Today the tenth—Jubilee—International Bible Student Convention is being opened. Thanks to the grace of our Lord, I would like to greet you, beloved, cordially, warmly; and to welcome you to ‘our Lord’s table,’ to a spritual feast. I welcome you in the name of the organizational committees: American, French, and Polish. Their work has been organized differently this time. Bretheren who as organizers have been working for us tried to do their best. It is their wish that you be glad and ‘enriched in spirit.’

But has this been accomplished? If any shortcomings happen to occur, please treat them as a result of our human imperfection. For our main and most important aim is to unite all our voices into ‘one choir,’ to sing a hymn of praise to the glory of our omnipotent God and our Saviour. We are to unite all our efforts to nourish one another, to admonish, to encourage to spiritual growth, to make our calling and election sure (as the apostle Peter mentions in 2Pe 1:10).

We all have been waiting and longing for a possibility to participate in this spiritual feast. We are very grateful to our heavenly Father for this privilege. We would like to benefit from it as much as we can.

Our Homeland

Your feeling of living in a heavenly homeland may be a reality even now, and this is by faith. For now ‘we know in part, and we prophesy in part.’ Then we will know. Crossing the borders of our heavenly homeland means death of the human body. This change of nature is possible if we hold ‘the beginning of our confidence stedfast unto the end.’ ‘Hold your confidence to the end.’ ‘Be faithful until death, and I will give you the crown of life.’

Now we fight; now we are tempted. The apostle Paul writes, ‘I do what I do not want... I see in my members another law at war with the law of spirit.’

Let us now learn the language of our heavenly homeland, ‘speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.’

The Lord said, ‘Trust, I have overcome the world.’ He, our great Saviour, who walked the way of self-denials and trials, the blameless one, pointed that way, left his footsteps. We are to find them, and taking hold of the remaining steps, move forward. At the same time we are to walk ‘lifting our eyes upward where the Lord is calling his faithful.’

‘This banner builds our strength that even though this path is already short, and the shadows of the night are falling, the trouble is close at hand’ says one of our hymns. This trouble is going to divide the world of the flesh from the world of the spirit. It will divide those who look up from ‘those who gather their treasures on earth.’

Dear brother and dear sister, dear friends! You look up with eyes full of faith, hope, and love but you need help too. You will find it in another brother and in another sister, who likewise are on their way to heavenly Canaan. They are going there too; use their experience.

When your flesh does not feel well, when you are bed-ridden because of your illness, when you cannot find strength, it is then that the apostle Paul says you are strong because ‘I can do all things in Christ who strengthens me.’ This is why we need so much these spiritual havens, our places of fellowship. Here we grow calm. Looking around at brethren from different countries, of different nationalities, different skin color, let us look at ourselves, as a little particle of God’s great grace, the Lord who made himself known to us.

The apostle wrote about himself as ‘one born out of due time.’ How do we look at ourselves, at the Lord’s grace? Let us see that his grace towards us has not been in vain. Let us strive. Striving, building ourselves, supporting each other, helping each other to climb up this difficult path full of self denials, may we reach our goal which we call ‘salvation of souls.’ For what profit is there if you gain the whole world and lose your own soul.

Yes, beloved, let us aim above, where the Lord lives. The Lord wants to help us. So ‘let us come unto the throne of grace with confidence, that we may find help in time of need.’ ‘We have an advocate with the Father, Jesus Christ.’ He wants to attribute his merit to us, but we need to want to endeavour, to strive, to exert our strength.

Welcome Beloved Brethren

So we welcome you, beloved, very warmly here in Polanica Zdró j at the tenth International Bible Students Convention. May the Lord send his grace upon our fellowshipping, understanding, agreement, and love, so that being filled with knowledge we practice it every day. ‘Fight a good fight of faith,’ take hold of eternal life, remembering we are called to it.

May this convention become for us, pilgrims on a way to our homeland other than our earthly one, an oasis, a little reviving in the middle of our hardships of the journey of our life. May it be a rest in our way full of difficulties, sorrows, griefs, and burdens heavy to bear. We have an occasion to divert our attention from our daily duties, to isolate ourselves from the world and its influences, to experience a few blessed moments through fellowship with our God and our Saviour.

We are in an environment which we do not have every day; we breath a unique atmosphere. But it is us who should create this atmosphere, to create a microclimate for our hearts and minds, to experience a meeting with the Lord. Even if you try to build and strengthen yourself by reading and studying the Word of God, a meeting like this is an opportunity to get even more strength. But it depends on you, too, whether this can be accomplished.

Perhaps we will not be able to communicate freely with everyone because we are divided by language barriers. But we are aware that a true brotherly fellowship has no such barriers. It has an amazing strength. We are united by one purpose for, thanks to the enormous grace of our Lord, we abide by ‘the hope of our salvation.’

Let each of us add something from himself to this atmosphere, something you delight in, a gift which you have. A smile costs nothing but exerts such a good influence upon the one who receives it. A handshake, a brotherly kiss of love: with them one does not need words to show a state of one’s heart. A good word of comfort, so important for those whose hearts are heavy, or burdened with fear, sorrow, grief, or experiences. Unselfish love which will emanate beneficial warmth, so sought after and appreciated by us all.

Perhaps you have a different gift which can give to others ‘peace and love in the holy spirit.’ Share it. And remember that you create a part of a fellowship according to ‘the same rule.’

Are not we all brothers and sisters? Let us be aware of this responsibility and connected with it tasks which are being given today by the Lord. God will protect us. The Lord will be with us if we are gathered here in his name, from our whole hearts. Let nothing disturb our brotherly fellowship.

We are happy we are here together. We do not know if we will see each other in similar circumstances again. We remember what we have experienced so far. What is before us we do not know. Let us try, then, to make this convention an unforgettable, moving, blessed experience. Let us glorify our God through our presence, conversation, our hymns.

Looking at pictures from previous conventions, let us recall those who blazed the paths of our fellowship and who, perhaps, are not among us because their pilgrimage has come to an end. Let us create here, starting today, a foretaste of the heavenly feast to which we have been invited, where we all are going to meet together to sing together a song of joy and glory.

Let us spare no effort to give praise from our hearts to the Lord our God and his Son, now and forever. Amen.

