Two Pictures of Deliverance

“He is a propitiatory sacrifice for our sins, yet not for ours only but also for the whole world’s.”—1 John 2:2.

1. What attitude do Jehovah’s witnesses take toward their meetings, and how is this manifested?

JEHOVAH’S WITNESSES take a keen interest in all their meetings, but there is one, held yearly, that stands out apart from all the rest. There is no other meeting like it, either in its procedure or as regards its purpose and the importance placed upon it. Because of this, not only do those of the New World society make a special effort to be present themselves, but they warmly invite and encourage others, who are newly interested, to attend also.

2. (a) In what way is the Lord’s evening meal a unique meeting? (b) How can all present be helped to a better understanding of it?

² The meeting we have in mind is the “Lord’s evening meal,” often called the Memorial, because, as Jesus commanded: “Keep doing this in remembrance of me.” This year, 1962, the date to celebrate the “Lord’s evening meal” is April 17 after 6 p.m., Standard Time. One thing that makes this meeting unique is the fact that those for whom it is primarily arranged, and who are particularly addressed on that occasion, are in the minority. Indeed, as reports show, their number becomes less each year, whereas the total attendance is always on the increase. We realize, too, that the truths then discussed, which we will subsequently review, are among the deep truths of God’s Word, “solid food,” and not just the milk of “primary doctrine.” In view of this, and since for many it may be their first meeting with Jehovah’s witnesses, we feel it would be appropriate to look at certain features of God’s purpose for the deliverance of mankind, so that, not only the few, but all in attendance that night will be helped to a better understanding and a deeper appreciation of what is said and done.—1 Cor. 11:20, 24; Heb. 5:12; 6:1.

3. In what respect are we all in the same need, and how has this need been supplied?

³ The basis for the central theme on that occasion is the death of Jesus, and that can well form the starting point of our immediate discussion. True it is that the ‘man Christ Jesus gave himself a corresponding ransom for all’ by laying down his perfect human life, thus becoming man’s redeemer and deliverer. He is the “Lamb of God that takes away the sin of the world.” As far as that is concerned, as children of Adam, we are all on a common level and have the same need. We should never forget that and should always be very appreciative and grateful to Jehovah, the Author of this fine provision, and to his dear Son, who so willingly carried it out.—1 Tim. 2:5, 6; John 1:29.

4. Are the benefits of the ransom administered to all alike, and is Jehovah under any obligation regarding this?

⁴ However, though we are all included alike in the one redemptive act, it does not follow that it is God’s purpose for the benefits of that ransom sacrifice to be administered to all alike. The Scriptures show that, generally speaking, mankind’s deliverance from sin and death will take place in God’s kingdom, the promised “new heaven and a new earth,” under the administration of the King, Christ Jesus. But the Scriptures also show that it is God’s good pleasure for some, a small minority, to receive their share in the benefits of that sacrifice in a way and at a time that marks them as separate. And let it be said at once that this is not because of any inherent virtue or merit on their part but is an expression of Jehovah’s amazing undeserved kindness. If he chooses first to deal with some and deliver them in a special way, that is his prerogative absolutely. As Paul says on that very point, we cannot be “answering back to God.”—Rev. 21:1-4; Rom. 9:20.

5. What scripture indicates a distinction in this respect?

⁵ The apostle John plainly indicates such a distinction when he says concerning Jesus Christ: “He is a propitiatory sacrifice for our sins, yet not for ours only but also for the whole world’s.” (1 John 2:2) To aid in getting a better understanding of this, let us go back and consider a drama enacted and recorded in the Bible over thirty-four centuries ago, when Jehovah delivered his people Israel out of Pharaoh’s hand.

THE DELIVERANCE FROM EGYPT

6, 7. What main events outline Israel’s deliverance from Egypt, leading to what outcome, and picturing what fulfillment?

⁶ This deliverance was one of the stupendous events in the history of God’s ancient people, without doubt the greatest in magnitude and dramatic intensity. Stepping back so as to get a comprehensive view of the great canvas, recorded at Exodus, chapters three to fifteen, we see certain features that stand out in bold relief and that can be summarized as follows: Pharaoh’s sneering reply to Jehovah’s demand through Moses to “send my people away,” followed by the ten plagues culminating in the death of all of Egypt’s firstborn, resulting in the sons of Israel being hurried out of the land the next day; then the deploying tactics under Jehovah’s direction, causing the Egyptian forces to pursue the Israelites, who were miraculously led through the Red Sea on “dry ground,” because the “waters were being split apart”; then finally, under Moses’ outstretched hand, the “waters kept coming back” until all of Pharaoh’s military forces perished. “Not so much as one among them was let remain.” A mighty deliverance indeed, picturing the great deliverance Jehovah will accomplish for all proved to be his “sheep” when, through Christ Jesus, he strikes down all Satan’s forces at Armageddon, completely destroying Satan’s system of things, the entire world of today, of which Egypt was a small-scale pattern. All the survivors will then join in a grand song of praise to Jehovah, as did the Israelites under Moses’ lead, when Miriam kept repeating the refrain: “Sing to Jehovah, for he has become highly exalted. The horse and its rider he has pitched into the sea.”—Ex. 5:1; 12:29; 14:1-4, 21, 28; 15:1, 21.

