Organization of the Christian Congregation.
While Christian congregations of God were established in various places, they did not function independently of one another. Instead, they all recognized the authority of the Christian governing body at Jerusalem. This governing body was comprised of the apostles and older men of the Jerusalem congregation, there being no rival bodies elsewhere seeking to supervise the congregation. It was to the faithful Christian governing body of the first century C.E. that the issue of circumcision was submitted for consideration. When the governing body made its decision, as directed by the holy spirit, that decision was accepted and became binding upon all Christian congregations, these willingly submitting to it.—Acts 15:22-31.
The Christian body in Jerusalem sent out traveling representatives. Thus, Paul and others delivered the governing body’s decision just mentioned, it being stated: “Now as they traveled on through the cities they would deliver to those there for observance the decrees that had been decided upon by the apostles and older men who were in Jerusalem.” Concerning the effects produced, it is said: “Therefore, indeed, the congregations continued to be made firm in the faith and to increase in number from day to day.” (Acts 16:4, 5) Earlier, when the apostles in Jerusalem “heard that Samaria had accepted the word of God, they dispatched Peter and John to them; and these went down and prayed for them to get holy spirit.”—Acts 8:14, 15.
The individual congregations adhered closely to the direction of the Christian governing body, which supervised the appointment of older men. (Titus 1:1, 5) So it was that, as directed by the Christian governing body under the influence of the holy spirit, overseers as well as assistants, ministerial servants, were appointed for each congregation. The men placed in these positions of trust and responsibility had to meet specific qualifications. (1Ti 3:1-13; Tit 1:5-9) Traveling representatives of the governing body, such as Paul, followed Christ and set a fine example to be imitated. (1Co 11:1; Philippeans 4:9) In fact, all of those in the position of spiritual shepherds were to become “examples to the flock” (1Pe 5:2, 3), were to show loving concern for individuals within the congregation (1Th 2:5-12), and were to be of real assistance to those spiritually sick.—Galatians 6:1; Jas 5:13-16;
Hence, just as Jehovah organized the congregation of Israel under older men, heads, judges, and officers (Joshua 23:2), He saw to the supervision of the Christian congregation by having older men appointed to positions of trust therein. (Acts 14:23) And, as responsible men sometimes acted representatively for the entire congregation of Israel, as in judicial matters (Deuteronomy 16:18), God arranged for each individual Christian congregation to be similarly represented in such matters by responsible men placed in positions of authority by the holy spirit. (Acts 20:28; 1Corinthians 5:1-5) However, should difficulties develop between members of the Christian congregation of God, the words of Jesus Christ recorded at Matthew 18:15-17 (spoken before the Jewish congregation of God had been rejected by Jehovah and thus initially applicable to it) served as a basis for settling or handling such problems.
Jehovah God has set the members in the spiritual “body” of Christ “just as he pleased.” And Paul stated: “God has set the respective ones in the congregation, first, apostles; second, prophets; third, teachers; then powerful works; then gifts of healings; helpful services, abilities to direct, different tongues.” Not all performed the same functions, but all were needed by the Christian congregation. (1Corinthians 12:12-31) Paul explained that the supplying of apostles, prophets, evangelizers, shepherds, and teachers for the Christian congregation was “with a view to the readjustment of the holy ones, for ministerial work, for the building up of the body of the Christ, until we all attain to the oneness in the faith and in the accurate knowledge of the Son of God, to a full-grown man, to the measure of stature that belongs to the fullness of the Christ.”—Ephesians 4:11-16.
The congregation of Israel was provided with the laws of God and was made to appreciate that “not by bread alone does man live but by every expression of Jehovah’s mouth does man live.” (Deuteronomy 8:1-3) Jesus Christ also recognized that man could not live on bread alone “but on every utterance coming forth through Jehovah’s mouth.” (Matthew 4:1-4) Hence, adequate provision has been made for the Christian congregation to have needed spiritual food, Christ himself mentioning the “slave” through whom such food is dispensed to Christian “domestics.” Jesus, as part of his prophecy concerning his own presence and “the conclusion of the system of things,” showed that, on arriving, the “master” would appoint this “faithful and discreet slave” “over all his belongings.”—Matthew 24:3, 45-47.
Gatherings for the worship of Jehovah and a consideration of his law were important in the congregation of Israel. (Deuteronomy 31:12; Nehemiah 8:1-8) Similarly, meetings for the worship of Jehovah and a study of the Scriptures are an essential feature of the Christian congregation of God, the writer to the Hebrews admonishing the recipients of his letter not to be forsaking such gathering of themselves together. (Hebrews 10:24, 25) Activities in the synagogues of later Jewish history included the reading and teaching of the Scriptures, the offering of prayers, and the giving of praise to God. Such features were carried over into places of Christian assembly, though without the ritualistic accretions that had eventually developed in synagogue services. In the synagogue no sacerdotal class was set apart, sharing in Scripture reading and exposition being open to any devout male Jew. Comparably, no clergy-laity or similar division existed within the early Christian congregation. Of course, neither therein nor in the synagogue did the women teach or exercise authority over the men.—1Timothy 2:11, 12.
The maintaining of proper order at meetings of the Christian congregation of God harmonized with the fact that Jehovah, who made provision for the congregational arrangement among Christ’s followers, is a “God, not of disorder, but of peace.” This orderliness also worked to the great spiritual benefit of all in attendance.—1Corinthians 14:26-35, 40;
Wednesday, March 11, 2015
Our baptism is Our Personal Covenant
Why did The Watchtower of April 1, 2002, state on page 11, in paragraph 7, that water baptism of new Jewish believers at Pentecost 33 C.E. was in symbol of “their personal dedication to God through Christ,” whereas the previously held view was that immersion of the Jews from 33 C.E. until 36 C.E. did not require such a personal dedication?
In 1513 B.C.E., Jehovah God gave the Israelites an opportunity to become a holy nation to him on the condition that they ‘strictly obey his voice and keep his covenant.’ They answered: “All that Jehovah has spoken we are willing to do.”—Exodus 19:3-8; 24:1-8.
By agreeing to keep the Mosaic Law covenant, the Israelites dedicated themselves to God. Subsequent generations of Jews were born into this dedicated nation. However, the baptism of Jews who became followers of Jesus Christ from Pentecost 33 C.E. onward meant something other than presenting themselves to God as members of a dedicated nation. It symbolized their dedication to Jehovah God in a new relationship with him through Jesus Christ. How so?
Following the outpouring of holy spirit upon about 120 disciples gathered in an upper room in Jerusalem at Pentecost 33 C.E., the apostle Peter stood up and began preaching to the multitude of Jews and proselytes who had come together to see what had happened. After giving a thorough witness, he said to the conscience-stricken Jews: “Repent, and let each one of you be baptized in the name of Jesus Christ for forgiveness of your sins.” In response to Peter’s further exhortation, “those who embraced his word heartily were baptized, and on that day about three thousand souls were added.”—Acts 2:1-41.
Were not those Jews baptized following Peter’s exhortation already members of a dedicated nation? and Did they not enjoy a dedicated relationship with God?
No. The apostle Paul wrote that ‘God had taken the Law out of the way by nailing it to the torture stake.’ (Colossians 2:14) By means of Christ’s death in 33 C.E., Jehovah God removed the Law covenant—the very basis for bringing the Israelites into a dedicated relationship with Him. The nation that rejected God’s Son was now rejected by God himself. ‘That which was Israel in a fleshly way’ could no longer claim to be a nation dedicated to God.—1 Corinthians 10:18; Matthew 21:43.
The Law covenant was abolished in 33 C.E., but God’s period of special favor and attention to the Jews did not end at that time. That period was to continue until 36 C.E., when Peter preached to the devout Italian Cornelius and his household as well as to other Gentiles. (Acts 10:1-48)
What was the basis for this extension of favor?
“[The Messiah] must keep the covenant in force for the many for one week,” states Daniel 9:27. The covenant that was kept in force for seven years, or “one week,” from Jesus’ baptism and the beginning of the Messiah’s public ministry in 29 C.E. was the Abrahamic covenant. To be in that covenant relationship, a person simply had to be one of Abraham’s Hebrew offspring. That unilateral covenant did not give the individual a dedicated relationship with Jehovah. Hence, the Jewish believers undergoing baptism after Peter’s speech at Pentecost 33 C.E., though recipients of special attention as natural Jews, had no claim to a dedicated relationship with God once the Law covenant had been removed. They personally needed to dedicate themselves to God.
A personal dedication on the part of Jews and proselytes presenting themselves for baptism on the day of Pentecost 33 C.E. was essential for yet another reason. The apostle Peter exhorted his listeners to repent and be baptized in Jesus’ name. Doing so required that they renounce the way of the world and acknowledge Jesus as Lord and Messiah, as High Priest, and as the one who sits at God’s right hand in heaven. They needed to call upon the name of Jehovah God for salvation through Christ Jesus, which involved exercising faith in Christ and recognizing him as their Leader. The entire basis for having a relationship with God and for gaining forgiveness of sins had now changed. When Jesus Christ ascended to heaven and presented the value of his sacrificed human life to Jehovah God, the Mosaic Law covenant was voided and the basis was laid for the foretold “new covenant.”—Jeremiah 31:31-34. As individuals, the believing Jews needed to accept this new arrangement. How? By making a dedication to God and by going on public record as having done so by being immersed in water in the name of Jesus Christ. Water baptism was a symbol of their dedication to God, bringing them into a new relationship with him through Jesus Christ.—Acts 2:21, 33-36; 3:19-23.
Baptism is our personal Covenant relationship with Jehovah
To be among those who enjoy that precious relationship with God, one must make a dedication to Jehovah and symbolize it publicly by water baptism. This is in obedience to Jesus’ direct command to his disciples: “Go therefore and make disciples of people of all the nations, baptizing them in the name of the Father and of the Son and of the holy spirit, teaching them to observe all the things I have commanded you.” (Matthew 28:19, 20) The Israelites listened to a reading of “the book of the covenant.” (Exodus 24:3, 7, 8) Thus, they understood their obligations toward Jehovah. Likewise today, an accurate knowledge of God’s will as found in his Word, the Bible, is essential before one takes the step of baptism.
Clearly, Jesus intended for his disciples to have a solid foundation for their faith before they would get baptized. He instructed his followers not only to go and make disciples but also to teach them ‘to observe all the things he had commanded.’ (Matthew 7:24, 25; Ephesians 3:17-19) Therefore, those who qualify for baptism have usually studied the Bible for months or even a year or two, so that their decision is neither hasty nor ill-informed. At the baptism itself, the candidates answer yes to two key questions. Since Jesus emphasized that ‘our Yes should mean Yes, our No, No,’ it will be helpful for all of us to review carefully the significance of these two baptismal questions.—Matthew 5:37.
Repentance and Dedication
The first baptismal question asks the candidate if he has repented of his former life course and dedicated his life to Jehovah to do his will. This question emphasizes two vital steps that must be taken prior to baptism, namely repentance and dedication.
Why must a person repent before presenting himself for baptism? The apostle Paul explains: “We all at one time conducted ourselves in harmony with the desires of our flesh.” (Ephesians 2:3) Before we came to an accurate knowledge of God’s will, we lived in harmony with the world, according to its values and standards. Our life course was under the control of the god of this system, Satan. (2 Corinthians 4:4) Having come to know God’s will, however, we resolve to live “no more for the desires of men, but for God’s will.”—1 Peter 4:2.
This new course brings many rewards. Above all, it opens the way to a precious relationship with Jehovah, which David compared to an invitation to enter into God’s “tent” and “holy mountain”—a grand privilege indeed. (Psalm 15:1) Logically, Jehovah would invite not just anyone but only those “walking faultlessly and practicing righteousness and speaking the truth in [their] heart.” (Psalm 15:2) Depending on our circumstances before we learned the truth, meeting these requirements may mean that we must make certain changes—both in conduct and in personality. (1 Corinthians 6:9-11; Colossians 3:5-10) The motivation for such changes is repentance—deep regret over our former life course and a strong determination to please Jehovah. This leads to a complete turnabout—abandoning a selfish, worldly way of life and pursuing a course pleasing to God.—Acts 3:19.
The second part of the first baptismal question asks the candidates if they have dedicated themselves to Jehovah to do his will. Dedication is an essential step that must precede baptism. It is made in prayer, in which we express the desire to give our life to Jehovah through Christ. (Romans 14:7, 8; 2 Corinthians 5:15) Jehovah then becomes our Master and Owner, and like Jesus we delight to do God’s will. (Psalm 40:8; Ephesians 6:6) This solemn promise to Jehovah is made only once. Since we make our dedication in private, however, a public declaration on the day of baptism serves to let everyone know that we have made this solemn dedication to our heavenly Father.—Romans 10:10.
What does following Jesus’ example in doing God’s will involve? Jesus said to his disciples: “If anyone wants to come after me, let him disown himself and pick up his torture stake and continually follow me.” (Matthew 16:24) Here he outlined three things that we must do. First, we “disown” ourselves. In other words, we say no to our selfish, imperfect inclinations and yes to God’s counsel and direction. Second, we ‘pick up our torture stake.’ In Jesus’ day a torture stake was a symbol of shame and suffering. As Christians, we accept our part in suffering for the sake of the good news. (2 Timothy 1:8) Although the world may ridicule or reproach us, like Christ we ‘despise shame,’ happy in the knowledge that we are pleasing God. (Hebrews 12:2) Finally, we follow Jesus “continually.”—Psalm 73:26; 119:44; 145:2.
Interestingly, even some opposers recognize the dedication that Jehovah’s Witnesses have made to God to serve him unreservedly. For example, in the Buchenwald concentration camp of Nazi Germany, Witnesses who refused to renounce their faith were required to sign the following printed statement: “I am still a committed Bible Student and will never break the oath I have sworn to Jehovah.” Surely this well expresses the attitude of all dedicated, faithful servants of God!—Acts 5:32.
Identified as One of Jehovah’s Witnesses
The second question asks the candidate, first of all, if he understands that his baptism serves to identify him as one of Jehovah’s Witnesses. After undergoing immersion, he becomes an ordained minister who bears Jehovah’s name. This is both a great privilege and a serious responsibility. It also puts the one baptized in line for eternal salvation, provided he remains faithful to Jehovah.—Matthew 24:13.
Certainly, it is a singular honor to bear the name of the almighty God, Jehovah. The prophet Micah said: “All the peoples, for their part, will walk each one in the name of its god; but we, for our part, shall walk in the name of Jehovah our God to time indefinite, even forever.” (Micah 4:5) Nevertheless, an obligation accompanies this honor. We must strive to live our life in a way that brings honor to the name we bear. As Paul reminded the Christians in Rome, if one does not practice what one preaches, the name of God is “blasphemed,” or brought into disrepute.—Romans 2:21-24.
