Reconciliation

Covenant for Reconciliation

JEHOVAH'S Word is his will expressed. He has caused a record thereof to be made for the instruction and learning of those who will follow in the footsteps of his beloved Son. (Rom. 15:4) By a study of his Word God's will is ascertained. By giving heed to his Word and obeying the instructions thereof one walks in the right way. "Thy word is a lamp unto my feet, and a light unto my path." (Ps. 119:105) The Word of the Lord is always a safe guide. "The words of the Lord are pure words; as silver tried in a furnace of earth, purified seven times." (Ps. 12: 6) The word of man, unsupported by the Word of God, is a delusion and a snare. Such is worldly wisdom and is foolishness in the sight of God. (1 Cor. 1:18, 25) The man who has an honest desire to know and to do the will of God finds himself praying to God: "Order my steps in thy word: and let not any iniquity have dominion over me." — Ps. 119:133.

Jehovah has not at all times kept his name before the people. At stated intervals it has pleased him to put his name before his creatures for the benefit of the creatures lest they should entirely forget their Benefactor. His Word he has always magnified. David, who foreshadowed Christ, wrote: "I will bow down towards thy holy temple and thank thy name

for thy lovingkindness and for thy faithfulness, for thou hast magnified above all thy name thy word!" (Ps. 138:2, Rotherham) Repeatedly and through many of his witnesses Jehovah God has expressed his purpose of bringing man into harmony with himself, that man might have the opportunity for life everlasting. He has magnified his Word that mankind might have full assurance of God's loving-kindness. The time has now come when the name of Jehovah shall be exalted in the minds of men, and to this end God is making plain the meaning of his Word. The name of Jehovah stands for everything that is righteous. To know him means to know the way to full reconciliation and to life. — John 17: 3.

Jehovah's covenants are prominently set forth in the Bible. They contain the plain statements of his purposes to do certain things for the benefit of man. Manifestly his covenants are for the purpose of effecting reconciliation of fallen man to himself. The clergy will not learn these precious truths set forth in the covenants, and there is a good reason why. Through strong drink those men have been turned out of the way of truth. The word drink is here used symbolically and represents doctrine or teaching. They claim to furnish spiritual food for the Christian and to place such food upon the table for the benefit of Christians. On the contrary their tables are all full of nauseating doctrines that turn honest seekers of truth away from God.

God foreknew this and caused his prophet to write concerning these very times the words: "But they also have erred through wine [false doctrines], and through strong drink [intoxicating doctrines] are out

of the way: the priest and the prophet [preachers and clergymen] have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink [devilish doctrines of the world]; they err in vision [do not understand God's truth], they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean." (Isa. 28: 7, 8) No longer does the seeker of truth find the Word of God in the church denominations, but the sermons of the clergy are concerning worldly matters such as politics, prohibition, League of Nations, and many foolish things foreign to the Word of God. But God has made ample provision for the instruction of those who now turn away from organized Christianity so called and who earnestly seek to obtain the truth of the divine plan.

The same prophet in this connection further says: "Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little." (Isa. 28: 9,10) This is in harmony with the words of Jesus when he said: " Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me." (John 5:39) The words of the Lord are now fulfilled, for the truth is hid from the clergy and the vision thereof is sealed. (Isa. 29:9-12) The reason therefor, the prophet states, is that the clergy and those of their flocks who hold and teach false doctrines draw near unto God with their mouths but do not love the Lord at all. The Lord has given them opportunity to teach the truth

and they have failed. Now the Lord proceeds to do a marvelous work by using men who do not claim to be clergymen to call attention to God's wonderful truths. — Isa. 29:13, 14.

The clergymen are so impressed with their own importance that they think they can hide even from the Lord. They proceed in the dark and they think that no one has sufficient understanding to see them. They boldly make statements that they must know are not true, but they expect that because of their high standing their statements will be taken as true. They have turned everything upside down and they say to the people: 'God did not make you. You are the creature of evolution and you need no reconciliation to God. You can lift up yourself.' Mark how well the Lord foretold and caused his prophet to write concerning this: "Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?" — Isa. 29:15, 16.

But let every one who really desires the truth earnestly seek it in the Word of the Lord and he will find it. God's promise is that he will reveal his plan to those who reverence him. — Ps. 25:14.