⁷ Now let us step close up to the canvas and observe that there is an inset, as it were, a picture complete in itself, yet forming part of the whole. This picture is also one of deliverance, but of a special kind.

DELIVERANCE OF ISRAEL’S FIRSTBORN

8. (a) As a protection against the tenth plague, what instructions had Israel to observe? (b) How and why was this to be memorialized?

⁸ After Moses had served notice on Pharaoh of that final and terrible plague, the death of the firstborn of both man and beast throughout Egypt, then Jehovah immediately gave to Moses specific instructions for all Israel to observe. Briefly, each household was required to take a sheep on the tenth day of this month, which henceforth was to be the first month of the year for them, and keep it ‘under safeguard until the fourteenth day of this month,’ when it was to be slaughtered and its blood splashed on the two doorposts and upper part of the doorway of each house. That night “they must eat the flesh . . . roasted with fire and with unfermented cakes along with bitter greens.” They were told to eat it “with your hips girded, sandals on your feet and your staff in your hand; and you must eat it in haste. It is Jehovah’s passover. . . . And the blood must serve as your sign upon the houses where you are; and I must see the blood and pass over you, and the plague will not come on you as a ruination when I strike at the land of Egypt.” Henceforth, on the same day each year, the Israelites had to repeat the same service ‘as a memorial, as a festival to Jehovah throughout their generations.’ And they were to say to their sons who asked as to its meaning: “It is the sacrifice of the passover to Jehovah, who passed over the houses of the sons of Israel in Egypt when he plagued the Egyptians, but he delivered our houses.”—Ex. 12:1-14, 27.

9, 10. How was the deliverance of Israel’s firstborn related to that of the entire nation?

⁹ Thus in this unique way a special deliverance was provided for the firstborn of Israel. They only were in danger that night. Their lives were in danger, and the blood of the “passover victim” was the means whereby they were passed over and delivered from sudden death. Please note that this special deliverance of the firstborn preceded the deliverance of the entire nation of Israel at the crossing of the Red Sea.—Ex. 12:21.

¹⁰ And how does this help us in getting a clearer understanding of what John wrote about the death of Jesus as being a “sacrifice for our sins, yet not for ours only but also for the whole world’s”?—1 John 2:2.

FULFILLMENT OF THE PICTURE

11. What is the theme of the letter to the Hebrews, and what reference does it make to the firstborn?

¹¹ The proper understanding of these things is not left to our imagination or “private interpretation.” In writing a letter to the Hebrews, the apostle Paul plainly says that everything enacted by Israel under their law covenant was a “shadow of the good things to come” and was given as an “illustration.” In fact, that is the main line of argument taken by Paul in this particular letter, showing time and again that the Law, with its ordinances and sacrifices, foreshadowed or typified far more glorious things to come. At Hebrews 1:6 he refers to Jesus as God’s “First-born,” which he preeminently is; but later he mentions a company of people occupying a similar relationship, describing them as the “congregation of the firstborn who have been enrolled in the heavens.”—2 Pet. 1:20; Heb. 10:1; 9:9; 12:23.

12. Who are the firstborn mentioned at Hebrews 12:23?

¹² Who are these people? They are true Christians who, collectively, make up “God’s household, which is the congregation of the living God.” They are “partakers of the heavenly calling,” with Christ Jesus as their “high priest.” He, as God’s faithful Son, is appointed head over the house built by God, and, says Paul to his fellow Christians, “We are the house of that One.”—1 Tim. 3:15; Heb. 3:1-6.

13. Is Christendom a safe guide respecting membership of the true church?

¹³ Surely, in view of these scriptures, we can see it is not a matter of joining one or another of the churches of Christendom and being enrolled as a member thereof. No one can make himself a member of the true church or be canonized as a saint by some earthly religious organization. No, it is “God the Judge of all” who has “set the members in the body, each one of them, just as he pleased.” Jesus himself said that those who would be given the Kingdom and share with him in his heavenly throne would be but a “little flock,” a small minority; and this in itself rules out the millions who profess to be Christian merely on the basis of church membership and church attendance, including what is thought to be a regular partaking of the Lord’s evening meal, frequently known as Mass or Holy Communion.—Heb. 12:23; 1 Cor. 12:18; Luke 12:32.

