THE SIGNIFICANCE OF JESUS' ASCENSION. THE TWO SIN-OFFERINGS. JESUS' WORK IN THE SATISFACTION OF JUSTICE. THE CHURCH'S SHARE IN THE SATISFACTION OF JUSTICE. THE SARAH FEATURES OF THE ABRAHAMIC COVENANT. THE CHURCH WALKING THE NARROW WAY. THE SUFFERINGS OF THE CHURCH. THE GREAT COMPANY. THE FALL OF MAN. THE PERMISSION OF EVIL. THE TWO SALVATIONS. ISRAEL'S RETURN. GLAD TIDINGS. THE BIBLE HARMONIOUS WITH ITSELF. WHY SHOULD WE EXPECT CHRIST TO REIGN OVER THE EARTH? DOES THE BIBLE HOLD OUT HOPE FOR ANY OF THE UNSAVED DEAD? DOES THE BIBLE TEACH A SECOND CHANCE? OUR LORD'S RETURN. THE MILLENNIUM. THE RESURRECTION. RESTITUTION. THE JUDGMENT DAY FOR THE WORLD. THE HIGHWAY OF HOLINESS. THE MEDIATOR OF THE NEW COVENANT. THE NEW COVENANT OPERATIVE EXCLUSIVELY AFTER THE GOSPEL AGE. THY KINGDOM COME. CONSECRATION. 

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THE outlines previously given for explaining the Chart are fairly complete, though not exhaustive on all the subjects illustrated on the Chart. We will now give additionally some brief summaries on various subjects, with pertinent Scriptures in each case. We trust that these summaries will prove helpful to all, especially to those who prepare discourses, for they provide the main pertinent proofs in a brief and handy form, and can easily be expanded to form discourses. 

(1) The Significance of Jesus' Ascension (Eph. 1:20-23; 4:8). As we have previously shown, the pyramid h on plane M of our Chart represents Jesus as a new creature. Pyramid i on plane L, the plane of perfect spiritual being, represents our Lord resurrected from the dead in the Divine nature. Pyramid k on plane K represents Jesus after His ascension, seated at the right hand of Jehovah (Ps. 110:1). The results of His ascension were, first, in great benefits for Himself: His glorification in person, office and honor, which included a return to the scenes of His former

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glory, a joyful meeting with His Father, His acclamation by the heavenly hosts, His receiving the place of the Chief One in God's favor (Rev. 3:21), His inheriting all things (Heb. 1:2), His receiving Jehovah's chief power in heaven and earth, a universal power, to be exercised toward angels, the Little Flock, the Great Company and the Youthful Worthies, and also toward fallen men and angels, in setting limits to their operations, and, finally, His exercising this power. 

The results of Jesus' ascension were, secondly, in blessings for others: God benefited through Jesus' ascension in gaining a faithful Vicegerent; the good angels benefited in receiving a Director, far superior to Jesus as the Logos, in their service for the Church and the universe; the Little Flock, Great Company and Youthful Worthies benefited in His becoming their Teacher, Justifier, Sanctifier and Deliverer (1 Cor. 1:30); the world benefits in receiving limited blessings in this life and in His preparing the Little Flock, with the Great Company and Youthful Worthies as assistants, for its deliverance; the penitent fallen angels gain a great blessing from Jesus' ascension coupled with His instatement into His office as Deliverer. Finally, His ascension implies that He will develop His heirship eternally, perfecting one planet after another and bringing unto perfection new orders of beings. For details on Jesus' ascension, please see our book Christ-Spirit-Covenants, pp. 305-314. 

(2) The Two Sin-offerings (Heb. 13:12, 13). The pyramid g on plane N represents Jesus as a Sin-offering, His humanity being the thing that was sacrificed; and pyramid h represents Him as the new creature, which sacrificed that humanity. The Church as new creatures is illustrated in the imperfect pyramid n on plane M, the plane of Spirit-begettal, Jesus glorified being the One who directs the sacrificing of their humanity as the secondary Sin-offering, though, as underpriests, the Church co-operates with Him in the sacrificing. Jesus initially sacrificed the Church at 

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Pentecost and in that initial act sacrificed the Church throughout the Gospel Age. When we speak of the Church as being with, under and by Jesus a Sin-offering, we are not to understand this to mean that the Church's sacrifice is meritoriously necessary to reconcile God and man; for all the merit used in the atonement work is that of Jesus exclusively; but He having imputed it on behalf of the Church, and she thus becoming its imputative possessor, her sacrifice is necessary to release this merit of Jesus from the embargo on it before justice by virtue of its being imputed to her, in order that, freed from all claims that embargoed it as long as before justice it secures the Church while in the sacrificing condition, it—Christ's one merit—might be applied on behalf of the world; for the entire merit (hence it must be free from all embargoes) is necessary to release Adam and the race in him from the death sentence, in the Millennium. 

Now let us note some Scriptures on the two Sin-offerings, taking first some literal passages: Rom. 6:1-11; Mark 10:35-39, comp. John 18:11, Luke 12:50; John 17:18; 20:21; Matt. 16:24; Rom. 8:10, 17, 18; 12:1; 1 Cor. 15:29-34; 2 Cor. 1:5; 4:8-11; Gal. 2:20; 6:17; Phil. 3:10; Col. 1:24, 26; 2:11, 12; 2 Tim. 2:10-12; 1 Pet. 2:19-24; 3:14, 17, 18; 4:12-14, 16, 19. Next we list symbolic passages, first giving the Christ figure passages: Col. 1:27; Rom. 8:10; 1 Cor. 12:12, 13; 15:23; Gal. 3:16, 29; Eph. 4:12, 13; Col. 1:24; Heb. 3:14; 2 Cor. 1:21; 1 John 2:20, 27. Second, the Priesthood figure, for Jesus and the Church are a Priesthood: Heb. 3:1; 1 Pet. 2:5, 9; Rev. 1:5, 6; 5:10; 20:6. These Priests bring sin-offerings: Heb. 5:1; 7:26, 27; 13:10-13, comp. Lev. 16; Heb. 10:4-10. Third, the Mediator figure Heb. 9:13-23. Fourth, two symbolic institutions, (a) baptism (Matt. 3:13-15) and (b) the Memorial (Luke 22:19, 20; 1 Cor. 10:16, 17; 11:24, 25; Phil. 3:10). Finally, the parental figure, as seen in Rom. 5:12-19; 1 Cor. 15:21-29, 45-48; Is. 9:6; 2 Cor. 11:2, 3; Eph. 

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5:31, 32; Rev. 19:2-8; Zech. 13:3, 4; Is. 60:4. For details, please see E Vol. 7, Chapter 7. 

(3) Jesus' Work in the Satisfaction of Justice (Heb. 13:12). This work is done during the Gospel and Millennial Ages (arcs F and G on our Chart). Various figures are used in the Bible to describe it. As Ransomer, Jesus provides the Ransom merit, which is used as a basis for the satisfaction of justice. By obeying perfectly the natural law (Rom. 2:13, 14; 5:13, 18, 19) and the Mosaic Law (Matt. 5:17), Jesus proved that He had a right to perfect human life and the accompanying life-rights (Rom. 10:5). However, He surrendered these as the corresponding price (1 Tim. 2:6; Matt. 20:28) for Adam and the condemned race in his loins (John 1:29; Heb. 2:9; 1 John 2:2; Rom. 5:18, 19; 1 Cor. 15:21, 22). By His death on the cross (Phil. 2:8), Jesus redeemed those under the Mosaic Law from their additional condemnation as a result of that Law (Gal. 3:13; 4:4, 5; Rom. 10:4). 

As Priest (Lev. 16:11-16; Heb. 10:6-9, 12, 14), Jesus (the new creature) sacrificed His humanity (the bullock), and has used the merit of that sacrifice (the blood) on behalf of the Gospel-Age Elect, imputing it for them before Divine justice, prior to applying it on behalf of the world. As Advocate (1 John 2:1) He likewise uses the Ransom sacrifice, because on behalf of the Elect He presents His merit before the Court of Divine justice, as the thing that satisfies Divine Justice. Though Jesus died for all, He imputes of His merit during the Gospel Age (arc F on the Chart), not to the world, but only to those who accept Him (Heb. 9:24; John 3:36; 5:24; Rom. 3:20-26; 4:4-8; 10:4). He does this on condition of their sacrificing (Heb. 9:24; 10:14; Rom. 12:1; 4:11; Jas. 2:14-26; 1 Cor. 6:11). Jesus' merit was sufficient to satisfy justice in an imputative way, for His right to life and His life-rights were imputed to the Church, as we read in Rom. 5:9, 10 and 1 John 2:2.

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In the Millennium all of the merit will be applied (as distinct from being imputed) on behalf of the world, to deliver them from the Adamic death and to give them the opportunity of gaining everlasting life on the human plane (John 1:29; 3:17; Heb. 2:9; 1 Tim. 2:5, 6; 1 John 2:2). That merit will also be applied for and to the Ancient and Youthful Worthies during the Millennial Age, as a result of which they will be enabled to undergo their final trial in the Little Season, prior to their change of nature from human to spirit beings. 