Among the covenants that appear prominently in the Scriptures are the covenants known as the covenant with Abraham, the law covenant, the covenant by sacrifice, and the new covenant. When the student comes to a realization of the fact that these covenants

God made for the purpose of effecting reconciliation of fallen man to himself the devout mind is all astonished at the condescension of the Almighty God. He marvels at the display of God's unselfishness. Instinctively he exclaims: 'Truly, God is love!'

Who Makes

Jehovah in his Word many times speaks of "my covenant". (Gen. 9: 9; 17: 2; Ex. 6:4; Lev. 26:42) The reason is that he is always the proponent of any and every covenant made with him. It would be presumptuous on the part of the creature to propose a covenant with the Almighty Creator. "So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy." (Rom. 9:16) Having perfect wisdom to know what is for the best, possessing justice to determine what is right, and power to carry into operation his will, he is the only One to propose and dictate the terms of the covenant with him. It is not for the creature to say to the Creator what shall or shall not be done. Those who consecrate to the Lord and say they do so in order to escape a certain punishment or to gain a certain place of eternal life would do well to keep in mind the principle above announced.

With Whom

God makes a covenant with no one who is out of harmony with him. Faith is the first essential on the part of the creature. In order to please God he must believe that God exists, and that he is the rewarder of them that diligently seek him. (Heb. 11: 6) The one

with whom God makes a covenant, therefore, must be justified or just. His beloved Son Jesus, always in harmony with Jehovah, is just. Before any of the Adamic stock can enter directly into a covenant with Jehovah he must be first justified, either actually so or counted so. To be justified means that one is counted righteous or right. God has graciously provided that under certain conditions a man's faith may be counted unto him for righteousness. Such man therefore stands before Jehovah as a righteous or justified person. Where Jehovah makes a covenant with one or more not possessing this qualification, it must be done by and through a mediator who does have the proper standing with Jehovah.

Always Keeps His Covenants

Jehovah always keeps his covenants inviolate. He is repeatedly referred to as a covenant-keeping God. Concerning this Moses testified: "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) Moses had some knowledge that God had kept his covenant with Abraham. He knew that a child had been given to Abraham; that his seed had been multiplied and that to the fourth generation. (Gen. 15:16) He knew that God had brought the natural descendants of Abraham out of Egypt as he had promised. Solomon bore testimony to the faithfulness of God in keeping his covenants. "He said, Lord God of Israel, there is no God like thee, in heaven above, or on earth beneath, who keep-

est covenant and mercy with thy servants that walk before thee with all their heart." (1 Kings 8:23) Nehemiah testified to the same effect. — Neh. 1: 5.

When the other party in the covenant becomes unfaithful to God and breaks his promise, then Jehovah is not obligated to fulfil any part thereof to such covenant-breaker. He does not restrict himself, however, from showing mercy to those who have broken their covenant by reason of weakness or by being overreached. Where a man's heart remains true to God, God shows mercy unto that one. He who loves righteousness should strive to follow this same rule. God requires mercy of those whom he approves.

Moving Cause

The motive or moving cause for a covenant by Jehovah with any of his creatures is never selfish. It can never be a selfish bargaining on either side. Although God admires or is pleased with faithfulness on the part of the other party to the covenant with him, he is in no wise profited by the fulfilment of the covenant by the other contracting party. The desire of the creature to be in a covenant with Jehovah should always be influenced by a wish to please God and to glorify his name. Such is an unselfish motive. A man can not enter into a covenant with God for a selfish purpose, for obtaining a place either on earth or in heaven. The man who would become a Christian must enter into a covenant with God and must do so without regard to what his reward will be. He agrees to do God's will. If the man is faithful, God knows that the outcome will be for the good of the man; and he

encourages the covenanter to be faithful. —Mal. 2:1,2,4.

Jehovah God unselfishly binds himself to the performance of his covenant. He says: "I have purposed it, I will also do it." (Isa. 46:11) This he does, not for his own good or profit, but for the good and profit of his creatures. "And the Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that he might preserve us alive, as it is at this day." (Deut. 6: 24) The rules of action declared by Jehovah are always the same. He changes not. — Mal. 3: 6.

