that Zion's other children, born or brought forth into Zion after the coming of the King and the birth of the kingdom, are the ones who 'offer the sacrifice of praise to God continually, that is, the fruit of their lips, giving thanks to his name', after the building up of Zion following 1918. (Heb. 13:15) From that time forward this sacrifice, being "continual", is never stopped by the enemy as it was stopped in 1918, but for ever that capital organization continues to sing forth the praise of Jehovah. (Rev. 8:3) Those who faithfully obey Jehovah and Christ Jesus and perform faithfully their duties as ministers of the new covenant are "unto God a sweet savour of Christ". — 2 Cor. 2:15.

The "man child" was born in 1914; in 1918, upon the coming to the temple, first are brought forth the faithful saints who died in faith and who must precede those on earth, and after that is brought into the temple the faithful remnant on earth. The bringing of these other saints into God's royal family, therefore, was clearly foreshadowed by the six sons of Abraham by Keturah.

Upon all the Scriptural evidence set alongside the facts that have been brought to pass by Jehovah the conclusion is irresistible that the new covenant is not a covenant that has to do with "restitution" of natural Israel or of any people to human perfection; but that the new covenant is Jehovah's instrument employed to take out from among the various nations a people for his name, and that those thus taken out and who prove faithful are adopted into the family


of God and thereby become members of his royal house, or royal saints. This conclusion is in no wise inimical to the truth that earthly or human blessings will come to the people in general during the reign of Christ, but rather gives assurance to the world of mankind that Jehovah will have an approved seed to do his blessing work. The new covenant is dedicated and is closely related to the covenant for the Kingdom. It is the Kingdom that will completely vindicate Jehovah's name.


Jehovah sent Moses to Egypt as a vindicator of his name. Moses delivered the testimony of Jehovah as commanded and then led the Israelites safely out of Egypt and across the Red sea. There that one picture ended. On the other side of the Red sea and in the wilderness Jehovah used Moses to make other prophetic pictures which in due time would be fulfilled by the Greater Moses, Christ. The picture made by Moses going into Egypt began to have its fulfilment in the year 1914, as stated in a previous chapter. Other pictures made by Moses after leaving Egypt were fulfilled, some at a much earlier date, and some of them at a later date. Each one of these pictures is complete in itself, because each one was dictated by Jehovah and made according to his will.

Jehovah had commanded Moses to bring the Israelites to Mount Sinai, which he did. There God confirmed with Israel his covenant which had its beginning in Egypt and the basis for which was the slain lamb. As a go-between Moses laid the words of Jehovah before the people, and they accepted the terms thereof. "And Moses came, and called for the elders of the people, and laid before their faces all


these words which the Lord commanded him. And all the people answered together, and said, All that the Lord hath spoken we will do. And Moses returned the words of the people unto the Lord." (Ex. 19: 7, 8) In this connection the Israelites expressly agreed to do the will of God.

No man can come unto God except by faith in the shed blood of Christ Jesus. When a man exercises faith in the blood of Jesus as God's provision for salvation he thereby enters into a covenant to do the will of God. The basis of that covenant is the blood of the Lamb which takes away the sin of the world, and which Lamb was foreshadowed by the passover lamb slain in Egypt. The covenant which Jehovah made with the Israelites in Egypt by the hand of Moses, and which was confirmed at Sinai, was not the only covenant he made with that chosen people before reaching the land of Canaan.


Moses led the Israelites from Sinai through the wilderness for nearly forty years, and now they were in the land of Moab and almost to the banks of the Jordan, where they would soon cross into the promised land. There Moses spoke to the Israelites according to the commandment of Jehovah. The time is definitely fixed: "And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spake unto the children of Israel, according unto all that the Lord had given him in commandment unto them." (Deut. 1:3) This fixed tune was only two months before the beginning of the new year of Israel. There Moses gathered the people together and recounted to them what Jehovah had done for them since the confirmation of the cove-


nant at Sinai. On that occasion Moses repeated the fundamental law to the assembled Israelites, and from that repetition the book of Deuteronomy takes its name. (Deut. 5:6-21) Doubtless one of the purposes in repeating the law was to remind the Israelites that as a people they were obligated to do the will of God,

Of the multitude that left Egypt not many remained alive, most of them having died on the way. Almost all of those to whom Moses there spoke were the children of the ones who had come out of Egypt, with the exception of Caleb, Joshua, and some of the tribe of Levi. Moses was very definite in his statement that the covenant God made at Sinai was not made with Abraham and Isaac, but with those present at Sinai, some of whom were now in Moab. — Deut. 5:2, 3.