When a person becomes one of Jehovah’s Witnesses, he also assumes the responsibility to witness about his God. Jehovah invited the dedicated nation of Israel to be his witnesses in order to testify to his eternal Godship. (Isaiah 43:10-12, 21) But the nation failed to fulfill this role, and they eventually lost Jehovah’s favor completely. Today, true Christians are proud to have the privilege of bearing witness to Jehovah. We do so because we love him and long for his name to be sanctified. How can we be silent when we know the truth about our heavenly Father and his purpose? We feel as did the apostle Paul when he said: “Necessity is laid upon me. Really, woe is me if I did not declare the good news!”—1 Corinthians 9:16.
The second question also reminds the candidate of his responsibility to work with Jehovah’s spirit-directed organization. We are not alone in serving God, and we need the help, support, and encouragement of “the whole association of brothers.” (1 Peter 2:17; 1 Corinthians 12:12, 13) God’s organization plays a vital role in our spiritual growth. It provides a wealth of Bible publications that help us to grow in accurate knowledge, to act wisely when we are faced with problems, and to cultivate a close relationship with God. Like a mother who makes sure that her child is well-fed and cared for, “the faithful and discreet slave” provides an abundance of timely spiritual food for our spiritual advancement.—Matthew 24:45-47; 1 Thessalonians 2:7, 8.
At weekly meetings, Jehovah’s people receive the needed training and encouragement to be faithful Witnesses of Jehovah. (Hebrews 10:24, 25) The Theocratic Ministry School teaches us to speak in public, and the Service Meeting trains us to present our message effectively. Both at our meetings and through our personal study of Bible publications, we can see Jehovah’s spirit at work, directing his organization. By means of these regular provisions, God alerts us to dangers, trains us to be effective ministers, and helps us to keep spiritually awake.—Psalm 19:7, 8, 11; 1 Thessalonians 5:6, 11; 1 Timothy 4:13.
The Motivation Behind the Decision
The two baptismal questions thus remind the candidates of the significance of water baptism and the responsibilities it brings. What, then, should motivate them to make the decision to get baptized? We become baptized disciples, not because someone forces us, but because Jehovah “draws” us. (John 6:44) Since “God is love,” he rules the universe by love, not by force. (1 John 4:8) We are drawn to Jehovah by his kind qualities and by the way he deals with us. Jehovah gave his only-begotten Son for us and offers us the best possible future. (John 3:16) In turn, we are moved to offer him—to dedicate to him—our life.—Proverbs 3:9; 2 Corinthians 5:14, 15.
We dedicate ourselves, not to a cause or to a work, but to Jehovah himself. The work that God has for his people will change, but their dedication to him remains the same. For example, what he told Abraham to do was very different from what he told Jeremiah to do. (Genesis 13:17, 18; Jeremiah 1:6, 7) Yet, both of them carried out the specific task God gave them to do because they loved Jehovah and desired to do his will faithfully. During this time of the end, all baptized followers of Christ strive to carry out Christ’s command to preach the Kingdom good news and to make disciples. (Matthew 24:14; 28:19, 20) Doing that work wholeheartedly is a fine way to show that we love our heavenly Father and that we are truly dedicated to him.—1 John 5:3.
Without a doubt, baptism opens up the way to many blessings, but it is not a step to be taken lightly. (Luke 14:26-33) It expresses a resolve that takes priority over every other responsibility. (Luke 9:62) When we get baptized, we are really making the public statement: “This God is our God to time indefinite, even forever. He himself will guide us until we die.”—Psalm 48:14.
The following article will examine further questions that may arise in connection with water baptism. Might there be valid reasons for a person to hold back from getting baptized? Should age be a factor? How can all contribute to the dignity of the occasion of baptism?
A Solemn Agreement
After delivering the Israelites from Egypt, Jehovah offered to accept them as his “special property,” to love and protect them and to constitute them “a holy nation.” To receive such blessings, however, the people had to respond to God’s love in a concrete way. This they did by agreeing to do ‘all that Jehovah had spoken’ and entering into a covenant with him. (Exodus 19:4-9) In the first century, Jesus commanded his followers to make disciples of people of all nations, and those who embraced his teaching were baptized. A good relationship with God depended on faith in Jesus Christ followed by baptism.—Matthew 28:19, 20; Acts 2:38, 41.
These Scriptural accounts show that Jehovah blesses those who make and keep a solemn agreement to serve him. For Christians, dedication and baptism are necessary steps that lead to Jehovah’s blessing. We are resolved to follow his ways and seek his guidance. (Psalm 48:14) Jehovah, in turn, figuratively grasps us by the hand and leads us in the way in which we should walk.—Psalm 73:23; Isaiah 30:21; 41:10, 13.
The motivation for us to take these steps should be love for Jehovah and a desire to serve him. No one should get baptized merely because someone tells him that he has studied long enough or because his friends are getting baptized. Naturally, parents and other mature Christians may encourage a person to think about dedication and baptism. The apostle Peter urged those who heard him at Pentecost to “be baptized.” (Acts 2:38) Nevertheless, our dedication is a personal matter, and nobody else can make it for us. The decision to do God’s will must be our own.—Psalm 40:8.
Adequate Preparation for Baptism
Are children in a position to make an intelligent dedication? The Scriptures give no age requirements for baptism. Still, infants certainly could not become believers, exercise faith, or make a dedication to God. (Acts 8:12) Regarding first-century Christians, historian Augustus Neander states in his book General History of the Christian Religion and Church: “Baptism was administered at first only to adults, as men were accustomed to conceive baptism and faith as strictly connected.”
In the case of youths, some develop a measure of spirituality at a relatively tender age, while others take longer. Before getting baptized, however, a youngster should have a personal relationship with Jehovah, a sound understanding of the fundamentals of the Scriptures, and a clear comprehension of what dedication involves, as is the case with adults.
Jesus instructed his disciples to teach new ones all the things he had commanded. (Matthew 28:20) So first of all, the new ones need to acquire an accurate knowledge of the truth, which in turn would enable them to develop faith in Jehovah and in his Word. (Romans 10:17; 1 Timothy 2:4; Hebrews 11:6) Then, when Scriptural truth touches a person’s heart, it moves him to repent and turn around from his previous way of life. (Acts 3:19) Finally, the person reaches the point where he desires to dedicate himself to Jehovah and get baptized, as Jesus commanded.
Another important step in the progress toward baptism is that of sharing in preaching the Kingdom good news. This is the principal work that Jehovah has assigned his people during these last days. (Matthew 24:14) Unbaptized publishers can thus have the joy of speaking about their faith to others. Sharing in this work also equips them for regular and zealous participation in the field ministry after baptism.—Romans 10:9, 10, 14, 15.
Does Something Prevent You From Getting Baptized?
Certain ones may hold back from baptism because they are reluctant to accept the responsibility it brings. They realize that to meet Jehovah’s standards, they will have to make significant changes in their lives. Or they may fear that they will find it difficult to live up to God’s requirements after baptism. Some may even reason, “Maybe one day I will do something bad and be disfellowshipped from the congregation.”
In Jesus’ day, some allowed personal interests and family ties to hinder them from becoming his disciples. One scribe declared that he would follow Jesus wherever He went. But Jesus pointed out that on many occasions, he did not even have a place to spend the night. When Jesus invited another listener to be his follower, this man replied that he would first need to “bury” his father. Likely, he preferred to stay at home and wait until his father died rather than follow Jesus and care for that family responsibility when it came. Finally, a third said that before following Jesus, he needed to “say good-bye” to his household. Jesus described such procrastination as ‘looking at the things behind.’ Thus, it appears that those who wish to do so will always be able to find excuses for evading their Christian responsibility.—Luke 9:57-62.
The example of Peter, Andrew, James, and John stands in sharp contrast. When Jesus invited them to follow him and become fishers of men, the Bible states: “At once abandoning the nets, they followed him.” (Matthew 4:19-22) By readily making that decision, they personally experienced what Jesus later told them: “Take my yoke upon you and learn from me, for I am mild-tempered and lowly in heart, and you will find refreshment for your souls. For my yoke is kindly and my load is light.” (Matthew 11:29, 30) While baptism does bring a yoke of responsibility, Jesus assures us that it is a kindly and bearable one that will refresh us immensely.
Feelings of inadequacy, of course, are normal. Both Moses and Jeremiah initially felt incapable of handling the assignments Jehovah gave them. (Exodus 3:11; Jeremiah 1:6) How did God reassure them? “I shall prove to be with you,” he told Moses. “I am with you to deliver you,” he promised Jeremiah. (Exodus 3:12; Jeremiah 1:8) We too can have confidence in divine support. Love for God and trust in him can help us to overcome lingering doubts about whether we will be able to live up to our dedication. “There is no fear in love,” wrote the apostle John, “but perfect love throws fear outside.” (1 John 4:18) A little boy may be fearful when he has to walk alone, but he is confident when he walks hand in hand with his father. Likewise, if we trust in Jehovah with all our heart, he promises to ‘make our paths straight’ as we walk alongside him.—Proverbs 3:5, 6.
Today, not all are ready for Baptism. There are things to clean up and issues to address. But this does not need to be a burden. Each day is another day we can work towards our goal. There is no rush to making a public dedication to our God. You wouldn't have gotten this far in your search for God had you not already in your heart made that internal heartfelt dedication already. The remaining step of making a public dedication will happen in its own due time. It is to your advantage to continue heading in that direction. You will get both the support from your local congregation, the body of elders, the angels, Jesus himself as well as from Jehovah.
Other information leads or teaches us how to keep the occasion dignified and well as the blessings that come from entering into that Covenant relationship herein known as Baptism.
In 1513 B.C.E., Jehovah God gave the Israelites an opportunity to become a holy nation to him on the condition that they ‘strictly obey his voice and keep his covenant.’ They answered: “All that Jehovah has spoken we are willing to do.”—Exodus 19:3-8; 24:1-8.
By agreeing to keep the Mosaic Law covenant, the Israelites dedicated themselves to God. Subsequent generations of Jews were born into this dedicated nation. However, the baptism of Jews who became followers of Jesus Christ from Pentecost 33 C.E. onward meant something other than presenting themselves to God as members of a dedicated nation. It symbolized their dedication to Jehovah God in a new relationship with him through Jesus Christ. How so?
Following the outpouring of holy spirit upon about 120 disciples gathered in an upper room in Jerusalem at Pentecost 33 C.E., the apostle Peter stood up and began preaching to the multitude of Jews and proselytes who had come together to see what had happened. After giving a thorough witness, he said to the conscience-stricken Jews: “Repent, and let each one of you be baptized in the name of Jesus Christ for forgiveness of your sins.” In response to Peter’s further exhortation, “those who embraced his word heartily were baptized, and on that day about three thousand souls were added.”—Acts 2:1-41.
Were not those Jews baptized following Peter’s exhortation already members of a dedicated nation? and Did they not enjoy a dedicated relationship with God?
No. The apostle Paul wrote that ‘God had taken the Law out of the way by nailing it to the torture stake.’ (Colossians 2:14) By means of Christ’s death in 33 C.E., Jehovah God removed the Law covenant—the very basis for bringing the Israelites into a dedicated relationship with Him. The nation that rejected God’s Son was now rejected by God himself. ‘That which was Israel in a fleshly way’ could no longer claim to be a nation dedicated to God.—1 Corinthians 10:18; Matthew 21:43.
The Law covenant was abolished in 33 C.E., but God’s period of special favor and attention to the Jews did not end at that time. That period was to continue until 36 C.E., when Peter preached to the devout Italian Cornelius and his household as well as to other Gentiles. (Acts 10:1-48)
What was the basis for this extension of favor?
“[The Messiah] must keep the covenant in force for the many for one week,” states Daniel 9:27. The covenant that was kept in force for seven years, or “one week,” from Jesus’ baptism and the beginning of the Messiah’s public ministry in 29 C.E. was the Abrahamic covenant. To be in that covenant relationship, a person simply had to be one of Abraham’s Hebrew offspring. That unilateral covenant did not give the individual a dedicated relationship with Jehovah. Hence, the Jewish believers undergoing baptism after Peter’s speech at Pentecost 33 C.E., though recipients of special attention as natural Jews, had no claim to a dedicated relationship with God once the Law covenant had been removed. They personally needed to dedicate themselves to God.
A personal dedication on the part of Jews and proselytes presenting themselves for baptism on the day of Pentecost 33 C.E. was essential for yet another reason. The apostle Peter exhorted his listeners to repent and be baptized in Jesus’ name. Doing so required that they renounce the way of the world and acknowledge Jesus as Lord and Messiah, as High Priest, and as the one who sits at God’s right hand in heaven. They needed to call upon the name of Jehovah God for salvation through Christ Jesus, which involved exercising faith in Christ and recognizing him as their Leader. The entire basis for having a relationship with God and for gaining forgiveness of sins had now changed. When Jesus Christ ascended to heaven and presented the value of his sacrificed human life to Jehovah God, the Mosaic Law covenant was voided and the basis was laid for the foretold “new covenant.”—Jeremiah 31:31-34. As individuals, the believing Jews needed to accept this new arrangement. How? By making a dedication to God and by going on public record as having done so by being immersed in water in the name of Jesus Christ. Water baptism was a symbol of their dedication to God, bringing them into a new relationship with him through Jesus Christ.—Acts 2:21, 33-36; 3:19-23.
Baptism is our personal Covenant relationship with Jehovah
To be among those who enjoy that precious relationship with God, one must make a dedication to Jehovah and symbolize it publicly by water baptism. This is in obedience to Jesus’ direct command to his disciples: “Go therefore and make disciples of people of all the nations, baptizing them in the name of the Father and of the Son and of the holy spirit, teaching them to observe all the things I have commanded you.” (Matthew 28:19, 20) The Israelites listened to a reading of “the book of the covenant.” (Exodus 24:3, 7, 8) Thus, they understood their obligations toward Jehovah. Likewise today, an accurate knowledge of God’s will as found in his Word, the Bible, is essential before one takes the step of baptism.
Clearly, Jesus intended for his disciples to have a solid foundation for their faith before they would get baptized. He instructed his followers not only to go and make disciples but also to teach them ‘to observe all the things he had commanded.’ (Matthew 7:24, 25; Ephesians 3:17-19) Therefore, those who qualify for baptism have usually studied the Bible for months or even a year or two, so that their decision is neither hasty nor ill-informed. At the baptism itself, the candidates answer yes to two key questions. Since Jesus emphasized that ‘our Yes should mean Yes, our No, No,’ it will be helpful for all of us to review carefully the significance of these two baptismal questions.—Matthew 5:37.
Repentance and Dedication
The first baptismal question asks the candidate if he has repented of his former life course and dedicated his life to Jehovah to do his will. This question emphasizes two vital steps that must be taken prior to baptism, namely repentance and dedication.
Why must a person repent before presenting himself for baptism? The apostle Paul explains: “We all at one time conducted ourselves in harmony with the desires of our flesh.” (Ephesians 2:3) Before we came to an accurate knowledge of God’s will, we lived in harmony with the world, according to its values and standards. Our life course was under the control of the god of this system, Satan. (2 Corinthians 4:4) Having come to know God’s will, however, we resolve to live “no more for the desires of men, but for God’s will.”—1 Peter 4:2.