Defined

The English word covenant means "a coming together by agreement". It is a solemn and binding compact between the parties thereto. The Hebrew word from which the English word covenant is translated is understood to mean literally "to cut or a cutting", from the fact of the cutting of the victim or animal into parts and the contracting parties' passing between the cut portions. The rule is stated by the prophet thus: "When they cut the calf in twain, and passed between the parts thereof." (Jer. 34:18) (Also see Gen. 15:17.) That was a solemn ceremony performed, signifying the sacredness and binding effect of the agreement between the parties.

That which is required to make a covenant is: (1) parties competent or qualified to make a mutual agreement; (2) knowledge of the terms that are consented to, which is spoken of as the meeting of the minds; and (3) a good and sufficient consideration moving from one to the other. God is always competent to contract. His creatures who are in harmony and at

peace with him may be said to be competent to contract. Such are provided with the means to know the terms of the contract, and the mutual promises of the parties will constitute a good and sufficient consideration for the covenant.

Adam as a perfect man in Eden, knowing God's will concerning him, assented to the doing of the will of his Creator by entering into possession and enjoying all the things which God had provided for him. There may properly be said to have been an implied covenant between God and man, the objective of which was that man should have life everlasting and the full enjoyment of the earth upon condition of his obedience. Adam, being perfect, was competent to make a covenant. God's expressed will concerning him and Adam's course of action may properly be said to constitute an implied covenant. That covenant Adam broke by reason of his disobedience. "But they like Adam have transgressed the covenant: there have they dealt treacherously against me." (Hos. 6:7, R. V.) The relationship between God and Adam was severed, and Adam must suffer the penalty of death. All of his offspring, being born in sin, must suffer a like penalty unless God makes provision for man's reconciliation to himself. Long before the birth of the babe Jesus, God began to indicate his purpose to reconcile man to himself and by his covenants to work out the way.

Abrahamic Covenant

Jehovah directed Abram (afterward called Abraham) to leave his homeland and go into a strange

land. God promised to make of him a great nation and to bless him and make his name great and make him a blessing. Then he added: "And in thee shall all families of the earth be blessed." (Gen. 12:3) There could be no lasting blessing for man save by the reconciliation of man to God. Here was an unconditional promise made by Jehovah of his purpose to bless and therefore to reconcile all the families of the earth, and that regardless of what any of his creatures might or should do. It was a unilateral or onesided covenant, for the reason that God alone bound himself by that promise. It became a covenant between God and Abram later, however, by reason of Abram's course of action demonstrating his faith which caused God to be pleased with him.

Abram was in his native land when God spoke the words of promise to him. The very moment Abram set his foot upon the soil of Canaan he began his sojourn there. Thereafter, exactly 430 years to the day, the passover was instituted in Egypt; and on that same day the Israelites went out from the land of Egypt. "Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt." (Exod. 12:40, 41) Abram being the father of Israel, the sojourn of the Israelites began with the entrance of Abram into Canaan. The passover was the beginning of the law covenant. The passover was instituted exactly 430 years after God's promise to Abram. (Gal. 3:17) This proof shows that God had announced to Abram his purpose while

Abram was still in Chaldea, and as soon as Abram set foot upon the land of Canaan there the covenant with Abram was made and became binding upon Abram. It was then a bilateral covenant, because it was binding on both parties.

By leaving his native land and journeying to a strange land Abram thereby demonstrated his faith in God and in his promise. It was Abram's faith that was counted unto him for righteousness or justification. (Rom. 4:16-22) Being justified by faith Abram was now competent to enter into a covenant with Jehovah. Therefore the conclusion seems inevitable that the covenant with Abram dated from the moment that he entered the land of Canaan.

It is found that usually there is a sacrifice in connection with a covenant with God. Was there any sacrifice in connection with the making of the Abrahamic covenant? There was at least a picture of a sacrifice, in this: When Abram left his native land on his journey to the strange land (Canaan) he thereby became dead to his native country and to all things in connection therewith. He became alive to the country which he sought. There is no record that Abram ever returned to his native land of Chaldea even for a visit. Later he sent his servant Eliezer into that land to get a wife for his son Isaac, but never did Abram go there. Abram sacrificed everything he had in connection with the land of his nativity and thereby demonstrated his faith in God. Such seems to be the argument of Paul, who wrote: "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers

and pilgrims on the earth. For they that say such things, declare plainly that they seek a country. And truly if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God; for he hath prepared for them a city." — Heb. 11:13-16.