14. Who were pictured by Israel’s firstborn, and on what Scriptural authority?

¹⁴ Is there Scriptural authority for seeing the true church, the “congregation of the first-born,” as corresponding to and pictured by the firstborn of Israel who were specially delivered that night in Egypt? Yes. Paul, in writing to the “congregation of God that is in Corinth . . . sanctified in union with Christ Jesus,” urges them to put away a certain corrupting influence and, again basing his argument on the things foreshadowed by the Law, says: “Let us keep the festival [of unleavened bread], not with old leaven, neither with leaven of injuriousness and wickedness, but with unfermented cakes of sincerity and truth.” And what authority does he give for true Christians’ keeping the feast of unleavened bread in this figurative way, not just one day, but every day of the year? Note his answer: “For, indeed, Christ our passover has been sacrificed.”—1 Cor. 1:2; 5:7, 8; Ex. 13:6.

15. What special deliverance has been provided for the true church, both for the future and also for the present?

¹⁵ This costly sacrifice “with precious blood, like that of an unblemished and spotless lamb, even Christ’s,” has truly resulted in a special deliverance for these Christian firstborn ones in two ways. Not only has it guaranteed for them the final “entrance into the everlasting kingdom of our Lord and Savior Jesus Christ,” an “incorruptible and undefiled and unfading inheritance . . . reserved in the heavens,” as expressed by Peter, but it has also meant in a very real sense, though by faith, a present deliverance that can be enjoyed. Paul expressed it thus: “He [God] delivered us from the authority of the darkness and transplanted us into the kingdom of the Son of his love, by means of whom we have our release by ransom, the forgiveness of our sins.” Particularly since 1919 have those of this company been delivered from the “darkness” and “thick gloom” as foretold by Isaiah; and, while still in the flesh, they have entered into the wonderful blessings of Kingdom service and enlightenment described in that same prophecy.—1 Pet. 1:4, 19; 2 Pet. 1:11; Col. 1:13, 14; Isa. 60:1-3.

16. (a) How is the little lock related to Jesus as to Abraham’s seed? (b) How does this help in relating the special deliverance to the larger picture?

¹⁶ Thus God’s Word clearly points out a specially chosen congregation, a “little flock,” who receive a prior share in the benefits of Christ’s ransom sacrifice, ahead of the rest of mankind. As already mentioned, Jesus himself is preeminently God’s firstborn Son, yet he has others closely associated with him under his headship, forming the “congregation of the firstborn.” Also, in a similar way, Christ Jesus himself is the promised Seed of Abraham; yet, by Jehovah’s undeserved kindness, these firstborn ones, because they have been “baptized into Christ” and “belong to Christ,” are also “really Abraham’s seed.” It is through this seed that “all nations of the earth will certainly bless themselves” in God’s kingdom, after the great deliverance at Armageddon from modern-day Egypt. Thus we can see how the smaller picture of a special deliverance for the firstborn class must first take place and must precede the larger picture, the fulfillment of which will certainly cause a song of triumphant praise to be sung to Jehovah, “for he has become highly exalted.” That is why, figuratively speaking, he went down to Egypt in the first instance, to “assign himself a name.”—Gal. 3:16, 27, 29; Gen. 22:18; Ex. 15:21; 2 Sam. 7:23.

17. How is 1 John 2:2 to be understood?

¹⁷ Thus, too, we can appreciate why John, in writing to these firstborn ones, said that Jesus is first a “sacrifice for our sins, yet not for ours only but also for the whole world’s.”—1 John 2:2.

A Close and Precious Relationship

1, 2. (a) In what way did Jesus become closely related to his “brothers”? (b) How is this tied in with the Lord’s evening meal?

ONE thing stands out very plainly in considering the fulfillment of the picture of Israel’s firstborn, and that is the extremely close relationship brought about by Jehovah between Jesus and the spiritual congregation of the firstborn, who share with him as part of Abraham’s seed. Looking again at Paul’s letter to the Hebrews, we note he stresses this at Hebrews 2:10-18, where he explains that “in bringing many sons to [heavenly] glory” it was fitting “to make the Chief Agent [Jesus Christ] of their salvation perfect through sufferings.” And since these many sons are “sharers of blood and flesh, he [Jesus] also similarly partook of the same things, that through his death he might bring to nothing the one having the means to cause death, that is, the Devil . . . for he is really not assisting angels at all, but he is assisting Abraham’s seed. Consequently he was obliged to become like his ‘brothers’ in all respects, that he might become a merciful and faithful high priest in things pertaining to God, in order to offer propitiatory sacrifice for the sins of the people.”