Lord, let it please thee to abide with us, for it is toward evening, and the day is far spent. Glory and honour be to thee and thy holy Son, now and forever and ever. Amen.

Our subject, as well as all the other subjects taken from the divine truth and presented before us by the servants of the Lord, we wish to be like a pleasant savour, that should cause a greater love for the Lord, his truth and his brethren. This way our beloved heavenly father may find his pleasure in each and every one of us.

Chosen in Belief of the Truth; Tried Concerning the Love of the Truth

The purpose of the Lord is for the truth to only draw one class, those pure in heart, true Israelites; and separate and reveal those who are not in the proper condition of heart, but are motivated by other interests, even in their religious life. Not all are ready for present truth. Now the Lord is specially using present truth to separate wheat from the tares, gold from dross. We cannot expect him to do otherwise. That’s why our prayers and endeavors should be in the line of complete honesty with the Lord, the brethren, and his truth; the love of the truth assisting us in all the things of our consecrated life.

Telling the Truth in the Heart

We think it is proper to remember here the Manna comment of June 17. ‘[Are our actions influenced by] present advantage, or worldly policy, or personal friendship, or earthly loves—of husband, or wife, or children, or love of ease, or love of peace at any cost; or whether, on the other hand, we are controlled by the naked principles of truth and righteousness; and whether we will defend these principles with zeal and energy at any cost of labor or suffering, or both, and so fight the good fight of faith to the bitter end—even unto death.’

Freedom and the Truth—a Test

We live at the close of the Gospel Age and we cannot know how long this period of freedom and opportunity of working according to the truth will last. But however long it might be, we must appreciate this period as a blessing arranged by the Lord for us. We see that freedom is the best way of examining our hearts—better than deprivation of freedom.

A characteristic phenomenon of our time is represented by the separations and associations among those in the ‘household of faith.’ Associating or not with a certain group—a decision made in circumstances of freedom according to our own consciences—will be a visible confirmation of our heart condition, and it will definitely determine our future.

The proverb of the wise man says: ‘Those alike gather together.’ Our Lord predicted this work in the parable of the seed sowed in the field, and of the ‘harvest’ which finally makes the selection. During the harvest among those who have come out of ‘Babylon’—false Christianity, even among those consecrated—we notice that the present truth with all its aspects is more and more a test, producing separations and associations just as the first presence of the Lord with all its aspects had been a trial during the Jewish harvest time.

The Bible—the Book of the Truth

As the spirit of God draws our hearts into a closer fellowship and sympathy with the divine mind, the value of his precious promises becomes better and better understood to the point where in our hearts will burn the same enthusiastic spirit that filled our Lord’s heart and later of his apostles. Thus it was prophesized about our Lord in Ps 40:8, ‘I delight to do thy will, O my God: yea, thy law is within my heart.’ This Scripture has been fulfilled in our Lord’s life and so it must be with his faithful followers.

Through this great work accomplished by our Lord he opened a ‘new and living way.’ This is the way in which we are to walk according to our covenant of consecration. The truly consecrated are wholly different from Christians only in name who never consecrated and never received the holy spirit of truth. The true child of God only bows before Jehovah’s will, bringing his own self and life as a living sacrifice, unconditionally and unreserved, on the Lord’s altar.

Precious Are the Words of Truth

Thy Paths Under My Eyes

Our joy depends much on the studying of the precious word and on the knowledge of his precious promises which it contains. The prophet David, a ‘man after God’s own heart,’ was greatly tested by the Lord. He was the most important king of Israel, a forefather of our Lord Jesus according to the flesh. The name David means ‘the beloved,’ ‘the one who loves’ or ‘the one who makes a connection,’ ‘the one who unites.’ How much these qualities match those of our Lord Jesus, who has many significant names. David is in certain respects a type of our Lord Jesus.

There are many words of teaching, comfort and blessed consolation offered by the psalmist David. We read his words in Ps 119, verses 13-20: ‘With my lips have I declared all the judgments of thy mouth. I have rejoiced in the way of thy testimonies, as much as in all riches. I will delight myself in thy statutes: I will not forget thy word. Deal bountifully with thy servant, that I may live, and keep thy word. Open thou mine eyes, that I may behold wondrous things out of thy law. My soul breaketh for the longing that it hath unto thy judgments at all times.’ (verses 140-142) ‘Thy word is very pure: therefore thy servant loveth it. I am small and despised: yet do not I forget thy precepts. Thy righteousness is an everlasting righteousness, and thy law is the truth.’ (verses 151, 160) ‘Thou art near, O LORD; and all thy commandments are truth. Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever.’ (verse 106) ‘I have sworn, and I will perform it, that I will keep thy righteous judgments.’

Blessed is the man who approaches the Word of God with a sincere faith and a pure and humble heart, that continues prayerfully in the depth of the things he has read. He will find the life-giving truth and will be comforted by any word written in the holy pages.

Appropriating the Truth We Grow in Grace

‘We grow in knowledge as we take note of the promises of God, and by faith apply them to ourselves, and seek to discern in our lives the fulfillment of those promises. We grow in grace simultaneously, for unless each item of knowledge be received into a good and honest heart, and bring forth its measure of obedience and righteousness (grace), we will not be prepared for the next step of knowledge, and would thus be stopped, or possibly turned back.’—Manna, March 25.

The Word Has the Power of Changing

The Word—the Agent of the New Birth

Whatever man is, he is not what he was meant to be according to Ge 1:26-31. And for the Gospel Age calling he must change so radically that this change cannot be better described than being ‘born again,’ and the word is the first agent in this extraordinary change.

In the New Testament it is spoken about the Word (Logos) in John’s gospel, chapter 1, particularly verses 14-17: ‘And the Word was made flesh, and dwelt among us, full of grace and truth... For the law was given by Moses, but grace and truth came by Jesus Christ.’

Notice the close connection between Ge 1:3—’And God said, Let there be light: and there was light’—and Joh 1:4—’In him was life; and the life was the light of men.’ This connection is also supported by the apostle Paul in 2Co 4:6, where we read: ‘For God, who commanded the light to shine out of darkness, hath shined in our hearts.’

The other evangelists wrote the things as they appear outwardly, but John wrote of them as they appear inwardly. In calling Jesus the Word (the Logos) he said many things about him.

Through Jesus works the creative power of God as designed for men. He did not limit it to only expressing the Word of knowledge, he IS the Word of power. He did not come only to teach us, but rather to do something for us.