(4) The Church's Share in the Satisfaction of Justice (Col. 1:24; 1 Pet. 2:5). Her earthly ministry in this connection is during the Gospel Age (arc F on the Chart). Her asset is the imputed merit of Jesus, as shown in 1 Pet. 2:5 and Rom. 12:1. Her sacrifice is, first, what she is and has in her humanity; secondly, what she hopes to be and have in her humanity, as proven from Rom. 12:1; 6:6, 11; 8:10; 1 Pet. 2:5. Her Priesthood proves the same thing; as new creatures in the Abrahamic Covenant she constitutes this Priesthood, as seen from Heb. 9:14 and 1 Pet. 2:5. Her gain through sacrificing her humanity is not a new merit, for Jesus has provided all the merit needed; she is acceptable only through Jesus (1 Pet. 2:5). Her gain is the Divine nature (2 Pet. 1:4; 1 John 3:2). The necessity of her sacrifice is not one of absolute need, but of relative need, in order that the application (under Jesus) of His merit might be made on behalf of the world of mankind in the next Age; for all of the outstanding imputations made on behalf of the Spirit-begotten being released, either by the sacrificial death of the saints, or by the constrained death of the Great Company, or by the Second Death of the wilfully wicked, the merit is thus free to go to the world by way of an application under Jesus, the merit being His. This application will be made by Jesus and the Church as the great High Priest for the world, on whose behalf they will apply the merit 

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originally His, but now, during the Gospel Age, imputed to the Spirit-begotten. The Church's share in applying His merit is typed in the sprinkling of the goat's blood (Lev. 16:15, 16; Heb. 7:27; 9:23; 13:13). The Church's share in the satisfaction of justice is harmonious with itself, with every Bible passage, with every Bible doctrine, with God's character, with the Ransom, with the objects of God's Plan and with facts. As a doctrine it thus measures up fully to the seven axioms of Biblical interpretation, which is prima facie evidence of its truthfulness. Furthermore, it is counterfeited in the great Antichrist by the mass and indulgences, which gives an indirect proof of its truthfulness. 

(5) The Sarah Features of the Abrahamic Covenant (Gen. 12:1-3; Gen. 22:16-18). Biblical covenants are of two kinds: promises binding but one party to another or to others—unilateral or unconditional covenants; or contracts binding two parties to one another on certain conditions—bi-lateral or conditional covenants. The original and all-embracing covenant is the Abrahamic Covenant, which is recorded in Gen. 12:1-3. It is an unconditional covenant which operates in connection with Jesus and the Church while they are represented in pyramids g, h, i, k, 1, n, r, s, w and x on our Chart. It is of seven parts or promises, and is a summary of God's Plan; all of God's later covenants are made operative by what it promises. Its first promise, "I will make of thee a great nation," is elaborated in Gen. 22:16-18, where it appears as what we call the Oath-bound Covenant, because of God's oath added to it (Gen. 22:16; Heb. 6:13-20). It has two aspects, a heavenly and an earthly aspect. God's promises to the Christ are the contents of the Sarah features of this Covenant, often termed the Sarah Covenant, as stated in Gen. 22:17, 18 and Gal. 3:16, 29: "I will multiply thy seed as the stars of heaven; … thy seed shall possess the gate

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of his enemies; and in thy seed shall all the nations of the earth be blessed." 

In its nature, this Sarah Covenant is in fact God's oath-bound pledges to the Christ (Gen. 22:16-18; Gal. 3:14-18, 29; Heb. 6:12:20; Rom. 4:13, 14, 16). Its objects are the Christ, Head and Body (Ps. 50:5; Rom. 9:7, 8): the faithful consecrated ones who share in the Sin-offering, who permit these wonderful promises to develop them and who continue under their influence until death. The time of its operation as the developer of the Seed is the Gospel Age, and the Developer of the Seed is God Himself, who is also the Covenant's Giver (Heb. 2:3; 6:17-20; Gal. 3:2, 3, 5, 26-29; 2 Pet. 1:4; Rev. 5:10). The type of the Sarah features of the Abrahamic Covenant is, of course, Sarah (Gal. 4:21-31; Is. 54; Rom. 9:7-9; Acts 3:25). She types only those features which develop the Christ class, and not those that develop the Great Company, the Ancient Worthies, the Youthful Worthies and the faithful restitutionists. The sign or symbol of the Abrahamic Covenant, including the Sarah features, was circumcision in the type (Gen. 17:9-14); in the antitype it is consecration (Phil. 3:3; Col. 2:11-13). The antecedent of the Sarah Covenant is justification by faith, for all invited to this covenant must first be justified by faith (John 3:36; 5:24; 1 John 5:12; Rom. 12:1). The purpose of this justification by faith is to reckon all of the New Covenant blessings to the Seed in this life by faith (Heb. 10:14-18). Therefore the Seed is not under the New Covenant, but must be under the Abrahamic Covenant. The reward of this covenant to the Christ class is stated in Gen. 22:17, 18 and 2 Pet. 1:4, the reward of victory in battle being indicated in the last clause of Gen. 22:17; and the reward in the sense of the work that the seed will have is given in Gen. 22:18, which will be the bestowal of great blessings upon the children of men in the future. For details on this subject, please see Christ-Spirit-Covenants, pp. 679-716. 

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(6) The Church Walking the Narrow Way (Matt. 7:14). We have already treated of Jesus walking the narrow way, in Christ-Spirit-Covenants, Chap. 2. Many of the details given there apply also to the Church in its walking the same pathway, as illustrated by the imperfect pyramid n on the Chart. Consecration is the entrance, or gate, into the narrow way (Prov. 23:26; Rom. 12:1). Such an act is very difficult (Matt. 7:14). In entering the narrow way the Church were baptized into Christ (Rom. 6:3; 1 Cor. 12:13; Gal. 3:26, 27; 2 Cor. 5:17). The symbol of consecration is water baptism. Progress in this narrow way is made, first, along the lines of sacrificing the human will (Rom. 12:1; Matt. 16:24-26; Rom. 15:1-3; 1 Pet. 2:5); second, in developing the new creature (2 Cor. 4:16; Eph. 4:24; Col. 3:10). The steps by which this is done are self- and world-denial (Mark 8:34), studying God's Word (Rom. 15:4), watchfulness and prayer (Matt. 26:41), spreading God's Word (Acts 1:8), developing character in harmony with that Word (Jas. 1:22) and suffering for loyalty to it (1 Pet. 2:21). It is beset with difficulties, caused by the loyalty of the faithful (2 Tim. 3:12) and others' enmity (1 Pet. 5:8, 9; John 15:18-20; Gal. 5:11). The results of these difficulties to the faithful are indicated in 2 Cor. 4:16-18 and 1 Pet. 1:3-9. The incentives to making progress in this narrow way are, first, pleasing the Father (Prov. 12:22); second, winning Christ (2 Cor. 11:2); third, blessing the world (1 Cor. 15:29), and, fourth, gaining glory (Rom. 8:17; 2 Tim. 2:12). The end of this course is life (Matt. 7:14; 2 Tim. 2:11). In its qualities, this life is, first, spiritual (1 Cor. 15:41-52); second, immortal and incorruptible (1 Cor. 15:53, 54); and third, Divine (2 Pet. 1:4; 1 John 3:2). The advantages toward God and Christ are set forth in Rom. 8:17; Eph. 2:4-7, and toward the world in Gen. 22:18. 

(7) The Sufferings of the Church (2 Cor. 1:5; Phil. 3:10; Col. 1:24). These are very similar to

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Jesus' sufferings, as set forth in Christ-Spirit-Covenants, Chap. 3, and are endured during the time the Church is illustrated in the imperfect pyramid n on plane M. The causes of these sufferings are: the Church's faithfulness as a witness of the Truth, and the opposition of those inimical to the Truth—Satan, the world and the flesh. The first form of such sufferings is physical exhaustion, due to preaching and teaching the Truth, hardships, sympathy, loss of sleep, the study of God's Word, watchfulness and illness. Another form of these sufferings is mental sorrow, because of the distress of trials and temptations that come upon the Lord's people and their many experiences of hardships, sufferings and disappointments with others who have fallen away from the Lord. A third form of such sufferings is physical violence. All through the Age God's faithful people have suffered more or less of physical violence: sometimes at the hands of mobs; sometimes at the hands of tribunals set up to force them to give up their faith, like the Inquisition; sometimes by popular demand, sometimes because of false brethren. In one form or another the Church has often suffered physical violence. 

The spirit in which the Church has been undergoing these sufferings has manifested every one of the higher primary graces—faith, hope, self-control, patience, piety, brotherly love and charity; or, to put it more briefly, has manifested wisdom, justice, love and power. The purpose of these sufferings Godward is to serve, please and glorify Him; Christward, to serve, please and exalt Him; toward the brethren, to help them by sacrificing in their interest; worldward, to lay down human life, in part as a witness for the Truth; and selfward, to help in developing Christlikeness. The advantages of having these sufferings are very great, for they have the accompaniments of the Divine pleasure, the joy of ministry and the feeling of Christ's presence. The results of these sufferings are the development of certain of the graces, such

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as faith, sympathy, mercy, patience and faithfulness, whose cultivation is in God's creatures inseparable from sufferings. Thus they served to educate the faithful for their future work, honor, office and inheritance. Other results of their sufferings are that God thus obtains in the Church a Bride for His Son; the Son obtains His Bride; and the world obtains, as a mother, the Church as the Second Eve, who will assist Jesus as the Second Adam in regenerating it in righteousness. So the eventual results are glory to God in the highest, and on earth, peace, good will to men! 

(8) The Great Company (Ps. 45:14, 15). This class, the secondary spiritual elect class, is illustrated in the imperfect pyramids m, t and y on our Chart. The possibility of falling out of the Little Flock is proved by 1 Cor. 9:24-27; 2 Tim. 2:5; Heb. 4:1; 6:4-8; 10:26-29; Jas. 5:20. The Little Flock and Great Company, both of which consist of new creatures, are developed in the Gospel Age, the latter as a class at its end (1 Cor. 3:11-15; Matt. 7:24-27; 13:3-9, 18-23, comp. Luke 8:14; Matt. 25:1-12; Matt. 24:16-22; Is. 66:7-9; Rev. 7:3-17; Ps. 107:10-16; Cant. 5:1-8). The Great Company is a spiritual class, first, because it is Spirit-begotten. Indirect passages and facts prove this, e.g., Rom. 12:1; 8:10; 6:3; 1 Cor. 12:12, 13; Gal. 3:26, 27; 2 Cor. 5:17; direct passages and facts also prove this (1 Cor. 5:5; 3:11-15; Matt. 25:8). Furthermore, it is proven by the fact that they will be Spirit-born in due time (1 Cor. 5:5; 3:11-15; Rev. 7:15; 19:1-9; Ps. 45:14, 15). The types of both points we find in Azazel's goat (Lev. 16:8-10, 20-22, comp. 1 Cor. 5:5). Benjamin, the son of Rachel and the brother of Joseph, likewise types this class. The Great Company will have an honorable service in the Millennium, according to Rev. 7:9-17. (Please see E Vol. 4 for further Scriptures pertaining to this class.) 