That covenant made at Moab was not merely a repetition of the one confirmed at Sinai, but was a separate and distinct covenant; and this is shown by these words: "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." — Deut. 29:1.

Moses then and there recounted to the Israelites the many wonderful things Jehovah had done for them since leaving Egypt and that he had led them forty years in the wilderness, and then he said: "Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do. Ye stand this day all of you before the Lord your God; your captains of your tribes, your elders, and your officers, with all the men of Israel. Your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water: 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: that he may establish thee to day for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob." (Deut. 29: 9-13) These words of the covenant disclose Jehovah's purpose to have a people for himself and that they must prove their fidelity to him if they would prosper, and that the covenant there made was made with and embraced all of the faithful, whether present or not. "Neither with you only do I make this covenant and this oath; but with him that standeth here with us this day before the Lord our God, and also with him that is not here with us this day." — Deut. 29:14, 15.

The terms of the covenant at Sinai and the one made at Moab show that the latter is far more comprehensive. (Deut. 10:16-20; 30:11-14) "Circumcise therefore the foreskin of your heart, and be no more stiff-necked." (Deut. 10:16) These words concerning the circumcision of the heart were not an amendment of the covenant confirmed at Sinai, but they did constitute a specific commandment in the covenant made at Moab. The law covenant at Sinai fixed the death penalty for transgression, but the "curse" was not mentioned until the end of the wilderness journey when the covenant was made at Moab. (Deut. 11:26-29; 28:15-68) It was at the time of the making of that covenant at Moab that Moses first announced that which Peter quoted after Pentecost, to wit: "And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people." (Acts 3: 23) This prophecy applies specifically after the second coming of Christ, at which time the real issue of life and death is placed before and determined


upon those whom the Lord has anointed and upon whom he has laid the obligation to be obedient to the commandments of Christ Jesus, the Greater Moses.


A careful reading of the book of Deuteronomy at this point will be profitable. It is suggested that the name JEHOVAH appears therein more than in any other place in the Bible. (A.R.V.) Having the positive Scriptural proof that Moses there pictured or foreshadowed Christ Jesus, such prophecy has its greater fulfilment at the second coming of Christ; and also knowing that all of these things were written for the admonition of those upon whom the end of the world has come, and written for the specific encouragement and comfort of the remnant, we should expect to find a present-day application of the covenant made at Moab.  — Deut. 18:15, 18; 1 Cor. 10:11; Rom. 15:4.

The forty years' journey of the Israelites under the leadership of Moses was about at an end, and the assembly of that people on the plains of Moab near the borders of the land of promise, which God had declared they should inherit, fitly pictures the people in the covenant with Jehovah to do his will and assembled and gathered together at the beginning of the judgment of Christ Jesus, the Greater Moses, and at the time this great Judge appeared at the temple of Jehovah. (Matt. 25:31-46; 2 Thess. 2:1, 2) It was in 1878 that the Lord Jesus gave his special attention to his professed followers on earth, and from then until 1918. In that period the work of preparing the way before the Lord Jehovah was done; and about the end of that period, to wit, 1918, the Great Prophet, the Messenger of Jehovah, 'suddenly came to the temple' for judgment and then and there began the


purging of the "sons of Levi". (Mal. 3:1-3) Within the period of time from 1878 to 1919 the covenant people of Jehovah were in the wilderness, passing through some very trying experiences. Shortly after the making of the covenant at Moab Jehovah would send the Israelites into their inheritance in the land of promise; and likewise within a short period of time after the coming of Christ Jesus to the temple the faithful, by the grace of Jehovah, shall enter into their inheritance.

Thus we are enabled to see that the covenant made at Moab relates specifically to the covenant for the kingdom. In the covenant confirmed by Jehovah with Israel at Sinai the people were asked if they would perform their part thereof, and they expressed their willingness to do so. In the covenant made on the plains of Moab there was no such request for the people to agree to do God's will, because they had already agreed to do God's will, when they left Egypt. Likewise those who are in the covenant to do the will of Jehovah at the coming of the Lord Jesus to the temple must be willing to accept the terms of any additional covenant, which is in fact a covenant of faithfulness, and they must prove faithful before entering into their inheritance. This is in harmony with the Scriptures, which provide that, after one is called to the kingdom, he must be chosen or taken into the covenant and then he must prove faithful. — Rev. 17:14.