John, ‘The Disciple Jesus Loved’

The name John, like many other names from the Bible, has beautiful meanings that are not to be neglected: ‘a rich gift from Jehovah’s mercy,’ ‘Jehovah really is,’ ‘the Lord is mercy,’ ‘loved by God,’ ‘pleasing to Jehovah,’ ‘child of mercy,’ ‘rich in grace.’ Here are some meanings that we would like to applied to ourselves as well.

‘To This End Was I Born’

The Way, the Truth, and the Life

Yes, the Lord tells us that he is the only one by whom we can get to the Father and become his sons. From that time until today, those who want to become sons of God must know that the Father only receives as sons those who come to him through the merit of Jesus, his son, and walk with joy in the ‘narrow way’ in his footsteps.

To these are addressed verses 15, 16, and 17 of Joh 14: ‘If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever. Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him.’

Love for the Truth, Love in the Truth, Faithfulness to the Truth, Walking in the Truth

I will close with a few statements of the same apostle John, from his epistles.

Beloved brethren, I believe nothing is of more value to the Father and his son than knowing and loving the truth, faithfulness to the truth, and walking in the truth.

If we do so, we will love in the truth and we will be loved in the truth. May the Lord help us in all these things. Amen!

Thus we see the usefulness of adjectives in describing the broad uses of justification in the Scriptures. In acknowledging a Christian’s vitalized justification, which can occur only upon God’s acceptance of a full and unreserved consecration unto death, we also respect the broader uses of the term in God’s program. Brother Russell used the simple phrase ‘justification’ in his early writings to describe all who trusted in the blood of Jesus, either in a broad, nominal sense or in a fully consecrated sense. Therefore he pictures both in the Chart of the Ages on or above plane ‘N.’ Nevertheless, in Tabernacle Shadows he always distinguishes the general services of the Levites from the sacrificial work and acceptance of priests. It was sufficient for him to describe the Household of Faith and the Church as both having their services based upon justification.

As the subject of justification became clearer in its beauty and detail, Brother Russell wanted to show that the Scriptures allow only one trial for life based on this ‘vitalized justification.’ But one definition was not sufficient for all the references to justification in Scripture. Others who enjoy a broader favor while counting the cost are also termed justified, but in another sense. In Volume 6 and in several articles, he termed this ‘tentative justification.’ The purpose of the adjective ‘tentative’ was to show a conditional, provisional, or trial status. The term describes those seeking and approaching justification which will require the merit of Christ but which is conditional upon their sacrifice to die with Christ. A person could reevaluate his opportunities and never go on to full consecration of sacrifice. He may decide to return to the unprotected entanglements of the world. Or perhaps he would be satisfied to live a devout life and wait for the earthly kingdom. On the other hand, he may go forward to lay all on the altar of sacrifice, and then, covered with the blood of Christ, enters into a life-and-death contract that is irrevocable. Brother Russell termed this ‘vitalized justification.’

But do the Scriptures make such a distinction? We think they do. In 1Co 7:14 Paul calls the children of the consecrated not unclean but holy. We do not see the word justified here, but clearly the idea of ‘cleanness’ and ‘holiness’ is used to describe a non-consecrated member of a family.

Then there is Ro 12:1, one of the most used texts by Bible Students. Paul does not urge aliens and strangers to present their bodies, but rather ‘brethren.’ Further he urges them to present a holy and acceptable sacrifice. There is no acceptable sacrifice unless it is first holy, clean, justified.

In Heb 9:14 we learn that the work of the blood of Christ will cleanse the conscience from dead works leading to the service of the living God. This shows that there is a cleansing before the commitment of full consecration.

This favor or grace period is further used by Paul in 2 Corinthians. In 5:20 he urges a class to be reconciled to God, not ones who are already reconciled. ‘We pray you in Christ’s stead, be ye reconciled to God.’ In 6:1 he urges them to receive not the grace of God in vain. ‘We then, beseech you also that ye receive not the grace of God in vain.’ What is this grace? If it is vital justification, then his audience has already been reconciled. But as a conditional standing near the holy things, they do consider the great sacrifice made on the cross and do wash at the laver of truth. But if not used for the special Gospel age offering, then this grace is indeed in vain! Ro 2:4 describes this grace as the goodness of God that leads to repentance, therefore it is a special favor that precedes full repentance and consecration.

Now one might say these texts do not use the word ‘justification.’ However, Ro 5:1,2 does use the word ‘justification’ which brings peace with God through Jesus who provides introduction into ‘this grace.’ It is a form of justifying grace that brings the peace of verse 1. Yet it is not until verse 9 that Paul says, ‘Much more then, now justified by his blood, we shall be saved from wrath through him.’ His treatise progresses from the faith-justification that brings peace to the blood-justification that removes the curse. It is this first step of faith that Brother Russell described as ‘tentative justification’ to distinguish it from full trust in the blood for life.

This ‘house’ is shown in another picture that embraces both primary and secondary relations to the blood. Ex 12:7,13,22 describes the blood protection over the household of the firstborn at the exodus. Life or death jeopardy was only upon the firstborn. Yet it is explicitly stated that ‘none of you shall go outside the door of his house until morning.’ That is to say there was a blessing for the whole family who stayed under the blood in connection with the firstborn, though others were not of that class. This also expresses a measure of favorable divine protection for other righteous ones, but only as they remain near the lamb and its blood. All outside the house were subject to the plague and those inside were considered protected by the blood and righteous enough to be passed over—but not all were first-born. (For additional references see R3605, 4656, 5206-8, 5316, 5959; Fiii, 116-126, 151-152, 447-448, 693.)

Tentative justification is not a Scriptural term. Therefore, in discussing this subject, it would be helpful to obtain the meaning of both words used in this expression.

The American Heritage Dictionary of the English Language defines ‘tentative’ as:

1. Of an experimental nature; provisional.

2. Uncertain

Since the word ‘justification’ is found in the Scriptures, we will quote from Vine’s Expository Dictionary of Biblical Words which provides these definitions:

dikaiösis (1337) denotes ‘the act of pronouncing righteous, justification, acquittal.’

dikaiöma (1347) has three distinct meanings, and seems best described comprehensively as ‘a concrete expression of righteous- ness’; it is a declaration that a person or thing is righteous, and hence, broadly speaking, it represents the expression and effect of dikaiösis.