(9) The Fall of Man (Rom. 5:12). On the Chart mankind in Adam (the perfect pyramid a on plane N) 

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is represented as falling from the plane N to plane R, being there represented by the imperfect pyramid b. First, let us consider from what man fell, viz., from the image and likeness of God (Gen. 1:26, 27). This image was not a physical image, for "No man hath seen God at any time" (John 1:18; 5:37), but consisted of perfection in intellectual, artistic, moral and religious faculties as such, and in the capacities of these faculties. Man being created in the likeness of God, means that he was created with the capacity to be the king of the earth and of its manifold forms of life, and was given such a rulership. Man's original perfection in the image and likeness of God (Gen. 1:26, 27; Deut. 32:4; Eccl. 7:29) is illustrated in the vestiges of the image of God we see in fallen man, especially if we visualize one man possessing the sum total of all the vestiges of perfection we see manifested separately in mankind. The Ransom (1 Tim. 2:4-6) and restitution (Acts 3:19-21) also indicate from what man fell, as the parallel case of the one new man illustrates it (Eph. 4:24; Co1. 3:10). 

Through what did Adam fall? It was not through God's instrumentality (Jas. 1:13), but through Satan's (John 8:44; Is. 14:12, 13; Ezek. 28:12-19; Gen. 3:4, 5), in his temptation of Father Adam and Mother Eve, Eve being deceived, but Adam sinning wilfully (1 Tim. 2:14; Rom. 5:12). To what did man fall? He did not fall under a sentence of eternal torment, for the Scriptures are silent on any such penalty for sin; it would be contrary to the character of God to pronounce such a penalty; it would be contrary to the Ransom, for the ransomer would have to suffer the same penalty, and we know that Jesus did not go into eternal torment; finally, it is contrary to the Scriptures, which declare plainly that death is the penalty (Gen. 2:17; 3:19; Jer 31:30; Rom. 1:32; 5:12, 15, 17, 21; 6:16, 21, 23; 7:5; 8:13; 1 Cor. 15:21, 22, 56; Jas. 1:15; 1 John 5:16). Man fell under the death penalty, and it affected him physically, 

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mentally, morally and religiously. For what did he fall? He fell, that all the world of mankind, his posterity, might have an experience with evil and then in due time a contrasted experience with good (Rom. 5:18, 19; 8:20, 21; 11:32).—For details on this topic, please see Creation (E Vol. 2), Chap. 12. 

(10) The Permission of Evil (Ps. 90). This subject relates particularly to dispensations A and B on our Chart, for these are the periods when evil is permitted. Ps. 90 is the Psalm—Song—of Moses. The Song of Moses (Rev. 15:3) is the main theme of the Old Testament, as the Song of the Lamb is the main theme of the New Testament. Ps. 90:1, 2 are introductory; vs. 3, 4 give the theme of the Psalm; vs. 5-10 state the fact of evil; vs. 11, 12, the reason for evil; vs. 13-17, the deliverance from evil by an experience in righteousness. In vs. 1 and 2 the Author of the Divine Plan is presented. V. 1 should be translated O Lord, Thou wast our dwelling place in a generation, even the generation. Here is set forth the original perfection as enjoyed by the race in Adam and Eve in their sinless condition; for evidently God was not the dwelling place of any of the race under the curse before, by the begettal and possession of the Spirit, the Gospel Church came to dwell in God (Col. 3:3; John 17:21; 1 John 4:13, 16). V. 2 shows God's eternity. The curse and restitution as the theme of this Psalm are set forth in v. 3; while v. 4 alludes to a thousand years' period when the return, restitution, of v. 3, is to come. Then in vs. 5-10, fifteen of the evils—the main ones—of the curse are set forth. Then Moses (v. 11) asks and answers the question, Why was evil permitted? "Who knoweth the power [meaning] of thine anger [expressed in the curse]? Even according to thy fear, so is thy wrath [Thy curse on the race is to work in it reverence for Thee]." Through personal experience with the terrible nature and effects of evil, the race will be thoroughly sick of it. When later and by contrast they have an experience 

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with good, it will work in them a strong love for, and a choice of righteousness instead of evil, as a result of the personal experience they will have had with both. The Bible shows this as the reason for the permission of evil (Rom. 5:18, 19; 8:20, 21; 11:32; Ps. 76:10; 90:12-15; Is. 26:16; Hos. 5:15). A little reasoning on the subject also proves it. What child that has been burned by the fire does not learn to avoid it because of a knowledge by personal experience of its consequences? The results of the permission of evil are shown in vs. 16, 17; the race prays for a knowledge of, and participation in God's restitution work and character (thy glory), with the added thought that they may be unchangeably made participators in the future Divinely-arranged work of the Ages to come after the Millennium. For details, please see The Divine Plan of the Ages, Chapter 7, and The Bible (E Vol. 12), pp. 298-306. 

(11) The Two Salvations (1 Tim. 4:10). This subject is related to both the Gospel (arc F on the Chart) and the Millennial (arc G) Ages. In general God's Plan treats of two classes, a heavenly class and an earthly class; an Elect class and a non-elect class; Jesus and the Church, His Bride, as the Elect class, and the world of mankind as the non-elect class. It is impossible clearly to understand the Scriptures without understanding the distinction between these two classes. The Bible contrasts these two classes in many ways, of which the following are a few: Each class has its respective call, one the elective, which is limited (Rom. 8:28-30; 1 Cor. 1:26-29; 2 Pet. 1:10), and the other free grace, which is general (Ps. 50:1, 2; Is. 45:22, 23; Luke 2:10; John 12:32, 33; Rom. 5:18, 19; 1 Tim. 2:4; 1 John 2:2); there are two ways for them to travel, one the "narrow way," and the other the "highway" (Matt. 7:14; Is. 35:8); there are two sets of conditions, one difficult (Gen. 3:15; 1 Pet. 5:8, 9; Matt. 5:10-12; 24:7, 11, 12, 24; 2 Tim. 3:12; John 16:33), the other easy (Ezek. 36:35; Ps. 72:7, 

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8, 12-14; Is. 11:9; 25:8; 26:9; 35:10; 60:14; 62:11; Rom. 8:21); a different set of promises pertains to each of them—one heavenly (Matt. 5:3, 10-12; John 14:2, 3; 1 Cor. 15:49; 2 Cor. 5:1; 2 Tim. 4:18; Heb. 10:32-34; 1 Pet. 1:3, 4), the other earthly (Ps. 37:3, 9, 11, 22, 29; Prov. 2:21; Is. 60:21; Ezek. 37:25; Amos 9:14, 15). Two different abodes will be their eternal home—one the new heavens, the other the new earth (Is. 65:17; 66:22; 2 Pet. 3:13; Rev. 21:1); there are two objects in Christ's Return, the one to save the Church (Is. 35:4; 1 Thes. 4:15, 16; John 14:2, 3), the other to save the obedient of the world (Is. 35:8-10; Acts 3:19-21; 15:16, 17). There are two resurrections, one of the just, the other of the unjust—Luke 20:34-37 and 1 Cor. 15:40 indicate their nature and John 5:28, 29 (A.R.V.) and Acts 24:15 are proof texts. Each will receive a different nature as a reward for faithfulness, one the spirit (2 Pet. 1:4; 1 John 3:2), the other the human (1 Cor. 15:45-48; Is. 60:21; 65:17-24). 

(12) Israel's Return (Is. 11:11, 12). We have discussed some features of this subject in another connection, as the tenth purpose of the Gospel Age, coming near its end, prior to Israel Restored (the part of the pyramid marked z in arc G on our Chart) becoming the chief nation on earth in the Millennium. There are two lines of thought connected with Israel's return: their return to their land, and their return to the Lord's favor. Let us first consider the former. 

The antecedents to their return to their land are their dispersion among all nations and their persecutions, both during the Dark Ages and in more recent times. Their dispersion throughout the Gospel Age in many lands was forecast in Lev. 26:33-39; Jer 16:13-16; 30:11; Hos. 3:4. The desolation of their land and cities was forecast in Lev. 26:31-35, 43; Deut. 29:22, 24, 27; Is. 17:4-6; Jer 4:20, 26-28; 12:4-7, 10-13; 19:8; Amos 3:14; 5:3, 5; 7:8, 9; Mic. 1:6; Matt. 11:20-23; Luke 10:12-15; 21:24. These prophecies 

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have had an abundant fulfilment. Until recently, the land has been practically bereaved of the Israelites, its fertility has been greatly diminished and it has been desolate. The inducements to Israel's returning to their land are their religion, their patriotism, their persecutions in various countries, their need of a place where they can dwell in safety, the awakening of national consciousness, the returning fertility of the land and the resumption of business there. We see it becoming an actuality, in part due to the individual and collective initiative manifested by the Jewish people in Palestine, e.g., in their colonization and collective immigration. The prophecies point it out (Jer 16:14-18; 30:4-8, 18-22; 31:4-14, 21, 23-25, 27, 28, 35-40; 32:36, 37; 33:7, 10, 11; Ezek. 36:1-15, 24-38; 37:1-28; Hos. 3:4, 5; Amos 9:14, 15). These Scriptures cannot refer to their return from Babylon, for they call it the return from the North country, while Babylon is east of Palestine. The predicted seven times (7x360 years) or 2520 years' punishment (Lev. 26:18, 21, 24, 28) lasted from 607 B.C. to 1914 A.D. Particularly since 1914 A.D. there has been an ever increasing activity along the lines of the above inducements. Even as far back as the 1890's political Zionism began to influence numbers to return to the land, and their return is progressing rapidly. 

