CHAPTER IX
HIS COVENANTS
JEHOVAH covenanted unto his beloved Son, Christ Jesus, a kingdom, which kingdom is the capital organization of Jehovah and of which, of course, Christ Jesus is the Head and Lord. In God's due time that kingdom, which is "the holy city" or heavenly organization, completely dedicated and devoted to Jehovah God, comes down from God out of heaven and takes charge of the affairs of the world. Jehovah authorizes Christ Jesus to covenant unto his faithful brethren for a part or place in that kingdom, that such faithful ones might be a part of his royal organization. It is the Kingdom or holy organization that completely vindicates Jehovah's name after first bearing testimony to his name. That covenant for the Kingdom is separate and distinct from the new covenant, but is closely related thereto. One must be in the new covenant before he can be in the Kingdom.
FORESHADOWED
King David was a type foreshadowing the King, Christ Jesus. Being a Jew, David was subject to the law covenant made in Egypt; but it was after he was thirty-seven years old that God made with David a covenant to establish his kingdom for ever. (2 Sam. 7:1-29) Jesus Christ made announcement of the covenant for the Kingdom for the first time after he told his disciples of and concerning the making of the new covenant. At the same time of the making the an-
nouncement to them that God had covenanted with him for a kingdom, Jesus stated to his faithful disciples that he covenanted unto his faithful brethren that they should participate with him in that kingdom: "And you are they who have continued with me in my trials. And I covenant for you, even as my Father has covenanted for me, a Kingdom." — Luke 22:28, 29, Diag.
Forty years after the law covenant was made in Egypt and inaugurated at Mount Sinai God commanded Moses to make a covenant with Israel in the land of Moab. "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) That covenant made in the land of Moab foreshadowed the covenant for the Kingdom. The Moab covenant was a means or measure instituted to prepare the Israelites to enter into Canaan and to serve God there. It also pictured the purpose of Jehovah to do a preparatory work with his people on earth since 1918. Shortly before the making of the covenant at Moab Jehovah commanded Moses to prepare the Israelites eligible for war service. (Num. 26:1-4) At the same place was the camp of the Israelites when Balak, the king of Moab, hired Balaam to curse the Israelites. (Num. 22:1-24:25) From there the Israelites set out to execute Jehovah's judgment against the Midianites for vexing God's people. (Num. 25:15-18; 31:1-12) Natural Israel was at that time in Moab, in a land not assigned for its inheritance. Likewise the people of God taken out for his name, that is, spiritual Israelites, are in the world but not part of it at the time they are taken into the covenant for the Kingdom.
The time and circumstances surrounding the making of the covenant in Moab foreshadowed the time and circumstances surrounding the men of spiritual Israel when taken into the covenant for the Kingdom. This covenant also was looking to the vindication of Jehovah's name. (Deut. 1:3; Num. 10:10) At the time of making of the covenant in Moab Jehovah had begun his rule amidst his enemies and was thus using his typical people. He was then "King in Jeshurun", when these tribes of Israel were gathered together in the land of Moab. (Deut. 33:5) The lands east of the Jordan had then been brought under control by the defeat of the Amorites under their ruler Sihon and by the slaying of Og king of Bashan. (Deut. 2: 24-27; 3:1-11; 4:47; 29: 7, 8; 31:4) The land of these enemies of Israel had then been possessed by the cattle-raising tribes of Israel. (Deut. 3:13-20; Josh. 1:12-18) These surrounding conditions well find a parallel in what came to pass from 1914 to 1918 in this, that Christ Jesus was sent forth in 1914 to rule amidst his enemies, and he then made war against Satan and his angels and cast them out of heaven. (Ps. 110: 2; Rev. 12: 7-9) This corresponding condition is a strong argument that the remnant were taken into the covenant for the Kingdom after 1918 and after the birth of the Kingdom, and after Christ Jesus appeared to build up Zion.
WHO TAKEN IN
At the time of making the covenant in Moab Aaron was dead and there was none of the original company living who had left Egypt and who were past sixty years of age aside from Eleazar the high priest, Joshua and Caleb, the last at that time being seventy-nine years of age. (Deut. 1:36-39; Ex. 6:23; Josh.
