"Keeping Mercy for Thousands, forgiving Iniquity, Transgression, and Sin"

The goodness and truth of Jehovah, revealed in the glad tidings, and through the beneficent ministrations of Christ, instituted a fundamental work of preparation, for the unfolding of that mercy contained in the sin-covering name of Jesus. The great work of the atonement still waited the appointed hour.

In that name, proclaimed to Moses on the mount, Yahweh’s glorious attribute of mercy, in the forgiveness of sin, is memorialized. The words, “Keeping mercy for thousands,” appear as memorial of that mercy to be revealed through Christ Jesus our Lord. Which mercy is contained in “the promises made of God unto the Fathers: the covenants made with Abraham and with David. The mercy, in the keeping of Yahweh, for”the many thousands of Israel,” is made primarily manifest through the forgiveness of sin. And appears in most sublime fulness, when manifested through Him who is constituted the only true propitiatory, or Mercy-seat. A prospective view of this mercy illumined the prophecy of Zechariah, when, speaking of the mission of Jesus and John, he said: “To perform the mercy promised to our fathers, and to remember his holy covenant.” … “To give knowledge of salvation unto his people, in the remission of their sins: Through the tender mercy of our God: whereby the day-spring from on high hath visited us” (Luke i. 72, 77, 78).

After Jehovah had made certain promises unto Abraham concerning the Seed and the Land, Abraham said: “Lord God, whereby shall I know that I shall inherit it?” In reply to this inquiry, the Lord gave a confirmation of His covenant. He commanded Abraham to offer a sacrifice. “And when the sun was going down, a deep sleep fell upon Abraham, and lo, an horror of great darkness fell upon him.” He thus passed through a figurative death state. In association with the sacrifice that Abraham made, there appeared, when the Sun went down, “a smoking furnace, and a burning lamp, that passed between the pieces” (Gen. xv.). That these things prefigured the Christ in His sacrificial character, is made clear by the testimony of the apostle Paul, when he saith: “The covenant, that was confirmed before of God, concerning Christ, the law which was four hundred and thirty years after, can not disannul, that it should make the promise of none effect” (Gal. iii. 17). The sacrificial character, pertains to a period of suffering and affliction; this is symbolized by the “smoking furnace.” The “burning lamp,” in association therewith, reveals the Spirit-fire embodied; and leads to the testimony of the apostle Paul, when he tells of the sanctifying power of the blood of Christ, and saith: “Who through the Eternal Spirit, offered himself without spot unto God” (Heb. ix. 14).

The mercy of the Lord, is bestowed according to the sovereign will and purpose of the Father. According to the word of Yahweh to Moses, saying, “I will shew mercy on whom I will shew mercy.” Illustrations of this are given. In the ministry of Christ upon the earth, He sought out the “lost sheep of the house of Israel”: And said: “I came not to call the righteous, but sinners to repentance.” On one occasion, as He sat at meat in a Pharisee’s house, there came to him “a woman, which was a sinner: and brought an alabaster box of ointment, and stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.” When the Pharisee saw it, he began to question within himself, the Master’s power of discernment, saying: “If this man were a prophet, he would have known who and what manner of woman this is that toucheth him; for she is a sinner.” Jesus, knowing his every thought, put forth a parable, drawing out his judgment. Upon this, He taught him a lesson of wisdom, justice, judgment, and mercy. And said unto him, “I say unto thee, her sins which are many, are forgiven; for she loved much.” And He said unto the woman: “Thy sins are forgiven”: … “Thy faith hath saved thee; go in peace” (Luke vii.).

Following the Master in His work of mercy, we draw nearer and nearer the time, when the Mosaic constitution, the covenant from Sinai, should be done away, and the New Covenant, or will, the Abrahamic, should be brought into force. Being thus brought face to face with certain grand vital truths, uttered by the apostle Paul, in which the purpose of the Father concerning the sacrificial death of His Son, is clearly shown. “That Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the Fathers: And that the Gentiles might glorify God for his mercy” (Rom. xv.). That “Christ is the mediator of the new covenant: that by means of death, for the redemption of the transgressions that were under the first covenant, they which have been called might receive the promise of the eternal inheritance. For where a covenant or testament is, there must, of necessity, be the death of the testator.” “For a testament is of force over the dead, for it doth never avail while the testator liveth” (Heb. ix.).