This is proof that Jehovah was making a covenant with one who was dead to all things of the past but was then made alive by faith and hope in the future which God had prepared for such. Jehovah made Abram to see the coming day of the Messiah whose government of righteousness would be established in which he might have a part. By faith therefore he looked forward to the kingdom. Jesus said: "Your Father Abraham rejoiced to see my day: and he saw it, and was glad." — John 8: 56.

Immediately after Abram arrived in Canaan God told him for the first time that he would give that land to his "seed". Abram then immediately builded an altar unto the Lord, evidently for the purpose of a sacrifice. — Gen. 12: 6-9.

The first time that the term "covenant" is named between God and Abram is in Genesis 15:18, which reads: "In the same day, the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates." That was about ten years after Abram entered the land of Canaan. Shall we understand that to be the date of the Abrahamic covenant? Or how shall it be understood?

The word in this text translated "made" literally means "to cut". The record is that upon that occasion God literally "cut" a covenant with Abram. Prior to that time Abram had offered animals upon the altar. On this occasion Abram inquired of God: " Whereby shall I know that I shall inherit the land?" In answer to that question God directed him to take certain animals and cut them in pieces. "And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon. And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. ... In the same day, the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates."  — Gen. 15: 9, 10, 18.

Two conclusions may be drawn from what took place at that time, and both conclusions are consistent with each other. That occasion may be viewed as a confirmation of the original covenant, which took effect when Abraham entered the land. The original statement of the covenant was concerning God's purpose to bless all the families of the earth. It would be entirely consistent, therefore, for him to afterward confirm the covenant. The other conclusion is that God's statement to Abram on the latter occasion was concerning the inheritance of the land. It would seem entirely proper and consistent that an additional covenant be made specifically concerning the land, that Abraham's seed should inherit it for ever. On this occasion Abram did not pass between the cut animals,

but a smoking furnace and a burning lamp passed between those pieces. These represented the Lord, and doubtless signified that God obligated himself to give Abram and his seed the land.

Thereafter, when Abram was about ninety-nine years of age, "the Lord appeared to Abram, and said unto him, I am the Almighty God: walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee." — Gen. 17:1, 2, 7.

How shall we understand the expression, "I will make my covenant between me and thee"? The word here translated make is not from the Hebrew word meaning "to cut", but is another word which is translated in various ways. The most usual translation is "to give", or "fulfil"; that is to say, that God would fulfil or completely perform his covenant with Abram provided Abram would walk before him and be perfect. There could be no question about the fulfilment of the promise or covenant of God to bless all the families of the earth. That he would do regardless of what Abram might do or not do. But the question was whether Abram would have a part in God's arrangement in giving the blessing. It was there that a contract or covenant was made to have Abram's seed circumcised: "This is my covenant, which ye shall keep, between me and you and thy seed after thee: Every man child among you shall be circumcised." (Gen. 17:10) It was subordinate or subsidiary to the original covenant made when Abram entered Canaan.

Circumcision was not necessary for Abram's justification; for Abram was then justified. His faith, was counted unto him for righteousness long before circumcision was instituted. Paul's argument concerning Abram's justification makes this point clear: "Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had, yet being uncircumcised; that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: and the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had, being yet uncircumcised. For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith." — Rom. 4: 9-13.

Abraham was counted righteous from the time he entered Canaan, and therefore competent to enter into a covenant. Now the sign of circumcision was received as a seal of his righteousness by faith, which righteousness had been counted unto him before he was circumcised. Circumcision should thenceforth mark him and his seed as a sign or seal of righteousness and of being associated with God in the outworking of the original promise. Abraham's obedience to God in regard to circumcision and other provisions of God's will won for him the Lord's approval and testimony,

as it is written: "Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws." — Gen. 26: 5.

Isaac was to be born within a short time, and circumcision was now quite appropriate. Isaac was to foreshadow and did foreshadow the "seed" of promise. Circumcision has to do with cleanliness or purity. It suggests purity with regard to the begetting of the "seed" of promise as well as purity of the "seed" itself. It would be a "seed" with a seal of righteousness on it. In harmony with this the names of Abram and his wife were now changed. Henceforth he was to be known by the name Abraham, meaning "father of a great multitude", and should have a son by his wife, whose name must now be called Sarah, which means "princess".