After reminding the Israelites that he had led them for forty years in the wilderness Moses said: 'Yet the Lord hath not given you the heart to perceive, and the eyes to see, and the ears to hear, until this day.' (Deut. 29:4) Likewise when the covenant people of Jehovah were gathered together for judgment at the coming of the Lord Jesus to the temple,


they had not up to that time had the heart to perceive or eyes to see and to understand the meaning of the name and the purpose of Jehovah. The deeper things came to them thereafter. Since then only the approved ones who have joyfully and willingly obeyed have been taught of Jehovah God. — Ps. 110:3; Isa. 54:13.

The covenant entered into on the plains of Moab therefore clearly foreshadowed the covenant for the kingdom, which includes continued faithfulness and obedience unto God and his kingdom. Thereafter all entering the covenant for the Kingdom must continue to faithfully perform their part as a condition precedent to entering into the fullness of their inheritance. Such are the ones mentioned by Moses as the "inheritance" of Jehovah. "For the Lord's portion is his people; Jacob is the lot of his inheritance." (Deut. 32: 9) Such constitute the holy nation whom the Lord has taken out from amongst men to be witnesses for him and who must show forth his praises. (1 Pet. 2:9, 10) "Blessed is the nation whose God is Jehovah, the people whom he hath chosen for his own inheritance." (Ps. 33:12, A.R.V.) Clearly these are the people who become Jehovah's witnesses and who must continually and faithfully perform their part of the covenant before entering fully into the inheritance. These are they whom Jehovah makes members of his 'elect servant' class and whom he gives as a covenant for the nations to bear testimony of him and his kingdom before the people, and this honor he gives to none other. — Isa. 42:1-8.

It is the anointed ones to whom Jehovah says: "The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the


saints." (Eph. 1:18) Jehovah fixes the place for his covenant people, and no one can remain in that place unless he joyfully accepts and does the will of God in the day of judgment. (1 John 5:3; 4:17, 18) The curses of Jehovah are upon those who become unfaithful to their covenant, and his blessings everlasting are given to those who continue faithful; therefore the words of Moses quoted by the apostle Peter apply at the present time: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things, whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people." (Acts 3:19-23) To the same class brought into the temple Jesus now says: "Be thou faithful unto death, and I will give thee the crown of life." — Rev. 2:10, R.V.

At Moab Jehovah told the Israelites that if they would be diligent to hearken unto his commandments to love and to serve Jehovah with all their heart and soul he would give them "the first rain and the latter rain". (Deut. 11:13, 14) This is in accord with the prophecies uttered by Joel and Hosea. (Joel 2:23; Hos. 6:3) It is also in harmony with the prophecy of Ezekiel 34:26: "And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season: there shall be


showers of blessing." These texts further confirm the conclusion that the covenant made at Moab has its fulfilment on God's people who are gathered together at the temple and who, after having been brought into the temple, receive the showers of "the latter rain". Such has been the time of refreshing and blessing in which God's anointed people have been greatly blessed by receiving from Jehovah's hands an understanding of his prophetic utterances. Only those who have been taken into this covenant for the Kingdom, and who have been diligent to perform their part of it, have been privileged to receive and enjoy these blessings foreshadowed by the latter rain. "In the light of the king's countenance is life; and his favour is as a cloud of the latter rain." — Prov. 16:15.


Jehovah designates his covenant people by the name "Jeshurun". This name appears only four times in the Scriptures: three times in the book of Deuteronomy, and once in Isaiah's prophecy. (Deut. 32:15; 33: 5, 26; Isa. 44:2) It was first used in the address delivered by Moses on the plains of Moab when the covenant was made. Nothing stated by Jehovah in his Word is unnecessary or redundant. Therefore we must conclude that both the time and the place of using the word are significant. The name signifies "a righteous people" and would therefore apply to all who are assembled at the temple for judgment and who stand in the righteousness of Christ Jesus. All such have been brought forth as the sons of God and been called to and have accepted the call to and are in line for the kingdom, hence made righteous by and through the shed blood of Christ Jesus. The "evil servant" class must at one time have been counted as righteous,


otherwise such could not have been gathered out of the kingdom. The name "Jeshurun" would more particularly apply to those who are approved at the judgment and taken into the temple and anointed. Therefore Jehovah says to them: "Thus saith the Lord that made thee, and formed thee from the womb, which will help thee; Fear not, 0 Jacob my servant; and thou Jesurun, whom I have chosen." — Isa. 44:2.