Christ, as the representative of the Father, suffered the death appointed, so bringing the Abrahamic covenant into force. Being “made surety of a better testament” or “Covenant,” than that which was passing away. And “now, hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises” (Heb. viii. 6).

The apostle Paul alludes to the mercy, primarily, brought to light through the confirming of the Abrahamic covenant, in his epistle to the Galatians, as he saith: “Christ hath redeemed us from the curse of the law, being made a curse for us,” “that the blessing of Abraham might come on the Gentiles, through Jesus Christ: that we might receive the promise of the Spirit, through faith” (Gal. iii. 13, 14). Through the redemption that was being prepared for all believing, faithful Israelites; redemption was also being prepared for the Gentiles, who before “had not obtained mercy, but now have obtained mercy” (1 Pet. ii. 10).

The purpose is still further revealed in this testimony: “For what the law could not do, in that it was weak through the flesh; God sending his own Son, in the likeness of sinful flesh, and for sin condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Rom. viii. 3, 4).

“The Law,” saith the apostle, “is holy, and the commandment holy and just and good,” but “it was weak through the flesh.” “The flesh,” we learn, is weak through the physical principle of evil inherent in it. Paul explains concerning this, in his epistle to the Romans, saying, “I find then, a law, that when I would do good, evil is present with me.” Seeking for a source of deliverance, he says: “Who shall deliver me from this body of death?” The light of hope dispels the gloom, as he contemplates Christ, and says: “I thank God, by means of Jesus Christ our Lord” (Rom. vii.). The mercy of the Father, manifested through Christ Jesus our Lord, is more and more fully revealed, as we learn that the death principle has been destroyed in the person of our Lord himself: and is an earnest that it will finally be destroyed in all obedient, faithful children, through Him. The apostle Paul testifies of this, saying: “As the children are partakers of flesh and blood, he also, himself, likewise, took part of the same; that through death, he might destroy him that had the power of death—that is, the ‘diabolos’” (Heb. ii.).

In the type recorded in Num. xix.: “the purification for sin” was specially kept for the cleansing of those who had been in contact with the dead and the grave. The cleansing, purifying efficacy of the principles represented therein, are shown to be centered in the one great sacrifice for sin. Through the power of the cleansing, separating, purifying principles contained in his sacrificial offering, the believers are cleansed and purified from moral and spiritual death; so they will finally be cleansed, separated, and purified from the physical principle of sin and death, and from contact with the grave.

Isaac, as a type of Christ, passed through a figurative death. Abraham, being commanded to offer his son for a burnt-offering, prepared to obey; but the angel of Yahweh stayed his hand, and he “received him from the dead in a figure.” Christ hath taught, saying: “God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John iii. 16). “Herein is love; not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John iv. 10). “He that hath the Son hath life; and he that hath not the Son of God hath not life” (Ch. v. 12). “And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another as he gave us commandment.”

The Scripture tells of Christ as the “Son of God,” and the “Son of man.” Therefore it is essential that we understand Him in this twofold relationship. A part of the Father’s gracious purpose is shown through the following testimony, as the prophet saith: “For the transgression of my people was he stricken.” … “When thou shalt make his soul an offering for sin, he shall see a seed.” … “Through his knowledge shall my righteous servant make a justification for many: and he shall bear their iniquities. Therefore I will apportion to him among the great and the mighty. He shall divide the spoil, because he hath poured out his soul (or life) unto death” (Isa. liii.). Eur., Vol. I.

Bearing upon the subject of the atonement, the author ofEureka says: “The sin-covering efficacy of the Yahweh-name, depended upon the person bearing it, being a flesh and blood Messiah: for, ‘without the shedding of blood, there is no remission.’ … ‘The Spirit plainly testifies this, in prophets and apostles.’ … ‘Now, the blood of Jesus was more precious than the life-blood of any other man. If it had not been so, it would have been inadequate to the purchase of life for the world.’ Jesus was an unblemished man, ‘without spot or wrinkle, or any such thing: for he was holy, harmless, undefiled, and separate from sinners.’ ‘This precious blood of sprinkling, which speaks better things than the blood of Abel’—‘the sanctifying blood of the covenant, shed for the remission of the sins of many’ (Heb. xii. 24; x. 22, 29; Matt. xxvi. 28), is the principle which makes the Yahweh-name sin-cleansing, or a covering for the hiding of sin. So that the believer upon whom the name is invoked, may have ‘no more conscience of sin,’ or, in the words of the apostle Peter, may have the answer of a good conscience toward God” (1 Pet. iii. 21). (Eureka, Vol. I., pp. 278-9).