² Yes, these sons are closely related to Jesus as part of the promised seed, but now we wish to draw your attention to another close similarity mentioned, namely, that both Jesus and these “brothers” of his are “sharers of blood and flesh.” This at once makes a close link with the Lord’s evening meal and the truths then discussed by Jesus, which we promised to review.

3. How did Jesus approach the final passover with his disciples?

³ As a faithful Jew, Jesus had always observed the annual passover feast on Nisan 14; but, knowing full well that he would finish his ministry and complete his sacrificial course right on time as the real “passover victim,” he approached this final passover with his disciples as an occasion that would be marked with the utmost significance. Even the choosing of the house where it was to be held was marked by unusual circumstances, an interesting instance of detailed foreknowledge, as Peter and John found to be true, “just as he [Jesus] had said to them.” And then, “when the hour came” and he was reclining at the table with his disciples, he said to them: “I have greatly desired to eat this passover with you before I suffer.”—Luke 22:7-16.

4. As recorded by Paul, what did Jesus institute at the conclusion of his last passover, and giving what detail?

⁴ At the conclusion of the passover meal, after observing all its requirements, Jesus initiated something entirely new. Taking the record as given by Paul, given to him by direct revelation “from the Lord,” we read what happened, how the “Lord Jesus in the night in which he was going to be handed over took a loaf and, after giving thanks, he broke it and said: ‘This means my body which is in your behalf. Keep doing this in remembrance of me.’ He did likewise respecting the cup also, after he had the evening meal, saying: ‘This cup means the new covenant by virtue of my blood. Keep doing this, as often as you drink it, in remembrance of me.’”—1 Cor. 11:23-25.

5. (a) What is outstanding in Jesus’ final discourse to his disciples? (b) What must be guarded against respecting the Lord’s evening meal?

⁵ In considering this account, including also what Jesus told his disciples that night (recorded at John, chapters 13 to 17), together with related scriptures, it appears there are two main things that are emphasized, namely, benefits received and benefits shared by those who eat the loaf and drink the cup worthily. Those entitled to partake would surely not want to be guilty of eating and drinking “unworthily,” as the apostle warns, so right away we will briefly mention one or two common misunderstandings that give rise to unscriptural views and practices, though held and performed in all sincerity.—1 Cor. 11:27.

6. Is a frequent observance of the Lord’s evening meal justified?

⁶ First, Jesus’ words: “Keep doing this, as often as you drink it,” do not justify a frequent observance of the Lord’s evening meal. How often was the passover observed? Only once a year, of course, on the anniversary date, Nisan 14, and the Jews could not and would not dream of doing otherwise. On that date, within the same twenty-four hours in which he kept the passover, Jesus died in fulfillment of what was pictured thereby, and he died “once for all time.” Paul said that “as often as you eat this loaf and drink this cup, you keep proclaiming the death of the Lord.” Logically, therefore, this celebration that serves as a memorial of his death should be observed annually as an anniversary on Nisan 14, which, this year, commences at sundown April 17, 1962.—1 Cor. 11:25, 26; Heb. 9:26.

7. How is the doctrine of transubstantiation proved to be Scripturally untrue?

⁷ Secondly, Jesus’ words: “This means my body . . . my blood [or, as often translated, This is my body . . . my blood]” do not justify the doctrine of transubstantiation. The bread and wine did not literally become his flesh and blood at that time, as taught by such doctrine. Neither is such supposed miracle repeated by a man serving as a priest at every celebration of the Mass. In no sense whatever does the sacrifice of Christ need to be repeated. This is one of the strongest arguments in the letter to the Hebrews, where Paul says: “Neither is it in order that he [Christ] should offer himself often . . . But now he has manifested himself once for all time at the conclusion of the systems of things to put sin away through the sacrifice of himself.” By that one sacrifice “we [true Christians] have been sanctified through the offering of the body of Jesus Christ once for all time.”—1 Cor. 11:24, 25; see Hebrews 9:25–10:10.

8. What manner of speech did Jesus often use, and why is this important?

⁸ Jesus was speaking in a vivid way, as he often did, when he said: “This means [is] my body . . . my blood.” It was in a similar way that he said on another occasion: “I am the door of the sheep.” But who believes for a moment that he literally became a door?—John 10:7.

9. Why is it wrong and harmful to view the Lord’s evening meal as a sacrament?

⁹ Finally, Jesus did not institute a sacrament, meaning an outward religious rite or ceremony imparting merit to those observing it. It is human nature to trust in outward observances, thinking that somehow a favorable standing in God’s sight is thereby maintained. The nation of Israel made that mistake, and the same thing is seen in Christendom today. Jesus gave only two things of a symbolic nature to his followers, baptism and the Lord’s evening meal, but their observance does more harm than good if the realities pictured thereby have not actually occurred and are not still being carried out in heart and mind and course of action.