14:6-11) It follows then that most of those taken into the covenant in Moab were "young men", such as mentioned in a later prophecy. (Joel 2: 28) "Take the sum of all the congregation of the children of Israel, from twenty years old and upward, throughout their fathers' house, all that are able to go to war in Israel. Take the sum of the people, from twenty years old and upward; as the Lord commanded Moses, and the children of Israel, which went forth out of the land of Egypt. These were the numbered of the children of Israel, six hundred thousand and a thousand seven hundred and thirty. And the Lord spake unto Moses, saying, Unto these the land shall be divided for an inheritance, according to the number of names." (Num. 26:2, 4, 51-53) Although Caleb was then seventy-nine years of age he was counted as a young man of forty years, and this manifestly because of his faithfulness to God. (Josh. 14:6-11) Caleb was a good representative there of that class of faithful ones who were also foreshadowed by Mordecai and Naomi, at the time of the coming of Christ Jesus to the temple for judgment. The zeal of Phinehas, the son of Eleazar the high priest, makes him a good picture of the "young men" mentioned by the prophet Joel. — Num. 25: 6-13.
The older generation of the Israelites who had been rebellious, complainers, filled with fear to perform their duties and wanting to return to Egypt rather than give battle to the enemy, had been completely cleared out, and none of them went into Canaan. "These are they that were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab, by Jordan near Jericho. But among these there was not a man of them whom Moses and Aaron the priest numbered,
when they numbered the children of Israel in the wilderness of Sinai. For the Lord had said of them, They shall surely die in the wilderness. And there was not left a man of them, save Caleb, the son of Jephunneh, and Joshua the son of Nun." — Num. 26:63-65.
At the time Jesus announced the kingdom covenant to his faithful disciples Judas, who foreshadowed the rebellious complainers and fearful ones, had been ordered out and was then away. (Luke 22:28-30; John 13:21-30) At the temple the "old men" who are complainers, faultfinders, selfish ones and opposers, are not taken into the Kingdom, but such are debarred from entering by the gates of the city. Since October 15, 1932, the sanctuary has been cleansed. (Dan. 8:14; The Watchtower, July 15, 1933) When the Israelites left Sinai they were in line for the promised land, but only a few entered. During the Elijah work and up to the time of the coming of the Lord to the temple many spiritual Israelites were in line for the Kingdom, but those who committed the "sin of Samaria", who are complainers and faultfinders and opposers, and who are fearful of boldly proclaiming the message of God's kingdom against the enemy are left out. Those taken into the covenant for the Kingdom must have proved their faithfulness up to that point of time.
TIME OF JUDGMENT
The coming of the Lord Jesus to the temple marks the time of his judgment. Before that time judgment must wait, because justice was one of Jehovah's 'sealed treasures'. At the making of the covenant in Moab the iniquity of the Amorites was full and the time for the execution of judgment upon them had
come. (Gen. 15:16) So likewise when the Lord Jesus appeared at the temple for judgment the iniquity of "Christendom" was full, but first the judgment must begin at the house of God. (1 Pet. 4:17) Jehovah's order of judgment seems to be clearly foreshadowed by the following: "And he said, The Lord came from [first] Sinai, and rose up from [second] Seir unto them; he shined forth from [third] mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them." — Deut. 33:2.
Here Sinai, mentioned first, well pictures God's sanctuary. "The chariots of God are twenty thousand, even thousands upon thousands: the Lord is among them, as in Sinai, in the sanctuary." (Ps. 68:17, R.V.) Seir, mentioned as second, pictures the "evil servant" class, the "man of sin", "the son of perdition." Mount Paran seems well to picture the "elective elder" class once in line for the Kingdom, for it was at the wilderness of Paran that Jehovah cleared out the unfaithful elders. (Num. 12:16; 13:26-33; 14:1-39) Compare this with the words of Jude: "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all; and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage." — Jude 14-16.
At Moab Jehovah told Moses that among those with whom the covenant was being made there were many who were not sincere and truly devoted to Him.