In the prophetic song of Moses, written and delivered by him to the Israelites at the time of the covenant at Moab, there appeared these words: "But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness: then he forsook God which made him, and lightly-esteemed the Rock of his salvation." (Deut. 32:15) This prophecy fulfilled on the greater scale at the temple judgment shows that there would then be a class to whom the name of "Jeshurun" once applied and who would afterwards become unfaithful and forsake Jehovah. The name "Jeshurun" signifies a close relationship between Jehovah and his people, and it seems quite clear that Jehovah promised his people such close relationship at the time the covenant was made at Sinai when he said to them: "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." (Ex. 19: 5) This would show that such a close relationship is promised to those who enter into the covenant to do God's will, and which they receive upon condition of faithfulness. Those who had responded to the call for the kingdom, and who stood before Christ at the temple for judgment, therefore were all at that time included in that name of "Jeshurun", but the name


would continue only with those who were chosen and who continued faithful.

The facts which are well known support this conclusion. From and after the coming of the Lord Jesus to the temple there were those in line for the Kingdom who became wise in their own conceits, self-centered, rebellious and lawless. As the prophet Moses put it, "Thou art grown thick, thou art covered with fatness: then he forsook God which made him, and lightly esteemed the Rock of his salvation." "Thick" or "fatness", as here used, means "to shine and become gross". There are those who have a great desire and ambition to shine before men and such have become unfaithful to the terms of their covenant. These are the ones who become lawless or workers of iniquity and who refuse to give heed to God's way of carrying forward his work and who instead follow their own selfish ways in order that they may shine before men. Such are the ones who offend or set snares for others and draw followers after them and whom the Lord Jesus declared that he would gather out of his kingdom. "The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity." (Matt. 13:41) It follows, therefore, that first they must have been in line for the kingdom. It is this class that makes up the "evil servant", the "man of sin", "the son of perdition." — Matt. 24: 48-50; 2 Thess. 2:3-9.

The great Rock is Jehovah; and the "evil servant" class, "the son of perdition," disregards the instructions given by Jehovah, and of such the prophecy by Moses says: "Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee. And when the Lord saw it, he abhorred them, because


of the provoking of his sons and of his daughters. And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith. For they are a nation void of counsel, neither is there any understanding in them. 0 that they were wise, that they understood this, that they would consider their latter end! To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste." — Deut. 32:18-20, 28, 29, 35.

The judgment here recorded is against those and will be executed against those who are unfaithful to the terms of their covenant for the Kingdom, and this is fully supported by the words of the prophet Moses uttered on the same occasion and quoted by Peter after Pentecost. (Acts 3:23) This is further proof that it is the covenant people of Jehovah who are in the covenant for the Kingdom that must hear and obey the commandments of the Lord Jesus Christ as Jehovah's Chief Officer and Great Prophet. Certain facts and circumstances have come to pass in recent months which are clearly a fulfilment of this prophecy. In some companies where men have held the office of 'elective elder', and which men have heretofore attempted to shine, these have set themselves in opposition to the work of the Kingdom carried on by God's anointed people on earth, and announce their opposition because The Watchtower has published what clearly appears to be the Scriptural truth concerning "elders". Such things are to be expected. This confirmation or fulfilment of prophecy is an encouragement to the faithful because it informs them that they are in the right way.



The words of Jesus make it clear that at the temple judgment he would make manifest the faithful class to whom he would commit all the kingdom interests on earth, and that he would make such the "faithful and wise servant". (Matt. 24:45-47) The prophecy uttered by Moses in Moab locates the time when the "faithful servant" class is made manifest, and such time corresponds to the time of judgment at the temple. It is written: "And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together." (Deut. 33:5) The "king in Jeshurun" mentioned in this text plainly means Jehovah God, and this is shown by the context and by other scriptures. Christ is the head of the church (God's anointed ones), "and the head of Christ is God." (1 Cor. 11:3) Therefore the "heads" of Jehovah's covenant people are Jehovah himself and the Lord Jesus Christ. At what time, then, were these "heads of the people" gathered together? Manifestly at the time that Jehovah builds up Zion, his capital organization. "When the Lord shall build up Zion, he shall appear in his glory." (Ps. 102:16) Jehovah's organization Zion is symbolized by his woman who remains barren until God's due time to assemble his organization. — Isa. 54:1-7.