10. A study of this subject leads to an appreciation of what good things?

¹⁰ But now let us examine the more positive and constructive aspects of this important subject, that we may the better understand and appreciate the grand benefits symbolized at the Lord’s evening meal and bestowed on the spiritual firstborn ones. Not only is pictured the receiving of these benefits, but, even more remarkable, the wonderful way in which they share certain benefits and privileges, not only with one another, but with Christ Jesus and primarily with Jehovah himself.

BENEFITS RECEIVED

11. In saying, “This means my body,” what was Jesus referring to?

¹¹ Consider first our Lord’s words when, taking the loaf, he said: “This means my body which is to be given in your behalf.” Upon looking at related scriptures, it is evident Jesus was referring to his own fleshly body. When he came to John to be baptized, Jesus applied to himself the words written long before by inspiration at Psalm 40:6-8, as shown by Paul’s reference to this, when he says: “When he [Jesus] comes into the world he says: ‘“Sacrifice and offering you did not want, but you prepared a body for me.” . . . Then I said, “Look! I am come . . . to do your will, O God.”’” So in carrying out his sacrificial course, “Christ suffered in the flesh,” this culminating in the actual provision of the ransom price when “he himself bore our sins in his own body upon the stake.”—Luke 22:19; Heb. 10:5-7; 1 Pet. 4:1; 2:24.

12. What importance does the Bible attach to the blood of a human creature, and how does this apply in the case of Jesus?

¹² But the “man Christ Jesus, who gave himself a corresponding ransom,” was, of course, not merely flesh, no more than the “first man Adam [who] became a living soul,” and with whom Jesus was a perfect correspondency. A human living soul is a creature of flesh and blood. In fact, it is the blood, rather than the flesh, that the Bible uses to represent the life or soul. “The blood is the soul,” and “it is the blood that makes atonement by the soul in it.” Hence “by means of him [Jesus] we have the release by ransom through the blood of that one, yes, the forgiveness of our trespasses, according to the riches of his undeserved kindness.” Appropriately, Paul mentions both blood and flesh when describing how Jesus gave up his human existence for his disciples, thus opening up the way to gain life in heaven, the “way of entry into the holy place by the blood of Jesus, which he inaugurated for us as a new and living way through the curtain, that is, his flesh.”—1 Tim. 2:5, 6; 1 Cor. 15:45; Deut. 12:23; Lev. 17:11; Eph. 1:7; Heb. 10:19, 20.

13. What kind of emancipation do Christ’s followers now enjoy?

¹³ As previously mentioned, not only is the certainty of the heavenly reward for these thus assured, but the fact that Jesus partook of blood and flesh has resulted in a present deliverance from “the authority of the darkness,” for he died that “he might emancipate all those who for fear of death were subject to slavery all through their lives.” What kind of emancipation? Speaking to those brought into the organization or household over which he, the Son, is the appointed head, Jesus said: “If you remain in my word, you are really my disciples, and you will know the truth, and the truth will set you free. . . . Moreover, the slave does not remain in the household forever; the son remains forever. Therefore if the Son sets you free, you will be actually free.” What fine benefits are these!—Col. 1:13; Heb. 2:15; 3:6; John 8:31-36.

14, 15. (a) How is drinking given a symbolical significance in the Bible? (b) What is shown by the action of those entitled to eat the loaf and drink the cup, and how do Jesus’ words support this?

¹⁴ Ordinarily we eat and drink to sustain life. But this simple action is often given a symbolical significance in the Bible, as when Jesus spoke to the woman at the well, saying: “If you had known the free gift of God and who it is that says to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water . . . a fountain of water bubbling up to impart everlasting life.” (John 4:10, 14) Similarly, those entitled to eat the loaf and drink the cup at the Lord’s evening meal are symbolically showing that they gratefully acknowledge the benefits, life benefits, received from Jesus’ sacrifice of his own flesh and blood given in their behalf. Thus it can be said that, figuratively through faith, they are eating his flesh and drinking his blood. If we fail to appreciate the true position, this may sound extreme and even objectionable. Remember, however, that Jesus himself expressed it that way, causing the Jews to murmur against him. Even many of his disciples were shocked and left off following him; though Peter, speaking for the twelve, said: “You have sayings of everlasting life; and we have believed and come to know that you are the Holy One of God.” The actual words Jesus used, causing such a strong reaction, were these: “I am the living bread that came down from heaven; if anyone eats of this bread he will live forever; and, for a fact, the bread that I shall give is my flesh in behalf of the life of the world. . . . Unless you eat the flesh of the Son of man and drink his blood, you have no life in yourselves. He that feeds on my flesh and drinks my blood has everlasting life, and I shall resurrect him at the last day; for my flesh is true food, and my blood is true drink. He that feeds on my flesh and drinks my blood remains in union with me, and I in union with him.”—John 6:51, 53-56, 68, 69.