(Deut. 31:16-29) Likewise even after the taking of those into the temple and into the kingdom covenant there existed a need of cleansing and clearing out of the insincere ones, including those who had selfishly sought and accepted the position of elective elders, and who insisted upon walking after their own selfish desires, and hence were not entirely devoted to God and to his kingdom. There must be no murmurers, complainers, opposers or selfish, rebellious ones who abide in the covenant for the kingdom. Those at the cleansed temple are at unity in Christ. It is the time of peace within the walls of that glorious palace, and all of this house must seek the good of all others therein. (Ps. 122: 7-9) Those in the covenant for the Kingdom, and who are the ones taken out as a people for God's name, must walk on, shoulder to shoulder, looking well to the interests of the Kingdom, and continue singing the praises of Jehovah God.
THE SONG
Song is evidence of joy. It was therefore appropriate, when Moses, as God's instrument, announced to the Israelites in Moab the terms of the covenant there made, that he should compose and sing a song; which he did. The Israelites were about to engage in war and enter into the land of promise. That song sung upon the plains of Moab foretold a far more wonderful song to be sung at the induction of God's chosen people into the covenant for the Kingdom. That more wonderful song is now being sung. The words of the song of Moses proceeded from Jehovah God, and Moses, acting as the mouthpiece of Jehovah, spoke the words of this song, to wit: "Give ear, ye heavens, and I will speak; and let the earth hear the words of my mouth: My doctrine shall drop as the rain, my
speech shall distil as the dew; as the small rain upon the tender grass, and as the showers upon the herb." (Deut. 32:1, 2, R.V.) The Song emphasized the great truth thereof, to wit, that the chief purpose of the covenant is the vindication of Jehovah's name; that Jehovah's name must be known and exalted in all the universe.
Calling upon all spiritually-minded ones to give ear, the Song ascribes all goodness and loving-kindness to Jehovah, and then says: "For I will proclaim the name of the Lord; ascribe ye greatness unto our God. The Rock, his work is perfect: for all his ways are judgment: a God of faithfulness and without iniquity, just and right is he." (Deut. 32: 3, 4, R.V.) The Song then tells in brief concerning the judgment of Jehovah and informs his covenant people how they have violated their covenant. "They have dealt corruptly with him, they are not his children, it is their blemish; they are a perverse and crooked generation. Do ye thus requite the Lord, 0 foolish people and unwise? Is not he thy father that hath bought thee? He hath made thee, and established thee." (Deut. 32:5, 6, R.V.) Speaking of his justice and judgment Jehovah reminds his people that vengeance (that is, vindication of his name) belongs to him. "Vengeance is mine, and recompense, at the time when their foot shall slide: for the day of their calamity is at hand, and the things that are to come upon them shall make haste. For Jehovah will judge his people." (Deut. 32: 35, 36, A.R.V.) The prophetic song then shows that Jehovah will execute this judgment by his glittering "sword", that is, by him whom he has appointed as the Judge of all things and the Vindicator of his great and holy name: "If I whet my glittering sword, and mine hand take hold on judgment; I will render venge-
ance to mine adversaries, and will recompense them that hate me." — Deut. 32:41, R.V.
This song of Moses corresponds exactly and runs parallel with 'the song of Moses and the Lamb', sung when Zion is builded up and when the remnant are taken into the covenant for the Kingdom. The picture is that of the entire 144,000, which includes the remnant on earth, standing by the "sea of glass", symbolic of the judgments of Jehovah, which judgments are now clearly made known to the remnant, as it is written: "Thy righteousness is like the great mountains; thy judgments are a great deep: 0 Lord, thou preservest man and beast. How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings." — Ps. 36:6,7.
The Song on the plains of Moab now finds a greater fulfilment in the words of the Greater Moses, to wit: "And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, 0 Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest." (Rev. 15: 3, 4) This song is now sung by the 144,000 gathered with Christ Jesus into God's holy organization, and it is as it were a new song, which only the 144,000 can learn and sing. — Rev. 14: 14.