In due time Jehovah sent forth the Head of his capital organization, the Greater Moses, to the temple and there he gathers together unto himself those who are devoted to Jehovah God. "Gather my saints together unto me; those that have made a covenant with me by sacrifice." (Ps. 50:5) Furthermore, the covenant made with Israel in Moab and announced by Moses typically included all of the people of Jehovah that shall inherit the land of promise. Note that the


Lord God said: "Neither with you only do I make this covenant and this oath; but with him that standeth here with us this day before the Lord our God, and also with him that is not here with us this day." (Deut. 29:14, 15) When Jesus Christ appeared at the temple not all who shall inherit the Kingdom were there for judgment, but some were afterwards brought into the temple. These latter are illustrated in the prophetic dramas of Esther and Ruth. The assembly of Zion would also mean the ones who had died faithful and who had partaken of the "first resurrection". (Rev. 20:6) Since the Scriptures were written especially for the benefit of those on earth at the end of the world, therefore the covenant here in Moab specifically refers to the remnant. The building up of Zion took place in 1918, and since then children have been born in Zion. When Zion is built up Jehovah becomes King over his covenant and anointed people which is Jeshurun.

Since the name "Jeshurun" means "righteous people" or "beloved people", that name would cease to attach to those who became unfaithful, but it would, remain with those who continued faithful. In Deuteronomy 33:3 it is written: "Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words." This scripture shows a close relationship between God and his people. Jehovah bestows his special love upon Zion, and this shows that "Jeshurun" means the beloved people of God. "For the Lord hath chosen Zion: he hath desired it for his habitation." (Ps. 132:13) According to one standard translator the name "Jeshurun" means "blessedness and prosperity". (Fausset) Jehovah grants his blessings and prosperity only to his righteous people who continue


faithful. In harmony with this it is written: "The stone which the builders refused is become the head stone of the corner. This is the Lord's doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Save now, I beseech thee, 0 Lord: 0 Lord, I beseech thee, send now prosperity. Blessed be he that cometh in the name of the Lord: we have blessed you out of the house of the Lord. God is the Lord, which hath shewed us light; bind the sacrifice with cords, even unto the horns of the altar." (Ps. 118:22-27) The facts show that these prophecies began to have fulfilment in the year 1918, and which was more particularly marked from and after 1922.

The mere fact that Jehovah causes to be recorded a prayer for his people, to wit, 'Send prosperity,' proves that he will send prosperity to those who are faithfully obedient to him as members of his organization. These words apply to the faithful Jeshurun class, which is Zion. The words of the psalmist, "God is the Lord, which hath shewed us light," prove that Jehovah instructs and gives light to his covenant people who are gathered together under their head Christ Jesus and who are faithful. These are the children of Jehovah by his "woman" Zion and are made members of his organization and are taught of God and are at peace; as it is written: "And all thy children shall be taught of the Lord; and great shall be the peace of thy children." (Isa. 54:13) Those of the temple class are taught of God and are at peace and continue to rejoice in the light which God gives them.

It is not so with those who were once of Jeshurun but who have forsaken their covenant and have taken a course contrary to God's commandment. These are not taught of Jehovah, and hence they continue to


speak evil against Jehovah's organization and the work which his organization is now doing on the earth. Among some of the later truths which Jehovah has revealed to his faithful people is that concerning elders and the 'elective office' thereof. He has shown his people that elders are not made by the votes of creatures, but that true elders are made by growth in the likeness of the Lord Jesus Christ. Those who were once of Jeshurun and who have become "fat" refuse to agree to and accept these truths. Furthermore, they reject and oppose the paramount duty laid upon God's covenant people to proclaim the name of Jehovah and to declare the day of his vengeance against Satan's organization. These disobedient ones are not taught of God, and for this reason they make false charges against those who do faithfully serve Jehovah. The point that must be stressed here is this, that the covenant made at Moab shows that those whom the Lord approves and anoints upon coming to the temple must thereafter continue to faithfully obey all commandments of the Lord if they would enter into their glorious inheritance. This can be accomplished only by full and unselfish devotion to Jehovah and his kingdom. Jehovah will now have his name made known in the earth, and those who love him will work together in unity in doing the will of the Most High.