Secondly, we consider Israel's return to the Lord's favor. The cause for their loss of the Lord's favor was their stubbornness and pride, culminating in their rejection of Christ. In Lev. 26:14-45 Moses gave a remarkable prophecy of the punishments that God forecast as coming upon them for their violations of His covenant. Hos. 3:4, 5; Matt. 23:27-39; Luke 19:42; Rom. 11:10, 11; 11:25 also indicate their loss of the Lord's favor. However, their blindness and disfavor were not to continue forever, according to the Scriptures (Lev. 26:40-45; Ps. 102:13-17; Is. 40:1, 2; Ezek. 16:60, 63; Rom. 11:25-32). In harmony with these prophecies, and the fact that we are living

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in the time to expect their fulfilment, we find Israel's blindness and prejudice against Jesus passing away; whereas Jews formerly were very bitter against Jesus, many of them now regard Him as the greatest of their prophets. We find the, New Testament translated into Hebrew being circulated among the Jews; we find much non-sectarian evangelism being used to awaken in them a recognition of their mistake in rejecting Jesus, and also in helping them to see that He is the Messiah foretold in the Old Testament. The glorious results of Israel's return to the Lord's favor are shown in Rom. 11:12, 15, 16; Ezek. 16:46-63. For more details on this subject, please see The Bible (E Vol. 12), pp. 367-377 and Thy Kingdom Come, Chapter 8. 

(13) Glad Tidings (Luke 2:10). These glad tidings were brought during the period marked by the arc F on the Chart. Their bringer was not a fallen angel, nor a man, but a good angel, properly accredited. These tidings are not a combination of joyful and woeful tidings, but are joyful tidings only. Their universal blessings were promised in the Abrahamic Covenant (Gen. 12:3; 18:18; 22:18). These include the removal of the Adamic death sentence from all (John 1:29; 3:15-17; Heb. 2:9; Rom. 5:19; 8:21; 11:26; 1 Tim. 2:4; 4:10; 1 John 2:2; Tit. 2:11; Rev. 22:3); the enlightenment of all (Ps. 98:2; Is. 25:6, 7; 29:18, 24; 35:5; 40:5; 52:10; Jer 31:34; John 1:9; 1 Tim. 2:4); all having joy (Luke 2:10); all being drawn to Christ (John 12:32); all bowing the knee and confessing Christ (Phil. 2:9-11; Eph. 1:10; Col. 1:20; Is. 45:23; 2:2; Ps. 22:29). 

The limited blessings of these glad tidings are offered to all (Rev. 22:17; Is. 45:22). They include a covenant (Heb. 8:8-12); forgiveness of sins (Rom. 5:18; Jer 31:34; Mark 3:28, 29; Matt. 12:31, 32); the Holy Spirit (Joel 2:28; Acts 2:17); the privileges of the highway of holiness (Is. 35:8, 6, 9). These blessings will be conditional, being gained only by obedience (Acts 3:23); their full realization will

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not be by everyone, but only by the faithful (Ps. 22:27-29; Ps. 86:5, 9; Is. 2:2, 3; 35:6, 9, 10; 51:11; 1 Tim. 4:10; Rev. 5:13). 

(14) The Bible Harmonious with Itself (2 Tim. 2:15). This summary deals with some sets of Scriptures which appear on the surface to be contradictory, but are really not so if they are viewed properly: First, the permanence (Eccl. 1:4; Ps. 148:1-6) and the destruction (Matt. 24:35; Rev. 20:11) of the heavens and earth. Harmony is found by observing the distinction between the literal earth (Gen. 1:10-12, 28; Heb. 11:38; Jas. 5:17) and heavens (Gen. 1:1, 8, 14, 20; Jas. 5:18), and the figurative earth (Matt. 5:13; Gen. 6:11-13; 9:11) and heavens (Dan. 12:3; Jude 13; Rev. 9:1; 12:1; 21:1; 2 Pet. 3:7, 10, 12, 13). Second, the permission of evil (Rom. 8:20; 11:32) and God's perfect character (Ps. 25:7, 8; Jer 9:24; Rev. 15:3). Harmony is found in the reason for permitting evil (Rom. 8:20; 11:32; see Summary No. 10). Third, election (2 Thes. 2:13; Jas. 2:5) and free grace (John 3:16, 17; Heb. 2:9; Rev. 22:17). Harmony is found in applying each set of Scriptures to its proper Age. The Holy Spirit is given to the Elect in this Age, and to the non-elect in the next Age (Joel 2:28, 29). 

Fourth, earthly evils (Acts 14:22; Heb. 10:32-34; 2 Cor. 11:23-27) and earthly blessings (Ps. 37:3, 9, 34, 38; Prov. 2:21; Is. 65:21, 22; Ezek. 36:28-30) for the righteous. Harmony is found by observing the difference between the Gospel-Age (2 Tim. 3:12) and Millennial-Age conditions (Ps. 72:7). Fifth, lost (Rom. 2:12), yet saved (Rom. 11:26; 1 Tim. 2:4; 4:10). The harmony is indicated by Rom. 5:18, 19 and 1 Tim. 2:4-6—all are saved from the Adamic condemnation, but not eternally. Sixth, suffering for ancestral sins (Ex. 20:5; Rom. 5:12) and not suffering for ancestral sins (Ezek. 18:4, 20). We harmonize these two sets of texts by applying the former to the race under the curse and the latter to it under the

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Millennial conditions (Jer 31:29, 30; Ezek. 18:2, 3). Seventh, salvation is hard (Matt. 7:14) and easy (Is. 35:8). These are harmonized by showing that they apply to different Ages (John 11:25, 26). For details, please see The Bible (E Vol. 12), pp. 698-702. 

(15) Why Should We Expect Christ to Reign over the Earth? (1 Cor. 15:25, 26). Christ as king is shown by pyramid x on the Chart (arc G). The reasons for His reign are: to relieve the needs of the race (Rom. 8:21, 22)—physical, mental, moral and religious; to exalt the righteous, who have been oppressed (Is. 35:4; Ps. 37:7-11; 75:10; 107:41; Matt. 25:37, 46); to overthrow Satan's empire, which has ruled the world with terrible results—it will be completely annihilated (Dan. 12:1; Matt. 24:21; Is. 25:7; Rev. 11:15); to dispense justice to mankind (Is. 26:9; Jer 23:5, 6; Matt. 10:42; 12:36); to restrain evil and spread good (1 Cor. 15:24-26; Rev. 20:1-3; 21:4, 5); to make possible to all the benefits of Christ's death, for He died for all (Heb. 2:9; John 1:29; 12:32; 1 John 2:2), though all in this life do not receive the benefits of His death, as history and observation prove—hence this can be brought about only through His reign; to give the world an opportunity to obtain salvation (1 Tim. 2:4-6; Rom. 5:18, 19; Ps. 22:27-29; 1 Cor. 15:21-26; Phil. 2:8-11); to minister restitution to the obedient (Acts 3:19-21); to test the world of mankind as to fitness for everlasting life (Rev. 20:7-9); to render and execute final sentence (Matt. 25:46). God will receive the glory for all things (1 Cor. 15:28). For details on this and the next two summaries, please see The Millennium. 

(16) Does the Bible Hold out Hope for Any of the Unsaved Dead? (1 Tim. 2:4). They are illustrated on the Chart by imperfect pyramids b, d, e, p, q, u, and v. We answer the question affirmatively, first, because of the promises of God (Gen. 12:3; 18:18; Is. 60:14, 15; 29:18, 24; Luke 2:10, 34; John 1:9); second, the Ransom (John 12:32, 33; Rom. 5:18, 19; 

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1 Tim. 2:4-6); third, the forgivableness of all sins, except sins against the Holy Spirit (Mark 3:28, 29; Matt. 12:31, 32); fourth, the reformability of the characters of most of the dead, in view of God's character and the Ransom (Rev. 15:3, 4); fifth, the object of election (Rom. 11:25-32); sixth, the double experience for mankind (Rom. 8:20, 21; 11:32; 5:18, 19); seventh, the facts of the case (Ezek. 16:46-63). 

(17) Does the Bible teach a Second Chance? (John 12:32). The Bible teaches that there will be a second chance for Adam, but not for any of his race. Except for the Spirit-begotten, none of Adam's posterity has as yet had one full chance for eternal life; however, the Scriptures indicate that all the things which constitute an opportunity for salvation will come to all men, in the period illustrated on the Chart by arc G. The death sentence will be removed (Rom. 11:26; 5:19; John 3:17; 1 Tim. 2:4); all will be enlightened (1 Tim. 2:4; John 1:9); all will be favorably influenced toward Christ (John 12:32); all will bow the knee and confess that Christ is Lord, to the glory of God, the Father (Phil. 2:9-11; Is. 45:22, 23; Ps. 22:29); the blessings will be offered to all (Rom. 5:18: Joel 2:28)—some will respond, according to Is. 35:5, 9, 10. The following also teach that all will have one full opportunity: the object of our Lord's Return (Is. 35:4-6; Acts 3:19-21; 15:16, 17; Dan. 7:13, 14); the objects of the Millennium (Ps. 22:27-29; Is. 25:6-9; 1 Cor. 15:21-26); the identity of the Millennium and the judgment day (2 Tim. 4:1; Luke 22:29, 30; Ob. 21; Ps. 72:1-4); the purpose of the judgment day (John 5:21-31); the gradual removal of the curse (Rev. 21:3-5; 22:1-3; Hos. 13:14; 1 Cor. 15:54-57); and the official names of Jesus and the Church: Saviors (Ob. 21), Priests (Heb. 3:1; 1 Pet. 2:5, 9; Rev. 1:6; 5:10; 20:6), Kings (Rev. 19:16; Rom. 5:17; 2 Tim. 2:12; 1 Pet. 2:5-9; Rev. 1:6; 5:10; 20:4, 6), Prophet, or Teacher (Acts 3:21, 22, 23; John 1:9), Father and Mother (Is. 9:6; 1 Cor. 15:45; 

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Rev. 19:7-9; 21:9, 10, comp. Is. 66:10-14), First-fruits (1 Cor. 15:20; Rom. 8:23; Jas. 1:18; Rev. 14:4), and the Seed of Abraham (Gen. 22:18; 28:14; Acts 3:25; Gal. 3:16, 29; 4:28; Rom. 9:7, 8). 