The song of Moses was a testimony then against the unfaithful ones of Israel, and the song sung today by those under the Greater Moses must be sung in the ears of those who have proved unfaithful to their covenant to do the will of God and as a testimony
against them. (Deut. 31:19-22) In due time judgment will be executed upon the unfaithful. (Deut. 32: 25-28, 35) Judgment with Jehovah is not in vain or unimportant, but is sure and of the greatest importance. (Deut. 32:46, 47) Jehovah had made provision for and arrangement for judgment of natural Israel, and now he has likewise made provision for the judgment of spiritual Israel, which judgment takes place at the temple. It is a time of joy, and therefore a time for singing, because the spiritual Israelites taken out for the name of Jehovah, to whom he has given his name, making them his witnesses, are now entering into war and, proving faithful, shall soon enter into the everlasting 'land of promise'. The Greater Moses, the King, is with them, and he is certain to lead the faithful ones to complete victory and to the vindication of Jehovah's name. It is the time of the joy of the Lord, and the faithful have been invited to enter into his joy.
FAITHFULNESS
In every covenant in the making of which two or more parties are involved there must be a good and valuable consideration moving from one to the other. The faithful performance of the terms and provisions of the covenant constitutes a good and valuable consideration of one to the other. Jehovah by the terms of his covenant binds himself to keep and perform the same, and those on the other side of the covenant are likewise bound to keep and perform the terms thereof. Jehovah is always faithful, and the other parties to the covenant must be faithful if they would please God and be used to accomplish his purposes. "Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them
that love him and keep his commandments, to a thousand generations." (Deut. 7:9) It is by the faithfulness of Jehovah and the faithfulness of those whom he takes into the covenant for the Kingdom that his name will be vindicated. — Isa. 49: 7.
Throughout the book of Deuteronomy the pervading counsel is faithful devotion to Jehovah. Those whom God approves, and who shall have a part in the vindication of his name, shall be "Holiness unto the Lord". (Zech. 14: 20) The call to the Kingdom was issued and many responded to that call, and those who proved faithful up to the time of the coming of Christ Jesus to the temple were chosen, and now the "called and chosen" who are taken into the covenant for the Kingdom must prove faithful. (Rev. 17:14) Only those who are faithful unto death shall receive the crown of life. (Rev. 2:10) Those who were once in line for the Kingdom and who are not faithful fail. 'They are the very froward generation, children in whom is no faith.' — Deut. 32: 20.
Moses was "faithful in all his house", and his faithfulness was a testimony to those who followed. Christ Jesus is faithful over his royal house; and the condition named in the covenant for the Kingdom is that all members thereof must be faithful. (Heb. 3:5, 6) "Faithful is he that calleth you, who also will do it." (1 Thess. 5: 24) "But the Lord is faithful, who shall stablish you, and keep you from evil." — 2 Thess. 3:3.
Jehovah condescends to assure those who are in the covenant of his own faithfulness, and faithfulness is required of all those who are taken into the covenant. Therefore those in the covenant for the Kingdom are admonished, "Be ye holy; for I am holy." (1 Pet. 1:15,16; Lev. 11:44) Those who are in the covenant
for the Kingdom are righteous or just by virtue of being in Christ and having received the robe of righteousness, and "the just shall live by his faith" and faithfulness. — Hab. 2:4.
The covenant made in Egypt and confirmed at Mount Sinai required of the Israelites faithfulness, and they pledged themselves faithfully to keep the terms of the covenant. The covenant made in Moab was enjoined upon Israel because Jehovah foreknew that there would be stubbornness, rebellion and lawlessness amongst the people of the nation of Israel after the death of Moses. (Deut. 5:1-33; 31:16-30) The covenant in Moab, therefore, was of necessity for faithfulness on the part of the Israelites, which faithfulness would be shown by full obedience to God's commandments. The Israelites had now become the chosen people of God, and they must prove faithful if they would have God's approval and his blessing. "And Moses, and the priests the Levites, spake unto all Israel, saying, Take heed, and hearken, 0 Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments and his statutes, which I command thee this day." (Deut. 27:9, 10) Compare this with the commandment of the Lord God to those who are taken into the temple, to wit: "And this shall come to pass, if ye will diligently obey the voice of the Lord your God." (Zech. 6:15) It is these faithful ones that become pillars in the temple of God.