The apostle Peter impresses upon the minds of believers,—how inestimable is that priceless and precious redemption that has been wrought out for them!—as he saith: “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold”:—“But with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter i. 18, 19). The Psalmist tells how valueless all the wealth of this world is in the scheme of redemption. “None can by any means redeem his brother, nor give to God a ransom for him: For the redemption of their soul is precious, and it ceaseth to the ‘Olahm’” (Ps. xlix.).

Through the testimony of the Psalmist, the voice of the Spirit saith:—“Sacrifice and offering thou didst not desire: burnt-offering and sin-offering hast thou not required. Then said I, lo, I come: in the volume of the book it is written of me: I delight to do thy will, O, my God: yea, thy law is within my heart. I have preached righteousness in the great congregation:—I have not hid thy righteousness within my heart. I have declared thy faithfulness and thy salvation: I have not concealed thy loving-kindness and thy truth from the great congregation. Withhold not thou thy tender mercies from me, O Lord: Let thy loving-kindness and thy truth continually preserve me. For innumerable evils have compassed me about” (Ps. xl.). “Surely,” saith the prophet, “he hath borne our griefs and carried our sorrows, yet we did esteem him stricken of God and afflicted.” … “He was oppressed and afflicted, yet he opened not his mouth: is led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth” (Isaiah liii.).

He “did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again: when he suffered, he threatened not: but committed himself to him that judgeth righteously. Who his own self bare our sins in his own body to the tree, that we being dead to sins, should live unto righteousness” (1 Peter ii. 22-24).

Drawing near the time of His departure, we follow the Saviour still onward: and fall in with those tender-hearted women who had faithfully followed Him,—ministering unto Him in His journeyings. And with those “daughters of Jerusalem,”—who “bewailed and lamented him” when they saw that He was about to be put to death. With them we are brought within sight of the cross. There, our meditation turns upon Moses, as he stood beside the stricken rock at Meribah: surrounded by a murmuring crowd of people:—for whom still the life-giving waters flowed. “The rock,” we have learned, represented “Christ.” Certain words of the Spirit, expressed in Psalms lxix. and xxii., were breathings of the hour of suffering, as He saith: “Save me, O God, for the waters are come in unto my soul.” “I am come into deep waters, where the floods overflow me.” … “Let me be delivered from them that hate me, and from the deep waters.” … “Reproach hath broken my heart, and I am full of heaviness.” “They gave me gall for my meat: and, in my thirst, they gave me vinegar to drink” (Psa. lxix.). “They pierced my hands and my feet.”—“They part my garments among them, and cast lots upon my vesture.” “But be not thou far from me, O Lord.”—“Save me from the lion’s mouth: For I will declare thy name unto my brethren: in the midst of the congregation will I sing praise unto thee” (Psalm xxii.).

Turning the eye of faith within the Tabernacle, we view the high-priest, with the sacrificial lamb, for a burnt-offering. And the Spirit-fire upon the Altar of sacrifice. And upon the day of Atonement; the blood-sprinkled mercy-seat,—with the cloud of incense ascending from the golden Altar, and covering it over, as if laden with the sweet perfume of Spirit-prayer. Testimony for Jesus is abounding there. Beholding Him as the antitypical Passover Lamb: our attention is called to the type, — when the passover was instituted. The lamb was killed, and its blood sprinkled upon the door-posts of the houses of the children of Israel, when they were about departing from Egypt: that the destroying angel might pass over them in his mission of destruction. In this was represented that “precious blood of sprinkling,” which should be for the covering over of the sins of those who were in a state to receive the atonement of Jesus.

No uncircumcised person was permitted to eat of the passover Lamb. In this was prefigured that revealed by the apostle Paul, when speaking of Christ to the believers, saying: “Ye are complete in him, who is the head of all principality and power: In whom also ye are circumcised with the circumcision made without hands,—in putting off the body of the sins of the flesh by the circumcision of Christ” (Col. ii.). “Christ, our Passover, is sacrificed for us” (1 Cor. v. 7).