This new course brings many rewards. Above all, it opens the way to a precious relationship with Jehovah, which David compared to an invitation to enter into God’s “tent” and “holy mountain”—a grand privilege indeed. (Psalm 15:1) Logically, Jehovah would invite not just anyone but only those “walking faultlessly and practicing righteousness and speaking the truth in [their] heart.” (Psalm 15:2) Depending on our circumstances before we learned the truth, meeting these requirements may mean that we must make certain changes—both in conduct and in personality. (1 Corinthians 6:9-11; Colossians 3:5-10) The motivation for such changes is repentance—deep regret over our former life course and a strong determination to please Jehovah. This leads to a complete turnabout—abandoning a selfish, worldly way of life and pursuing a course pleasing to God.—Acts 3:19.
The second part of the first baptismal question asks the candidates if they have dedicated themselves to Jehovah to do his will. Dedication is an essential step that must precede baptism. It is made in prayer, in which we express the desire to give our life to Jehovah through Christ. (Romans 14:7, 8; 2 Corinthians 5:15) Jehovah then becomes our Master and Owner, and like Jesus we delight to do God’s will. (Psalm 40:8; Ephesians 6:6) This solemn promise to Jehovah is made only once. Since we make our dedication in private, however, a public declaration on the day of baptism serves to let everyone know that we have made this solemn dedication to our heavenly Father.—Romans 10:10.
What does following Jesus’ example in doing God’s will involve? Jesus said to his disciples: “If anyone wants to come after me, let him disown himself and pick up his torture stake and continually follow me.” (Matthew 16:24) Here he outlined three things that we must do. First, we “disown” ourselves. In other words, we say no to our selfish, imperfect inclinations and yes to God’s counsel and direction. Second, we ‘pick up our torture stake.’ In Jesus’ day a torture stake was a symbol of shame and suffering. As Christians, we accept our part in suffering for the sake of the good news. (2 Timothy 1:8) Although the world may ridicule or reproach us, like Christ we ‘despise shame,’ happy in the knowledge that we are pleasing God. (Hebrews 12:2) Finally, we follow Jesus “continually.”—Psalm 73:26; 119:44; 145:2.
Interestingly, even some opposers recognize the dedication that Jehovah’s Witnesses have made to God to serve him unreservedly. For example, in the Buchenwald concentration camp of Nazi Germany, Witnesses who refused to renounce their faith were required to sign the following printed statement: “I am still a committed Bible Student and will never break the oath I have sworn to Jehovah.” Surely this well expresses the attitude of all dedicated, faithful servants of God!—Acts 5:32.
Identified as One of Jehovah’s Witnesses
The second question asks the candidate, first of all, if he understands that his baptism serves to identify him as one of Jehovah’s Witnesses. After undergoing immersion, he becomes an ordained minister who bears Jehovah’s name. This is both a great privilege and a serious responsibility. It also puts the one baptized in line for eternal salvation, provided he remains faithful to Jehovah.—Matthew 24:13.
Certainly, it is a singular honor to bear the name of the almighty God, Jehovah. The prophet Micah said: “All the peoples, for their part, will walk each one in the name of its god; but we, for our part, shall walk in the name of Jehovah our God to time indefinite, even forever.” (Micah 4:5) Nevertheless, an obligation accompanies this honor. We must strive to live our life in a way that brings honor to the name we bear. As Paul reminded the Christians in Rome, if one does not practice what one preaches, the name of God is “blasphemed,” or brought into disrepute.—Romans 2:21-24.
When a person becomes one of Jehovah’s Witnesses, he also assumes the responsibility to witness about his God. Jehovah invited the dedicated nation of Israel to be his witnesses in order to testify to his eternal Godship. (Isaiah 43:10-12, 21) But the nation failed to fulfill this role, and they eventually lost Jehovah’s favor completely. Today, true Christians are proud to have the privilege of bearing witness to Jehovah. We do so because we love him and long for his name to be sanctified. How can we be silent when we know the truth about our heavenly Father and his purpose? We feel as did the apostle Paul when he said: “Necessity is laid upon me. Really, woe is me if I did not declare the good news!”—1 Corinthians 9:16.
The second question also reminds the candidate of his responsibility to work with Jehovah’s spirit-directed organization. We are not alone in serving God, and we need the help, support, and encouragement of “the whole association of brothers.” (1 Peter 2:17; 1 Corinthians 12:12, 13) God’s organization plays a vital role in our spiritual growth. It provides a wealth of Bible publications that help us to grow in accurate knowledge, to act wisely when we are faced with problems, and to cultivate a close relationship with God. Like a mother who makes sure that her child is well-fed and cared for, “the faithful and discreet slave” provides an abundance of timely spiritual food for our spiritual advancement.—Matthew 24:45-47; 1 Thessalonians 2:7, 8.
At weekly meetings, Jehovah’s people receive the needed training and encouragement to be faithful Witnesses of Jehovah. (Hebrews 10:24, 25) The Theocratic Ministry School teaches us to speak in public, and the Service Meeting trains us to present our message effectively. Both at our meetings and through our personal study of Bible publications, we can see Jehovah’s spirit at work, directing his organization. By means of these regular provisions, God alerts us to dangers, trains us to be effective ministers, and helps us to keep spiritually awake.—Psalm 19:7, 8, 11; 1 Thessalonians 5:6, 11; 1 Timothy 4:13.
The Motivation Behind the Decision
The two baptismal questions thus remind the candidates of the significance of water baptism and the responsibilities it brings. What, then, should motivate them to make the decision to get baptized? We become baptized disciples, not because someone forces us, but because Jehovah “draws” us. (John 6:44) Since “God is love,” he rules the universe by love, not by force. (1 John 4:8) We are drawn to Jehovah by his kind qualities and by the way he deals with us. Jehovah gave his only-begotten Son for us and offers us the best possible future. (John 3:16) In turn, we are moved to offer him—to dedicate to him—our life.—Proverbs 3:9; 2 Corinthians 5:14, 15.
We dedicate ourselves, not to a cause or to a work, but to Jehovah himself. The work that God has for his people will change, but their dedication to him remains the same. For example, what he told Abraham to do was very different from what he told Jeremiah to do. (Genesis 13:17, 18; Jeremiah 1:6, 7) Yet, both of them carried out the specific task God gave them to do because they loved Jehovah and desired to do his will faithfully. During this time of the end, all baptized followers of Christ strive to carry out Christ’s command to preach the Kingdom good news and to make disciples. (Matthew 24:14; 28:19, 20) Doing that work wholeheartedly is a fine way to show that we love our heavenly Father and that we are truly dedicated to him.—1 John 5:3.
Without a doubt, baptism opens up the way to many blessings, but it is not a step to be taken lightly. (Luke 14:26-33) It expresses a resolve that takes priority over every other responsibility. (Luke 9:62) When we get baptized, we are really making the public statement: “This God is our God to time indefinite, even forever. He himself will guide us until we die.”—Psalm 48:14.
The following article will examine further questions that may arise in connection with water baptism. Might there be valid reasons for a person to hold back from getting baptized? Should age be a factor? How can all contribute to the dignity of the occasion of baptism?
A Solemn Agreement
After delivering the Israelites from Egypt, Jehovah offered to accept them as his “special property,” to love and protect them and to constitute them “a holy nation.” To receive such blessings, however, the people had to respond to God’s love in a concrete way. This they did by agreeing to do ‘all that Jehovah had spoken’ and entering into a covenant with him. (Exodus 19:4-9) In the first century, Jesus commanded his followers to make disciples of people of all nations, and those who embraced his teaching were baptized. A good relationship with God depended on faith in Jesus Christ followed by baptism.—Matthew 28:19, 20; Acts 2:38, 41.
These Scriptural accounts show that Jehovah blesses those who make and keep a solemn agreement to serve him. For Christians, dedication and baptism are necessary steps that lead to Jehovah’s blessing. We are resolved to follow his ways and seek his guidance. (Psalm 48:14) Jehovah, in turn, figuratively grasps us by the hand and leads us in the way in which we should walk.—Psalm 73:23; Isaiah 30:21; 41:10, 13.
The motivation for us to take these steps should be love for Jehovah and a desire to serve him. No one should get baptized merely because someone tells him that he has studied long enough or because his friends are getting baptized. Naturally, parents and other mature Christians may encourage a person to think about dedication and baptism. The apostle Peter urged those who heard him at Pentecost to “be baptized.” (Acts 2:38) Nevertheless, our dedication is a personal matter, and nobody else can make it for us. The decision to do God’s will must be our own.—Psalm 40:8.
Adequate Preparation for Baptism
Are children in a position to make an intelligent dedication? The Scriptures give no age requirements for baptism. Still, infants certainly could not become believers, exercise faith, or make a dedication to God. (Acts 8:12) Regarding first-century Christians, historian Augustus Neander states in his book General History of the Christian Religion and Church: “Baptism was administered at first only to adults, as men were accustomed to conceive baptism and faith as strictly connected.”
In the case of youths, some develop a measure of spirituality at a relatively tender age, while others take longer. Before getting baptized, however, a youngster should have a personal relationship with Jehovah, a sound understanding of the fundamentals of the Scriptures, and a clear comprehension of what dedication involves, as is the case with adults.
Jesus instructed his disciples to teach new ones all the things he had commanded. (Matthew 28:20) So first of all, the new ones need to acquire an accurate knowledge of the truth, which in turn would enable them to develop faith in Jehovah and in his Word. (Romans 10:17; 1 Timothy 2:4; Hebrews 11:6) Then, when Scriptural truth touches a person’s heart, it moves him to repent and turn around from his previous way of life. (Acts 3:19) Finally, the person reaches the point where he desires to dedicate himself to Jehovah and get baptized, as Jesus commanded.
Another important step in the progress toward baptism is that of sharing in preaching the Kingdom good news. This is the principal work that Jehovah has assigned his people during these last days. (Matthew 24:14) Unbaptized publishers can thus have the joy of speaking about their faith to others. Sharing in this work also equips them for regular and zealous participation in the field ministry after baptism.—Romans 10:9, 10, 14, 15.
Does Something Prevent You From Getting Baptized?
Certain ones may hold back from baptism because they are reluctant to accept the responsibility it brings. They realize that to meet Jehovah’s standards, they will have to make significant changes in their lives. Or they may fear that they will find it difficult to live up to God’s requirements after baptism. Some may even reason, “Maybe one day I will do something bad and be disfellowshipped from the congregation.”
In Jesus’ day, some allowed personal interests and family ties to hinder them from becoming his disciples. One scribe declared that he would follow Jesus wherever He went. But Jesus pointed out that on many occasions, he did not even have a place to spend the night. When Jesus invited another listener to be his follower, this man replied that he would first need to “bury” his father. Likely, he preferred to stay at home and wait until his father died rather than follow Jesus and care for that family responsibility when it came. Finally, a third said that before following Jesus, he needed to “say good-bye” to his household. Jesus described such procrastination as ‘looking at the things behind.’ Thus, it appears that those who wish to do so will always be able to find excuses for evading their Christian responsibility.—Luke 9:57-62.
The example of Peter, Andrew, James, and John stands in sharp contrast. When Jesus invited them to follow him and become fishers of men, the Bible states: “At once abandoning the nets, they followed him.” (Matthew 4:19-22) By readily making that decision, they personally experienced what Jesus later told them: “Take my yoke upon you and learn from me, for I am mild-tempered and lowly in heart, and you will find refreshment for your souls. For my yoke is kindly and my load is light.” (Matthew 11:29, 30) While baptism does bring a yoke of responsibility, Jesus assures us that it is a kindly and bearable one that will refresh us immensely.
Feelings of inadequacy, of course, are normal. Both Moses and Jeremiah initially felt incapable of handling the assignments Jehovah gave them. (Exodus 3:11; Jeremiah 1:6) How did God reassure them? “I shall prove to be with you,” he told Moses. “I am with you to deliver you,” he promised Jeremiah. (Exodus 3:12; Jeremiah 1:8) We too can have confidence in divine support. Love for God and trust in him can help us to overcome lingering doubts about whether we will be able to live up to our dedication. “There is no fear in love,” wrote the apostle John, “but perfect love throws fear outside.” (1 John 4:18) A little boy may be fearful when he has to walk alone, but he is confident when he walks hand in hand with his father. Likewise, if we trust in Jehovah with all our heart, he promises to ‘make our paths straight’ as we walk alongside him.—Proverbs 3:5, 6.
Today, not all are ready for Baptism. There are things to clean up and issues to address. But this does not need to be a burden. Each day is another day we can work towards our goal. There is no rush to making a public dedication to our God. You wouldn't have gotten this far in your search for God had you not already in your heart made that internal heartfelt dedication already. The remaining step of making a public dedication will happen in its own due time. It is to your advantage to continue heading in that direction. You will get both the support from your local congregation, the body of elders, the angels, Jesus himself as well as from Jehovah.
Other information leads or teaches us how to keep the occasion dignified and well as the blessings that come from entering into that Covenant relationship herein known as Baptism.
Methods of Ratifying a Covenant
Methods of Ratifying a Covenant.
God was often invoked as a witness. (Genesis 31:50; 1Sa 20:8; Ezekiel 17:13, 19) An oath was sworn. (Genesis 31:53; 2Ki 11:4; Ps 110:4; Hebrews 7:21) Men at times arranged a sign or witness, such as a gift (Genesis 21:30), a pillar or heap of stones (Genesis 31:44-54), or the naming of a place (Genesis 21:31). Jehovah used a rainbow in one instance. (Genesis 9:12-16) One method was to kill and divide animals, the covenanting parties passing between the pieces; from this custom came the standard Hebrew idiom ‘cut a covenant.’ (Genesis 15:9-11, 17, 18, ftn; Jeremiah 34:18, ftn, 19) At times festivities accompanied the making of alliances. (Genesis 26:28, 30) A communion meal might be participated in, as in conjunction with the making of the Law covenant. (Ob 7; Ex 24:5, 11) The superior party might present to the other some article of his dress or arms. (1Sa 18:3, 4) Some pagan nations followed the custom of drinking one another’s blood or blood mixed with wine (in violation of God’s prohibition to all persons, at Genesis 9:4, and to Israel under the Law), and the covenanters uttered the strongest curses on the party who should later violate the covenant.
The Bible uses the expression “covenant of salt” to denote the permanence and immutability of a covenant. (Numbers 18:19; 2Chronicles 13:5; Leviticus 2:13) Among ancient peoples it was a sign of friendship to eat salt together and denoted enduring fidelity and loyalty; the eating of salt with communion sacrifices symbolized perpetual loyalty.
Various Other Covenants
Various Other Covenants.