Before analyzing the expression ‘tentative justification,’ we will consider the Scriptural philosophy related to the subject of justification.

After we learn something of God’s divine plan and hear the terms of discipleship as being a full consecration unto death, we may then fully acknowledge our undone, sinful condition, recognizing that the sacrifice of Jesus at Calvary is the basis of our salvation. When we vow to follow in the Master’s footsteps, the Savior is able to impute his righteousness to cover our blemishes, thus making us acceptable to the Father who will justify us and provide us with the earnest of spirit begettal, an instantaneous act.

All who attain until the end of this thousand-year reign will be tested in the Little Season by divine Justice. Those who are wicked will be destroyed, but the vast majority will demonstrate righteous obedience and be counted worthy to receive everlasting earthly life. It is God that justifieth.

In support of the premise that it is the sinner’s course as opposed to any action by God which is tentative, we quote the following excerpts from the Question Book (1916), page 139, paragraphs 2 and 3:

‘The merit of Christ does not justify tentatively at all.... When he begins to see that he is a sinner, and to turn from sin to seek God and to seek righteousness, he is taking what we might term a tentatively justified course.... He has no blessings except those coming to him because he has taken the right course in turning toward that which God approves.... But he has not come into the family of God, and his sins are not forgiven. The blessing he enjoys has come to him from taking the course of faith and obedience to the Law of righteousness—much or little.

‘The individual coming into the Court is not justified, but is approaching the justified condition. He sees the altar, and has a blessing through the realization that Christ died for our sins. He is not justified yet, but merely sees the divine provision. He says, ‘I believe it,’ and has a corresponding blessing. The next step is one of cleansing by washing at the laver. That signifies the putting away of the filth of the flesh, or striving to do so. It does not mean that he is now justified. If a person has been living an immoral life, and tries to put away those sins and live properly, he is getting nearer to God, and he will be bringing himself more peace of mind. If he has the right disposition he will continue on otherwise he will turn back. But if he goes on he will come to the door of the Tabernacle. He can go no further by any power of his own. He is represented here by the Lord’s goat, tethered, or tied, at the door of the Tabernacle. He has been approaching as a believer; he has cleansed himself from outward sins; and as he now sees the privilege of sacrifice, he ties himself at the door. This means that he devoted, or consecrates, himself to the Lord. He gives up his own will. But still he is not justified. He is merely seeking justification. He has been taking the right course, however which we call ‘tentative justification,’ because he is on the way, and getting more of the experiences necessary to bring him to actual justification. He cannot justify himself. He can only tie himself at the door. What will justify him? Here the priest accepts him, but even this does not justify him. ‘It is God that justifieth.’ The high priest comes and imputes his merit, and then divine acceptance is indicated by the begetting of the Holy Spirit.’

Thus, the expression ‘tentative justification’ relates to the tentative attitude or course of the sinner who wishes to come into a relationship with God during this Gospel Age. It seems the clarified intent of Brother Russell’s use of the term ‘tentative justification’ is not meant to suggest that God considers such a one to be provisionally righteous. We close with a final quotation from the Question Book (1916), page 412, paragraph 1:

‘In mercy, therefore, the Lord does not recognize any one until he has taken all these steps in just such a tentative justification, has thoroughly decided that he wants to be the Lord’s disciple, and has truly said so after he has sat down and counted the cost. Until he has come to this point of decision, the Lord will have nothing to do with him. But if he will bind himself up to that door by way of making a covenant with God, then the Lord will take charge of him and make everything work together for his good—but not until after he has taken that step.’

Jacob’s Love for Joseph

Joseph was the child of Jacob’s beloved Rachel. He was younger than most of his brethren because Rachel had been barren for some time. When Rachel finally gave birth to Joseph, this tended to make him especially loved. And even more importantly, he was a delightful child. Consequently, they tended to spoil him. This may have been fine for Joseph, but it created jealousy among his brethren. However, it is important that we understand Joseph’s close association with Jacob was the very means by which he came to learn and appreciate his heritage in the Abrahamic promise. In all the years he spent in Egypt, probably not a day passed that he didn’t recall these treasured promises. Perhaps he may have felt that in becoming the Savior of Egypt the Abrahamic promises were beginning to have a fulfillment.

Jealousy Is as Cruel as the Grave

Once jealousy starts to grow it can turn a normally good heart into an evil one. We all remember how Joseph’s brethren hated him and finally plotted to kill him. Reuben, the oldest son, would not let his brothers kill Joseph. He suggested they throw Joseph into a pit hoping later to rescue him. Here we see how God turns the wrath of man into his own glory. God wanted Joseph in Egypt. He allowed the wrath of Joseph’s brothers to sell him into slavery. This was a mean and despicable thing to do. Brothers are supposed to stick together and help one another. That is one lesson we should keep in mind. If we ever find ourselves wishing to injure another brother or sister, we certainly have not passed from death unto life because we love the brethren. The highest injury we do when love fails under the test is to ourselves. We must love our brethren. It may not always run with the grain of our old nature, but without love we are nothing. Joseph was sold for 20 pieces of silver, which was the price of a slave under 30 years of age—Joseph was seventeen years old at the time. Jesus was sold for 30 pieces of silver because he was a mature man. The lesson is the same, except that we have allowed for an age difference. We are not told how they divided the money. In that there were ten brothers, each would have received two pieces of silver if divided equally. Perhaps some refused the money when the pangs of guilt began to trouble them.

Joseph Did Not Allow His Environment to Shape His Character

Modern thought tends to expect individual performance to be governed by environment. It is explained that people behave badly or well because of their environment. No matter what environment we are in, we can live on the higher plane of our ideals and hopes. That is the lesson of Joseph. He did not become a criminal because he was in jail with criminals. Because his brothers were mean and spiteful did not make Joseph that way. He maintained his integrity when there was no reward for doing so, only punishment. Why? Because he lived on a higher plane and would not allow himself to descend to the plane where tooth and claw governed. He did not plan to get even with those who had mistreated him. He had plenty of cause to be bitter and vengeful. He had been badly treated by his brothers, by Potiphar and his wicked wife, and then by the butler who forgot to mention him to Pharaoh for two years.