“From the sixth hour, there was darkness over all the land until the ninth hour.” … “The earth did quake, and the rocks rent.” The darkened sun seemed to recall the scene of the typical confirmation of the covenant with Abraham. And the “rent rocks” seemed to tell of that “cleft rock” in the wilderness wherein Moses found a shelter. The Father’s Spirit of glory, that had dwelt within the temple—His body— and had shone out in word and deed from o’er the mercy-seat;—then departed; as the Saviour cried:—“My God, my God, why hast thou forsaken me?” And as, with latest breath, He said:—“It is finished,”—“the veil of the temple was rent in twain from the top to the bottom.” And the words of the apostle Paul tell of “the new and living way, which he hath consecrated for us through the veil, that is to say, his flesh” (Heb. x. 30).

Early on the morning of the first day of the week, the record saith, the third day after His crucifixion,—Jesus arose from the tomb. Certain of the women went to the Sepulchre, early in the morning: and were sent to bear the tidings of His resurrection to the disciples. As two of them walked together and “communed one with another,”—“Jesus himself drew near, and went with them.” Their conversation led Him to discourse upon the things concerning Himself: and reproving them for being “slow of heart to believe all that the prophets have spoken,” he said unto them: “Ought not Christ to have suffered these things, and to enter into his glory?”—“And beginning at Moses and all the prophets he expounded unto them in all the Scriptures the things concerning himself.” … Afterward Jesus appeared to the eleven, as they were gathered together,—“and he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the Psalms concerning me. Then opened he their understandings, that they might understand the Scriptures: And he said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem” (Luke xxiv.).

He remained with His disciples forty days, after His resurrection; conversing with them upon the things of the kingdom and the Name. As the result of their earnest attention to His discourse, their minds were all aglow with hopeful animation, as they inquired: “Lord, wilt thou at this time restore the kingdom to Israel?”—Thus evincing their understanding that the kingdom of God, when established in the Holy Land, will be a restoration of the kingdom to Israel,—as in the days of old. These, who were favored to bear testimony concerning the resurrection of Christ, were also made witnesses of His ascension. And “while they beheld, he was taken up, and a cloud received him out of their sight,” But they were not left without a promise of His return. Angel messengers came and told them, saying,—“This same Jesus, which is taken up from you into heaven, shall so come in like manner, as ye have seen him go into heaven” (Acts i.). “And when the day of Pentecost was fully come,”—“the Comforter came unto them: even that holy Spirit of truth,” which Christ had promised that the Father would send. Being filled with this inspiration, the apostle Peter stood forth, and testified concerning the resurrection of Christ: and said,—“Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath shed forth this, which ye now see and hear.” … “Therefore, let all the house of Israel know assuredly, that God hath made that same Jesus whom ye have crucified, both Lord and Christ.” They, being “pricked in their heart,”—earnestly appealed unto Peter and the rest of the apostles, saying: “Men and brethren, what shall we do?” Then Peter said unto them, “Repent, and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Spirit.” “For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.” “And they that gladly received his word were baptized” (Acts ii.).

On another occasion the same apostle appealed to those who were repentant in Israel: for because they had done it ignorantly, the way of pardon and reconciliation was open unto them. He said: “Repent ye therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord: and he shall send Jesus Christ, which before was preached unto you. Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the Fathers,—A Prophet shall the Lord your God raise up unto you of your brethren, like unto me: him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass that every soul which will not hear that Prophet, shall be destroyed from among the people.” … “Ye are the children of the Prophets and of the covenant which God made with our fathers, saying unto Abraham, And in thy Seed shall all the kindreds of the earth be blessed. Unto you first, God having raised up his Son Jesus, sent him to bless you in turning away every one of you from his iniquities” (Acts iii.). “This is the stone that was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (ch. iv. 11, 12). “Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins” (Acts v. 31). For “the word of the oath,” testifieth, saying: “Thou art a Priest forever, after the order of Melchizedec” (Heb. vii.).