(18) Our Lord's Return (Dan. 7:13, 14; Acts 1:11). This topic is related to the Gospel-Age Harvest (arc F on our Chart), in which the Millennial Age (arc G) begins. A very prominent error on this subject is Post-Millennialism, i.e., the teaching that Christ returns to take over a world that has been converted, and that has been reigned over by the Church in the flesh for 1,000 years. This teaching is erroneous because, first, there is no Scripture that teaches it; second, it is contrary to the Scriptures, which exhort the Lord's people to watch carefully for the Lord's Return, since none would know beforehand the day or hour when it would occur (Matt. 24:42-44; 25:13; Mark 13:32-37; Luke 12:35-40); third, no command was given by God for the world's conversion during this Age, though Jesus stated that the Gospel would be preached in all the world for a witness (Matt. 24:14) and charged His followers to make disciples among all nations, not only the Jews (Matt. 28:19, 20; Acts 17:30); fourth, the Bible teaches that evil would be dominant, and the world unconverted, at the time of our Lord's Return (Ps. 2:1-12; Matt. 13:30, 39; 24:24; Luke 18:8; 1 Tim. 4:1; 2 Tim. 3:1-8, 13; Jas. 5:3-6; 2 Pet. 3:3, 4; Rev. 11:18, 19; 19:11-21); fifth, the lowering of Biblical standards and the secularizing of the Church is manifest wherever it is taught; sixth, the number of heathen is increasing 70 times more rapidly than the number of converts from heathendom; seventh, the number and power of willing workers and willing supporters available is utterly inadequate for the work of converting the heathen; eighth, in the time remaining it is impossible of accomplishment, since such a gigantic task would require centuries for its completion, whereas many sign and time prophecies indicate that we are already living in

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the time of Jesus' Second Advent. The Scriptures, on the contrary, teach that our Lord's Return is Pre-Millennial, and for the purpose of working restitution, including world conversion (Dan. 7:13, 14; Is. 35:4-10; Zeph. 3:8, 9; Acts 3:19-21; 15:16, 17; 2 Thes. 1:10; Heb. 9:28, comp. Rom. 8:19, 21; Ps. 22:27-29; 72:1, 7-14; 1 Cor. 15:21-26; Rom. 14:9; Phil. 2:8-11). For more Scriptures on the purposes of our Lord's Return, see Summary (15). 

Our Lord's Return is invisible to men's natural sight (though visible to their eyes of understanding). Direct Scripture passages prove this (1 Tim. 6:16; John 14:19); also, it is implied in His thief-like return (1 Thes. 5:1-5; 2 Pet. 3:10; Rev. 16:15); in the invisibility of the heavenly phase of the kingdom (Luke 17:20, 21); in the world's ignorance of His second presence (Matt. 24:37-39, comp. Luke 17:26-30); in the quiet, unostentatious and unknown-to-the-world manner of His departure, which is to be the manner of His return (Acts 1:11); in the manner of His revelation, like the bright shining of the sun (Matt. 24:27); in His being seen only by mental perception (Rev. 1:7, comp. Heb. 2:9; Matt. 23:36-39; 26:64; 1 Tim. 6:16; John 14:19) and in St. Paul's reasoning (2 Thes. 2:3), which would be clumsy indeed, if he had expected a physically visible Second Advent. Furthermore, proper methods of interpreting the Bible, as well as reason and facts, contradict the idea that His return will be visible to natural sight. 

Our Lord's invisibility in His return is further proved by the nature of the case, viz., that since His resurrection He is no longer a human, but is a spirit being, of necessity having, as such, a body that is invisible to natural sight. This is proved, first, by direct passages (1 Cor. 15:45; 2 Cor. 3:17; 5:16; 1 Pet. 3:18); second, by the fact that the saints, whose resurrection bodies are like His (1 John 3:2), receive spirit bodies (1 Cor. 15:42-44, 48, 49, 51-54; Phil. 3:21); third, by His inheriting the kingdom of heaven, 

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which a human being cannot inherit, unless he gives up his humanity and becomes a spirit being (1 Cor. 15:50, comp. Heb. 2:14, Matt. 16:17, Gal. 1:16, John 3:5-8); fourth, by the fact that He is now higher than the angels (Heb. 1:3-5; Eph. 1:20-22; Phil. 2:9-11); fifth, by His becoming human only in order that He might die as our ransom (Heb. 2:9); sixth, by the fact that He would be eternally degraded in nature if He had taken back His humanity in the resurrection, thus still being lower than the angels (Heb. 2:9; see also John 1:14; 2 Cor. 8:9; Phil. 2:5-8; Heb. 2:14, 16-18); seventh, by the fact that He gave up His humanity as our ransom-price (Matt. 20:28; 1 Tim. 2:5, 6; John 6:51), hence did not take it back; eighth by the perfection of God's character, which guaranteed that He would not go back on His oath-bound promise to give Jesus a heavenly nature (Gen. 22:16, 17; Gal. 3:16; Heb. 6:17-20); ninth, by His having passed through the various stages of character development as a new creature (Heb. 2:10; 5:8, 9; Col. 3:1-4) from the begettal to the birth of the Spirit (see The Divine Plan of the Ages, pp. 365, 366); tenth, by His having the office of Savior of the Church now and of the obedient of the world in the next Age, which a human being is incapable of filling; eleventh, by His having the office as God's Vicegerent, which office cannot be filled by a human being (1 Cor. 8:6; Matt. 28:18; Eph. 1:20-23; Phil. 2:9-11; 3:21; Col. 1:15-19; Heb. 1:3-5; Rev. 5:11-13); twelfth, by the facts of His various appearances with different bodies to His disciples after His resurrection (John 20:14-18; Luke 24:13-31; Mark 16:12, etc., comp. 1 John 3:2). These considerations prove that Jesus did not come back from the tomb a human being, but a spirit being; hence He is invisible in His return. For details on the object of our Lord's Return, please see The Divine Plan of the Ages, Chapter 6, and The Millennium; on the manner of His Return, see The Time Is At Hand, Chapter 5, and The Millennium. 

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(19) The Millennium. (2 Pet. 3:7, 8). It is indicated by arc G on the Chart. First, we give some Old Testament testimonies: Gen. 12:3; 18:18; 22:18; Ps. 2:8; 22:27-29, 72; Dan. 2:44, 45; 7:13, 14, 18, 22, 27; Is. 2:1-4; 9:6, 7; 11:6-11; 25:6-9; 32:1; 35:8-10; Ezek. 37:23-25; 36:24-38; Mic. 4:1-4; Jer 23:5, 6; 33:14-16; Joel 2:28, 29, 32; Amos 9:14, 15; Ob. 21; Zeph. 3:8, 9; Hag. 2:7-9; Zech. 8:20-23; Mal. 4:1-3. Next, we give some New Testament testimonies on the subject: first, our text, 2 Pet. 3:7, 8; then Matt. 6:10; 19:28; 25:32; Luke 1:31, 32; 2:31, 32; 12:32; 19:11-15; 22:29, 30; John 18:36; Acts 1:6, 7; 3:19-21; 15:16, 17; 1 Cor. 15:21-28; Rom. 8:17; 14:9; 2 Tim. 2:10-12; 4:1; Phil. 2:9-11; Jas. 2:5; Rev. 1:5, 6; 2:26, 27; 3:21; 5:9, 10; 11:15; 20:4-6, 7-9; 21:5. See also The Millennium. 

(20) The Resurrection (1 Cor. 15:21-23; Acts 24:15). This topic deals with the end of the Gospel Age (arc F on our Chart) and with the Millennial Age (arc G). We consider, first, the antecedents of the resurrection, viz., the fall of Adam through disobedience, with the race in him included by heredity, from perfection into sin, imperfection and death (Rom. 5:12-19; 1 Cor. 15:21, 22) and the ransom from these through the sacrifice and righteousness of Christ (1 Tim 2:5, 6; Rom. 5:15-19; 1 Cor. 15:21, 22). Second, we consider the nature of the resurrection, taking first the meaning of the word or act itself: It does not mean merely the awakening of the dead, else Jesus would not have been the first one to be resurrected (1 Kings 17:22; 2 Kings 13:21; Matt. 9:18, 25; John 11:43, 44; Acts 26:23; 1 Cor. 15:20; Rev. 1:5); rather, the word resurrection (Greek, anastasis) as applied to mankind means a gradual re-standing, step by step, from the fallen condition into the perfection of God's image, as Adam was before he fell (1 Cor. 15:21, 22; Luke 20:35, 36; Phil. 3:10, 11; Acts 24:15; 23:6; 26:6-8). 