It is marvelous to note how the great God of the universe deals with his imperfect creatures. In this is made manifest the loving-kindness of the Lord. A kind parent often finds it necessary to put a severe test upon his child in order to teach the child the necessary lessons. He does so not for self-gratification but for the good of the child. The great God would now put a test upon Abraham, not for the gratification of God but to prove Abraham's faith and faithfulness and at the same time to teach Abraham and those following after him that the basis for reconciliation of man is the sacrifice of life.

Isaac was Abraham's only son. To be sure Abraham loved him dearly. He was his only son by his then legitimate wife Sarah. God told Abraham to take Isaac and journey from his home at Mamre to Mount Moriah and there build an altar and offer up Isaac

upon that altar as a burnt offering. It does not seem that there could have been a greater test upon Abraham than to slay his own son and burn him upon an altar. Abraham had confidence that God had power to raise his son up out of death. At any rate he knew that the command of God was right. He obeyed God's command. He went to Mount Moriah and built an altar there and proceeded in the sacrifice of his son. Through his angel God stayed the hand of Abraham just before the knife was about to strike dead his beloved son, but in time to prove Abraham's faith and for the purpose of making the great picture God intended to make. On that occasion Abraham pictured Jehovah God, while Isaac pictured Jesus, the only begotten and dearly beloved Son of God. The picture foreshadowed that in due time God would offer his own Son as a sacrifice, to the end that the basis for man's reconciliation might be laid.

His Oath

On the occasion of Abraham's offering Isaac the record is: "By myself have I sworn, saith the Lord; for because thou hast done this thing, and hast not withheld thy son, thine only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies: and in thy seed shall all the nations of the earth be blessed: because thou hast obeyed my voice." — Gen. 22:16-18.

Why did Jehovah give his oath there in addition to his word? Paul says it was for the benefit of the

Christians, that they might see the unchangeableness of God's counsel, and thereby have their hope strengthened. (Heb. 6:18) May it not also be properly said that by his oath God expressed his pleasure in Abraham's faith and obedience? He said: "Because thou hast done this thing, ... I will bless thee, and . . . multiply thy seed." This would indicate God's pleasure and that more impetus would be given to the performance of the covenant.

Stars and Sands

On that occasion God said to Abraham: "I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore." What is to be understood by this expression? Surely it could not indicate two seeds, one of a heavenly and the other of an earthly nature! Paul expressly states: "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) This could not have meant the Jews nor the ancient worthies. It could not have referred to seeds of different natures. The stars and the sands therefore must have been used only with reference to the number. This conclusion is borne out by the Scriptures.

God said to Abraham: "Tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be." (Gen. 15:5) Again: "The Lord your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude." (Deut. 1:10) "Now the Lord thy God hath made thee as the stars of heaven for multitude." (Deut. 10: 22) Paul refer-

ring to the same thing says: "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) These scriptures prove beyond any question that the promised "seed" is not in two parts, one heavenly and one earthly. The Seed is Christ alone. The Christ complete is Jesus the Head and the body members, which are his church. — Gal. 3:16, 27-29; Col. 1:18.

Seeing that Abraham's "seed" shall be innumerable, as the stars, and as the sands, how then can it be said that the "seed" is one? The answer is, Because "ye are called in one hope". (Eph. 4:4) All are originally begotten to be members of The Christ. There will be many called who will not be entirely faithful. From those so called and begotten comes "a great multitude, which no man could number" (Rev. 7:9), but whom God can number. (Ps. 147:4) God said: "For in Isaac shall thy seed be called" (Gen. 21:12), thus proving that Isaac was a type, or foreshadowed the "seed". Isaac therefore represented all the spirit-begotten ones, because all are originally called to be members of the body of Christ. Church means called-out class. The great multitude are properly classed as a part of the church because called to be members of the body of Christ.

Covenant Pictures

Jehovah caused pictures to be made showing the outworking of his covenant. Abraham, made the father of many nations, pictured Jehovah God himself. (Rom. 4:16, 17) Sarah his wife pictured the cov-

enant which gives birth to the "seed". (Gal. 4: 24-26) Isaac, the one and only son of Abraham and Sarah, pictures the "seed" of promise, which is The Christ. Christ Jesus is Head over his church, which is his body. (Col. 1:18) Those who ultimately will compose the "great multitude", being begotten and called in the same hope with the body members, form a part of the church but not a part of The Christ in glory, and the "seed" therefore is without number. This does not mean that God could not foreknow the number or does not now know the number, but it means that he did not specify the number composing the great multitude as he did the 144,000 composing the body members.