When Peter was sent to open the door of faith to the Gentiles, he said: “Of a truth, I perceive that God is no respecter of persons: But in every nation he that feareth him and worketh righteousness, is accepted with him.” Preaching to them Jesus, he said: “To him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins” (Acts x. 43). The apostle Paul, also addressing Israel, before he turned to the Gentiles, said: “We declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again: as it is also written in the second Psalm,—Thou art my Son, this day (i.e., of his resurrection) I have begotten thee.” … “And he said on this wise: I will give you the sure mercies of David.” … “Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him, all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts xiii.). Paul, being sent to declare the glad tidings to the Gentiles, thus explains, in his epistle to the Ephesians: “Whereby, when ye read, ye may understand my knowledge in the mystery of Christ: Which in other ages was not made known unto the Sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit: That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ, by the gospel.” … “Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles, the unsearchable riches of Christ: And to make all see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ” (Eph. iii.). “For he is our peace, who hath made both one, and hath broken down the middle wall of partition. Having abolished in his flesh the enmity,—even the law of commandments, contained in ordinances; that he might create in himself of the twain, one new man,—so making peace. And might reconcile both unto God, in one body, by the cross, having slain the enmity thereby. And came and preached peace to you which were afar off, and to them that were nigh. For, through him we both have an access, by One Spirit unto the Father” (Eph. ii.).

Over a household, united in the “One Faith,” the “One Hope,” and the “One Lord”: the “One Spirit,” the “One Baptism,” the “One God and Father of all” (Eph. iv.). Christ has been constituted the High Priest. The Gentile believers, gathered “out of every kindred, and tongue, and people, and nation,” are engrafted into the Israelitish Olive-tree: when they become united unto Christ. And are thenceforth partakers, with Israel, of the “root and fatness of the good olive-tree” (Rom. xi.). For Jesus said: “Salvation is of the Jews” (John iv. 22). “Christ, therefore, having come, a high priest of the good things to come, — through the greater and more perfect tabernacle,—that is to say, not of this creation,” (i.e., not of the Mosaic constitution of things.) “Not indeed through the blood of goats and calves, but through his own blood; he entered in once for all into the Holy place having obtained eternal redemption” (Heb. ix. 11, 12). Through the apostolic preaching, the invitation is extended unto all, both Jew and Gentile, “to enter into the holiest, by the blood of Jesus: By the new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. And having a High Priest over the house of God: Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the confession of our Hope, that it waver not: for he is faithful that promised” (Heb. x. 19-23). “We have such a High Priest, who is set down on the right hand of the throne of the Majesty in the heavens: A minister of the Sanctuary, and of the true tabernacle, which the Lord pitched, and not man” (Heb. viii. 1, 2). And, “because he abideth forever, hath his priesthood unchangeable. Wherefore he is able also to save them to the uttermost, that draw near unto God through him: seeing he ever liveth, to make intercession for them” (Heb. vii. 24, 25). “For Christ is not entered into the holy places made with hands, the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Heb. ix. 24). “For there is one God, and One Mediator between God and men, the man Christ Jesus: Who gave himself a ransom for all, to be testified in due time” (1 Tim. ii. 5, 6).

The mediation and intercession of our Lord, the Scriptures teach, can only be obtained through faithfulness to the conditions therein set forth. The apostle John, in a brief, though comprehensive statement, reveals this truth, saying: “If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son, cleanseth us from all sin.” “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John i. 7-9).

The people, for whom Christ is now the High Priest and mediator, are also called to be priests. According to the word of the apostle, addressed to the believing “strangers scattered abroad”: “Ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable unto God, by Jesus Christ.” … “Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people: that ye should shew forth the praises (‘excellences,’ or ‘perfections’) of him who hath called you out of darkness into his marvellous light” (1 Pet. ii.). Called to be a “Royal Priesthood”;—because Christ himself is a Royal High Priest. Therefore all who are privileged to be in Him, will be favored to partake of His dignity and station. The kingly and priestly offices are to be united in Him:—according to the testimony of the prophet,—“Thus speaketh the Lord of hosts, saying,—Behold the man whose name is theBRANCH: and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne: and he shall be a priest upon his throne” (Zech. vi. 12, 13). Solomon, being a type of Christ, in His reign of glory; the enlarged glory and power of His kingdom, will illustrate, on a small scale, the wonderful power and glory of the kingdom of God, when established under the rule of Christ. Israel and the nations will all share in the blessings that will accrue from the kingly and priestly ministrations of Christ and the saints. In the solemn prayer offered by king Solomon at the dedication of the temple, he intercedes for Israel, under divers circumstances of trial and difficulty that might befall them. And not only for Israel: obedient strangers were remembered also, as he said: “Moreover, concerning the stranger, which is not of thy people Israel, but is come from a far country for thy great name’s sake, and thy mighty hand, and thy stretched out arm: if they come and pray in this house. Then hear thou from the heavens, from thy dwelling place, and do according to all that the stranger calleth to thee for: that all people of the earth may know thy name, and fear thee as doth thy people Israel: and may know that this house which I have built is called by thy name” (2 Chron. vi. 32, 33).