There is no mention made in the Scriptures of animal sacrifice and the sprinkling of blood at the making of the covenant in Moab, even though that was the day of the new moon. (2 Chron. 2:4) In the divine record of Leviticus and Numbers the
priests, tabernacle and animal sacrifice are made foremost, but not so in the making of the covenant in Moab. This shows that faithfulness is the keynote to that covenant in Moab and that the sacrificial provisions, which prefigured the ransom sacrifice and the atonement work of Christ, would of themselves be insufficient and unavailing for those who were taken out as a people for Jehovah's name as against any Israelite's going into captivity to Satan's organization, and into death, unless those in the covenant were wholly and faithfully obedient to their vows. In other words, they must be faithful, above everything else. — Deut. 23:21-23.
Jehovah had selected these Israelites as his people to go into Canaan, and now the all-important thing to them was faithful obedience to the voice of Jehovah. (Deut. 6:1-3) Later Jehovah by his prophet said to that nation: "Thus saith the Lord of hosts, the God of Israel: Put your burnt offerings unto your sacrifices, and eat flesh. For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices: but this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people; and walk ye in all the ways that I have commanded you, that it may be well unto you." (Jer. 7:21-23) This proves that those taken into the kingdom covenant must be obedient to the commandments of the Greater Moses and that obedience is better than sacrifice.
KINGDOM
As further proof that the covenant made in Moab pictured the covenant for the Kingdom, note the following: The kingdom is Jehovah God's kingdom,
which he prepares and gives to his beloved Son, Christ Jesus. The things pertaining to the Kingdom are pictured by a great mountain of rock, and in the song written and sung by Moses in Moab at the command of Jehovah there for the first time in the Scriptures it is that Jehovah is called The Rock, He is The Rock, and all his works are perfect. He is the "King of eternity". (Jer. 10:10, margin) He is the great Refuge and Protector of his people. (Deut. 32:4, 15, 18, 30, 31) Jehovah is definitely named in Deuteronomy as the King. "And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together." (Deut. 33:5) This shows that the faithful remnant are brought into the covenant for the Kingdom after the gathering of Jehovah's saints to him at the temple.
In the book of Exodus Jehovah makes promise to the Israelites conditioned upon their faithfulness to their covenant made with him when he took them out of Egypt, and says: "Ye shall be unto me a kingdom of priests, and an holy nation." (Ex. 19:6) But the instructions concerning the future king of Israel are definitely laid down in the book of Deuteronomy. (17:14-20; 28:36) The important conditions to be performed by those who ultimately become members of the royal house, Jehovah announced as these: "If ye will obey my voice." Likewise those who shall be for ever in the royal house of Jehovah must now be wholly obedient unto the Greater Moses, and there is no alternative. — Acts 3: 23.
LEVIRATE MARRIAGE
The law governing levirate marriage is set forth in the book of Deuteronomy in connection with the Moab covenant, and in no other place in the Scrip-
tures. (Deut. 25:5-10) The one next report in the Bible of the actual application of the law of levirate marriage is that in connection with the royal tribe of Judah in behalf of the king who was to come through that tribe. (Gen. 38:1-30; Ruth, chapters one to four) It is manifest that the law of levirate marriage was a kingdom provision, with which law Jehovah's remnant must comply in fulfilment of the prophetic picture God made by Naomi and Ruth in bringing forth fruit toward the kingdom and in harmony with the covenant for the Kingdom.
HIS NAME
In the covenant at Moab Jehovah's name takes the most prominent place. Before the making of the covenant in Moab the issue of the name and supremacy of Jehovah was not perceived; likewise before the building up of Zion and taking the remnant into the temple God's selected people did not perceive the great issue of Jehovah's name and supremacy. "Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day." (Deut. 29:4) When the King had come to his throne, and the faithful remnant were gathered unto him at the temple, they perceived for the first time the great issue of Jehovah's name, and thereafter they are known as the Lord's 'willing ones in the day of his power', and they delight to make known the name of Jehovah. "Thy people shall be willing in the day of thy power» in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth." (Ps. 110: 3) The fear of that great and terrible name is necessary to continued faithfulness. — Deut. 28: 58.