That which is to be raised is not the body that is buried (1 Cor. 15:35, 37), but "the dead," the person, 

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the soul (1 Cor. 15:35, 36; Ps. 16:10; Acts 2:31; Ps. 89:48). Consider the case of cannibals: they eat and assimilate parts of the bodies of others; and if, in the awakening, the body that was buried is the body that is raised, the cannibals would get their bodies back; but how about those whose bodies by eating and assimilation had become parts of the bodies of the cannibals? Thus we see the absurdity of the viewpoint that the body which is buried is raised, and the reasonableness of the Scriptural doctrine of the resurrection of the dead, the person, the soul. Third, we consider the kinds of resurrection: first, the resurrection of the Church. It is represented in its resurrected condition by pyramid r on our Chart. Its resurrection is called the first resurrection (Rev. 20:6; 1 Thes. 4:16, 17; 1 Cor. 15:41-44, 49-53; Rom. 6:1-11; 8:23; Jas. 2:5; Rev. 14:1-5) and is to the Divine nature (2 Pet. 1:4; 1 John 3:2). Next in order, the Great Company will be resurrected (Rev. 7:9-17; Ps. 45:14, 15), in the spirit nature; then the Ancient and Youthful Worthies (Heb. 11:40), who also share in the resurrection of life, the resurrection of the just (John 5:28, 29; Acts 24:15), but are of the perfect earthly, human nature (the Great Company and the Worthies are represented respectively by the parts of the pyramid marked y and z under x, the Christ). Fleshly Israel (included in z) will also be resurrected (Ezek. 16:53, 55, 60-63; Jer 31:31-40), along with the world of mankind (1 Cor. 15:23), all on the human plane, pictured by the part of the pyramid marked W. The world's resurrection, the resurrection of the unjust, is proved by direct statements (John 5:28, 29, A.R.V.; Acts 24:15; Is. 25:6-8); by the ransom, for it guarantees to all the opportunity of gaining the resurrection; by the identity of the Millennium and the Judgment Day (2 Tim. 4:1; Luke 22:29, 30; Ob. 21; Ps. 72:1-4); by the object of the selection of the Seed (Gen. 12:3; 18:18; 22:18) and by the facts of the case (Ezek. 16:46-63). For details, please see Life-Death-Hereafter and The New Creation, Chapter 17. 

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(21) Restitution (Acts 3:19-21). It is the process by which the world of mankind (parts of the pyramid under Arc G marked W and z) will be restored to the image of God, lost by Adam for himself and all his race. Jehovah has promised it, in indicating, first, that the curse will be removed (Rev. 21:4, 5; 22:1-3; Is. 60:18; 65:16, 19); second, that various features of God's image will be restored (Jer 31:33, 34; Is. 66:14; Rev. 21:3; Mic. 4:4; Is. 11:6-8); third, that God's image will be restored in its entirety (Acts 3:19-21; Rom. 8:21; Is. 60:21; Ps. 72:6, 16). Furthermore, the ransom guarantees it (1 Tim. 2:4-6; Rom. 5:18, 19; John 12:32, 33). Again, the physical, mental, moral and religious needs of the race require it (Rom. 8:22), and it will perfect the race in these ways. 

Restitution will consist of earthly blessings (Is. 35; 61:4-11), such as an earthly home (Ps. 115:16; Prov. 2:21, 22) and conditions (Amos 9:14, 15). It includes a highway of holiness offering human perfection to the obedient (Is. 35:8). The conditions making it possible are stated in Ezek. 34:27; Ps. 72:7, 8; Is. 11:9; 26:9; 60:14, 15; 62:12; Rom. 8:21. Scriptural types set it forth, e.g., the Jubilee (Lev. 25:8-55). The official names applied to Jesus and the Church prove that it will be offered to all—see Summary (17). For details, please see The Divine Plan of the Ages, Chapter 6, and The Millennium. 

(22) The Judgment Day for the World (Acts 17:31). It also is the period under arc G on our Chart. It is not merely a day when the world is sentenced (Doomsday), for to those who will undergo it, the judgment process implies first, teaching, indoctrination (Ps. 19:7-11; 25:8, 9; 106:3; Is. 33:5; 42:1-4, comp. Matt. 12:18-20; Is. 56:1, 2; 59:4, 8-11, 13-15; Ezek. 22:2; Matt. 23:23; Col. 2:16); second, testing (Ps. 26:1-3; 139:23, 24; Jer 11:20; 20:12; 2 Thes. 1:4, 5); third, striping in order to encourage a reformation (Is. 26:9; 1 Cor. 11:31, 32; Luke 12:47, 48) and finally, passing the sentence (Matt. 7:1, 2;

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John 7:24; Deut. 1:16; Ps. 17:2). It is not a day of 24 hours, as many think, but of a thousand years. This is manifest, first, because of the impossibility of doing in 24 hours the work to be done during the judgment Day; second, from the, various uses of the word day in the Bible (as well as in ordinary language), such as the entire creative period (Gen. 2:4), Israel's 40 years in the wilderness (Ps. 95:7-10; Jer 31:32), the Jewish Age (Is. 65:2; Rom. 10:21), the Gospel Age (2 Cor. 6:2; Heb. 3:13, 15; 1:1, 2), the wrath period at the end of the Gospel Age (Is. 61:2; Ps. 110:5; Zeph. 1:14-18; Rev. 6:17) and the Millennial Age (Is. 11:10; 25:9); third, from direct Scripture statements (2 Pet. 3:7-12), and fourth, from the identity of the Judgment Day and the Millennium (Rev. 20:4, 6), which we deduce from 2 Tim. 4:1; Luke 22:29, 30; Matt. 19:28; Ob. 21; Jer 23:5, 6; 33:14-16; Is. 32:1; Ps. 72:1-4. For the above reasons, the judgment Day is not a day of 24 hours, but of a thousand years, during which Christ returns and awakens all the dead, delivers them from the curse and offers them restitution. Thus it is Salvation day, not Doomsday. 

Its predecessors as judgment days were, first, the judgment day in Eden, in which Adam and Eve failed; second, the Old Testament judgment day, in which God gave the Old Testament elect their trial as to faith and obedience; third, the Gospel Age as the judgment day for the Church (2 Thes. 1:4, 5; 1 Pet. 4:17). The necessity for the world's judgment day lies in the fact that while all sinned in Adam when he failed in the first judgment day, Jesus has redeemed all; hence another period must be set aside in which the world may have the opportunity through a judgment process to obtain life from Christ the Life-Giver, the Savior (Acts 17:31; Rom. 5:15, 18, 19; 1 Cor. 15:21, 22). Primarily, the world's judge will be Jesus (2 Tim. 4:1); secondly, the Little Flock (1 Cor. 6:2); thirdly, the Great Company; fourthly, the 

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Ancient and Youthful Worthies (Is. 32:1). The persons and works of the judges in Israel, who delivered the people from their enemies and gave them prosperity (e.g., Judg. 3:7-11), type the persons and works of the Millennial judges. The anticipation of the world's judgment day is one of great joy (Ps. 96:10-13; 98). For details, please see The Divine Plan of the Ages, Chapter 8, and The Millennium. 

(23) The Highway of Holiness (Is. 35:8). A highway, in contrast with a narrow way (a private lane), is a public road thrown open to everyone. The highway of holiness refers to the public road in harmony with holiness that the world of mankind will have the opportunity of traveling upon when they are given the blessings of restitution in the Millennial Age (arc G on our Chart). We know it is not open during the Gospel Age, because, first, another way, the narrow way to life (Matt. 7:14), is open during that time; second, the conditions prevailing when the highway is open will be far different (Is. 35:8, 9) than those of the Gospel Age; third, certain unfulfilled events which take place before it is opened have not yet come to pass, viz., the completion of the Gospel-Age elect, the completion of the Time of Trouble and the setting up of the Kingdom. This highway is necessary, first, because of the promise of God (Is. 35:8); second, the ransom of Christ (John 12:32, 33; Rom. 5:18, 19); third, the sufferings of the Church (Is. 60:14, 15); fourth, the needs of the world (Rom. 8:22). 

The enlightenment that this highway gives is an indoctrination into the Truth (Is. 29:18, 24; 35:5; John 1:9). This instruction is clear (Is. 35:8; Jer 31:34) and abundant (Is. 11:9; 35:7) in character. This highway will be very conducive to righteousness, relieving the effects of the curse (Is. 61:4), and bringing about restitution (Ezek. 36:35; Is. 35:1, 2); it will be accompanied by the destruction of every evil institution (Rev. 20:1-3; Ps. 72:9) and the establishment of every institution that is good and conducive 

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to the reformation of the race (Ps. 72:8); sin and error will gradually be wiped out through it (Is. 25:7, 8); righteousness will gradually be established (Ps. 72:7; Is. 60:21) and the Truth will be exalted everywhere (Is. 11:9; 29:18, 24); the curse and the burden therefrom will be taken out of the way (Rom. 8:21); sorrow will be removed, and joy restored (Is. 35:10); war will cease and peace will abound (Ps. 46:9; 72:7; Is. 2:4; 9:7); instead of the wicked being exalted, as is the case now, they will be abased (Ps. 37:34-38); whereas the righteous, who are now oppressed and persecuted, will be exalted (Ps. 72:7; Is. 60:14, 15); false teachers and the false church will be destroyed (2 Pet. 2:1; Rev. 2:20-23), and true teachers and the true Church established (1 Cor. 6:2, 3); wicked nations will be destroyed (Is. 60:12), and the righteous helped (Gal. 3:8; Rev. 15:4); the poor will no longer be despised (Ps. 72:12-14; 107:41); each one will have his own home and no landlords will be there to evict anyone (Is. 65:22; Mic. 4:4); they will no more labor in vain (Is. 65:23); all will prosper in their undertakings (Is. 60:17; 65:23); wickedness will be suppressed (Ps. 107:42); and righteousness will abound (Is. 61:11.). 

Next we mention the travelers on this highway, which will be all the world (Ps. 98:3; Is. 40:5; John 1:9; 1 Tim. 2:4); traveling over it will be limited in the cases of those who will not reform, for they will be put to death, either as the accursed sinners at the end of 100 years, or as those who have not filled their days with good at the end of the 1000 years (Is. 65:20; 35:8; Jer 31:29, 30; Ezek. 18:4, 20; Acts 3:23; Rev. 20:7-9). Those who travel this way will be learning God's Word (Is. 35:5), spreading God's Word (Is. 35:6; Ps. 107:22) and practicing God's Word (Is. 35:6; Ezek. 36:25, 27). The end to which this highway leads will be restitution (Acts 3:19-21; Rom. 8:21; Is. 60:21 and Ps. 72:6, 16). Thus we see that the highway of holiness will be a way

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thoroughly fitted for the world of mankind. For details, please see The Divine Plan of the Ages, Chapter 11. 