(a) Joshua and the chieftains of Israel with the inhabitants of the city of Gibeon to let them live. Though they were cursed Canaanites, whom the Israelites were to destroy, yet a covenant was considered so binding that the Gibeonites were allowed to live, but the curse was carried out by making them gatherers of wood and drawers of water for the assembly of Israel. (Joshua 9:15, 16, 23-27)
(b) Joshua with Israel to serve Jehovah. (Joshua 24:25, 26)
(c) The older men of Gilead with Jephthah at Mizpah to make him head over the inhabitants of Gilead if Jehovah gave him victory over the Ammonites. (Judges 11:8-11)
(d) Between Jonathan and David. (1Samuel 18:3; 23:18)
(e) Jehoiada the priest with the chiefs of the Carian bodyguard and of the runners. (2Ki 11:4; 2Chronicles 23:1-3)
(f) Israel with Jehovah to put away foreign wives. (Ezra 10:3)
(g) Jehovah to give his servant as a covenant of (for) the people. (Isa 42:6; 49:8)
(h) David with all the older men of Israel, at Hebron. (1Ch 11:3)
(i) A covenant of the people, during Asa’s reign, to search for Jehovah with all their heart and soul. (2Chronicles 15:12)
(j) Josiah with Jehovah to keep Jehovah’s commandments, according to the Law. (2Ch 34:31)
(k) The “braggarts” who ruled Jerusalem were erroneously thinking they were safe in “a covenant with Death.”—Isaiah 28:14, 15, 18.
Jesus’ Covenant With His Followers
Jesus’ Covenant With His Followers.
On the night of Nisan 14, 33 C.E., after celebrating the Lord’s Evening Meal Jesus made this covenant with his faithful apostles. To the 11 faithful apostles he promised that they would sit on thrones. (Luke 22:28-30; compare 2Timothy 2:12.) Later, he showed that this promise extended to all spirit-begotten ‘conquerors.’ (Re 3:21; see also Revelation 1:4-6; 5:9, 10; 20:6.) On the day of Pentecost he inaugurated this covenant toward them by the anointing with holy spirit of those disciples present in the upper room in Jerusalem. (Acts 2:1-4, 33) Those who would stick with him through trials, dying his kind of death (Philippeans 3:10; Colossians 1:24), would reign with him, sharing his Kingdom rule. The covenant remains operative between Jesus Christ and these associate kings forever.—Re 22:5.
New Covenant
New Covenant. Jehovah foretold the new covenant by the prophet Jeremiah in the seventh century B.C.E., stating that it would not be like the Law covenant, which Israel broke. (Jeremiah 31:31-34) On the night before his death, Nisan 14, 33 C.E., when he established the celebration of the Lord’s Evening Meal, Jesus Christ announced the new covenant, to be validated by his sacrifice. (Lu 22:20) On the 50th day from his resurrection and 10 days after he had ascended to his Father, he poured out the holy spirit, which he had received from Jehovah, on his disciples gathered in an upper room in Jerusalem.—Ac 2:1-4, 17, 33; 2Co 3:6, 8, 9; Hebrews 2:3, 4. The parties to the new covenant are Jehovah, on one side, and “the Israel of God,” the spirit-begotten ones in union with Christ, making up his congregation or body, on the other side. (Hebrews 8:10; 12:22-24; Galatians 6:15, 16; 3:26-28; Romans 2:28, 29) The new covenant is made operative by the shed blood (the sacrifice of the human life) of Jesus Christ, the value of which was presented to Jehovah after Jesus’ ascension to heaven. (Matthew 26:28) When one is selected by God for the heavenly calling (Hebrews 3:1), God brings that one into His covenant over Christ’s sacrifice. (Ps 50:5; Hebrews 9:14, 15, 26) Jesus Christ is the Mediator of the new covenant (Hebrews 8:6; 9:15) and is the primary Seed of Abraham. (Galatians 3:16) By means of Jesus’ mediatorship of the new covenant, he assists those in the covenant to become part of the real seed of Abraham (Hebrews 2:16; Galatians 3:29) through forgiveness of their sins. Jehovah declares them righteous.—Ro 5:1, 2; 8:33; Hebrews 10:16, 17. These spirit-begotten, anointed brothers of Christ become underpriests of the High Priest, “a royal priesthood.” (1Pe 2:9; Re 5:9, 10; 20:6) These do a priestly work, a “public service” (Philippeans 2:17), and are called “ministers of a new covenant.” (2Corinthians 3:6) These called ones must follow Christ’s steps closely, faithfully, until laying down their lives in death; Jehovah will then make them a kingdom of priests, making them sharers in divine nature, and will reward them with immortality and incorruption as joint heirs in the heavens with Christ. (1Peter 2:21; Romans 6:3, 4; 1Corinthians 15:53; 1Peter 1:4; 2Peter 1:4) The purpose of the covenant is to take out a people for Jehovah’s name as a part of Abraham’s “seed.” (Ac 15:14) They become the “bride” of Christ, and are the body of persons whom Christ takes into a covenant for the Kingdom, to rule with Him. (John 3:29; 2Corinthians 11:2; Revelation 21:9; Luke 22:29; Revelation 1:4-6; 5:9, 10; 20:6) The purpose of the new covenant requires that it continue in operation until all of the “Israel of God” are resurrected to immortality in the heavens. The benefits from that accomplished purpose will be everlasting, and for this reason it can be called “an everlasting covenant.”—Hebrews 13:20.
You may have seen parents who spoil their children, not disciplining them. Would you expect Jehovah to be like that? Not at all! This is clear from the way the new covenant took effect. Instead of just canceling sins, God scrupulously met his own standard of justice by providing the legal basis for forgiving sins, doing so at great cost to himself. You can gain insight into this by noting what Paul wrote when discussing the new covenant. (Read Hebrews 9:15, 22, 28.) Paul mentioned “release by ransom” and said that “unless blood is poured out no forgiveness takes place.” In the case of the new covenant, this did not mean the sacrificial blood of bulls or goats as offered under the Law. No, the new covenant was made operative by Jesus’ blood. Based on that perfect sacrifice, Jehovah could ‘forgive error and sin’ lastingly. (Acts 2:38; 3:19) But who would be in this new covenant and gain that forgiveness? Not the Jewish nation. Jesus said that God would reject the Jews, those who offered animal sacrifices under the Law, and He would turn to another nation. (Matthew 21:43; Acts 3:13-15) That proved to be “the Israel of God,” composed of Christians anointed with holy spirit. In basic terms, the Law covenant was between God and natural Israel, while the new covenant is between Jehovah God and spiritual Israel, with Jesus as its Mediator.—Galatians 6:16; Romans 9:6.
Jeremiah depicted the coming One, the Messiah, as the “sprout” for David. That is fitting. Even while Jeremiah was serving as a prophet, David’s royal family tree was cut down. However, the stump was not dead. In time, Jesus was born in the line of King David. He could be called “Jehovah Is Our Righteousness,” highlighting God’s deep concern for that quality. (Read Jeremiah 23:5, 6.) Jehovah allowed his only-begotten Son to experience suffering on earth and to die. Then Jehovah—in harmony with justice—could apply the value of the ransom sacrifice of the “sprout” for David as a basis for forgiveness. (Jeremiah 33:15) This opened the way for some humans to be declared “righteous for life” and anointed with holy spirit, becoming parties to the new covenant. As further evidence of God’s concern for righteousness, others who are not directly in that covenant can and do benefit from it, as we will see.—Romans 5:18.
How would you reply if asked, ‘What is this law that is inscribed in the heart of anointed Christians?’ Well, this law is also called “the law of the Christ.” It was first given to spiritual Israelites, those in the new covenant. (Galatians 6:2; Romans 2:28, 29) You could sum up “the law of the Christ” in one word: love. (Matthew 22:36-39) How do those of the anointed get this law written in their heart? Key ways are by their studying God’s Word and approaching Jehovah in prayer. Accordingly, those aspects of true worship should be regular features of the lives of all true Christians, even those who are not in the new covenant but who want to benefit from it.
“The law of the Christ” is referred to as “the perfect law that belongs to freedom” and “the law of a free people.” (Jas. 1:25; 2:12) Many were born under the Mosaic Law, but no one is born into the new covenant or under the law of the Christ. None who become obedient to the law of the Christ are coerced into serving God. Rather, they are delighted to know that God’s law can be written in hearts and that lasting benefits of the covenant that Jeremiah foretold are available to humans today.
BENEFICIARIES OF THE NEW COVENANT
Upon learning that the 144,000 are in the new covenant, some may have thought that only these benefit from it. Perhaps they thought so because only anointed ones are to partake of the emblems at the annual Memorial of Christ’s death, where the wine represents the “blood of the covenant.” (Mark 14:24) Recall, though, that those in the new covenant are to be associates with Jesus as the “seed” of Abraham, by means of which all nations will be blessed. (Gal. 3:8, 9, 29; Gen. 12:3) Somehow, through the new covenant, Jehovah will fulfill his promise to bless all mankind through Abraham’s “seed.”
Jesus Christ, the primary part of the seed of Abraham, serves as High Priest, and he provided the perfect sacrifice that makes possible forgiveness of error and sin. (Read Hebrews 2:17, 18.) Yet, God long ago pointed forward to “a kingdom of priests and a holy nation.” (Ex. 19:6) In natural Israel the priests were from one tribe, and the kings were from a different tribe. So how would this promised nation of king-priests come about? The apostle Peter directed his first letter to ones who were sanctified by the spirit. (1 Pet. 1:1, 2) He referred to such ones as “a royal priesthood, a holy nation, a people for special possession.” (1 Pet. 2:9) Anointed Christians in the new covenant will thus serve as underpriests. Think of what that means! We daily struggle under the influence of sin, which still ‘rules as king.’ Those serving as underpriests will have had a similar experience. (Rom. 5:21) They will be aware of how it feels to make mistakes and grapple with guilt. So along with Christ, they will be able to sympathize with us as we overcome sinful tendencies.
At Revelation 7:9, 14, the “great crowd” are seen “dressed in white robes,” which implies a clean standing with God. To be in line to survive “the great tribulation,” that great crowd is now being formed. Hence, even now these gain a certain righteous standing before God. They are being declared righteous as Jehovah’s friends. (Rom. 4:2, 3; Jas. 2:23) What a benefit that is! If you are part of the great crowd, you can be sure that God is willing to work with you as you strive to remain clean in his eyes.
What happens to the sins of those whom God favors? As noted earlier, Jehovah said through Jeremiah: “I shall forgive their error, and their sin I shall remember no more.” (Jer. 31:34) God does this for the anointed on the basis of Jesus’ sacrifice. In a similar way, God can forgive the sins of the great crowd on the basis of the same “blood of the covenant.” Jeremiah’s saying that God would “remember” sins no more does not imply that He would have a memory lapse and simply not be able to recall the sins. Rather, it indicates that once Jehovah has administered any needed discipline and forgiven a repentant sinner, God throws that past sin behind Him. Think of the sins King David committed involving Bath-sheba and Uriah. David received discipline and felt the consequences of his sins. (2 Samuel 11:4, 15, 27; 12:9-14; Isaiah 38:17) Yet, God did not keep holding David accountable for those sins. (Read 2 Chronicles 7:17, 18.) As indicated in the new covenant, once Jehovah has forgiven sins, based on Jesus’ sacrifice, He remembers them no more.—Ezekiel 18:21, 22.
Accordingly, the new covenant highlights a wonderful aspect of Jehovah’s dealings with sinful humans, both the anointed, who are in the covenant, and those with an earthly hope. You can trust that once Jehovah has dealt with your sins, he will not bring them up again. God’s promise about the new covenant thus offers a lesson for each of us. Ask yourself, ‘Do I try to imitate Jehovah by not dredging up the offenses of others, errors that I have already said I forgave?’ (Matthew 6:14, 15) This applies to small offenses as well as to very serious ones, such as a Christian mate’s sin of adultery. If the innocent one agrees to forgive the repentant adulterer, is it not right to ‘remember the sin no more’? Granted, our putting errors behind us may not be easy, yet it is one way that we can imitate Jehovah.*
We can apply this lesson related to the new covenant even as respects someone who was disfellowshipped but repented and was reinstated. What if that person had caused you loss or had defamed you in some way? Now he is accepted back into the congregation. How will what we read at Jeremiah 31:34 influence our personal thinking and response? Will we forgive the transgressor and not keep bringing up the wrong again? (2 Corinthians 2:6-8) Truly, that is something that all who appreciate the new covenant should try to apply in real life.
PRESENT AND FUTURE BLESSINGS OF THE NEW COVENANT
In Jeremiah’s day, many Jews were saying, in effect: “Jehovah will not do good, and he will not do bad.” (Zeph. 1:12) Although they had some knowledge of who Jehovah is and what he is like, they felt that he would not take action; nor would he expect them to live up to any standards. You, though, know that nothing escapes divine attention. You have a respectful fear of God and definitely want to refrain from doing bad. (Jer. 16:17) At the same time, you know Jehovah to be a benevolent Father. He takes note of our good deeds, whether others see them or not.—2 Chron. 16:9.
A significant aspect of the new covenant is this: “I will put my law within them, and in their heart I shall write it. And I will become their God, . . . And they will no more teach each one his companion and each one his brother, saying, ‘Know Jehovah!’ for they will all of them know me.” (Jer. 31:33, 34) The anointed on earth today have shown that they have God’s law within them. They love the truths found in it, rather than relying on the teachings of any human. And they have happily shared Bible knowledge with those forming the great crowd. Thus, these with an earthly hope have also come to know and love Jehovah. They willingly submit to his direction and trust in his promises. You probably fit that description. You know him as a Person and have a personal relationship with him. What a benefit that is!
How have you been able to strengthen your relationship with Jehovah? You no doubt remember occasions when you felt that he answered your prayers. Through such experiences, you deepened your appreciation for the kind of God he is. You may have sensed his assistance as you recalled a scripture that helped you to cope with adversity. Cherish such experiences. As you keep on studying his Word, your knowledge of him will continue to increase—an ongoing benefit.
But linked to the new covenant is another blessing that we can experience now. Knowing Jehovah as the one who provides forgiveness in line with that covenant can help free us of persistent feelings of guilt. For example, some who had an abortion before they knew God’s standard may sense guilt and sadness because they deliberately ended the life of a developing human. Others feel that way because they took lives when they engaged in warfare. Jesus’ ransom sacrifice—fundamental to the new covenant—provides for forgiveness of truly repentant ones. That being so, should we not be convinced that if Jehovah has forgiven our sins, he views the matter as closed? We need not dwell on the sins that Jehovah has bountifully forgiven.
We find graphic evidence of God’s forgiveness at Jeremiah 31:20. Decades before Jeremiah’s day, Jehovah punished the ten-tribe northern kingdom of Israel (represented by Ephraim, the prominent tribe) because of their idolatry. They were taken into exile. Yet, God was deeply attached to the people of that nation and showed them tender affection. He still cherished them as “a fondly treated child.” When he thought about them, his intestines ‘became boisterous,’ meaning that his deep feelings were touched. This account, found in the context of the new covenant, shows how large hearted Jehovah is toward those who repent of past misconduct.