¹⁵ These last-quoted words of Jesus remind us of the other aspect of the subject in which we are interested, that is, the sharing of a close and precious relationship, in union with him.

BENEFITS SHARED IN THE NEW COVENANT

16. What was indicated by the setting of the Lord’s evening meal, and by the way Jesus spoke to his Father in prayer?

¹⁶ The very setting under which the words were spoken when Jesus invited his eleven faithful disciples to eat the loaf and drink the cup, all reclining at the same table, indicate a friendly and intimate relationship. To illustrate, if you wanted to ask a special favor from an influential man, who replied, ‘Come and see me about it in my office,’ well, you would expect the matter to be discussed in a businesslike way. But if he said, ‘Come home and have dinner with us and we will talk about it then,’ why, you would feel at once that the battle was more than half won. Some of the richest and deepest truths were spoken by Jesus when with his disciples that last night, and in the closing prayer to his heavenly Father, recorded at John, chapter 17. That prayer and even its introduction in themselves show the very close relationship that Jesus himself enjoyed with his Father. He had been speaking to his disciples, looking at them as he talked; then he needed only to ‘raise his eyes to heaven’ and continue talking, but now speaking to his Father. It was as simple as that.—John 17:1.

17. (a) Where do we learn about the new covenant, and what contrast is therein shown? (b) What are the terms of the new covenant?

¹⁷ When Jesus took the cup of wine to pass to his disciples, he said: “This cup means the new covenant by virtue of my blood, which is to be poured out in your behalf.” (Luke 22:20) This reference to a new covenant is very important, both as regards benefits received and also shared. Turning again to the letter to the Hebrews, we find that which helps us to identify this covenant and appreciate its significance. A new covenant implies a contrast with a former, old covenant, and usually the need for something new implies the rejection of the old. On this point Paul says: “In his saying ‘a new covenant’ he has made the former one obsolete. Now that which is made obsolete and growing old is near to vanishing away.” The former one was the old law covenant made with fleshly Israel through Moses as mediator. But Jehovah ‘found fault with the people’ under that covenant, so as far back as the prophet Jeremiah’s day we read that a new covenant was promised, in these words: “‘This is the covenant that I shall conclude with the house of Israel after those days,’ is the utterance of Jehovah. ‘I will put my law within them, and in their heart I shall write it. . . . I shall forgive their error, and their sin I shall remember no more.’”—Heb. 8:8, 13; Jer. 31:33, 34.

18. What two things were effected by Jesus’ shed blood with respect to the new covenant?

¹⁸ For a covenant to be made valid, also for iniquity to be forgiven, both require the shedding of blood. “For a covenant is valid over dead victims, . . . and unless blood is poured out no forgiveness takes place.” Jesus is the mediator of the new covenant, validated by his shed blood, which also provides the legal basis for real forgiveness of sins, even to ‘cleansing our consciences,’ whereas the old law covenant, based on animal sacrifices, only made such provision in an outward and typical way, “to the extent of cleanness of the flesh.”—Heb. 9:13, 14, 17, 22.

19. With whom is the new covenant made?

¹⁹ With whom is the new covenant made? With those Christians who make up the true church, the “little flock” who share with Jesus in the heavenly throne of his kingdom, beginning with those who shared in that first evening meal instituted by Jesus. He knew that others would be brought into the same relationship, as shown by his prayer: “I make request, not concerning these only, but also concerning those putting faith in me through their word.” (John 17:20) These make up spiritual Israel, in contrast with the nation of fleshly Israel under the law covenant, inaugurated at Mount Sinai. This dealing with spiritual Israel is a different picture, of course, as compared with the one previously discussed, when God dealt specially with the Jewish firstborn before their leaving Egypt. The law covenant was made through Moses with the entire nation, not just its firstborn ones.

20. What must be kept in mind respecting the Bible’s many illustrations?

²⁰ In passing, we point out that the Bible is full of pictures and illustrations, given as “examples” for our benefit today. Each picture has its own meaning and, generally, we should not try to fit one picture in with another, any more than we should do with those many illustrations given in the Christian Greek Scriptures, trying to fit “sheep” in with “soldiers,” or with “living stones.”—1 Cor. 10:11; John 10:14; 2 Tim. 2:3; 1 Pet. 2:5.