(24) The Mediator of the New Covenant (Heb. 9:13-23). The New Covenant is the new arrangement between God and Fleshly Israel, which will be instituted at the beginning of the Millennial Age (arc G on our Chart), and by which God purposes to receive the world of mankind again into favor with Himself. Its Mediator is not Jesus alone, but the entire Christ, Head and Body (Deut. 18:15, 18, 19; Is. 49:7, 8, comp. 2 Cor. 6:2; Mal. 3:1; 2 Cor. 3:6; Heb. 9:13-23; 7:22; 8:5, 6; 12:18-24; 1 Tim. 2:5; Luke 22:19, 20; 1 Cor. 11:24, 25; 10:16, 17). This Mediator's work is the making and guaranteeing of the New Covenant (Jer 31:31-34), a contract between God and Fleshly Israel, for the blessing of the whole world. They mutually distrust each other and would not otherwise enter into this covenant relationship. 

During the Gospel Age Jesus and the Church have been working on the seal of this covenant, Jesus actually providing the whole merit of it by the sacrifice unto death of His perfect body, life, right to life and its attendant life-rights, which, embargoed on behalf of the Church to fit her for sacrificing acceptably to God (1 Pet. 2:5; Heb. 13:15, 16), cannot be freed from this embargo to seal the New Covenant until the Church has completed its sacrifice. During the Gospel Age they serve (2 Cor. 3:6), advance, this covenant in four ways: first, they lay down their lives for its seal; second, they develop characters that will fit them to administer its provisions when they will operate; third, they help their brethren to do the same things; fourth, they reprove the world for sin, righteousness and the coming judgment (John 16:8-11), whereby the world is somewhat better prepared to receive the covenant. In the beginning of the Millennial Age, the Mediator will guarantee the world to God by giving Him the merit of His sacrifice in satisfaction of His justice and by promising to stripe the disobedient unto

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reformation and to put the incorrigibly wicked to death; then He will guarantee God to the world, which he does gradually for 1,000 years (Is. 26:9; 2 Pet. 3:8) through imparting his human right to life with its accompanying life-rights to those who will obey him, thereby raising them gradually from imperfection to perfection. The covenant's provisions will be adapted to man's needs and ability. The Mediator's special work will be to destroy the disobedient who refuse the covenant's blessings. He will also destroy evil conditions and instead institute good conditions everlastingly, teaching the people to live in harmony with these conditions, energizing them by the Word of God, helping them by His providences, striping them for disobedience and uplifting the obedient. Thus by the end of the 1,000 years the covenant will have been fully made, and the Christ as the great Mediator will hand over to God a race in covenant relationship with Him, for further trial, which will come in the Little Season. For more details on the New Covenant, see Christ-Spirit-Covenants (E Vol. 15), pp. 723-736. 

(25) The New Covenant Operative Exclusively after the Gospel Age (Jer 31:29-34; arcs G and H). As proofs we submit the following points: First, as pointed out in the preceding summary, a mediator is necessary between two mutually distrustful parties. It is absurd to teach that Jesus is the Mediator between God and the Church, which is selected during the Gospel Age, for it would imply that neither God nor the Church trust each other. Second, the two Sin-offerings, Jesus and the Church, seal the New Covenant (Heb. 9:13-23); hence the Mediator is the Head and Body and therefore the New Covenant cannot be made until the humanity of the entire Mediator is dead (Heb. 9:16, 17—Diaglott). Third, the multitudinousness of the Mediator (Deut. 18:15-18—see preceding summary). Fourth, the New Covenant operates under different conditions than those which prevail during the Gospel Age, ten of which are indicated in

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Jer. 31:29-34. Fifth, the covenant operating during the Gospel Age is one of grace, yet not without works (Rom. 4:13-16; Gal. 3:14; Ps. 50:5), while the New Covenant is one of works, though for awhile not without grace (Rev. 20:12, 13; Ezek. 18:5, 9, 11-13, 19-27). Sixth, the New Covenant, being the antitype of the Law Covenant, cannot operate until the latter is abrogated, which has not yet fully taken place (Heb. 8:13; Gal. 4:30; 2 Cor. 3:13; Rom. 7:4-6). Seventh, the New Covenant, being the antitype of the Law Covenant, could not operate before the latter ceases to operate, while the Grace covenant, which operates during the Gospel Age, was in force 430 years before the Law Covenant (Gal. 3:17-29). Eighth, the Covenant operating during the Gospel Age offers the Divine nature and heaven to its faithful (Rom. 6:5; Col. 3:3, 4; 2 Pet. 1:4; Phil. 3:20, 21; John 14:2, 3; 1 Thes. 4:17; 2 Cor. 5:1, 2, 8; 1 Cor. 15:42-54), while the New Covenant offers perfect humanity and a paradisaic earth to its faithful (Jer 31:22-40; Ezek. 36:24-38; 37; Ezek. 18, comp. v. 3 with Jer 31:29-34; Is. 60:21). Ninth, faith-justification, apart from any works, secures for the justified reckonedly all the blessings that the New Covenant by works will confer actually on the obedient when it operates (John 3:36; 5:24; 1 John 5:12; Rev. 21:3-5; Heb. 10:14-18). Tenth, during the Gospel Age, one's faith-justification makes him by his consecration eligible for the Abrahamic Covenant, such consecration being the antitype of the circumcision associated with that covenant (Gen. 17:7-9; Col. 2:10-12; Rom. 4:10, 11, 13, 14, 16; Gal. 3:22), while the New Covenant consecration is the antitype of the consecration under the Law Covenant. Eleventh, Keturah's descendants are set forth as types of those classes which are blessed under the New Covenant, together with the descendants of Hagar (Is. 60:6, 7). Twelfth, during the Gospel Age all new creatures have been in the same Covenant as Jesus—the Sarah features of the Oath-bound Covenant 

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(Gal. 3:14-17, 26-29; 4:21-31; Rom. 9:7-9; Heb. 6:12-20); therefore they cannot be developed by the New Covenant, inasmuch as it was not even suretied (Heb. 7:22), let alone operating, until He had died on Calvary. Thirteenth, the inauguration of the New Covenant as the antitype of the Old Covenant's inauguration occurs after the Gospel Age (Heb. 12:18-29). Fourteenth, it is in harmony with itself, with all Scripture passages and doctrines, with God's character, with the ransom and the sin-offerings, with the purposes of the Scriptures and with facts. For details, please see E Vol. 6, pp. 667-728. 

(26) Thy Kingdom Come (Matt. 6:10). The kingdom is mentioned very prominently throughout the Scriptures—over 150 times in the New Testament alone. The word kingdom is now often used to mean a territory, state or people under the reign of a king or queen. In the Bible it also means a royal ruler or rulers (Ex. 19:5, 6, comp. Matt. 21:43, 1 Pet. 2:9; Rev. 1:5, 6; 5:10) or the authority by which a king or queen rules (1 Cor. 15:24; Luke 22:29; John 18:36; Dan. 4:31; 7:14, 18, 27). Thus the expressions "Kingdom of God" and "Kingdom of Heaven" almost invariably refer to the royal rulers, Jesus and His faithful Little Flock, who will represent Jehovah, in exercising His authority as His Vicegerents. These expressions are applied to them from the standpoint of two modes of existence: first, during their earthly lifetime, in their embryonic condition, undergoing suffering and opposition from the devil, the world and the flesh (Matt. 11:12, comp. Acts 14:22; 2 Tim. 2:10-12; 3:12; Matt. 16:19, comp. Acts 2:14; 11:13, 14; Col. 1:13; 1 Cor. 4:8); second, during their heavenly existence, in their born condition, while they are reigning in great power and glory (Luke 21:31; 22:29, 30, comp. Matt. 19:28; 2 Tim. 4:1; Jas. 2:5; 2 Pet. 1:10, 11; Rev. 2:26, 27; 3:21; 5:10; 20:4-6, comp. 1 Cor. 15:23-26, 42-44, 51-54 and 1 Thes. 4:16, 17; Dan. 7:13, 14, 18, 22, 26, 27; many additional Old 

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Testament passages could be cited). Nominal Fleshly Israel, the typical kingdom of God, is also sometimes referred to as the kingdom (Matt. 8:12; 1 Chro. 17:14; 28:5; 2 Chro. 13:8); so, too, this expression is used of nominal Spiritual Israel as God's nominal kingdom (Matt. 13:31-33). 

Next, we consider the creation of the Kingdom class. The means which God uses to produce it are His Spirit (1 Pet. 1:22; 1 Cor. 6:11), His Word (1 Pet. 1:22-25; 2:2; John 17:17) and His providences (Rom. 8:28, 35-39; Heb. 12:5-13). Each member of this class has his part in the creative process: first, to consecrate himself to God by becoming dead to self and the world and alive to God (Rom. 12:1; Col. 3:3) and, second, to maintain that consecrated attitude (Rom. 12:2; 6:2-11; Col. 3:1, 2; 1 Pet. 1:14-16; 2:11; 4:1-3). Its creation is set forth under the figure of the generation of a human being: God is the Father (Jas. 1:18), the Sarah Covenant is the mother (Rom. 9:7-9; Gal. 4:22-31), in whose womb (the promises) the begetting, quickening, growth, strengthening, balancing and perfecting as embryo new creatures takes place; then comes the birth, in the First Resurrection—Col. 1:18; Rev. 1:5; John 3:5-8. (For details concerning the begettal and birth of the Spirit, please see The Divine Plan of the Ages, pp. 364-368.) By being born of the Spirit, the Kingdom class become spirit beings, of the same nature as our Lord—the Divine nature (1 Cor. 15:42-54; 2 Pet. 1:4; 2 Cor. 4:16—5:4; Phil. 3:20, 21; Col. 3:4; 1 John 3:2); hence like Him they are invisible to human eyes—see Summary (18) above. See also Luke 17:20, 21. To illustrate the invisibility of this spiritual kingdom, we might cite Satan's kingdom, in which he with the fallen angels rules over the world until the end of this dispensation (Matt. 12:24-28; Luke 4:5-7; John 14:30; 16:11; 2 Cor. 4:4; Eph. 2:2; 6:11, 12). 