Jehovah’s promise to forgive sins through the new covenant will reach its fullest extent at the end of Christ’s Millennial Reign. Jesus Christ, together with the 144,000 underpriests, will have restored to perfection loyal humans. After the final test, mankind will then be full-fledged members of Jehovah’s universal family. (Read Romans 8:19-22.) For centuries, all have been groaning under the burden of sin. However, Jehovah’s human creation will then have “the glorious freedom of the children of God,” freedom from sin and death. Consequently, be confident that through the loving arrangement of the new covenant, you can obtain abundant benefits. You can benefit now and forever through the “sprout” for David and enjoy “righteousness in the land.”—Jer. 33:15.
You may have seen parents who spoil their children, not disciplining them. Would you expect Jehovah to be like that? Not at all! This is clear from the way the new covenant took effect. Instead of just canceling sins, God scrupulously met his own standard of justice by providing the legal basis for forgiving sins, doing so at great cost to himself. You can gain insight into this by noting what Paul wrote when discussing the new covenant. (Read Hebrews 9:15, 22, 28.) Paul mentioned “release by ransom” and said that “unless blood is poured out no forgiveness takes place.” In the case of the new covenant, this did not mean the sacrificial blood of bulls or goats as offered under the Law. No, the new covenant was made operative by Jesus’ blood. Based on that perfect sacrifice, Jehovah could ‘forgive error and sin’ lastingly. (Acts 2:38; 3:19) But who would be in this new covenant and gain that forgiveness? Not the Jewish nation. Jesus said that God would reject the Jews, those who offered animal sacrifices under the Law, and He would turn to another nation. (Matthew 21:43; Acts 3:13-15) That proved to be “the Israel of God,” composed of Christians anointed with holy spirit. In basic terms, the Law covenant was between God and natural Israel, while the new covenant is between Jehovah God and spiritual Israel, with Jesus as its Mediator.—Galatians 6:16; Romans 9:6.
Jeremiah depicted the coming One, the Messiah, as the “sprout” for David. That is fitting. Even while Jeremiah was serving as a prophet, David’s royal family tree was cut down. However, the stump was not dead. In time, Jesus was born in the line of King David. He could be called “Jehovah Is Our Righteousness,” highlighting God’s deep concern for that quality. (Read Jeremiah 23:5, 6.) Jehovah allowed his only-begotten Son to experience suffering on earth and to die. Then Jehovah—in harmony with justice—could apply the value of the ransom sacrifice of the “sprout” for David as a basis for forgiveness. (Jeremiah 33:15) This opened the way for some humans to be declared “righteous for life” and anointed with holy spirit, becoming parties to the new covenant. As further evidence of God’s concern for righteousness, others who are not directly in that covenant can and do benefit from it, as we will see.—Romans 5:18.
How would you reply if asked, ‘What is this law that is inscribed in the heart of anointed Christians?’ Well, this law is also called “the law of the Christ.” It was first given to spiritual Israelites, those in the new covenant. (Galatians 6:2; Romans 2:28, 29) You could sum up “the law of the Christ” in one word: love. (Matthew 22:36-39) How do those of the anointed get this law written in their heart? Key ways are by their studying God’s Word and approaching Jehovah in prayer. Accordingly, those aspects of true worship should be regular features of the lives of all true Christians, even those who are not in the new covenant but who want to benefit from it.
“The law of the Christ” is referred to as “the perfect law that belongs to freedom” and “the law of a free people.” (Jas. 1:25; 2:12) Many were born under the Mosaic Law, but no one is born into the new covenant or under the law of the Christ. None who become obedient to the law of the Christ are coerced into serving God. Rather, they are delighted to know that God’s law can be written in hearts and that lasting benefits of the covenant that Jeremiah foretold are available to humans today.
BENEFICIARIES OF THE NEW COVENANT
Upon learning that the 144,000 are in the new covenant, some may have thought that only these benefit from it. Perhaps they thought so because only anointed ones are to partake of the emblems at the annual Memorial of Christ’s death, where the wine represents the “blood of the covenant.” (Mark 14:24) Recall, though, that those in the new covenant are to be associates with Jesus as the “seed” of Abraham, by means of which all nations will be blessed. (Gal. 3:8, 9, 29; Gen. 12:3) Somehow, through the new covenant, Jehovah will fulfill his promise to bless all mankind through Abraham’s “seed.”
Jesus Christ, the primary part of the seed of Abraham, serves as High Priest, and he provided the perfect sacrifice that makes possible forgiveness of error and sin. (Read Hebrews 2:17, 18.) Yet, God long ago pointed forward to “a kingdom of priests and a holy nation.” (Ex. 19:6) In natural Israel the priests were from one tribe, and the kings were from a different tribe. So how would this promised nation of king-priests come about? The apostle Peter directed his first letter to ones who were sanctified by the spirit. (1 Pet. 1:1, 2) He referred to such ones as “a royal priesthood, a holy nation, a people for special possession.” (1 Pet. 2:9) Anointed Christians in the new covenant will thus serve as underpriests. Think of what that means! We daily struggle under the influence of sin, which still ‘rules as king.’ Those serving as underpriests will have had a similar experience. (Rom. 5:21) They will be aware of how it feels to make mistakes and grapple with guilt. So along with Christ, they will be able to sympathize with us as we overcome sinful tendencies.
At Revelation 7:9, 14, the “great crowd” are seen “dressed in white robes,” which implies a clean standing with God. To be in line to survive “the great tribulation,” that great crowd is now being formed. Hence, even now these gain a certain righteous standing before God. They are being declared righteous as Jehovah’s friends. (Rom. 4:2, 3; Jas. 2:23) What a benefit that is! If you are part of the great crowd, you can be sure that God is willing to work with you as you strive to remain clean in his eyes.
What happens to the sins of those whom God favors? As noted earlier, Jehovah said through Jeremiah: “I shall forgive their error, and their sin I shall remember no more.” (Jer. 31:34) God does this for the anointed on the basis of Jesus’ sacrifice. In a similar way, God can forgive the sins of the great crowd on the basis of the same “blood of the covenant.” Jeremiah’s saying that God would “remember” sins no more does not imply that He would have a memory lapse and simply not be able to recall the sins. Rather, it indicates that once Jehovah has administered any needed discipline and forgiven a repentant sinner, God throws that past sin behind Him. Think of the sins King David committed involving Bath-sheba and Uriah. David received discipline and felt the consequences of his sins. (2 Samuel 11:4, 15, 27; 12:9-14; Isaiah 38:17) Yet, God did not keep holding David accountable for those sins. (Read 2 Chronicles 7:17, 18.) As indicated in the new covenant, once Jehovah has forgiven sins, based on Jesus’ sacrifice, He remembers them no more.—Ezekiel 18:21, 22.
Accordingly, the new covenant highlights a wonderful aspect of Jehovah’s dealings with sinful humans, both the anointed, who are in the covenant, and those with an earthly hope. You can trust that once Jehovah has dealt with your sins, he will not bring them up again. God’s promise about the new covenant thus offers a lesson for each of us. Ask yourself, ‘Do I try to imitate Jehovah by not dredging up the offenses of others, errors that I have already said I forgave?’ (Matthew 6:14, 15) This applies to small offenses as well as to very serious ones, such as a Christian mate’s sin of adultery. If the innocent one agrees to forgive the repentant adulterer, is it not right to ‘remember the sin no more’? Granted, our putting errors behind us may not be easy, yet it is one way that we can imitate Jehovah.*
We can apply this lesson related to the new covenant even as respects someone who was disfellowshipped but repented and was reinstated. What if that person had caused you loss or had defamed you in some way? Now he is accepted back into the congregation. How will what we read at Jeremiah 31:34 influence our personal thinking and response? Will we forgive the transgressor and not keep bringing up the wrong again? (2 Corinthians 2:6-8) Truly, that is something that all who appreciate the new covenant should try to apply in real life.
PRESENT AND FUTURE BLESSINGS OF THE NEW COVENANT
In Jeremiah’s day, many Jews were saying, in effect: “Jehovah will not do good, and he will not do bad.” (Zeph. 1:12) Although they had some knowledge of who Jehovah is and what he is like, they felt that he would not take action; nor would he expect them to live up to any standards. You, though, know that nothing escapes divine attention. You have a respectful fear of God and definitely want to refrain from doing bad. (Jer. 16:17) At the same time, you know Jehovah to be a benevolent Father. He takes note of our good deeds, whether others see them or not.—2 Chron. 16:9.
A significant aspect of the new covenant is this: “I will put my law within them, and in their heart I shall write it. And I will become their God, . . . And they will no more teach each one his companion and each one his brother, saying, ‘Know Jehovah!’ for they will all of them know me.” (Jer. 31:33, 34) The anointed on earth today have shown that they have God’s law within them. They love the truths found in it, rather than relying on the teachings of any human. And they have happily shared Bible knowledge with those forming the great crowd. Thus, these with an earthly hope have also come to know and love Jehovah. They willingly submit to his direction and trust in his promises. You probably fit that description. You know him as a Person and have a personal relationship with him. What a benefit that is!
How have you been able to strengthen your relationship with Jehovah? You no doubt remember occasions when you felt that he answered your prayers. Through such experiences, you deepened your appreciation for the kind of God he is. You may have sensed his assistance as you recalled a scripture that helped you to cope with adversity. Cherish such experiences. As you keep on studying his Word, your knowledge of him will continue to increase—an ongoing benefit.
But linked to the new covenant is another blessing that we can experience now. Knowing Jehovah as the one who provides forgiveness in line with that covenant can help free us of persistent feelings of guilt. For example, some who had an abortion before they knew God’s standard may sense guilt and sadness because they deliberately ended the life of a developing human. Others feel that way because they took lives when they engaged in warfare. Jesus’ ransom sacrifice—fundamental to the new covenant—provides for forgiveness of truly repentant ones. That being so, should we not be convinced that if Jehovah has forgiven our sins, he views the matter as closed? We need not dwell on the sins that Jehovah has bountifully forgiven.
We find graphic evidence of God’s forgiveness at Jeremiah 31:20. Decades before Jeremiah’s day, Jehovah punished the ten-tribe northern kingdom of Israel (represented by Ephraim, the prominent tribe) because of their idolatry. They were taken into exile. Yet, God was deeply attached to the people of that nation and showed them tender affection. He still cherished them as “a fondly treated child.” When he thought about them, his intestines ‘became boisterous,’ meaning that his deep feelings were touched. This account, found in the context of the new covenant, shows how large hearted Jehovah is toward those who repent of past misconduct.
Jehovah’s promise to forgive sins through the new covenant will reach its fullest extent at the end of Christ’s Millennial Reign. Jesus Christ, together with the 144,000 underpriests, will have restored to perfection loyal humans. After the final test, mankind will then be full-fledged members of Jehovah’s universal family. (Read Romans 8:19-22.) For centuries, all have been groaning under the burden of sin. However, Jehovah’s human creation will then have “the glorious freedom of the children of God,” freedom from sin and death. Consequently, be confident that through the loving arrangement of the new covenant, you can obtain abundant benefits. You can benefit now and forever through the “sprout” for David and enjoy “righteousness in the land.”—Jer. 33:15.
Covenant to Be a Priest Like Melchizedek
Covenant to Be a Priest Like Melchizedek. This covenant is expressed at Psalm 110:4, and the writer of the Bible book of Hebrews applies it to Christ at Hebrews 7:1-3, 15-17. It is a covenant made by Jehovah with Jesus Christ alone. Jesus apparently referred to it when making a covenant for a kingdom with his followers. (Lu 22:29) By Jehovah’s oath Jesus Christ, the heavenly Son of God, would be a priest according to the manner of Melchizedek. Melchizedek was king and priest of God on earth. Jesus Christ would hold both offices of King and High Priest, not on earth, but in heaven. He was installed permanently into office after his ascension to heaven. (Hebrews 6:20; 7:26, 28; 8:1) The covenant is forever in operation, since Jesus will act under Jehovah’s direction as King and High Priest forever.—Hebrews 7:3.
The Israelites were familiar with kings and priests. But there was only one man of ancient times who had been both king and priest at the same time with Jehovah’s approval. That was Melchizedek. (Genesis 14:18) Through the Law covenant, Jehovah gave the Israelites the opportunity of having “a kingdom of priests” chosen from their nation. The Scriptures later speak of these chosen ones as “a royal priesthood,” that is, kings who would also be priests.—1 Peter 2:9.
A king, of course, rules. But what does a priest do? Hebrews 5:1 explains: “Every high priest taken from among men is appointed in behalf of men over the things pertaining to God, that he may offer gifts and sacrifices for sins.” A priest appointed by Jehovah represents the people before God. He begs Jehovah to forgive the sins of the people by offering Jehovah sacrifices. Also, a priest represents Jehovah before the people by teaching them God’s law. (Leviticus 10:8-11; Malachi 2:7) In these ways, the priest helps sinful people to be reconciled to God, that is, to have a friendship with God again.
The Law covenant gave Israelites the opportunity to become kings and priests to benefit “all other peoples.” But there was something that the Israelites needed to do to have this wonderful opportunity. God said: “If you will strictly obey my voice and will indeed keep my covenant.” Could they “strictly obey” Jehovah? Yes, but not perfectly. (Romans 3:19, 20) It is for this reason that Jehovah appointed some as priests within Israel. These priests did not serve as kings. They made animal sacrifices for the sins of the people. (Leviticus 4:1–6:7) These sins also included the sins of the priests themselves. (Hebrews 5:1-3; 8:3) Even though Jehovah accepted these sacrifices, they could not completely remove sin from the Israelites. The priesthood under the Law covenant could not completely reconcile even sincere Israelites to God. It is as the apostle Paul said: “It is not possible for the blood of bulls and of goats to take sins away.” (Hebrews 10:1-4) Because the Israelites did not obey all the things in the Law, they came under a curse. (Galatians 3:10) In that condition, they could not serve all other peoples as a royal priesthood.
This does not mean that Israelites could never become part of “a kingdom of priests” as Jehovah had promised. If they sincerely tried to obey Jehovah, they would have this opportunity, but not while they were under the Law. Why not? (Read Galatians 3:19-25.) To understand this, we need to know what the purpose of the Law covenant was. The Law protected obedient Israelites from false worship. It also helped them to understand that they were sinners and needed a greater sacrifice than their high priest could offer. The Law was a “tutor” that would prepare them to accept the Christ, or Messiah. These names mean “Anointed One.” However, when the Messiah arrived, he would introduce the new covenant that Jeremiah prophesied about. Those who accepted the Christ became part of the new covenant and would actually become “a kingdom of priests.”
The Israelites were familiar with kings and priests. But there was only one man of ancient times who had been both king and priest at the same time with Jehovah’s approval. That was Melchizedek. (Genesis 14:18) Through the Law covenant, Jehovah gave the Israelites the opportunity of having “a kingdom of priests” chosen from their nation. The Scriptures later speak of these chosen ones as “a royal priesthood,” that is, kings who would also be priests.—1 Peter 2:9.