The Genesis account tells us that God was with him and he prospered in all that he did. It might not seem God was with him when being carried bound to Egypt. It may not seem that God was with him when Potiphar’s wife accused him falsely. It may not seem that God was with him in jail for two additional years. Yet God was with him and he prospered in jail. He was a man of impeccable character and amazing ability to organize and supervise in a fair and brilliant way. Yet there he was in jail, spending some of the best years of his life as a slave or criminal. How many of us would be able to overcome under such adverse conditions? It is human to want God to remove the mountain for us, but God wants us to climb the mountain while he grants strength to do so.

You know how Joseph was taken from prison to interpret Pharaoh’s dream and then became ruler over Egypt. In Ge 41:44 we read: ‘I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.’ Pharaoh here pictures God. Joseph pictures Christ. What a marvelous relationship came to exist between Pharaoh and Joseph. Think of what awesome power was held by a man who was just about thirty years old, who had languished as a slave and prisoner for 13 years. Imagine how far reaching was the power given him, that no one could lift up his ‘hand or foot’ except by Joseph’s consent. Of course this was exaggerated language, but it meant to one and all that Joseph was in complete power and authority.

The seven years of plenty picture the grace and bounty of God laid up in Christ during the Gospel Age—the time of grace. The seven years of famine represent the Mediatorial Kingdom where Christ will reign supreme. In that time no one will be able to stand in his own righteousness. The Mediator will shelter them from the exact demand of righteousness. Christ will sustain them. As the famine worsened, the people had to sell their possessions and themselves to be servants of Pharaoh. This pictures how all men will have to consecrate to God and will be totally consecrated to him when Christ delivers the Kingdom to the Father. Their only chance for survival will be accepting the terms that antitypical Joseph places upon them. The world will need to be provided for by their Mediator whose righteousness will shelter them from standing before Jehovah’s throne until they attain their own human perfection. Without antitypical Joseph’s provisions they would all perish—they could never attain perfection or their own righteousness.

I know none of this sounds very generous of Joseph, but these are the terms for everlasting life. The ‘goats’ will not like this arrangement. They will chafe a little under the Kingdom rule, and be eager to create better terms for themselves. What we must understand is that actually mankind will have four-fifths, which is abundantly more than they can ever use. If mankind would only devote one-fifth of their labors to the general good, how rich this world would be. Has God ever taken as much as a penny from earth? No! And he never will. However, God and Christ will count what is offered to benefit mankind as done unto them.

The Struggle for Supreme Authority

Much of the pain and suffering in the world comes from selfish men and the Devil trying to have authority. Nimrod’s tower of Babel was built as a quest for world dominance and authority. God had to intervene and end that project which was driven by ambition. Nations have been at war as long as we have had human history. The mighty nations preyed on the weaker nations, dominating them and enslaving them. We see a similar spirit even among the apostles before Pentecost. In Mr 9:33,34 we read: ‘What was it that ye disputed among yourselves by the way? But they held their peace: for by the way they had disputed among themselves, who should be the greatest.’ They were ashamed to tell the truth of their discussion to the Master.

It should not surprise us to see that later in the Christian Church a rivalry occurred among the bishops. As the bishops multiplied, the question soon arose as to who would be the bishop of bishops. Emperor Justinian ended the struggle by declaring the bishop of Rome to be head of all the holy churches. From there the world sank into the Dark Ages ruled by priestcraft and kings bent on controlling the world and men’s minds. Satan has been represented in that cruel and bloody rule. The authority being exercised in this world is fatally flawed by sin. Consequently some have come to the conclusion that all authority is to be resisted and deplored. This has given rise to excessive demand for human rights and privileges. In this quest for rights it often happens that all authority is resisted and people imagine that human sovereignty must be without limits.

We live in a time when restraints of authority are being resisted and refused. We must not allow the anarchistic spirit in the world to get into our blood. We must remember that God is looking for those who love and appreciate the headship of Christ. Christ is to be our head every day of our lives. Even in the resurrection we will be under Christ’s headship unto all eternity.

The lesson of Joseph is that while he exercised total authority yet he kept himself fully under the authority of the Pharaoh, just as Christ always acknowledged the sovereignty of his Father. He had no uncontrolled ambitions. Unrestrained ambition destroyed Lucifer. It will also destroy any Christian not keeping the head.

Ge 45:8 reads: ‘So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.’ This is a beautiful Scripture. Joseph had become the father of the nation—they lived only because of him. Christ will be the everlasting Father of the world. He will ultimately bring them to God. Did Joseph’s fatherhood begin only in the famine? Did it begin in the years of plenty? Did it begin while he was enslaved and imprisoned where he had to learn to follow God’s leading in harsh and painful conditions? Before greatness is humility. As the Lord’s people we need to have the true nurturing spirit even now. How thankful we should be that we can share the common sufferings of the world in these years of grace and favor. This will enable us to bring the world to consecration. The practical lesson we learn from Joseph is that he was tough-minded with the people. His dealings with the people were to bring them into total subjection to the Pharaoh. This is not the permissive love now being advocated. Remember Ro 11:22: ‘Behold the goodness and severity of God.’ The modern concept of God is that he is all kindness without any severity. The God we represent is both good and severe. Let us keep this lesson before us.

Joseph’s Rough Treatment of His Brethren

Joseph first accused his brethren of being ‘spies’ when they appeared before him. They had come to buy grain and found themselves in a lot of trouble. In Ge 42:17-19: ‘He put them all together into ward [prison] three days. And Joseph said unto them the third day: This do and live; for I fear God. If ye be true men, let one of your brethren be bound in the house of your prison: go ye, carry corn for the famine of your houses.’ Here we see how our Lord had placed his Hebrew brethren in Diaspora for three days (parts of three thousand-year days from Jesus’ rejection of the nation until his second advent), and on the third (Millennial) day he lets them return to their homes to feed their families. This would cover the time from Christ’s death until his return when he focuses on his brethren, again allowing them to return to their homeland with some provisions.