The song of judgment spoken by Moses on the occasion of making the covenant in Moab puts for-
ward the name of Jehovah and shows that it must be published abroad by Jehovah's faithful witnesses, and concerning these it is written: "For I will proclaim the name of Jehovah: ascribe ye greatness unto our God." (Deut. 32:3, A.R.V.) Jehovah delivered his captive people in 1919 from Satan's organization, and this was foreshadowed by the Moab covenant. God's covenant people had been scattered and ill-used, restrained and caused to cease from their work, and this was done at the hands of the enemy. Jehovah did not deliver them for the sake of the remnant, but for his own name's sake and to forestall the enemy's reproach against that holy name. In proof of this it is written: "I said, I would scatter them afar, I would make the remembrance of them to cease from among men; were it not that I feared the provocation of the enemy, lest their adversaries should judge amiss, lest they should say, Our hand is exalted, and Jehovah hath not done all this." — Deut. 32:26, 27, A.R.V.
In making the covenant in Moab and before crossing the Jordan into Canaan Jehovah states his purpose to choose one place for his house or temple and there to put his name. In this Jehovah foreshadowed and foretold that, when Zion is builded up and the remnant gathered to the temple under Christ Jesus and when God puts his name there, all sacrifice of praise and service must be done according to the rules of that organization and through his organization, and not according to every man's own whim or desire. "But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come: and thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your
freewill offerings, and the firstlings of your herds and of your flocks." (Deut. 12: 5, 6) Jehovah's work must be done according to the rules of his organization. "Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes." — Deut. 12:8.
Some persons who have been brought into Zion and anointed have failed to see the necessity of being entirely obedient to the instructions coming to them through God's organization. They do not appreciate the fact that the Lord Jesus is the head of Zion and that the instructions come from him. Those heady ones insist on doing 'whatsoever is right in their own sight', and such is against the commandment of the Lord. (Deut. 12: 8) Jehovah's name can be honored only by doing his will, and not by following the will of any man. (Deut. 26:1,2; Prov. 3:5, 6) The vindication of Jehovah's name is magnified as the most important matter, and the part that the remnant would have in the vindication of that holy name is suggested in the law of levirate marriage, which was later illustrated and recorded in the book of Ruth, the meaning of which God makes known to his remnant after they are brought into the temple and into the covenant for the Kingdom.
All who receive Jehovah's approval as his chosen people must maintain their integrity toward him. This is the very thing the Devil said that man could not do; but the faithful will prove that they can do it. The song of Moses at Moab magnifies the greatness of Jehovah's name. Therein Jehovah's integrity, his blamelessness and his irreproachableness are declared: "He is the Rock, his work [including the remnant taken out for his name] is perfect." (Deut, 32:4) Any crookedness, lawlessness or corruption on the
part of any of the professed people of God cannot be attributed to Jehovah, but it must be said of all such, "They have corrupted themselves; their spot [stain or blemish] is not the spot of his children [Jehovah's faithful ones]: they [the lawless ones, the elective elders who insist on doing their own selfish way, the 'man of sin', the 'evil servant' class] are a perverse and crooked [therefore not Jehovah's] generation." — Deut. 32: 5.
Jehovah will not tolerate lawlessness, faultfinding, or complaining on the part of those brought into the covenant for the Kingdom. This was foreshadowed by the song concerning the Moab covenant, in which the Lord said concerning the lawless: "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. They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will-move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation." — Deut. 32: 20, 21.
Those who will have a part in the vindication of Jehovah's name must maintain their integrity toward him, and hence it is written: "Thou shalt be perfect with the Lord thy God." (Deut. 18:13) Jehovah will not give victory to his chosen people because they deserve it, nor because of their inherent righteousness and of their self-development, but for the vindication of his expressed promise and his name. — Deut. 9:4-6.