All things pertaining to the temple arrangements being typical, the appearing of a few strangers, to partake in the temple worship, along with Israel, in the days of “the first dominion,” will appear to be typical also. Typical of that universal gathering of nations, at certain seasons, for worship, before the Lord at Jerusalem; which is to be the law in the Millennial Aion. Of which the prophet testifies saying, “It shall come to pass that every one that is left of all the nations that came against Jerusalem, shall even go up from year to year to worship the King, the Lord of Hosts, and to keep the feast of Tabernacles” (Zech. xiv. 16). The sacrificial offerings that pointed prospectively to the one only atoning sacrifice, Christ, the Lamb of God: are appointed to be restored in the future Age, when they will serve as memorials of it. That this is destined to obtain, the Prophet shows, when speaking the word of the Lord, he saith: “There shall enter into the gates of this city (Jerusalem) kings and princes sitting upon the throne of David, riding in chariots and on horses, they and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain forever. And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt-offerings, and sacrifices, and meat-offerings, and incense, and bringing sacrifices of praise unto the house of the Lord” (Jer. xvii. 25, 26).

The “Spiritual sacrifices” that are now acceptable unto God, through Jesus Christ, from the Spiritual House or Tabernacle of the Deity, are described in the following testimonies: “The sacrifices of God are a broken spirit, a broken and a contrite heart, O God, thou wilt not despise” (Ps. l. 17). “By him,” saith Paul, “therefore let us offer the sacrifice of praise unto God continually, that is, the fruit of our lips giving thanks to his name.” “To do good and to communicate forget not; for with such sacrifices God is well pleased” (Heb. xiii. 15, 16). Paul beseeches the believers,—“by the mercies of God to present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Rom. xii. 1). “Let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing” (Ps. cvii. 22). Referring to the day when the favor of Yahweh shall return upon Israel, the word of the Lord through the prophet saith: “I will cause the captivity of Judah, and the captivity of Israel to return, and will build them as at the first. And I will cleanse them from all their iniquity, whereby they have sinned against me: and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me. And it shall be to me a name of joy, a praise and an honor, before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness, and for all the prosperity that I procure unto it.” Thus saith the Lord, “Again there shall be heard in this place,” … “The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the Lord of hosts: for the Lord is good, for his mercy endureth forever: of them that shall bring the sacrifice of praise into the house of the Lord” (Jer. xxxiii. 7-11).

Then will Christ have conquered the world: and as the “Prince of Peace” will establish, “Peace on earth, good-will among men.” The bearer of that glory which is to emanate from the Most Holy,—“he will sit and rule upon his throne; and be the priest upon his throne”; “after the order of Melchizedec.” First, being “king of righteousness,” then “king of Salem (Jerusalem), which is king of peace.” And “Priest of the Most High Ail.”

The Mercy that is contained in the Name of “Yahweh-Elohim,” has been very abundantly manifested, through Christ Jesus our Lord, in that preparatory foundation work of Redemption, brought to light in the time of His first ministry upon the earth. It still awaits the time of His second appearing for its full accomplishment and realization. For that glorious and beneficent outflow of it, that can only proceed from the divine character. He is still “keeping mercy for thousands.” The mercy contained in the pardon and forgiveness of sin, will be fully realized by all the faithful children of promise, when they receive the “white Pebble,” and are permitted to eat of the “hidden manna.” For this mercy they are exhorted to hope: “Keep yourselves in the love of God,” saith the apostle, “Looking for the mercy of our Lord Jesus Christ unto eternal life” (Jude v. 21). Released then forever from the power of sin and death, they are represented in vision to John the revelator, as giving expression to their gratitude, in singing a new song unto the Lord, saying: “Thou art worthy, O Lord, to take the book, and open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation: and hast made us unto our God, kings and priests: and we shall reign on the earth” (Rev. v. 9, 10).