When Joseph released them from prison, they confessed their sin in the Hebrew language, not knowing he understood them perfectly. As Joseph listened to their remorse and guilt he had to turn away as recorded in Ge 42:24 because he could not hold back his tears. In our time I wonder how often many Jewish people have looked back on their painful history with sadness at what had happened to Jesus. I am sure there is remorse in many hearts, but they cannot openly confess this to Gentiles. It is only in the Hebrew tongue that this remorse is heard. Confession precedes true forgiveness. We believe that process has started covertly and will reach its fulfillment in Zec 12:10: ‘And they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son.’ This will be the moment when Joseph says to them: ‘I am Joseph your brother.’ What a happy reunion that was. In antitype it will be a great moment when Christ reveals himself to Israel and they fall into his open arms.

In the antitype, we know who bound Jesus (typed by Joseph). It was the religious leaders who hated Jesus and sought on many occasions to kill him. Finally, with Judas’ help they bound Jesus, delivering him to Pilate. Then they badgered Pilate into crucifying him. Five times Pilate said ‘I find no fault in him.’ Yet the religious leaders not only succeeded in binding Jesus, but also ridding themselves of him at least until he was resurrected.

The Jews who have become a part of Babylon will find themselves in extra hardship when it collapses. They will be bound in that system incurring God’s judgment. They may indeed picture Simeon in our time. Yes, the Simeon class is bound in Christendom while his brothers are back in their homeland feeding their families and Jacob. The nine brothers are sent home with the proviso that they bring Benjamin back with them.

The Second Meeting

Joseph’s Silver Cup

The plot thickens here. Joseph fills his brothers’ bags with money but lo and behold, he puts his silver cup (probably the word of truth concerning natural Israel and the Promised Land) in Benjamin’s bag. This is devastating to everyone. They are all arrested and it now looks as though they must return without Benjamin. Judah, the very one who suggested they sell Joseph into slavery now puts his own life on the line. Joseph insists that the one who possessed his cup would be his servant. We know the Great Company will serve before the throne ‘day and night in his temple.’ In Ge 44:18,33,34 we read: ‘Then Judah came near unto him, and said, Oh my lord, let thy servant, I pray thee speak a word in my lord’s ears, let not thine anger burn against thy servant: for thou art even as Pharaoh.... Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, and the lad be not with me? Lest peradventure I see the evil that shall come on my father.’ This was the moment Joseph waited for. Judah confesses his sins to Joseph in Ge 44:16. His willingness to take Benjamin’s place as a servant overcomes Joseph. Remember that it was Judah who originally suggested they sell Joseph into slavery, but now he has matured into a beautiful person. He cares about his father Jacob and his brother Benjamin. It took great character to offer himself in slavery in Benjamin’s stead. Remember that no one offered to stand in for Simeon. Of course, Judah does not have to go into slavery. His beautiful heart condition at last frees him.

This is rather exciting. In Re 16, ‘seven angels’ pour out ‘seven golden bowls’—these all come from the temple ‘filled with God’s glory.’ The ‘seven angels’ are then given ‘golden bowls’ of divine judgments. These fill up the wrath of God. Benjamin is not included in the work of these ‘seven angels’ who come from the temple—the true Church of God. Gold is associated with the divine. Notice that Benjamin, picturing the Great Company, is given Joseph’s silver cup. Hence silver is identified with the Great Company. In Re 16:15 we have our Lord’s message to the Great Company: ‘Behold, I come as a thief, Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.’ This is a message to the Great Company to keep on their robe of righteousness when everything around them is collapsing. Now we see Joseph planted his silver cup in Benjamin’s bag just as Christ does with the Great Company. It created a great time of trouble and perplexity for Benjamin. He seemed doomed because he had Joseph’s silver cup. The Great Company also will be in great trouble because of the ‘silver cup’ truths planted in their ‘bag.’

Just as the silver cup is hidden in Benjamin’s bag, so Christ will plant his silver truths on the Great Company, and they will be in possession of some important truth, which normally belonged only to Joseph—Christ. What might this be? I think the truth the Great Company will have is the truth pertaining to natural Israel. Hence the Great Company will know that any attempt to destroy Israel will be doomed. When Gog and Magog come down against Israel, the churches will bless this doomed invasion. However, the Great Company, will know this mission is doomed to failure. They will speak out against this and bring down wrath upon themselves.

Where does Judah come in? The faithful ones in natural Israel picture Judah, who at some point, may speak out and try to shield the Benjamin class, the Great Company, from harm as the nominal systems turn against them. This will be the great turning point, when the antitypical Joseph sees the remorse in Judah’s heart and he can no longer hide himself from his natural brethren. We read in Ge 45:1,2: ‘Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren. And he wept aloud: and the Egyptians and the house of Pharaoh heard.’ He then says to them, ‘I am Joseph your brother.’ Joseph tries to hide his yearning for his brethren from the Egyptians, the world, but soon all realize that Christ has revealed himself to his natural brethren. Isn’t that beautiful?

When Gog’s invasion collapses, the Great Company will leave this earth in great tribulation. Then we read in Eze 38:23: ‘Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations, and they shall know that I am the Lord.’ Thus Joseph’s [Christ’s] love for his natural people will come to be known to the entire world. Notice that it is not until Judah [natural Israel] tries to shield Benjamin [the Great Company in some unique way], that Joseph [the antitypical Christ] will reveal himself to his brethren.

Christ prepares his natural brothers in the flesh, Israel, over a long period of time to receive him. However, our lesson indicates that at the end he reveals himself very suddenly and spontaneously to his natural brethren. Joseph seems to have singled out Benjamin for special trial in possessing his silver cup of truth concerning natural Israel. He also seems to give his brethren both blessings and grief up until the time that Judah offers to take Benjamin’s place. (Remember, Benjamin is Joseph’s full brother, a part of the Church of the firstborn.) This story seems to warrant expecting antitypical Judah to make some noble effort to modify the sufferings of the Great Company.

No Sowing or Planting for Seven Years

It is important to know that one of the reasons they survived the seven years of famine is that they did not sow or plant for seven years. If they had done so, they would not have survived. I am certain that panic gripped the hearts of the Egyptians as the famine deepened. It would be natural for them to want to plant grain hoping for a harvest. Only by being subject to Joseph could they survive. In Ge 45:6 we read: ‘For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing [plowing, RSV] nor harvest.’ Then when they do plant at the end of the seven years of draught, we read in Ge 47:23: ‘Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land.’ That is when they must give a fifth of their harvest to Pharaoh, to God, or really for the common good.