ONE JEHOVAH
Those taken into the covenant for the Kingdom have now begun to appreciate the truth that there is but one Jehovah God; and many others claiming to be
God's children are blind to this great truth. Jehovah's supremacy is affirmed in the covenant at Moab, and it is to those in the covenant for the Kingdom that this great truth is now magnified: "There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. 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. 33:26, 27) Those who desire so to do may choose another for their god and take the consequences, but the faithful will be wholly devoted to Jehovah God. Jehovah now calls to the would-be gods of the enemy for a final show-down. This truth he caused Moses to speak, and now the time has come to settle the great issue and God's chosen people must declare his purpose and his judgments.
There are not several Jehovahs, each having a different will and a different work. There is but one God. The remnant now see and appreciate their divinely given privilege of proclaiming the name of the one and only true Jehovah God, and this they do with great gladness of heart. As it was said to natural Israel in Moab so now the Greater Moses, Christ Jesus, says to the spiritual Israelites gathered to the temple: "Hear, 0 Israel: The LORD our God is one LORD: and thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart." (Deut. 6:4-6) The true and faithful saints worship the one and only true God, and this is the first commandment, that is, first in time, and first in importance, as Jesus declared. (Mark 12: 29, 30) This first commandment is made a part of the covenant for the Kingdom. Jehovah alone
must be worshiped, above all else. (Deut. 6:1-8) The people taken out from the nations for his name must be 'holiness unto Jehovah', meaning that they must be entirely devoted to Jehovah God, and that they shall not tempt Jehovah, nor shall they compromise with the enemy and his organization, because such will not be tolerated by Jehovah. — Deut. 6:16; Matt. 4:7.
The things enjoined upon natural Israel by the covenant at Moab are now required of those in the covenant for the Kingdom, to wit, Jehovah must be served with joy, and not with complaining, else a curse shall fall upon those failing to properly serve him. (Deut. 28:47) Sacrifices unto him must be unblemished; hence there must be no compromise with or mixing of the things and practices of the Devil's organization with the work of Jehovah, such as man worship, this being the "sin of Samaria". (Amos 8:14) Manifestly God's purpose is that his people must knowingly, willingly and joyfully be entirely devoted to him. (Deut. 16: 21, 22) The service of Jehovah must be rendered at the place where he has chosen to put his name, which means in his organization, of which Christ Jesus is the head. (Deut. 16:10-17) Anyone who thinks he is in line for the Kingdom and insists on going his own way and not observing and walking with God's organization is violating this rule of the Kingdom.
Tithe, which is the tenth part, symbolically represents all one has and which must be given for the temple service and must be presented at the place of His name, that is to say, at his organization. (Deut. 26:1-19; 12:6; 14:22-29) "Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven,
and pour you out a blessing, that there shall not be room enough to receive it." (Mal. 3:10) There must be unity of worship and service at God's temple, the place of his name. (Deut. 12: 5-18; 16:1-17) Those toward whom the new covenant is inaugurated were gathered into the temple and taken into the covenant for the Kingdom and are at unity with Christ, and they must all continue in unity in faithfulness and service. Individual desires or opinions are not at all to be considered. They having become members of God's organization, individuality of creatures ceases and any opinions held by them contrary to God's expressed will are wrong. The first thing to be considered is what is the will of God, and all in the covenant for the Kingdom must joyfully and harmoniously and obediently respond to his will. Those who take a different course, and hence a lawless course, are certain to be gathered out of the Kingdom. Only those who maintain their integrity, continuing in unity and in faithfulness in Christ, will shine forth as the sun when the others are gathered out. (Matt. 13:41-43) Their all must be and will be wholly devoted to Jehovah.