"The Seed"

One does not need to be a natural descendant of Abraham in order to be of the promised "seed". John the Baptist said to the Pharisees: "I say unto you, that God is able of these stones to raise up children unto Abraham." (Matt. 3:9) Addressing Zacchaeus, a publican and a sinner, Jesus said: " This day is salvation come to this house, forsomuch as he also is a son of Abraham." (Luke 19:9) These scriptures show that much more is required than lineal descent to be rated as an offspring of Abraham within the meaning of the promise. Faith like unto Abraham's is the test. "Know ye therefore, that they which are of faith, the same are the children of Abraham." (Gal. 3:7) It is true that Jesus received his human body through the granddaughter of Abraham, but surely that did not constitute him "the seed" of

promise. It can not be said that he was "the seed" of promise before his consecration at the Jordan. At the time of his consecration Jesus was begotten by his Father to the divine nature and thereby he became the 'seed of Abraham, according to the promise'. It was necessary for Jesus to be a lineal descendant of the Patriarch Abraham because God said he should be. But it was not his human descent, but his course of action in obedience to God's will, that made him the "seed" that the covenant must produce. The Prophet Isaiah, speaking as for Jesus, said: "Behold I and the children whom the Lord hath given me." These were all partakers of flesh and blood. So likewise Jesus also partook of flesh and blood. (Heb. 2:13, 14) Not many of the lineal descendants of Abraham are of the "seed" or will be of the "seed"; but all who constitute the "seed" are partakers of flesh and blood, including Jesus.

When the time came to select the children of God, members of his body, Jesus did not lay hold upon angels, but he took hold upon the "seed of Abraham". (Heb. 2:16) By that we understand that he selected those who have the faith like unto Abraham. Those who become God's children through Christ are heirs of the promise and "seed" according to the promise. Human relationship does not have any determining influence in the selection of the "seed" of Abraham according to the promise. It is therefore clear that Christ is the "seed" of promise and that all who come unto Christ partake of the "seed" by virtue of the fact that they are in Christ and these are spiritual.

It has been said that Jesus kept the law and that by keeping it he was qualified to be the "seed" of prom-

ise. That could not be true. Jesus was not a son of Hagar, who Paul says represented the law covenant. The Abrahamic covenant produces the "seed", which is The Christ; and this must be done regardless of the law covenant. (Gal. 3:17) While it is true that Jesus kept the law, by so doing he did not gain anything. He magnified the law and showed it was righteous and perfect.

Blessings for All

The ultimate purpose of the Abrahamic covenant is 'to bless all the families of the earth'. The blessing must proceed from God; therefore God stated to Abraham: "In thee shall all families of the earth be blessed." Abraham was there in a representative capacity, and in the picture he represents God. It is God who does the blessing. The covenant must first produce the "seed", which is Christ, and through Christ God administers the blessings. Therefore Isaac, the only son of Abraham and Sarah, represented Christ. In what will the blessing consist? Surely in the reconciliation of man to God. All reconciled and at peace with God will have the right to live. The first ones to receive the blessings promised by the Abrahamic covenant are those who are justified by faith in the shed blood of Jesus Christ. That would mean, of course, those natural descendants of Abraham who accepted Jesus as the Christ and who were justified and begotten of the holy spirit at Pentecost.

The Apostle Paul says: "And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, say-

ing, In thee shall all nations be blessed." (Gal. 3:8) The word "heathen" here means foreign, non-Jews, therefore Gentiles. This shows that justification by faith is a prominent feature and therefore the first part of the blessings of the Abrahamic covenant. The peoples and nations during the reign of Christ will not be justified by faith. Their justification will come at the end of his reign by full obedience; Who then are the "heathen" mentioned by the apostle in the above text? Surely those who are non-Jews, that is to say, Gentiles. The Jews received the first blessings of the Abrahamic covenant and this is the plain statement of the Scriptures. "Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first, God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities." — Acts 3: 25, 26.

Then Paul tells who are the "heathen", saying: "That the blessing of Abraham might come on the Gentiles through Jesus Christ: that we might receive the promise of the spirit through faith." (Gal. 3:14) Strictly speaking, then, the "seed" is the essential One, to wit, Christ Jesus, from whom the blessings must come to all.