One last comment comes from Paul in Heb 11:22: ‘By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.’ This was a significant gesture on Joseph’s part. He could easily have had a great monumental burial in Egypt. His name was great and the nation owed him their lives. However, Joseph had never forgotten the promise to Abraham, Isaac and Jacob. Under no condition was he going to rest in Egypt.

The story of Joseph proves that people who once turned mean and ugly can be turned around into beautiful caring people. What a man is should not interfere with what he might be once he chooses to repent and reform. The poet has said: ‘The saddest words of tongue or pen, are the words it might have been.’ What people are, and what they might be, may be two different things. Everything depends on making the right choices and the right decisions. People who make the wrong choices and the wrong decisions will look back with broken hearts at what might have been had they done differently. We do not want to be ‘what might have been’ Christians.

Getting Back to Benjamin

To Joseph’s great pleasure Judah, his very own brother who suggested they sell him into slavery, turned into a loving and caring person. When Judah realizes they might have to return without Benjamin, he fears for his father Jacob. They robbed him of his son Joseph. They cannot return without Benjamin so Judah offers himself as a substitute for Benjamin. At this point Joseph cannot hide himself from his brothers for another moment. While he orders out all the Egyptians, he cries so loud that everyone in Egypt hears him.

This, of course, is a type of Christ. The antitypical Joseph apparently waits to see his natural brother, Judah, the leading tribe of Israel, not only show verbal remorse, but express a willingness to suffer as a bondsman, to save his brother Benjamin. That is the moment when Christ will reveal himself to all his brethren and to the world. Remember, up until this point Joseph had been a little hard on them. He repeatedly had placed them in stressful and worrisome positions, even though all the while he proved to be a great benefactor to them. It was only through his generosity they had provisions to live on.

How this might develop in the days ahead we may not be sure. It is possible that when the Armageddon climax is reached and the nations of Christendom are about to descend upon Jerusalem, that the truth about Israel will be found coming forth from Benjamin’s [the Great Company’s] bag. The nominal churches will be distraught with the Great Company for censuring their crusade against Israel and Jerusalem. It may be at this very moment that some of the faithful in natural Israel will speak up in defense of the Great Company. It will not save the Great Company because they must come up through ‘great tribulation’ to finally overcome and stand before the throne of God.

The whole point of this lesson is that Christ will not reveal himself to natural Israel and to the world until ‘Judah’ picturing the faithful in natural Israel offers to stand in for Benjamin, the Great Company. That is the great moment when Christ will say, ‘I am Joseph your brother.’

In conclusion, dear brethren, remember why we are here today. The truth of God is everything to live for, and it is also everything to die for.

Elijah the prophet by his work admirably reflected the work of the Church during the Gospel age. Elijah’s ministry seemed to have reached a disappointing end on Mount Horeb, according to 1Ki 19:10-14, where it is written: ‘I have been very zealous for the Lord God; for the children of Israel have forsaken Your covenant, torn down Your altars, and killed Your prophets with the sword. I alone am left; and they seek to take my life.’

Throwing of the mantle by the prophet Elijah upon Elisha marks the beginning of Elisha’s activity in the service of Elijah. He was ready to sacrifice immediately after recognizing the importance of Elijah’s work and the wonderful ministry with which he was to be entrusted.

The name Elisha means mighty deliverer, and Elisha’s work was a work of restitution. We believe that Elisha through his work symbolized two classes: first he symbolized those who now are associated with Elijah class (Great Company), then, after Elijah was taken up and after crossing Jordan the second time, he symbolized those who will have under their care the dispensing of the restitution blessings during the Millenium (the ancient worthies).

Elisha’s journey with Elijah from Gilgal to Bethel, then to Jericho and finally to Jordan, represented important points, but measurably disappointing. Nevertheless, Elijah and Elisha were not discouraged, but they went further to Jordan, which represented the end of Gentile Times, in the parallel of the two classes, type and antitype.

We do not know exactly how long the journey of the two lasted on the other side of Jordan, but we know with precision that the mantle which fell from Elijah during his being taken up in the chariot of fire, which was picked up by Elisha, represented the divine power that worked through him and similarly God’s power that works through his elect now.

The double portion of Elijah’s spirit, asked for and received by Elisha, which we can notice now during the time of the end, is double compared to other people and other times; and we believe it may also be illustrated by the prophecy of Da 12:4: ‘But you, Daniel, shut up the words, and seal the book until the time of the end; many shall run to and fro and knowledge shall increase.’ Truly, the Lord’s people today have a special knowledge of God’s plan, of the common work of Elijah and Elisha classes in the present time and their work in the future.

We are expecting also that day after day the minds of the earnest and thinking people will be opened to realize more and more of the truth. As never before, they will have need of the Lord’s saints to show them the direction and bring the Scriptures to their attention and different helps for Bible study, which the Lord has provided and which are in the hands of many for more than 100 years now.

Jericho as a city had a good location but in its area the waters were bad and the land unfruitful. The earth and human society also have a good location and are well thought of by the Creator, but their administration and laws are based on selfishness. Elisha’s intervention with casting of salt at the springs of waters resulted in the waters being healed of two plagues: death and unfruitfulness.

The Battle Against Moab

The campaign of the kings of Israel, Judah and Edom against Mesha, the king of Moab, seemed to end in a failure. After a seven day journey, the water for the army and the cattle that followed them was finished. Jehoram, the son of Ahab, king of Israel, was sure the Lord delivered them into the hands of Moab. However, one of the king’s servants suggested that the Prophet Elisha be consulted concerning the chances of victory for the three kings allied against Moab—Jehoram, Jehoshaphat, and the king of Edom. Jehoshaphat, the king of Judah, was the reason for Elisha’s intervention on behalf of the army—verse 14.

While the musician was playing his harp, the hand of the Lord was upon Elisha. All the ditches dug in the valley were filled with water, sufficient for the army and the flocks that were with them—verses 15-20.

A poor widow in distress because of her debts called upon Elisha for help, her resources being exhausted, except for some olive oil. Elisha asked her to bring all the vessels she had, to even borrow from the neighbors and pour oil into them until they were full, then to sell it for money and pay her debts, the remaining oil to be used for her living—verses 3-5.

This story may picture to us the blessed rewards of the faith which the Lord will grant during the Millenium. It shows also the general principle of justice on which basis the Lord works. The debts must be paid, justice must not be trespassed against. The Lord will bless the people according to their faith, and their property will increase according to the faith exercised; all of their needs will be met.