21. What procedure governed the offering of communion sacrifices, and what was signified thereby?

²¹ Looking at the sacrifices that were offered at the old law covenant’s inauguration, we note they included “communion sacrifices.” Briefly, the blood of such sacrifices was sprinkled on Jehovah’s altar, also called a “table,” and the fat was burned thereon as Jehovah’s part of the sacrifice. The officiating priest had the breast and right leg as his portion, and the Israelites presenting this sacrifice ate the remainder of the flesh while at the tent of meeting. At the inauguration ceremony at Mount Sinai the latter feature was observed by “seventy of the older men of Israel,” who represented the people. On such an occasion the Israelites enjoyed special communion with Jehovah at his “table.” At the same time they were forbidden to offer sacrifices to demons at their table, as did the surrounding nations, who practiced false religion.—Lev. 7:11-37; 17:5-7; Ex. 24:9-11; Ezek. 44:16.

22. In what way did Paul link these sacrifices with the Lord’s evening meal?

²² Paul had these things in mind as one of the examples for our benefit when, linking it with the Lord’s evening meal, he wrote to the spiritual Israelites at Corinth: “The cup of blessing which we bless, is it not a sharing in the blood of the Christ? The loaf which we break, is it not a sharing in the body of the Christ? Because there is one loaf, we, although many, are one body, for we are all partaking of that one loaf. Look at that which is Israel in a fleshly way: Are not those who eat the sacrifices sharers with the altar? You cannot be drinking the cup of Jehovah and the cup of demons; you cannot be partaking of ‘the table of Jehovah’ and the table of demons.”—1 Cor. 10:16-18, 21.

23. What special fellowship is thereby indicated by the partakers, (a) with one another, (b) with Christ Jesus, and (c) with Jehovah?

²³ Summarizing the position, we can see that the Lord’s evening meal is to be viewed as a sacrificial meal, and Christ’s sacrifice is likened to the communion sacrifice as already described. The Christians in the new covenant show by their drinking the cup and eating the loaf that they are sharing and enjoying close communion and precious fellowship: (1) With one another, in the ministry of the new covenant as the united congregation of spiritual Israelites, forming “one body” under their Head, Jesus Christ; also (2) with Christ Jesus, partaking of the benefit of forgiveness of sins through his blood-and-flesh sacrifice, also “sharing in his sufferings,” ‘submitting themselves to a death like his,’ with the hope of being “sharers in divine nature” in the “first resurrection”; and, most important of all, (3) sharing with Jehovah God as the Author of the whole arrangement.—2 Cor. 3:6; Phil. 3:10; 2 Pet. 1:4; Rev. 20:6.

24. On what grounds is the union with Jehovah of prior importance, and how did Jesus stress this in his prayer?

²⁴ On this last point, keep in mind that it was Jehovah who made it possible for Jesus to offer such a sacrifice, hence Paul properly spoke of the “cup of Jehovah” and “table of Jehovah.” It was to Jehovah that Jesus offered the merit of his sacrifice, to be used according to the divine will, first for the benefit of spiritual Israel. It is Jehovah’s new covenant. Jesus laid great emphasis on this close and precious relationship with the heavenly Father in his prayer in behalf of his disciples on that last night with them, praying that “they may all be one, just as you, Father, are in union with me and I am in union with you, that they also may be in union with us, . . . in order that they may be perfected into one, that the world may have the knowledge that you sent me forth and that you loved them just as you loved me.”—John 17:20-26.

25. Where and how did Paul describe the ministry of the new covenant, and how did Peter confirm this?

²⁵ In the summary just given, there are one or two points, not previously discussed, on which we wish to make a few comments. First, regarding the ministry of the new covenant, Paul enlarges on this at 2 Corinthians 3:4–4:6, showing that its glory far outstrips that of the law covenant. He says that “we [Christians] . . . reflect like mirrors the glory of Jehovah,” first ‘our own hearts being illuminated with the glorious knowledge of God by the face of Christ,’ and then, by preaching the good news, reflecting that light and “making the truth manifest” to others. True, the Lord’s “other sheep,” by reason of close association with the remnant of the little flock still on earth, share in this same ministry, but the prior onus or responsibility rests on those in the new covenant, spiritual Israel, described by Peter as “‘a holy nation, a people for special possession, that you should declare abroad the excellencies’ of the one that called you out of darkness into his wonderful light.”—John 10:16; 1 Pet. 2:9.

26. (a) How is the merit of the ransom applied in a special way in behalf of spiritual Israel? (b) What distinction is thus shown regarding the “other sheep”?