A king, of course, rules. But what does a priest do? Hebrews 5:1 explains: “Every high priest taken from among men is appointed in behalf of men over the things pertaining to God, that he may offer gifts and sacrifices for sins.” A priest appointed by Jehovah represents the people before God. He begs Jehovah to forgive the sins of the people by offering Jehovah sacrifices. Also, a priest represents Jehovah before the people by teaching them God’s law. (Leviticus 10:8-11; Malachi 2:7) In these ways, the priest helps sinful people to be reconciled to God, that is, to have a friendship with God again.
The Law covenant gave Israelites the opportunity to become kings and priests to benefit “all other peoples.” But there was something that the Israelites needed to do to have this wonderful opportunity. God said: “If you will strictly obey my voice and will indeed keep my covenant.” Could they “strictly obey” Jehovah? Yes, but not perfectly. (Romans 3:19, 20) It is for this reason that Jehovah appointed some as priests within Israel. These priests did not serve as kings. They made animal sacrifices for the sins of the people. (Leviticus 4:1–6:7) These sins also included the sins of the priests themselves. (Hebrews 5:1-3; 8:3) Even though Jehovah accepted these sacrifices, they could not completely remove sin from the Israelites. The priesthood under the Law covenant could not completely reconcile even sincere Israelites to God. It is as the apostle Paul said: “It is not possible for the blood of bulls and of goats to take sins away.” (Hebrews 10:1-4) Because the Israelites did not obey all the things in the Law, they came under a curse. (Galatians 3:10) In that condition, they could not serve all other peoples as a royal priesthood.
This does not mean that Israelites could never become part of “a kingdom of priests” as Jehovah had promised. If they sincerely tried to obey Jehovah, they would have this opportunity, but not while they were under the Law. Why not? (Read Galatians 3:19-25.) To understand this, we need to know what the purpose of the Law covenant was. The Law protected obedient Israelites from false worship. It also helped them to understand that they were sinners and needed a greater sacrifice than their high priest could offer. The Law was a “tutor” that would prepare them to accept the Christ, or Messiah. These names mean “Anointed One.” However, when the Messiah arrived, he would introduce the new covenant that Jeremiah prophesied about. Those who accepted the Christ became part of the new covenant and would actually become “a kingdom of priests.”
Covenant With King David
Covenant With King David. The covenant with David was made at some time during David’s reign in Jerusalem (1070-1038 B.C.E.), the parties being Jehovah and David as representative of his family. (2Samuel 7:11-16) The terms of this covenant were that a son from David’s line would possess the throne forever, and that this son would build a house for Jehovah’s name. God’s purpose in this covenant was to provide a kingly dynasty for the Jews; to give Jesus, as David’s heir, the legal right to the throne of David, “Jehovah’s throne” (1Chronicles 29:23; Luke 1:32); and to provide identification for Jesus as the Messiah. (Ezekiel 21:25-27; Matthew 1:6-16; Luke 3:23-31) This covenant included no priesthood; the Levitical priesthood served in conjunction with kings of David’s line; priesthood and kingship were strictly separate under the Law. Since Jehovah acknowledges this kingship and works through it forever, the covenant has everlasting duration.—Isaiah 9:7; 2Peter 1:11.
A Permanent Heir to an Everlasting Kingdom
Admittedly, the idea of rulership in the line of David might seem farfetched to those Jewish exiles. They have lost their land and even their nationhood! But that is just temporary. Jehovah has not forgotten his covenant with David. No matter how unlikely it seems from a human standpoint, God’s purpose concerning an everlasting Kingdom in David’s line will succeed. But how and when? In 537 B.C.E., Jehovah releases his people from Babylonian captivity and restores them to their homeland. Does this result in the establishment of an indefinitely lasting kingdom? No, they continue subject to another pagan empire, Medo-Persia. “The appointed times” for the nations to have their rule have not yet expired. (Luke 21:24) With no king in Israel, the promise that Jehovah gave to David will remain unfulfilled for centuries to come.
More than 500 years after Israel’s release from Babylonian captivity, Jehovah took a major step toward fulfilling the Kingdom covenant when he transferred the life of his firstborn Son, the beginning of his creative work, from heavenly glory into the womb of the Jewish virgin Mary. (Colossians 1:15-17) When announcing that event, Jehovah’s angel told Mary: “This one will be great and will be called Son of the Most High; and Jehovah God will give him the throne of David his father, and he will rule as king over the house of Jacob forever, and there will be no end of his kingdom.” (Luke 1:32, 33) So Jesus was born into the royal line of David and inherited the right of kingship. Once enthroned, Jesus would rule “to time indefinite.” (Isaiah 9:7; Daniel 7:14) Thus the way was now open for the fulfillment of Jehovah’s centuries-old promise to give King David a permanent heir.
A Permanent Heir to an Everlasting Kingdom
Admittedly, the idea of rulership in the line of David might seem farfetched to those Jewish exiles. They have lost their land and even their nationhood! But that is just temporary. Jehovah has not forgotten his covenant with David. No matter how unlikely it seems from a human standpoint, God’s purpose concerning an everlasting Kingdom in David’s line will succeed. But how and when? In 537 B.C.E., Jehovah releases his people from Babylonian captivity and restores them to their homeland. Does this result in the establishment of an indefinitely lasting kingdom? No, they continue subject to another pagan empire, Medo-Persia. “The appointed times” for the nations to have their rule have not yet expired. (Luke 21:24) With no king in Israel, the promise that Jehovah gave to David will remain unfulfilled for centuries to come.
More than 500 years after Israel’s release from Babylonian captivity, Jehovah took a major step toward fulfilling the Kingdom covenant when he transferred the life of his firstborn Son, the beginning of his creative work, from heavenly glory into the womb of the Jewish virgin Mary. (Colossians 1:15-17) When announcing that event, Jehovah’s angel told Mary: “This one will be great and will be called Son of the Most High; and Jehovah God will give him the throne of David his father, and he will rule as king over the house of Jacob forever, and there will be no end of his kingdom.” (Luke 1:32, 33) So Jesus was born into the royal line of David and inherited the right of kingship. Once enthroned, Jesus would rule “to time indefinite.” (Isaiah 9:7; Daniel 7:14) Thus the way was now open for the fulfillment of Jehovah’s centuries-old promise to give King David a permanent heir.
Covenant With Israel at Moab
Covenant With Israel at Moab.
Just before Israel entered the Promised Land, in 1473 B.C.E., Jehovah made a covenant with natural Israel at Moab. (Deuteronomy 29:1; 1:3) Much of the Law was here restated and explained by Moses. The purpose of the covenant was to encourage faithfulness to Jehovah and to make adjustments and set forth certain laws necessary for the Israelites as they changed from a life of wandering to a settled life in the land. (Deuteronomy 5:1, 2, 32, 33; 6:1; compare Leviticus 17:3-5 with Deuteronomy 12:15, 21.) This covenant ended with the abolition of the Law covenant, for it was an integral part of the Law.
Covenant With the Tribe of Levi
Covenant With the Tribe of Levi.
Jehovah made a covenant with the tribe of Levi, that the entire tribe should be set aside to constitute the tabernacle service organization, including the priesthood. This occurred in the wilderness of Sinai, in 1512 B.C.E. (Exodus 40:2, 12-16; Malachi 2:4) Aaron and his sons, of the family of Kohath, were to be priests, the remaining families of Levi taking care of other duties, such as setting up the tabernacle, moving it, and other matters. (Numbers 3:6-13; chap 4) Later, they served likewise at the temple. (1Chronicles 23) The installation services for the priesthood were carried out Nisan 1-7, 1512 B.C.E., and they began serving on Nisan 8. (Leviticus chaps 8, 9) The Levites had no inheritance in the land, but received tithes from the other tribes, and had enclave cities in which to dwell. (Numbers 18:23, 24; Joshua 21:41) On account of Phinehas’ zeal for exclusive devotion to Jehovah, God made a covenant of peace with him, a covenant for the priesthood to time indefinite for him and his offspring. (Numbers 25:10-13) The covenant with Levi continued in operation until the ending of the Law covenant.—Hebrews 7:12.
Law Covenant with Israel
Law Covenant.
The Law covenant between Jehovah and the nation of natural Israel was made in the third month after their leaving Egypt, in 1513 B.C.E. (Exodus 19:1) It was a national covenant. One born a natural Israelite was, by birth, in the Law covenant and was thus in this special relationship with Jehovah. The Law was in the form of a code, arranged in an orderly way, its statutes grouped together. The Law, transmitted through angels by the hand of a mediator, Moses, was made operative by a sacrifice of animals (in the place of Moses, the mediator, or “covenanter”) at Mount Sinai. (Galatians 3:19; Hebrews 2:2; 9:16-20) At that time Moses sprinkled half the blood of the sacrificed animals on the altar, then he read the book of the covenant to the people, who agreed to be obedient. Afterward he sprinkled the blood upon the book and upon the people. (Exodus 24:3-8) Under the Law, a priesthood was established in the house of Aaron, of the family of Kohath of the tribe of Levi. (Numbers 3:1-3, 10) The high priesthood passed by descent from Aaron to his sons, Eleazar succeeding Aaron, Phinehas succeeding Eleazar, and so forth.—Numbers 20:25-28; Joshua 24:33; Judges 20:27, 28. The terms of the Law covenant were that if the Israelites kept the covenant they would be a people for the name of Jehovah, a kingdom of priests and a holy nation, with His blessing (Exodus 19:5, 6; De 28:1-14); if they violated the covenant, they would be cursed. (Deuteronomy 28:15-68) Its purposes were: to make transgressions manifest (Galatians 3:19); to lead the Jews to Christ (Galatians 3:24); to serve for a shadow of the good things to come (Hebrews 10:1; Colossians 2:17); to protect the Jews from false, pagan religion and preserve the true worship of Jehovah; to protect the line of the seed of promise. Added to the covenant with Abraham (Galatians 3:17-19), it organized the natural seed-nation of Abraham through Isaac and Jacob. The Law covenant extended benefits to others not of natural Israel, for they could become proselytes, getting circumcised, and could receive many of the Law’s benefits.—Exodus 12:48, 49.
Moses mediated the Law covenant between Jehovah and the Israelites. If the sons of Jacob obeyed the laws of God, they would remain God’s special property, his congregation. (Exodus 19:3-8) That covenant stayed in force from 1513 B.C.E. until the first century C.E.
In 33 C.E., Jehovah initiated a better covenant with a new Israel, “the Israel of God,” which became a worldwide congregation made up of anointed Christians. (Galatians 6:16) While the covenant mediated by Moses included laws written by God on stone, the covenant mediated by Jesus is superior. Its laws are inscribed by God on human hearts. (1 Timothy 2:5; Hebrews 8:10.) Thus, “the Israel of God” is now God’s special property, ‘a nation producing the fruits’ of the Messianic Kingdom. (Matthew 21:43) Members of that spiritual nation are the participants in that new covenant. Still, they are not the only ones to benefit from it. Untold multitudes, even many who at present are asleep in death, will receive everlasting blessings because of that superlative covenant.
The Law covenant between Jehovah and the nation of natural Israel was made in the third month after their leaving Egypt, in 1513 B.C.E. (Exodus 19:1) It was a national covenant. One born a natural Israelite was, by birth, in the Law covenant and was thus in this special relationship with Jehovah. The Law was in the form of a code, arranged in an orderly way, its statutes grouped together. The Law, transmitted through angels by the hand of a mediator, Moses, was made operative by a sacrifice of animals (in the place of Moses, the mediator, or “covenanter”) at Mount Sinai. (Galatians 3:19; Hebrews 2:2; 9:16-20) At that time Moses sprinkled half the blood of the sacrificed animals on the altar, then he read the book of the covenant to the people, who agreed to be obedient. Afterward he sprinkled the blood upon the book and upon the people. (Exodus 24:3-8) Under the Law, a priesthood was established in the house of Aaron, of the family of Kohath of the tribe of Levi. (Numbers 3:1-3, 10) The high priesthood passed by descent from Aaron to his sons, Eleazar succeeding Aaron, Phinehas succeeding Eleazar, and so forth.—Numbers 20:25-28; Joshua 24:33; Judges 20:27, 28. The terms of the Law covenant were that if the Israelites kept the covenant they would be a people for the name of Jehovah, a kingdom of priests and a holy nation, with His blessing (Exodus 19:5, 6; De 28:1-14); if they violated the covenant, they would be cursed. (Deuteronomy 28:15-68) Its purposes were: to make transgressions manifest (Galatians 3:19); to lead the Jews to Christ (Galatians 3:24); to serve for a shadow of the good things to come (Hebrews 10:1; Colossians 2:17); to protect the Jews from false, pagan religion and preserve the true worship of Jehovah; to protect the line of the seed of promise. Added to the covenant with Abraham (Galatians 3:17-19), it organized the natural seed-nation of Abraham through Isaac and Jacob. The Law covenant extended benefits to others not of natural Israel, for they could become proselytes, getting circumcised, and could receive many of the Law’s benefits.—Exodus 12:48, 49.
Moses mediated the Law covenant between Jehovah and the Israelites. If the sons of Jacob obeyed the laws of God, they would remain God’s special property, his congregation. (Exodus 19:3-8) That covenant stayed in force from 1513 B.C.E. until the first century C.E.
In 33 C.E., Jehovah initiated a better covenant with a new Israel, “the Israel of God,” which became a worldwide congregation made up of anointed Christians. (Galatians 6:16) While the covenant mediated by Moses included laws written by God on stone, the covenant mediated by Jesus is superior. Its laws are inscribed by God on human hearts. (1 Timothy 2:5; Hebrews 8:10.) Thus, “the Israel of God” is now God’s special property, ‘a nation producing the fruits’ of the Messianic Kingdom. (Matthew 21:43) Members of that spiritual nation are the participants in that new covenant. Still, they are not the only ones to benefit from it. Untold multitudes, even many who at present are asleep in death, will receive everlasting blessings because of that superlative covenant.
Covenant of Circumcision
Covenant of Circumcision.
The covenant of circumcision was made in 1919 B.C.E., when Abraham was 99 years old. Jehovah made the covenant with Abraham and his natural seed; all males of the household, including slaves, were to be circumcised; anyone refusing was to be cut off from his people. (Genesis 17:9-14) Later, God stated that the alien resident who desired to eat the passover (one who wished to become a worshiper of Jehovah with Israel) would have to circumcise the males of his household. (Exodus 12:48, 49) Circumcision served as a seal of the righteousness Abraham had by faith while in the uncircumcised state, and it was a physical sign of the covenant relationship of Abraham’s descendants through Jacob, with Jehovah. (Romans 4:11, 12) God recognized circumcision until the ending of the Law covenant, in 33 C.E. (Romans 2:25-28; 1Corinthians 7:19; Acts 15) Even though physical circumcision was carried on under the Law, Jehovah repeatedly showed that he was more concerned with its symbolic significance, counseling Israel to ‘circumcise the foreskin of their hearts.’—Deuteronomy 10:16; Leviticus 26:41; Jeremiah 9:26; Acts 7:51.
Covenant with Abraham
Covenant With Abraham.