Those who are justified by faith in the shed blood of Christ Jesus are reconciled to God and therefore receive first the blessings promised by the Abrahamic covenant. When they are begotten of the holy spirit and inducted into Christ by adoption they become a part of the "seed", because "if ye be Christ's, then are ye Abraham's seed, and heirs according to the

promise". (Gal. 3:29) Ultimately the members of the body of Christ will participate in dispensing the blessings to the people, because they are of Christ. This is illustrated by Isaac, the only son of Abraham, who took unto himself Rebecca for a wife, who shared with him his inheritance. Isaac was the head over Rebecca and she enjoyed what she had by virtue of being his wife. Christ is Head over the church his body, which enjoys what it will receive by reason of being the bride of Christ. It is therefore quite certain that the Apostle Paul, in Galatians 3: 8, refers to the Gentiles who were justified by faith by reason of coming into Christ, and that such text does not ever refer to those who shall be blessed during the millennial reign of Christ.

Christ, the "seed" of promise, will dispense the blessings to the peoples of earth. Their blessings will be reconciliation and restitution to human perfection. But this will not be accomplished by faith. Justification to the people will result from full obedience. Therefore when Paul said that the Scriptures foresaw that the heathen should be justified by faith he referred not to the various nations but to the non-Jews who become members of The Christ. There is no other name whereby salvation can come save that of Jesus Christ, and since all must receive their blessings through "the seed" it follows conclusively that those who are justified during the Christian era are justified by faith in the shed blood of Christ and thereby receive their portion of the blessings promised by the Abrahamic covenant. The reconciliation of the Christian is complete at the time of justification by faith.

Melchizedek

Abraham's kinsman Lot was captured and carried away by enemies. Abraham went to his rescue and delivered Lot. On his return Melchizedek, the king of Salem, met Abraham and served him with bread and wine and caused Abraham to be comforted and blessed. "And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth; and blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all." — Gen. 14:18-20.

On this occasion was made another great picture. Melchizedek there pictured the great executive officer of Jehovah God appointed to carry out God's purposes, including the blessings that God had promised to bestow upon mankind through the seed of Abraham. Melchizedek pictured the Logos, and Jesus, and Jesus Christ, the same mighty officer of Jehovah who bore all these titles. This is made clear from the Scriptures. It is written concerning Jesus: "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek." — Ps. 110: 4.

There was a reason, of course, why Abraham came in contact with Melchizedek. Concerning this Paul writes: "For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; to whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace.

. . . Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham: but he, whose descent is not counted from them, received tithes of Abraham, and blessed him that had the promises." — Heb. 7:1-6.

In the covenant God made with Abraham he said: "In blessing I will bless thee"; and again, "In thee shall all families of the earth be blessed." It follows then that Abraham himself must receive a blessing, and that which is related in the above scripture concerning him and Melchisedec shows that it is the Priest whom Melchisedec foreshadowed that bestows the blessing upon all, including Abraham himself. This proves that Abraham personally is subordinate to the covenant and to God's royal Priest of the order of Melchisedec. This also makes it clear that in relation to the covenant Abraham is purely a figure representing God, who is the real source of all blessing.

Mediator

It is observed that there is no mediator in the Abrahamic covenant. Not all covenants must have a mediator. If the covenant is made in which only one binds himself, no mediator is required. If both parties to the covenant are competent to contract, a mediator is unnecessary. There are two good reasons why a mediator is not required in the Abrahamic covenant: (1)

God obligated himself to bless all the families of the earth, and this he would do regardless of what any one else might do. The covenant therefore was a one-sided or unilateral one and required no mediator. Therein Abraham is used as a figure representing Jehovah God. (2) Abraham had, at the time the covenant was made effective and binding, demonstrated his faith in God and therefore received God's approval. His faith was counted unto him for righteousness or justification. Being counted righteous or justified he was competent to enter into a covenant with Jehovah.