The Israelites on the plains of Moab were soon to enter their inheritance, and they were informed that they would have to fight before their inheritance would be gained. The covenant people of Jehovah now brought into the temple are informed that soon they will enter into their inheritance if they are faithful to the end, but before doing so they must fight.


Their fight is not with carnal weapons, but consists in faithfully resisting the enemy, and faithfulness in bearing the testimony of Jehovah and declaring that his vengeance shall be executed upon Satan's organization. These must declare that Jehovah is God over the whole earth and that his name shall now be vindicated. The faithfulness of Jehovah's witnesses in performing their covenant of obedience brings upon them the assaults of the enemies. The enemy under the leadership of Gog, the marshal of Satan, conspire to destroy, and they act to destroy the faithful ones of Jeshurun, and these enemies particularly include the "evil servant" class. In order that the faithful ones may be fully encouraged, comforted and made hopeful Jehovah now enlightens them by giving them an understanding of the things he caused to be written long years ago. Thus he continues to place upon his table for their benefit the food that is convenient for their well-being.

After Moses had spoken at length to the Israelites concerning the covenant and had written the Song and delivered it to them in obedience to the commandment of Jehovah, then he told the faithful of the blessings they might expect to receive: "And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death." (Deut. 33:1) Undoubtedly these words of blessing spoken by Moses were written for the special benefit and comfort of the righteous remnant now gathered together unto Christ in these last days. Within a short time he will take these faithful ones into their everlasting inheritance, and these are informed that before receiving that inheritance they must fight faithfully and truly under the name and banner of the eternal King. The assembling of the tribes before Moses seems to


have a correspondency in the sealing of the tribes of Israel, as stated in Revelation 7. The covenant people of Jehovah are now before him to hear all that he might say unto them by Christ Jesus, and then to render full and loving obedience to his commandment. Moses spoke all the words of the Song or Psalm in the hearing of the people there gathered before him, concluding with these words: "Set your hearts unto all the words which I testify among you this day, . . . For it is not a vain thing for you; because it is your life; and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess it." (Deut. 32:46, 47) After hearing the words of this Song doubtless the people sang it together.

Now we see the Greater Moses, Christ Jesus, has assembled the covenant people of Jehovah God and brought the approved ones into the organization pictured by Mount Zion. Of the great multitude that left the world to follow after Christ Jesus only a few are now in God's organization. Many turned away from Jehovah and the Commander of his host. Some of these grew "fat" and forsook the Lord and drew others after them. Only the anointed stand with Christ Jesus upon Mount Zion at the present time. Only these can learn to sing the "new song". (Rev. 14:1-3) The faithful remnant have learned the name of Jehovah and its meaning, and as his servants they are privileged to know and to sing the song of praise as no others can. They see that Jehovah will vindicate his name at the greatest battle that will ever have been fought, that he will cover himself with the laurels of victory and everlasting glory.

Now the remnant see that "Jehovah's portion is his people; Jacob [his anointed] is the lot [cord] of his inheritance". (Deut. 32:9, A.R.V.) They know Je-


hovah is their Father and King Eternal and that because they are righteous through Christ Jesus and wholly devoted to the kingdom they are the people of Jeshurun. Furthermore they know that Jehovah has given to them the new name, which is "Jehovah's witnesses", and has sent them forth to sing his praises in the earth as a testimony to his name. They have a vision of the mighty organization like unto a great war chariot, with Jehovah riding above all. With a song expressing great joy they now say: "There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky."  — Deut. 33: 26.

Without doubt Jehovah caused Moses to write these words for the special encouragement of the faithful remnant people now on earth. Scattered throughout the national divisions of the earth, yet being no part of the world, these faithful witnesses of Jehovah see that the day of entering into their everlasting inheritance is now at hand. They know that there must first come, however, the battle of the great day of God Almighty and that they must bear the testimony of Jehovah until the great battle is fought. The enemy has come up and encamped against them, expecting to block their advance movement and to cut them off from being a nation. These faithful witnesses of Jehovah are small in number and have no strength within themselves, but their faith and confidence in their leader Christ Jesus and their King Eternal Jehovah is absolute, and in that strength they can accomplish God's purposes. They see that the name of Jehovah which they are now privileged to bear is their high tower of refuge, and into it they run and are safe. Jehovah gives them further aid and comfort because he is the Father of mercy and God of all comfort, and to


them, the faithful remnant, he now says: "The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them." — Deut. 33:27.