The covenant with Abraham apparently went into effect when Abram (Abraham) crossed the Euphrates on his way to Canaan. The Law covenant was made 430 years later. (Galatians 3:17) Jehovah had spoken to Abraham when he was living in Mesopotamia, in Ur of the Chaldeans, telling him to travel to the country that God would show him. (Ac 7:2, 3; Genesis 11:31; 12:1-3) Exodus 12:40, 41 (LXX) tells us that at the end of 430 years of dwelling in Egypt and in the land of Canaan, “on this very day” Israel, who had been in slavery in Egypt, went out. The day they were delivered from Egypt was Nisan 14, 1513 B.C.E., the date of the Passover. (Exodus 12:2, 6, 7) This would seem to indicate that Abraham crossed the Euphrates River on his way to Canaan on Nisan 14, 1943 B.C.E., and evidently that is when the Abrahamic covenant took effect. God appeared to Abraham again after he had traveled into Canaan as far as Shechem and enlarged on the promise, saying, “To your seed I am going to give this land,” thereby giving an indication of the connection of this covenant with the promise in Eden, and revealing that the “seed” would take a human course, that is, would run through a human line of descent. (Genesis 12:4-7)
Other enlargements by Jehovah were later expressed, as recorded at Genesis 13:14-17; 15:18; 17:2-8, 19; 22:15-18. The covenant promises were passed on to Abraham’s posterity through Isaac (Genesis 26:2-4) and Jacob. (Genesis 28:13-15; 35:11, 12) The apostle Paul says that Christ (as primary one) and those in union with Christ are the real “seed.”—Galatians 3:16, 28, 29. God revealed the purpose and accomplishments of the Abrahamic covenant, saying that through Abraham the seed of promise would come; this seed would possess the gate of his enemies; Abraham’s seed through Isaac would number many, uncountable to man at that time; Abraham’s name would be made great; the seed would possess the Promised Land; all families of the earth would bless themselves by means of the seed. There was a literal fulfillment of these things, which was typical of the greater fulfillment through Christ. Paul gives additional information as to the symbolic and prophetic nature of the terms of this covenant when he says that Abraham, Sarah, Isaac, Hagar, and Ishmael enacted a symbolic drama.—Galatians 4:21-31.
The Abrahamic covenant is “a covenant to time indefinite.” Its terms require that it extend on until the destruction of all God’s enemies and the blessing of the families of the earth have been accomplished. Genesis 17:7; 1Co 15:23-26. In discussing the Abrahamic and the Law covenants, Paul stated the principle that “there is no mediator where only one person is concerned,” and then he added that “God is only one.” Galatians 3:20;
Jehovah made the covenant with Abraham unilaterally. It was in reality a promise, and Jehovah set forth no conditions that Abraham must meet in order for the promise to be fulfilled. (Galatians 3:18) Thus, no mediator was needed. On the other hand, the Law covenant was bilateral. It was made between Jehovah and the nation of Israel, with Moses as mediator. The Israelites agreed to the terms of the covenant, making a sacred promise to obey the Law. (Ex 24:3-8) This latter covenant did not invalidate the Abrahamic covenant.—Galatians 3:17, 19.
On a side note, Abraham made at least one covenant with Jehovah at Acts 7:8 where it is written: “He also gave him a covenant of circumcision, and he became the father of Isaac and circumcised him on the eighth day, and Isaac became the father of Jacob, and Jacob of the 12 family heads."
The covenant with Abraham apparently went into effect when Abram (Abraham) crossed the Euphrates on his way to Canaan. The Law covenant was made 430 years later. (Galatians 3:17) Jehovah had spoken to Abraham when he was living in Mesopotamia, in Ur of the Chaldeans, telling him to travel to the country that God would show him. (Ac 7:2, 3; Genesis 11:31; 12:1-3) Exodus 12:40, 41 (LXX) tells us that at the end of 430 years of dwelling in Egypt and in the land of Canaan, “on this very day” Israel, who had been in slavery in Egypt, went out. The day they were delivered from Egypt was Nisan 14, 1513 B.C.E., the date of the Passover. (Exodus 12:2, 6, 7) This would seem to indicate that Abraham crossed the Euphrates River on his way to Canaan on Nisan 14, 1943 B.C.E., and evidently that is when the Abrahamic covenant took effect. God appeared to Abraham again after he had traveled into Canaan as far as Shechem and enlarged on the promise, saying, “To your seed I am going to give this land,” thereby giving an indication of the connection of this covenant with the promise in Eden, and revealing that the “seed” would take a human course, that is, would run through a human line of descent. (Genesis 12:4-7)
Other enlargements by Jehovah were later expressed, as recorded at Genesis 13:14-17; 15:18; 17:2-8, 19; 22:15-18. The covenant promises were passed on to Abraham’s posterity through Isaac (Genesis 26:2-4) and Jacob. (Genesis 28:13-15; 35:11, 12) The apostle Paul says that Christ (as primary one) and those in union with Christ are the real “seed.”—Galatians 3:16, 28, 29. God revealed the purpose and accomplishments of the Abrahamic covenant, saying that through Abraham the seed of promise would come; this seed would possess the gate of his enemies; Abraham’s seed through Isaac would number many, uncountable to man at that time; Abraham’s name would be made great; the seed would possess the Promised Land; all families of the earth would bless themselves by means of the seed. There was a literal fulfillment of these things, which was typical of the greater fulfillment through Christ. Paul gives additional information as to the symbolic and prophetic nature of the terms of this covenant when he says that Abraham, Sarah, Isaac, Hagar, and Ishmael enacted a symbolic drama.—Galatians 4:21-31.
The Abrahamic covenant is “a covenant to time indefinite.” Its terms require that it extend on until the destruction of all God’s enemies and the blessing of the families of the earth have been accomplished. Genesis 17:7; 1Co 15:23-26. In discussing the Abrahamic and the Law covenants, Paul stated the principle that “there is no mediator where only one person is concerned,” and then he added that “God is only one.” Galatians 3:20;
Jehovah made the covenant with Abraham unilaterally. It was in reality a promise, and Jehovah set forth no conditions that Abraham must meet in order for the promise to be fulfilled. (Galatians 3:18) Thus, no mediator was needed. On the other hand, the Law covenant was bilateral. It was made between Jehovah and the nation of Israel, with Moses as mediator. The Israelites agreed to the terms of the covenant, making a sacred promise to obey the Law. (Ex 24:3-8) This latter covenant did not invalidate the Abrahamic covenant.—Galatians 3:17, 19.
On a side note, Abraham made at least one covenant with Jehovah at Acts 7:8 where it is written: “He also gave him a covenant of circumcision, and he became the father of Isaac and circumcised him on the eighth day, and Isaac became the father of Jacob, and Jacob of the 12 family heads."
Covenant in a Rainbow
Rainbow Covenant.
The rainbow covenant was made between Jehovah God and all flesh (human and animal), as represented by Noah and his family, in 2369 B.C.E., in the mountains of Ararat. Jehovah stated that he would never again destroy all flesh by means of a flood. The rainbow was then given as a sign of the covenant, which endures as long as mankind lives on earth, that is, forever.—Genesis 9:8-17; Psalms 37:29.
Covenant in Eden
The Edenic Promise.
Jehovah God, at Genesis 3:15, stated his purpose prophetically in the garden of Eden in the presence of Adam, Eve, and the “serpent.”
As to the identity of those involved in this promise and prophecy: The vision given to the apostle John, at Revelation 12:9, informs us that the “serpent” is Satan the Devil. Evidence indicates that the “seed” of the “woman,” long looked for by righteous men, is to be identified with the “seed” of Abraham, Jesus Christ. (Galatians 3:16; Matthew 1:1) The “seed” was to be bruised in the heel by the serpent. Jesus Christ was put to death, a wound that proved not to be permanent, however, for God raised Jesus out of death. But the “seed” is, in turn, to bruise the serpent’s head, defeating him permanently.
Who is the “woman” involved in the covenant? Certainly not Eve, who had become God’s enemy. In order to defeat, “bring to nothing,” the spirit creature Satan the Devil, the “seed” would have to be, not human, but spirit. (Hebrews 2:14) Jesus at birth was a human Son of God, but at the time of Jesus’ baptism God acknowledged him as His Son, sending holy spirit down upon him. Jesus here became the spirit-begotten Son of God. (Matthew 3:13-17; John 3:3-5) Later, at his resurrection, he was “made alive in the spirit.” (1Peter 3:18) Who, then, was the “mother,” not of the human babe Jesus but of the spirit-begotten Son of God? The apostle Paul says that Abraham, Sarah, Isaac, Hagar, and Ishmael figured in a symbolic drama, in which Isaac represented those who had heavenly hopes, including Paul himself. Paul then states that their “mother” is “the Jerusalem above.” Jesus Christ calls these, his “brothers,” indicating they have the same mother. (Hebrews 2:11) This provides a basis for identifying the “woman” of Genesis 3:15 with “the Jerusalem above.”—Galatians 4:21-29.
The terms of the promise imply a lapse of time during which the “serpent” would bring forth a “seed” and enmity would develop between the two ‘seeds.’ Some 6,000 years have passed since the statement of the promise. Just prior to Christ’s Thousand Year Reign the “serpent” will be hurled into the abyss of inactivity, and following the end of the thousand years he will be annihilated forever.—Revelation 20:1-3, 7-10; Romans 16:20.
Jehovah God, at Genesis 3:15, stated his purpose prophetically in the garden of Eden in the presence of Adam, Eve, and the “serpent.”
As to the identity of those involved in this promise and prophecy: The vision given to the apostle John, at Revelation 12:9, informs us that the “serpent” is Satan the Devil. Evidence indicates that the “seed” of the “woman,” long looked for by righteous men, is to be identified with the “seed” of Abraham, Jesus Christ. (Galatians 3:16; Matthew 1:1) The “seed” was to be bruised in the heel by the serpent. Jesus Christ was put to death, a wound that proved not to be permanent, however, for God raised Jesus out of death. But the “seed” is, in turn, to bruise the serpent’s head, defeating him permanently.
Who is the “woman” involved in the covenant? Certainly not Eve, who had become God’s enemy. In order to defeat, “bring to nothing,” the spirit creature Satan the Devil, the “seed” would have to be, not human, but spirit. (Hebrews 2:14) Jesus at birth was a human Son of God, but at the time of Jesus’ baptism God acknowledged him as His Son, sending holy spirit down upon him. Jesus here became the spirit-begotten Son of God. (Matthew 3:13-17; John 3:3-5) Later, at his resurrection, he was “made alive in the spirit.” (1Peter 3:18) Who, then, was the “mother,” not of the human babe Jesus but of the spirit-begotten Son of God? The apostle Paul says that Abraham, Sarah, Isaac, Hagar, and Ishmael figured in a symbolic drama, in which Isaac represented those who had heavenly hopes, including Paul himself. Paul then states that their “mother” is “the Jerusalem above.” Jesus Christ calls these, his “brothers,” indicating they have the same mother. (Hebrews 2:11) This provides a basis for identifying the “woman” of Genesis 3:15 with “the Jerusalem above.”—Galatians 4:21-29.
The terms of the promise imply a lapse of time during which the “serpent” would bring forth a “seed” and enmity would develop between the two ‘seeds.’ Some 6,000 years have passed since the statement of the promise. Just prior to Christ’s Thousand Year Reign the “serpent” will be hurled into the abyss of inactivity, and following the end of the thousand years he will be annihilated forever.—Revelation 20:1-3, 7-10; Romans 16:20.
Covenant with Noah
Covenant With Noah. Jehovah God made a covenant with Noah, who represented his family, with regard to His purpose to preserve human and animal life while destroying the wicked world of that day. (Ge 6:17-21; 2Pe 3:6) Noah had begun to have sons after he was 500 years old. (Ge 5:32) At the time God revealed this purpose to Noah, his sons were grown and married. Noah, on his part, was to build the ark and take in his wife, his sons, and his sons’ wives, as well as animals and food; Jehovah was to preserve flesh on earth, both of man and animals. Noah’s obediently keeping the terms of the covenant resulted in Jehovah’s preservation of human and animal life. The covenant was completely fulfilled in 2369 B.C.E., after the Flood, when men and animals were again able to live on the ground and to reproduce their kind.—Ge 8:15-17.
Covenant from Jehovah
Deuteronomy 4:29-31
29 “If YOU do look for Jehovah your God from there, you will also certainly find him, because you will inquire for him with all your heart and with all your soul. 30 When you are in sore straits and all these words have found you out at the close of the days, then you will have to return to Jehovah your God and to listen to his voice. 31 For Jehovah your God is a merciful God. He will not desert you or bring you to ruin or forget the covenant of your forefathers that he swore to them.
2Chronicles 5:1-3
1 Finally all the work that Sol′o·mon had to do for the house of Jehovah was at its completion, and Sol′o·mon began to bring in the things made holy by David his father; and the silver and the gold and all the utensils he put in the treasures of the house of the [true] God. 2 It was then that Sol′o·mon proceeded to congregate the older men of Israel and all the heads of the tribes, the chieftains of the paternal houses of the sons of Israel, to Jerusalem, to bring the ark of the covenant of Jehovah up from the City of David, that is to say, Zion. 3 So all the men of Israel congregated themselves to the king at the festival, that of the seventh month.
The Bible uses the expression “covenant of salt” to denote the permanence and immutability of a covenant. (Nu 18:19; 2Ch 13:5; Le 2:13) Among ancient peoples it was a sign of friendship to eat salt together and denoted enduring fidelity and loyalty; the eating of salt with communion sacrifices symbolized perpetual loyalty.
Numbers 18:19
All the holy contributions that the Israelites will contribute to Jehovah, I have given to you and your sons and your daughters with you as a permanent allowance. It is a lasting covenant of salt before Jehovah for you and your offspring with you.”
2Chronocles 13:5
Do you not know that Jehovah the God of Israel gave to David a kingdom over Israel forever, to him and to his sons, by a covenant of salt?
Leviticus 2:13
“‘Every grain offering you make is to be seasoned with salt; and you must not allow the salt of the covenant of your God to be missing from your grain offering. Along with every offering of yours, you will present salt.
Written Instruments.
The Ten Commandments were written on stone by “God’s finger” (Exodus 31:18; 32:16); Jeremiah wrote a deed, affixed a seal, and took witnesses (Jeremiah 32:9-15); clay tablets of ancient peoples have been found, setting forth the terms of contracts. Often these were sealed within clay envelopes.
Covenant - Definition
Blacks Law Dictionary explains Covenant - A formal agreement or promise as used in a contract.
In practice. The name of a common-law form of action ex contractu, which lies for the recovery of damages for breach of a covenant, or contract under seal. Stickney v. Stickney, 21 N. II. GS.
In the law of contracts.
An agreement convention, or promise of two or more parties, by deed in writing, signed, sealed, and delivered, by which either of the parties pledges himself to the other that something is either done or shall be done, or stipulates for the truth of certain facts. Sabin v. Hamilton, 2 Ark. 490; Com. v. Robinson, 1 Watts (Pa.) 1G0; Kent v. Edmondston, 49 N. C. 529.