A mediator is a go-between, intercessor, or reconcilor. The entire human race must be reconciled to God by and through Jesus Christ. There is no other name given under heaven whereby men must be saved and reconciled. (Acts 4:12) Jesus himself said: "I am the way, and the truth, and the life: no man cometh unto the Father, but by me." (John 14: 6) The apostle declares: "For there is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time." (1 Tim. 2:5, 6) These scriptures do not have reference to a covenant, but undoubtedly refer to Jesus as the go-between or reconcilor between God and men. The members of the church are not brought into Christ by the mediator of a covenant, but they come by virtue of faith in the shed blood of Christ Jesus. The people of earth who are restored will get their restitution blessings through the ministration of the promises of a new covenant, and the "seed" of the Abrahamic covenant will be the instrument to bring these blessings.

Abraham to Return

In course of time Abraham died without having received the blessings that had been promised. Long thereafter Stephen, moved by the power of the holy spirit, testified concerning Abraham and said: "And he gave him none inheritance in it, no not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child." (Acts 7:5) Paul, after making mention of the faith of Abraham and others, under the direction of the Lord wrote: "And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect." (Heb. 11:39, 40) It is manifest from these words that in God's due time Abraham shall be brought forth from the tomb and fully receive the blessings himself that were promised.

God's prophet writes: "He will ever be mindful of his covenant. ... He hath commanded his covenant for ever." (Ps. 111: 5, 9) This is an assurance that Abraham shall return from the tomb when the time is due to receive his personal blessings according to the promises of the covenant. God promised to bless him and he will ever be mindful of this his covenant. Abraham's restoration is also implied by the words written: "Moreover he said, I am the God of thy father, the God of Abraham." (Exod. 3:6) Jesus placed an interpretation upon this statement of Jehovah when he said: "Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and

the God of Jacob." (Luke 20: 37) Because the covenant guarantees a future life to the dead Abraham, is manifestly the reason why Jehovah called himself "the God of Abraham". Also that Abraham was the type of the everlasting God suggests that Abraham shall live again and never die any more. "Thou wilt perform . . . the mercy to Abraham." (Mic. 7:20) As a further guarantee, Jesus said: "Many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven." (Matt. 8:11) The kingdom will be that of the Messiah, which constitutes the Priesthood of the Melchizedek order. Abraham will have a position in the kingdom of Messiah as a representative on the earth. This is shown by God's covenant promise to Abraham.

Fulfilled in Completion

Christ is the instrument or royal Priest whom God will use during his thousand-year reign to bring all mankind who obey back into harmony with himself. Then will be fully accomplished the terms of the covenant because all the nations of earth will then have an opportunity to be reconciled to God. Those who obey God will be reconciled and fully restored. That will mark the complete fulfilment of the Abrahamic covenant. The other covenants mentioned, namely, the law covenant, the covenant by sacrifice, and the new covenant, are ancillary to the Abrahamic covenant.

In the wonderful work of carrying out the Abrahamic promise to bless all the families of the earth

the body members of Christ, first participating in the blessing, are privileged to participate in the bestowing of the blessing upon others. The first ones selected as a part of the "seed" were Jews. Thereafterward the members of the body were selected from the Gentiles, or heathen. These are the ones God has specially taken out as a people for his name. — Acts 15:14.

One of the parables taught by Jesus bears upon this same matter. A parable is a symbolic or figurative statement that pictures some reality. Jesus spoke a parable concerning a certain rich man called Dives and a beggar named Lazarus. (Luke 16:19-31) Dives, meaning rich man, represented the Jewish people who had received the special favor of Jehovah God. Lazarus pictured the non-Jews who had received no favor, therefore were in the attitude of beggars. "And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; and in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom." — Luke 16: 22, 23.

The dying of Dives and Lazarus represents a complete change of their respective conditions. Abraham, being a representative of the Lord, pictured God; Abraham's bosom figuratively represented the place of God's favor. God through Christ cast the Jews away, thereby completely withdrawing favor from them. The Gentiles or non-Jews then in due time were brought into the favor of God, and during the Christian era these have had the privilege of becoming members of the "seed" according to the promise made to Abraham. Those who have thus been brought into God's favor and who have proven faithful to their

privileges of serving the Lord will in due time have a part in the work of reconciliation which God will do through Christ for the benefit of mankind.

At this particular time in the outworking of the divine plan those who are thus favored, called and chosen of the Lord, have the great privilege of being God's witnesses in the earth and thereby proving their loving devotion unto God. (1 John 4:17, 18) Faithfulness unto the end will assure such of being made fully and completely a part of the "seed" of Abraham, according to the promise.