Another miracle of his was the feeding of the five hundred people with only five loaves of bread and two fishes. It was as if he would have told us, among other things, to use what we have available, asking the Lord’s blessing, not doubting of anything. The Lord rewards the faith.

In this widow’s case, the oil was enough to fill her own vessels and those she had borrowed.

While the famine was sweeping over the land, the sons of the prophets prepared a stew of wild vine. The food was not edible because of its poisonous contents. Elisha came in, cast flour in the pot and the stew became good enough to eat. Theologians’ death-bringing stew will be healed by the word of truth.

In the East leprosy is one of the most terrible illnesses and it is generally accepted as being incurable. The Bible seems to refer to it as an illustration of sin because it is incurable, unless it is removed through a divine miracle. Naaman, the commander of the Syrian king’s army, was a leper. There was a Jewish young girl in his family who was brought as a captive after one of the battles between Syrians and Israelites. She noticed the condition of her master and she brought to the attention of her mistress concerning a great prophet in Israel who could heal him of his leprosy.

What seemed but empty words, were taken into consideration by Naaman as his last and only hope. He obtained from his king a letter of recommendation to the king of Israel, which said in essence: ‘I send this letter with my servant Naaman to heal him of his leprosy.’ The king of Israel was struck with panic knowing he had no power over the illness. He concluded the Syrian king was looking for strife with him, and after the custom of the time he tore his clothes.

When Elisha, the man of God, heard this, he sent word to the king not to be troubled but to send Naaman to him. Naaman arrived at the prophet’s house with expensive gifts and sent word to the prophet concerning his purpose and that he was sent by the king. As an answer, the prophet sent him to bathe seven times in the Jordan. Naaman was angry, thinking he was not given attention according to his position; he said there were rivers in Syria with better water than Jordan and started his way back home full of anger.

Finally, Naaman let himself be persuaded by his servants and dipped seven times into Jordan as he was advised by the prophet. The result was a miraculous healing. Naaman returned to the prophet to give him the gifts he had brought and thank him, but the prophet did not accept them. He was only acting as a divine representative, his powers were not for sale, they were divine blessings. Naaman recognized that fact before God. He testified that no god except Jehovah could do such a miracle—verse 15.

As Naaman could be healed in no other way than in Jordan, so also during the Gospel Age the followers of Jesus take their teachings from a unique source, the divine word, the Holy Scriptures, to gain everlasting life. No other source, no other theory could replace the Word of God. This principle of uniqueness will be maintained during the Millennial Age also; all the people will have to turn to one direction, to Jerusalem, and follow the regulations given by the Elisha class—the ancient worthies—to be cleansed of sin and released from death.

We notice also that Naaman’s freedom of conscience and choice was fully respected by Elisha, of which we may admirably recognize the principle of free will applied by God, included in the atonement of man with God through the merit of Jesus Christ’s sacrifice. God doesn’t force us, but he advises us like a good father, as we find in Mic 6:8: ‘He has shown you, O man, what is good; and what does the Lord require of you, but to do justly, to love mercy, and to walk humbly with your God.’

Blinding of the Syrians

When the Syrians were blinded, the servant of Elisha the prophet, frightened by the army which surrounded the city with a purpose to catch Elisha, said: ‘Alas, my master! What shall we do?’ And the prophet answered, ‘Do not fear, for those who are with us are more than those who are with them.’ In a miraculous manner the Lord opened the servant’s eyes who then saw the mountain full of horses and chariots of fire all around Elisha—verses 15-17.

The blinding of the Syrian army and bringing them to the midst of Samaria resulted in their being taken captives without any effort. The opening of their eyes in the midst of Samaria (State of Israel) and Elisha’s recommendation not to slaughter them, but give them bread and water to eat and drink, then set them free, is in harmony with the wonderful prophecies concerning restoration of mankind, of which we quote but a few:

The Shunammite Helped by Elisha

Restoration or restitution of the rights forfeited by our forefather Adam in Eden is found admirably described in the case of the Shunammite, helped by Elisha at her symbolical return after the night of sin (seven years of famine). Elisha recommends the king to restore to the woman all that she had, from the day she left the land to her return—verse 6.

Mankind in general will be blessed by means of the New Covenant which will be made with Israel and through it with all mankind, with the purpose of lifting up the land (ceasing the curse) and the imparting the desolate heritages (lost rights). ‘Thus says the Lord: In an acceptable time I have heard you, and in the day of salvation I have helped you; I will preserve you and give you as a covenant to the people, to restore the earth, to cause them to inherit the desolate heritages; that you may say to the prisoners, go forth, to those who are in darkness, show yourself. They shall feed along the roads and their pastures shall be on all desolate heights.’—Isaiah 49:8,9

Conclusion

The opinion on the subject here presented is the result of harmonizing a number of studies concerning the classes represented by Elijah and Elisha in the literature of Studies in the Scriptures to which we had access.

I think that the events that mark the work of the Elisha class may trigger very rapid changes in the world. Therefore, a more vigilant watching is required in us during these times when we witness the final and complete overthrow of the systems invented by the evil one. We believe that soon we will witness the revelation of divine providence when the earth is made Jehovah’s footstool.

Beloved brethren, let us be more and more responsible to our privilege of becoming new creatures and cooperate, now and in the future, to the progress and grand culmination of the loving plan of our Heavenly Father, to restore mankind and the earth! May God bless you.

Amen.

The people of Israel are linked not only to the sacred book, but also to the holy land, Palestine. These are the elements prepared by God to carry out his plan of salvation, the Messiah being the central figure that would bring it to fulfillment.

Before dying Jacob announced a future full of hope for the descendants of his son Judah, the head of the royal tribe, from which would arise the Messiah. Thus we read in Ge 49:8-10: ‘Judah, thou art he whom thy brethren shall praise:... The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.’

For centuries they were the messengers of the one God when all the peoples of the earth practiced idolatry, polytheism, and the cult to the demons. Thus was initiated with Israel a period of preparatory testimony for the coming of the Messiah. From the call of Abraham to the death of Christ, Israel was the only people recognized by God, witness of the one God, and custodians of the Torah, this marvelous law which structured and differentiated Hebrew society from all the other nations.

Today we are witnessing the fulfillment of these