HIS PROPHET
It was in Moab that Moses first divulged Jehovah's promise to raise up a Prophet of whom Moses was merely a shadow or type. (Deut. 18:15-19) Not until the bringing of the remnant into the temple was the truth revealed to them that Christ Jesus alone is that great prophet foretold by Moses. (The Watchtower, 1933, pages 147-153) The preeminence of Jehovah's Prophet is foretold in the words recorded in Deuteronomy in connection with the covenant made there. (Deut. 34:10-12) Therefore those to whom the
Greater Moses is sent are in a position of far greater responsibility than the people of natural Israel were ever in. The remnant, now being informed of the great issue that is to be settled, and being in the covenant for the Kingdom, see that there can be no compromise with any part of Satan's organization, but that the remnant must be unreservedly and absolutely devoted to and obedient to Jehovah and his great Prophet.
The Greater Moses prepared the way before Jehovah, then came straightway to the temple and gathered unto himself the saints of Jehovah, and then brought into the covenant for the Kingdom those who had up to that point of time proved their faithfulness. Thereafter the Greater Moses, Christ Jesus, as Jehovah's instrument began to unfold to the remnant the meaning of prophecy, and it becomes a matter of choice for them to choose between Jehovah's great Prophet and Servant or the Devil's mouthpiece and representative. Many who think they represent God are in fact Satan's dupes and instruments. As many of the natural Israelites became unfaithful, even so now there are those who are in line for the Kingdom who become unfaithful, and these unfaithful ones fail to give heed to the Greater Prophet. Those in line for the Kingdom who now fail or refuse to render wholehearted and loving obedience to Christ will come to a disastrous end. — Deut. 18:13-19; Acts 3:19-23.
The death of Moses did not take away leadership from Israel, because Joshua succeeded him and led the Israelites into Canaan. (Deut. 31:14, 15, 23; 34:9) Concerning the kingdom covenant foreshadowed by the covenant made at Moab, the invincible leadership by Jehovah's great Prophet, Christ Jesus, is guaranteed to the remnant. These faithful ones are entirely
and fully assured that if they abide in the temple and faithfully and joyfully obey God's great Prophet, they shall be brought through with complete victory to the praise of Jehovah's name. This victory is not by what they do, but it is the victory of Jehovah accomplished for them by Christ Jesus as his great instrument and for the honor and vindication of Jehovah's great name. — 1 Cor. 15:57.
Christ Jesus, the great Judge foreshadowed by Moses, is at the temple conducting judgment according to the will of God. His promise made is that those apostles taken into the covenant with him for the Kingdom shall at his coming for judgment sit with him in the judgment of the twelve tribes of Israel. This must necessarily be limited to the twelve apostles of the Lamb (Rev. 21:14), but all of those who go to make up the spiritual Israelites, that is to say, those out of which the royal house is taken, are involved. From this promise of the Lord it is reasonably proper to conclude that the faithful resurrected apostles, gathered unto Zion first, are having some part in the judgment, the details of which are not revealed to us. The question then is, Do those still remaining on earth, that is, the faithful remnant, have any part in this judgment? and the scripture appropriate to this question is: "Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God." (1 Cor. 4:5) The Lord, the great Judge, has come, and he has caused the faithful who are taken into the covenant for the Kingdom to sit with him in heavenly places, that is to say, in the temple. It is therefore the time for judgment, and it seems clear that the work of the remnant who are yet on
earth in connection with the judgment is that of declaring the judgments of Jehovah already written, and in that way they have a part in the judgment.
The name of Jehovah now must be made known; his vengeance must be declared; but it is the faithful remnant, constituted his witnesses, that are permitted to make proclamation of these truths. The remnant are not to pass upon the guilt or innocence of any individual, but they are to declare the law or rules of Jehovah's judgment, which apply to the obedient and to the disobedient. In this manner those in the covenant for the Kingdom are now having a part in the judgment work according to the will of the Lord. Jehovah's judgments are already written, and his saints gathered unto him are commissioned to declare, and must declare, his judgments. This they do with songs of praise, and Jehovah takes pleasure in their faithfulness in performing their duties in this respect. Concerning this it is written by God's prophet: "For the Lord taketh pleasure in his people: he will beautify the meek with salvation. Let the saints be joyful in glory: let them sing aloud upon their beds. Let the high praises of God be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the [nations], and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written: this honour have all his saints. Praise ye the Lord." (Ps. 149:4-9) Jehovah discloses to his faithful ones his will concerning them.