With this emphatic declaration from the mouth of the Almighty God ringing in their ears, who among the remnant should fear any part of Satan's organization? Those who do fear men or devils will fall into a snare, but those who confidently trust in God shall not be moved. The precious promise of Jehovah to bear up his people with his everlasting arms has never applied until the gathering of his approved ones into the temple. These are made a part of Jehovah's host under Christ Jesus that goes into battle with the enemy and before which mighty host the enemy is certain to fall. Jehovah now gives full assurance to those who are his that he will thrust out the enemy and destroy him, and he commands his covenant people to sing out this great truth that others may hear. The approved ones of Jehovah, the Jeshurun or faithful witness class, stand at the entrance of their inheritance singing Jehovah's praises, and to the guardian angels that keep the way they say: 'Open to me the gates of righteousness that the righteous nation which keeps God's law may enter in.' Because of the faithfulness and complete devotion of the anointed this benediction is pronounced for them: "Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. Trust ye in the Lord for ever; for in the Lord JEHOVAH is everlasting strength." (Isa. 26:1-4) This is in exact keeping with the encouraging words of Christ Jesus, the Greater Moses, now spoken to the faithful: "Be not afraid, the dear little flock! for your Father de-


lighteth to give you the kingdom." — Luke 12:32, Roth.


The loving-kindness of Jehovah extended to his beloved people through Christ Jesus is beyond the comprehension of man. None on the earth can have an appreciation thereof now except those who are entirely devoted to God. For the benefit of the last members of Christ on the earth Jehovah made many pictures. He confirmed a covenant with Israel at Mount Sinai, and forty years later he made another covenant with them on the plains of Moab. This latter covenant corresponds to the time when Jesus gathers together those who are called to the Kingdom and who are approved and are brought into the covenant for the Kingdom. Thus being chosen they must remain for ever faithful.

The covenant people of God, gathered at the temple, are all designated at first under the name "Jeshurun", but only the approved ones retain that name. This is not their official name, but rather the name showing a close relationship of the faithful to Jehovah God. To those whom the Lord approves, and whom he anoints, he gives a new name which the mouth of Jehovah names. (Isa. 62:2) These are sent forth as his witnesses, and they are no longer in the dark as to the will of God. "For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it." (Deut. 30:11, 14) The faithful remnant is made a part of the host of Jehovah under the Greater Moses, and these must hearken unto his every word and joyfully obey. (Deut. 18:19; Acts 3:23) As Moses said


to the Israelites in Moab, so now the Greater Moses says to the covenant people in the temple: "See, I have set before thee this day life and good, and death and evil." (Deut. 30:15) If the remnant would live they must now continue uncompromisingly against the enemy organization and wholly and completely devote themselves to Jehovah and his organization. Into their mouths Jehovah has put his word, and as members of his organization they must finish the testimony of Jesus Christ committed to them.

Writing to the covenant people of God in Christ, Paul quotes the words of Moses, showing that they apply to the anointed particularly at this day. (Rom. 10:5-11) Jehovah has equipped his people to bear his testimony, and in order to be faithful to their covenant they must do that very thing. At the Columbus (Ohio) convention in 1931 Jehovah made known to his people that he had given them a new name and had constituted them his witnesses and made them a part of his elect servant, to whom alone he gives this honor. This manifestation of his loving-kindness is too great for us to fully comprehend. Those who have seen and appreciate this favor from Jehovah have joyfully entered into his service to bear testimony to his name. Regardless of all the hardship and vicissitudes that now beset them these faithful ones go on in the strength of the Lord, knowing that soon victory will be complete.

It is only the faithful anointed that appreciate that they are the children of Jehovah by his woman Zion and that they all are taught of God. Jehovah now feeds his people abundantly with the precious things from his table, and therefore they continue to sing his praises in the words written for them, to wit: "Praise ye Jehovah. I will give thanks unto Jehovah


with my whole heart, in the council of the upright, and in the congregation. He hath made his wonderful works to be remembered: Jehovah is gracious and merciful. He hath given food unto them that fear him: he will ever be mindful of his covenant. He hath showed his people the power of his works, in giving them the heritage of the nations. The works of his hands are truth and justice; all his precepts are sure. He hath sent redemption unto his people; he hath commanded his covenant for ever: holy and reverend is his name. The fear of Jehovah is the beginning of wisdom; a good understanding have all they that do his commandments: his praise endureth for ever." — Ps. 111:1,4-7,9,10, A.R.V.

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