²⁶ Again, it is important to remember that the merit of Christ’s sacrifice, applied on behalf of those who become spiritual Israelites, resulting in their justification or being declared righteous by God while still in the flesh, is for a special purpose. It is the divine will that these should be sacrificed with Christ, which could not take place acceptably unless they were first justified. They are then begotten by God as his spiritual sons with a new hope of heavenly life. This is accomplished by the operation of God’s spirit, which also anoints them or gives them legal recognition as members of the body, or congregation, of which Christ is the Head. Here, too, we see a clear distinction as to the “other sheep.” They may suffer and even lay down their lives in taking their stand for God’s kingdom, but they do not sacrifice their hope of life on earth in the restored paradise. God’s spirit operates on their behalf to sustain and equip them in their share of Kingdom service and right conduct, but it does not quicken within them the hope of a heavenly resurrection.—Rom. 5:1, 2; 8:15-17; Col. 1:18.

27. (a) Why should all sheeplike ones attend the Lord’s evening meal? (b) What vital truths are then emphasized for the benefit of all?

²⁷ Having briefly reviewed the marvelous benefits received and the benefits shared by those in the new covenant, also the close and precious relationship into which they enter, we can more fully appreciate what a wonderful privilege is theirs, besides a great responsibility. The “other sheep” should also learn about these important truths, forming a vital part of God’s purpose, even though they cannot enter into them in the sense of experiencing them for themselves. Truly, then, this yearly meeting incorporating the Lord’s evening meal is indeed unique. All sincerely interested people are welcome and should endeavor to attend. Such a meeting is an expression of true worship, for it can be said that all present are in attendance at the “table of Jehovah,” in a symbolic sense, though only those will partake of the emblems of unleavened bread and the wine who have the witness of God’s spirit that they are his spiritual sons, ‘heirs of God and joint heirs with Christ.’ But by listening to what is said that evening all will realize afresh the importance of serving Jehovah in the interests of his kingdom in the spirit of undivided and exclusive worship, the importance of keeping clear from any course of action that would identify them as serving at the “table of demons,” and the importance of keeping in close unity with the New World society of Jehovah’s dedicated witnesses, for this is the time when Jehovah has gathered all the sheep “in unity . . . like a flock in the pen.”—Mic. 2:12; John 10:16.

28. What fulfillment did Psalm 116 have with respect to Jesus, and how does it apply to all in the new covenant?

²⁸ Those, however, who know that the heavenly hope is theirs and who have the witness of the spirit as just mentioned, should partake of the emblems, but being careful to do so worthily, “after scrutiny.” These spiritual sons must keep well in mind all that is involved in order to maintain their precious and close unity with one another, with their Lord and Head and, above all, with Jehovah. Appreciating all that they have received at his hands, their prayer should be the same as Jesus prayed, as we know from a certain prophetic psalm: “What shall I repay to Jehovah for all his benefits to me?” Their steadfast determination must likewise be the same as was his, as expressed in that same psalm: “To you [Jehovah] I shall offer the sacrifice of thanksgiving, and on the name of Jehovah I shall call. My vows I shall pay to Jehovah.” Faithfully fulfilling their sacrificial course, ‘proving themselves faithful even to death,’ they are sustained by Jesus’ glorious promise: “I will give you the crown of life.” What comfort and what strong assurance it must have given to Jesus in his hour of need, likewise to those following the same sacrificial course, to read the word that Jehovah caused to be recorded so long ago for their benefit: “Precious in the eyes of Jehovah is the death of his loyal ones”!—1 Cor. 11:28; Rev. 2:10; Ps. 116:12-19.

The Bible’s Enduring Quality

● Professor Oscar Paret, in his book The Bible, Its Preservation in Print and in Writing, attributes the preservation of the Bible to the fulfillment of God’s own promise: “The saying of Jehovah endures forever.”—1 Pet. 1:25.

“Briefly, the results of our consideration are these: The Bible is the best preserved book of ancient times. It is true that the Bible Scriptures were written by men and transmitted by them and therefore have been affected by human mistakes and imperfections. But, as Christians, we perceive God’s governing hand behind the human destinies of the Bible, for despite all of men’s attacks, it has preserved the Bible for two thousand years through a period of the most severe kinds of persecution. Numberless worthwhile creations of human minds have been lost and forgotten. The Bible, however, which today is still riding the crest of a worldwide victory march, still printed and distributed in the millions of copies annually, translated either fully or in part in eleven hundred languages, will neither be lost nor forgotten, since, as a witness to God’s revelation, it stands under the promise: The Word of the Lord endures forever. Because this Word of God houses, as it were, delightful treasures within earthen vessels, thereby explaining the much greater influence it has had upon human civilization far and wide than any other book in world literature, expressing itself in the realms of poetry (songs by Luther and Paul Gerhardt, language of the classics), or pictorial art (Grünewald, Dürer, Riemenschneider) and of music (Johann Sebastian Bach), too, the Bible has and always will endure as THE BOOK OF BOOKS!”