An agreement between two or more parties, reduced to writing and executed by a sealing and delivery thereof, whereby some of the parties named therein engage, or one of them engages, with the other, or others, or some of them, therein also named, that some act hath or hath not already been done, or for the performance or nonperformance of some specified duty. De Bolle v. Insurance Co., 4 Whart. (Pa.) 71, 33 Am. Dec. 3S. Classification.
Covenants may be classified according to several distinct principles of division. According as one or other of these is adopted, they are; Express or implied; the former being those which are created by the express words of the parties to the deed declaratory of their intention, while implied covenants are those which are inferred by the law from certain words in a deed which imply (though they do not express) them.
Express covenants are also called covenants “in deed,” as distinguished from covenants “in law.” McDonough v. Martin, S8 Ga. 675, 1G S. E. 59, 18 L It A. 343; Conrad v. Morehead, 89 N. C. 31: Garstang v. Davenport, 90 Iowa, 359, 57 N. W. 876.
Dependent, concurrent, and independent.
Covenants are either dependent, concurrent, or mutual and independent The first depends on the prior performance of some act or condition, and, until the condition is performed, the other party is not liable to an action on his covenant. In the second, mutual acts are to be performed at the same time; and if one party is ready, and offers to perform his part, and the other neglects or refuses to perform his, he who is ready and offers has fulfilled his engagement, and may maintain an action for the default of the other, though it is not certain that either is obliged to do the first act. The third sort is where either party may recover damages from the other for the injuries he may have received by a breach of the covenants in his favor: and it is no excuse for the defendant to allege a breach of the covenants on the part of the plaintiff. Bailey v. White, 3 Ala. 330; Tompkins v. Elliot. 5 Wend. (X. Y.) 497; Gray v. Smith (C. C.) 76 Fed. 534.
Principal and auxiliary;
the former being those which relate directly to the principal matter of the contract entered into between the parties; while auxiliary covenants are those which do not relate directly to the principal matter of contract between the parties, but to something connected with it.
Inherent and collateral;
the former being such as immediately affect the particular property, while the latter affect some property collateral there to or some matter collateral to the grant or lease.
A covenant inherent is one which is conversant about the land, and knit to the estate in the land ; as. that the thing demised shall be quietly enjoyed, shall be kept in repair, or shall not be aliened. A covenant collateral is one which is ? conversant about some collateral thing that doth nothing at all. or not so immediately, concern the thing granted: as to pay a sum of money in gross, etc. Shep. Touch. 161. Joint or several.
The former bind both or all the covenantors together; the latter hind each of them separately. A covenant may be both joint and several at the same time, as regards the covenantors; but, as regards the covenantees, they cannot be joint and several for one and the same cause, (5 Coke, 19re.) hut must be either joint or several only.
Covenants are usually joint or several according as the interests of the covenantees are such; but the words of the covenant, where they are unambiguous, will decide, although, where they are ambiguous, the nature of the interests as being joint or several is left to decide. Brown. See Capen v. Barrows, 1 Gray (Mass.) 379; In re Slingsby, 5 Coke, 18b. General or specific. The former relate to land generally and place the covenantee in the position of a specialty creditor only; the latter relate to particular lands and give the covenantee a lien thereon.
Executed or executory;
The former being such as relate to an act already performed; while the latter are those whose performance is to be future. Shep. Touch. 101.
Affirmative or negative; the former being those in which the party binds himself to the existence of a present state of facts as represented or to the future performance of some act; while the latter are those in which the covenantor obliges himself not to do or perform some act. Declaratory or obligatory; the former being those which serve to limit or direct uses; while the latter are those which are binding on the party himself. 1 Sid. 27; 1 Keb. 337. Real and personal.
A real covenant is one which binds the heirs of the covenantor and passes to assignees or purchasers; a covenant the obligation of which is so connected with the realty that he who has the latter is either entitled to the benefit of it or is liable to perform it; a covenant which has for its object something annexed to, or inherent in, or connected with, land or other real property, and runs with the land, so that the grantee of the land is invested with it and may sue upon it for a breach happening in his time. 4 Kent, Comm. 470; 2 Bl. Comm. 304; Chapman v. Holmes, 10 N. J. Daw, 20; Skinner v. Mitchell, 5 Kan. App. 300, 48 Tae. 450; Oil Co. v. Hinton, 159 Ind. 398, 64 N. E. 224 ; Davis v. Eyman, 6 Conn. 249.
In the old books, a covenant real is also defined to be a covenant by which a man binds himself to pass a thing real, as lands or tenements. Termes de la Ix?y; 3 Bl. Comm. 156; Shep. Touch. 161. A personal covenant, on the other hand, is one which, instead of being a charge upon real estate of the covenantor, only binds himself and his personal representatives in respect to assets. 4 Kent, Comm. 470; Carter v. Denman, 23 N. J. Law, 270; Iladley v. Bernero, 97 Mo. App. 314, 71 S. W. 451. The phrase may also mean a covenant which is personal to the covenantor, that is, one which he must perform in person, and cannot procure another person to perform for him.
Transitive or intransitive;
the former being those personal covenants the duty of performing which passes over to the representatives of the covenantor; while the latter are those the duty of performing which is limited to the covenantee himself, and does not pass over to his representative. Bac. Abr. Cov.
Disjunctive covenants.
Those which are for the performance of one or more of several things at the election of the covenantor or covenantee, as the case may be. Piatt, Cov. 21. Absolute or conditional.
An absolute covenant is one which is not qualified or limited by any condition. The following compound and descriptive terms may also be noted:
Continuing covenant.
One which indicates or necessarily implies the doing of stipulated acts successively or as often as the occasion may require; as, a covenant to pay rent by installments, to keep the premises in repair or insured, to cultivate land, etc. Mc- Glynn v. Moore, 25 Cal. 395.
Full covenants.
As this term is used in American law, it includes the following: The covenants for seisin, for right to convey, against incumbrances, for quiet enjoyment, sometimes for further assurance, and almost always of warranty, this last often taking the place of the covenant for quiet enjoyment, and indeed in many states being the only covenant in practical use. Kawle, Cov. for Title,
Different types of covenants: As used in Law
Absolute covenant
Affirmative covenant
Assertory covenant
Auxiliary covenant
Collateral covenant
Concurrent covenant
Conditional covenant
Continuing covenant
Covenant in deed
Covenant in Law
Covenant not to compete
Covenant not to sue
Dependant covenant
Executed covenant
Executory covenant
Express covenant
Implied covenant
Implied covenant of good faith and fair dealing
Implied negative covenant
Independent covenant
Inherent covenant
Intransitive covenant
Joint covenant
Negative covenant
Non-competition covenant
Positive covenant
Principal covenant
Restrictive covenant
Several covenant
Transitive covenant
Covenant against encumbrances
Covenant appurtenant
Covenant for further assurances
Covenant for possession
Covenant for quiet enjoyment
Covenant of quiet enjoyment
Covenant for title
Covenant in gross
Covenant of good right to convey
Covenant of habitability
Covenant of non-claim
Covenant of seisin
Covenant of warranty
Covenant running with the land
Covenant running with the title
Covenant to convey
Covenant to renew
Covenant to stand seised Future covenant
General covenant against encumbrances
Implied reciprocal covenant
Present covenant
Real covenant
Restrictive covenant
Right-to-convey covenant
Special covenant against encumbrances
In practice. The name of a common-law form of action ex contractu, which lies for the recovery of damages for breach of a covenant, or contract under seal. Stickney v. Stickney, 21 N. II. GS.
In the law of contracts.
An agreement convention, or promise of two or more parties, by deed in writing, signed, sealed, and delivered, by which either of the parties pledges himself to the other that something is either done or shall be done, or stipulates for the truth of certain facts. Sabin v. Hamilton, 2 Ark. 490; Com. v. Robinson, 1 Watts (Pa.) 1G0; Kent v. Edmondston, 49 N. C. 529.
An agreement between two or more parties, reduced to writing and executed by a sealing and delivery thereof, whereby some of the parties named therein engage, or one of them engages, with the other, or others, or some of them, therein also named, that some act hath or hath not already been done, or for the performance or nonperformance of some specified duty. De Bolle v. Insurance Co., 4 Whart. (Pa.) 71, 33 Am. Dec. 3S. Classification.
Covenants may be classified according to several distinct principles of division. According as one or other of these is adopted, they are; Express or implied; the former being those which are created by the express words of the parties to the deed declaratory of their intention, while implied covenants are those which are inferred by the law from certain words in a deed which imply (though they do not express) them.
Express covenants are also called covenants “in deed,” as distinguished from covenants “in law.” McDonough v. Martin, S8 Ga. 675, 1G S. E. 59, 18 L It A. 343; Conrad v. Morehead, 89 N. C. 31: Garstang v. Davenport, 90 Iowa, 359, 57 N. W. 876.
Dependent, concurrent, and independent.
Covenants are either dependent, concurrent, or mutual and independent The first depends on the prior performance of some act or condition, and, until the condition is performed, the other party is not liable to an action on his covenant. In the second, mutual acts are to be performed at the same time; and if one party is ready, and offers to perform his part, and the other neglects or refuses to perform his, he who is ready and offers has fulfilled his engagement, and may maintain an action for the default of the other, though it is not certain that either is obliged to do the first act. The third sort is where either party may recover damages from the other for the injuries he may have received by a breach of the covenants in his favor: and it is no excuse for the defendant to allege a breach of the covenants on the part of the plaintiff. Bailey v. White, 3 Ala. 330; Tompkins v. Elliot. 5 Wend. (X. Y.) 497; Gray v. Smith (C. C.) 76 Fed. 534.
Principal and auxiliary;
the former being those which relate directly to the principal matter of the contract entered into between the parties; while auxiliary covenants are those which do not relate directly to the principal matter of contract between the parties, but to something connected with it.
Inherent and collateral;
the former being such as immediately affect the particular property, while the latter affect some property collateral there to or some matter collateral to the grant or lease.
A covenant inherent is one which is conversant about the land, and knit to the estate in the land ; as. that the thing demised shall be quietly enjoyed, shall be kept in repair, or shall not be aliened. A covenant collateral is one which is ? conversant about some collateral thing that doth nothing at all. or not so immediately, concern the thing granted: as to pay a sum of money in gross, etc. Shep. Touch. 161. Joint or several.
The former bind both or all the covenantors together; the latter hind each of them separately. A covenant may be both joint and several at the same time, as regards the covenantors; but, as regards the covenantees, they cannot be joint and several for one and the same cause, (5 Coke, 19re.) hut must be either joint or several only.
Covenants are usually joint or several according as the interests of the covenantees are such; but the words of the covenant, where they are unambiguous, will decide, although, where they are ambiguous, the nature of the interests as being joint or several is left to decide. Brown. See Capen v. Barrows, 1 Gray (Mass.) 379; In re Slingsby, 5 Coke, 18b. General or specific. The former relate to land generally and place the covenantee in the position of a specialty creditor only; the latter relate to particular lands and give the covenantee a lien thereon.
Executed or executory;
The former being such as relate to an act already performed; while the latter are those whose performance is to be future. Shep. Touch. 101.
Affirmative or negative; the former being those in which the party binds himself to the existence of a present state of facts as represented or to the future performance of some act; while the latter are those in which the covenantor obliges himself not to do or perform some act. Declaratory or obligatory; the former being those which serve to limit or direct uses; while the latter are those which are binding on the party himself. 1 Sid. 27; 1 Keb. 337. Real and personal.
A real covenant is one which binds the heirs of the covenantor and passes to assignees or purchasers; a covenant the obligation of which is so connected with the realty that he who has the latter is either entitled to the benefit of it or is liable to perform it; a covenant which has for its object something annexed to, or inherent in, or connected with, land or other real property, and runs with the land, so that the grantee of the land is invested with it and may sue upon it for a breach happening in his time. 4 Kent, Comm. 470; 2 Bl. Comm. 304; Chapman v. Holmes, 10 N. J. Daw, 20; Skinner v. Mitchell, 5 Kan. App. 300, 48 Tae. 450; Oil Co. v. Hinton, 159 Ind. 398, 64 N. E. 224 ; Davis v. Eyman, 6 Conn. 249.
In the old books, a covenant real is also defined to be a covenant by which a man binds himself to pass a thing real, as lands or tenements. Termes de la Ix?y; 3 Bl. Comm. 156; Shep. Touch. 161. A personal covenant, on the other hand, is one which, instead of being a charge upon real estate of the covenantor, only binds himself and his personal representatives in respect to assets. 4 Kent, Comm. 470; Carter v. Denman, 23 N. J. Law, 270; Iladley v. Bernero, 97 Mo. App. 314, 71 S. W. 451. The phrase may also mean a covenant which is personal to the covenantor, that is, one which he must perform in person, and cannot procure another person to perform for him.
Transitive or intransitive;
the former being those personal covenants the duty of performing which passes over to the representatives of the covenantor; while the latter are those the duty of performing which is limited to the covenantee himself, and does not pass over to his representative. Bac. Abr. Cov.
Disjunctive covenants.
Those which are for the performance of one or more of several things at the election of the covenantor or covenantee, as the case may be. Piatt, Cov. 21. Absolute or conditional.
An absolute covenant is one which is not qualified or limited by any condition. The following compound and descriptive terms may also be noted:
Continuing covenant.
One which indicates or necessarily implies the doing of stipulated acts successively or as often as the occasion may require; as, a covenant to pay rent by installments, to keep the premises in repair or insured, to cultivate land, etc. Mc- Glynn v. Moore, 25 Cal. 395.
Full covenants.
As this term is used in American law, it includes the following: The covenants for seisin, for right to convey, against incumbrances, for quiet enjoyment, sometimes for further assurance, and almost always of warranty, this last often taking the place of the covenant for quiet enjoyment, and indeed in many states being the only covenant in practical use. Kawle, Cov. for Title,
Different types of covenants: As used in Law
Absolute covenant
Affirmative covenant
Assertory covenant
Auxiliary covenant
Collateral covenant
Concurrent covenant
Conditional covenant
Continuing covenant
Covenant in deed
Covenant in Law
Covenant not to compete
Covenant not to sue
Dependant covenant
Executed covenant
Executory covenant
Express covenant
Implied covenant
Implied covenant of good faith and fair dealing
Implied negative covenant
Independent covenant
Inherent covenant
Intransitive covenant
Joint covenant
Negative covenant
Non-competition covenant
Positive covenant
Principal covenant
Restrictive covenant
Several covenant
Transitive covenant
Covenant against encumbrances
Covenant appurtenant
Covenant for further assurances
Covenant for possession
Covenant for quiet enjoyment
Covenant of quiet enjoyment
Covenant for title
Covenant in gross
Covenant of good right to convey
Covenant of habitability
Covenant of non-claim
Covenant of seisin
Covenant of warranty
Covenant running with the land
Covenant running with the title
Covenant to convey
Covenant to renew
Covenant to stand seised Future covenant
General covenant against encumbrances
Implied reciprocal covenant
Present covenant
Real covenant
Restrictive covenant
Right-to-convey covenant
Special covenant against encumbrances
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