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The coming Kingdom has two phases, first, the invisible, heavenly phase, Jesus and the faithful Church, and the Great Company—see Summary (8)—on a spirit plane of being as a subordinate nobility; second, its visible earthly phase, the Ancient and Youthful Worthies, the representatives of the invisible Kingdom (Gen. 13:14, 15; Acts 7:5; Heb. 11:39, 40; Ps. 45:16; Matt. 11:11; Joel 2:28). Both phases are mentioned separately and distinctly (Is. 2:3; 32:1; 62:1, 2; Joel 2:32; Ps. 107:32; Gen. 22:17, 18; Luke 13:28-30). The purposes of the coming Kingdom will be, first, to destroy eventually from among men every evil thing and influence (Heb. 2:14; Rev. 20:10; 21:8) and to introduce among them every good thing and influence (Rev. 21:3-6; 22:1-5; Mic. 4:5). The plan of God, the character, training and powers of the Kingdom classes, the social order and the rewards and punishments of that Age will combine to realize these purposes. God's promises and oaths and Christ's ransom-sacrifice and exaltation will bring about glorious results (Gen. 22:16-18; Num. 14:21; Is. 45:22, 23; 53:11; John 12:32, 33; Rom. 5:18, 19; 1 Tim. 2:4-6). All the non-elect, whether living or dead at the time of its establishment, will become the subjects of the kingdom (Rev. 15:3, 4; Ps. 98:1-4; 22:27-29; Is. 25:6-8; 1 Cor. 15:54-57; Rom. 14:9; Phil. 2:9-11), and will be given the privilege of restitution in their great judgment day—see Summaries (21) and (22). We should all desire its coming, for the sake of the Father, the Son, the Church and the world. We should prepare ourselves for it by making our calling and election sure, by helping others to do so and by witnessing to its coming to the world. For details, please see The Divine Plan of the Ages, Chapter 14, and The Millennium. 

(27) Consecration (Rom. 12:1). We have already noted plane M on our Chart, the plane of Spirit-begettal, with imperfect pyramids h, n and m on it, representing respectively Jesus, the Little Flock and the

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Great Company, all of whom have consecrated themselves to God during the Gospel Age and as a result were Spirit-begotten. During the end of the Age there is another class of consecrators, the Youthful Worthies, who, while consecrated, are not Spirit-begotten and are not pictured separately on the Chart as a class; however, since they are consecrated, the following applies to them in principle. 

First, we ask, what is consecration? It is a separation from the common and ordinary and a dedication to God (Rom. 12:1). This is proved also by a consideration of consecrated persons: In Old Testament times Israel was consecrated to the Lord in being separated from the heathen and in entering covenant relationship with Him; the Levites were consecrated to the Lord in their separation from the ordinary Israelites and in their being wholly given to the Lord (Num. 8:16); and the priests in turn were separated from the ordinary Levites and even more closely dedicated to God, as those who were to do the sacrificing. In the New Testament we have examples in Jesus (Heb. 10:7, 9), the Apostles and others, in their separating themselves from the common and ordinary pursuits of life and yielding themselves fully to God and His service. Additionally, consecrated things prove our definition: the Sabbath was separated from the rest of the week and devoted to the Lord; the vessels of the sanctuary were separated from the ordinary vessels used by the Israelites and were used only in tabernacle and temple service. A wrong definition of consecration is sinlessness, as shown by 1 John 1:8; Gal. 5:17; 2:11. 

Next we ask, Who are invited to consecrate? We answer, Not the world, nor primarily those already consecrated, but the justified, the "brethren" of Rom. 12:1. Those already consecrated are invited to consecrate only in the sense of daily reconsecration, even as our beloved Bro. John Edgar taught on his death bed, "Daily renew your covenant of consecration and daily seek to carry it out." 

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Of what does consecration consist? It consists, primarily, of surrendering one's human all to God, taking His will instead of one's own, (a) in self-denial (Matt. 16:24) and world-denial (Mark 10:37-39); and also of (b) meditation on the Lord's Word (Ps. 119:97; 2 Tim. 2:15), (c) watchfulness and (d) prayer (Matt. 26:41; Col. 4:2), (e) spreading God's Word (2 Tim. 4:2), (f) practicing it (Jas. 1:22) and (g) suffering for loyalty to it (2 Tim. 2:12). 

What are the attributes of consecration? In Rom. 12:1 the Apostle, by using the word "living," i.e., energetic, indicates power as an attribute of character being manifest in connection with consecration; by the word "holy" he indicates love, for love is the real spirit of holiness; by the word "acceptable" he indicates justice, for by reason of the merit of our Lord Jesus making us just or righteous in God's sight we are acceptable to Him; by the word "reasonable" he indicates wisdom. Thus we see manifested in this consecration text the same four great attributes of character which are manifest in God's character. 

Why should people consecrate? Because they owe their all to God (Matt. 22:37), being His by reason of creation and redemption; it will honor God (1 Pet. 4:11); it will uplift themselves and others (1 Cor. 6:9-11); and it will overcome evil (Rom. 12:19-21). 

Is consecration possible? It is possible, not in our own strength, but in the strength which the Lord gives us through His Spirit, Word and providences (2 Cor. 3:5; Phil. 4:13). 

By what is consecration produced and carried out? If a consecration is a proper one, it is produced, not from fear of punishment, nor from a desire for the approval of others, nor from hope of reward, but by gratitude for, and appreciation of "the mercies of God," i.e., His past favors, whereby a consecrating faith and love are awakened in the heart. Consecration is carried out by faithfulness in following in the Master's footsteps, in doing the things of which consecration consists (listed above).

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When and where should consecration be made, and how long should it last? It should be made as soon as we have counted the cost (Luke 14:27, 28). It should not be made before others, but alone with the Lord; it is to last eternally. 

In what manner should it be symbolized? Not by sprinkling, nor by pouring, but by immersion. In sprinkling there is no symbolization of a burial into death and a rising into newness of life (Rom. 6:4); nor ordinarily could there be in pouring, for it would be a proper symbol only if enough water were poured upon the one being baptized to cover him completely, and ordinarily this would be impractical. Only in immersion is there a symbolic burial and rising again. 

By what is the spirit of true consecration overcome? By sin (Heb. 3:13; 12:1), error (1 Tim. 6:20, 21), selfishness (Rom. 8:13), and worldliness (Jas. 4:4). 

What are the advantages of consecration? Fellowship with God (1 John 1:3); fellowship with Christ (1 Cor. 1:9); fellowship with the brethren (1 John 1:7); insight into the characters of God (Matt. 5:8), Christ (John 1:14) and the brethren; preparation for future office; the best life now (Mark 10:30); glory to come (1 Cor. 2:9). 

We will now give a few details on the advantages of consecration: From 1 John 1:3 we see that we are privileged to fellowship with God, Jesus and the brethren. How blessed it is to have this fellowship! Another advantage of consecration is the very precious insight which it gives us into the characters of God, Christ and the brethren. Jesus taught us (Matt. 5:8): "Blessed are the pure in heart: for they shall see God." In this life we see God with the eyes of faith, i.e., through the noblest and most marvelous kind of knowledge (the knowledge of the Truth), we have comprehension of Him as being absolutely perfect in wisdom, justice, love and power; and, having this glorious insight into, and vision of God, we rejoice in it in this life, as a foretaste of the glorious vision of Him 

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that we will have in the future, when we will see our Heavenly Father face to face and eye to eye. Let us strive earnestly to make our calling and election sure that we may enjoy this blessed objective of our hopes. Next to the insight we have into Jehovah's character, the holiest, noblest, grandest and most elevating thing we can have is an insight into the character of Jesus, whose character is an image of the Father's. And we are privileged to behold Him, not only as the one "full of grace and truth" (John 1:14), but also as the one who is at the Father's right hand in the majesty and beauty of the Divine nature. How glorious and uplifting it is to have an insight also into the character of Jesus! Next to God and Christ, we have our brethren of the Little Flock, Great Company and Youthful Worthies, into whose characters we are also privileged to have an insight. How good it is to contemplate their Christlikeness! 

Another advantage of consecration is the preparation which it gives us for our future office, no matter what our place may be in the Kingdom. How blessed it is to know that Jehovah is dealing with us and preparing us for service in the future! Consecration also gives us the best kind of a life now. What life can equal the life of the consecrated now? Even though we give up some good things pertaining to self and the world in consecration, we receive a hundredfold, even here and now in this life (Mark 10:30)! The final advantage of consecration which we will mention is the glory to come, the blessed privilege of assisting in carrying forward Jehovah's purposes in the future, in the endless succession of Ages to come, as God develops various parts of the universe, one after another, through the Christ. Great and glorious indeed are the benefits which our Heavenly Father will bestow. "Eye hath not seen, nor ear heard, neither have entered into the heart of [the natural] man the things which God hath prepared for them that love him" (1 Cor. 2:9)!

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When we consider these benefits which God bestows, our hearts cry out, "Glory to God in the highest, and on earth peace, good will toward men!" Let us, therefore, in anticipation of all these glories, join with every power of heart and mind, of body, soul and strength, in ascribing everything good to God, and in doing everything good for God and Christ and the brethren! All praise and honor and glory be unto God and unto the Lamb, who is seated with Him on His throne, having been a true overcomer! Grant, Oh Heavenly Father, we pray Thee, the fulfilment of all the various features of Thy plan! We know Thou wilt do so, because Thy promises are to this effect, and Thou hast never, nor wilt Thou ever break a promise. Thou art the one who is perfect in every feature and under every condition and in every way; therefore, our hearts are filled with praise, worship, adoration and thanksgiving. We bow in reverence before Thee and yield unto Thee and unto the Lamb all honor and glory, for thou dost so nobly and richly deserve it. Amen and amen!