Ransom

"Praised be the God and Father of our Lord Jesus Christ, for he has blessed us with every spiritual blessing in the heavenly places in union with Christ,  as he chose us to be in union with him before the founding of the world, that we should be holy and unblemished before him in love.  For he foreordained us to be adopted as his own sons through Jesus Christ, according to his good pleasure and will,  in praise of his glorious undeserved kindness that he kindly bestowed on us by means of his beloved one.  By means of him we have the release by ransom through the blood of that one, yes, the forgiveness of our trespasses, according to the riches of his undeserved kindness." - Ephesians 1:3-7

"Those who are trusting in their wealth and who boast about their great riches, None of them can ever redeem a brother or give to God a ransom for him, (The ransom price for their life is so precious that it is always beyond their reach); That he should live forever and not see the pit. - Psalm 49:6-9

"His majestic one will be one of his own, and from his midst his ruler will emerge. I will cause him to come near, and he will approach me.” “For otherwise, who would dare to approach me?” declares Jehovah." - Jeremiah 30:21

This chapter has evolved into an intricate exploration of fundamental principles. The life we live on this earth unfolds like a breathtaking drama—a mere detective story with victims and criminals, a profound narrative where accountability, redemption, and justice intersect. Who bears the fault? Is redemption possible, or does punishment become inevitable? The Judging Court is involved, and while the participants play their roles, the decisions made will inevitably impact the spectators as well.

This drama unfolds like a symphony, with each party contributing to a melody that resonates deeply within human emotions, motives, and actions. Themes of foreordination* and the purpose of existence reverberate throughout—covering individuals, specific groups, entire nations, organizational structures, humanity as a whole, angels, and the unique role of firstborns. These elements come together in a harmony that requires precise timing, rhythm, and tonality.

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* - For those who prefer to review what the Insight on the Scriptures encyclopedia says about foreordination before delving into my personal perception of this biblical term, I have attached links to each reference for your convenience. This foundational understanding can provide a helpful context as you explore the reflections I share in this chapter. Since my own understanding has evolved from my initial thoughts upon first encountering this concept, it is possible that you, my readers, might experience a similar transformation as you read. With each step in your journey, your personal perception of this term may deepen and shift, prompting you to revisit the initial description from the Insight book. My hope is that as your understanding grows, you will find your new perception to be in complete harmony with the initial insights, yet enriched with new tones and depth. This evolving clarity will, I trust, bring you closer to appreciating the wisdom and foresight behind Jehovah's purposes.

Regarding the players, personal dedication is essential for their participation in this divine scenario. As with any live performance, unforeseen developments may arise, demanding further adaptation and progression. Just as in music, tuning is crucial—if a participant strays off tone, correction becomes necessary.

The ransom arrangement, as discussed in this chapter, serves as the ultimate harmonizing force. It provides a way to realign and restore balance when something goes wrong. By focusing on this arrangement, we see how Jehovah’s purpose is achieved despite human imperfection, ensuring that the symphony of life continues in harmony with His will.

In this chapter, you will discover the observations I’ve made, the roles I’ve played in the past, and the possibilities I am open to embracing in the future. My hope is that, as you read, you’ll find yourself not only engaged but also personally touched by the reflections and experiences shared here. Stay tuned—there’s much to explore and connect with!

Mentally Ready to Belong to Jehovah

By the time I was mentally ready to dedicate myself to Jehovah, I had already separated from the navy. However, I was still tied to my barely-started business, which involved a loan that required significant effort to repay. My circumstances were relatively simple: I was single, with no children or alimony obligations, and my mother was young, strong, financially independent, and still thriving on her own. The only real burden holding me back was my business loan, which I had taken to finance retail inventories. A scripture that stood prominently in my mind—and in my mother’s as well—was 2 Timothy 2:4: “No soldier on service entangleth himself in the affairs of this life; that he may please him who enrolled him as a soldier.” (American Standard Version). This verse, closely aligned with the Russian translation I was using, highlighted how my entanglement in the affairs of life was a barrier to giving Jehovah my full, undivided service. The concept resonated deeply with me, especially after my eight years in the navy, where I had firsthand experience of how soldiers are fully supported by those who enlist them. To dedicate myself completely to Jehovah, I realized I needed to free myself from worldly distractions.

This does not mean one cannot serve Jehovah while also fulfilling other responsibilities. Many faithful Christians successfully balance their spiritual work with secular obligations. In fact, in later years, I, too, became involved in small business ventures—a story I plan to share at another time. However, for now, I want to focus on how my first "ransom" was paid, leading me into full-time service to Jehovah.

The Spiritual Echo of "Ransom" and the Ram’s Horn

For me, the English word ransom resonates closely with ram’s horn—the English rendering of the Hebrew term yoh·velʹ (or yo·velʹ), which gave its name to the Jubilee year in Israel’s covenant with Jehovah. The term specifically refers to the sounding of a ram’s horn during the 50th year to proclaim liberty throughout the land: “You must sound the horn loudly in the seventh month, on the tenth of the month; on the Day of Atonement, you should cause the sound of the horn to be heard throughout your land. You must sanctify the 50th year and proclaim liberty in the land to all its inhabitants. It will be your Jubilee.” — Leviticus 25:9, 10.

While this connection between ransom and ram’s horn isn’t technically accurate, it feels spiritually meaningful to me. Like many terms that migrate across languages and oral traditions, their meanings often shift, evolve, or even reverse from their original sense. This dynamic is something I explore in my story, Power of Reason vs. Twisted Things, which examines how the pursuit of truth can be clouded by contradictions and distortions over time.

Though I cannot prove an etymological link between ransom and ram’s horn, the conceptual connection makes sense to me. The Jubilee year, marked by the sound of the ram’s horn, was a profound symbol of release and restoration. It was a time for Israel to reset, return to their ancestral inheritance, and experience liberty. This imagery harmonizes beautifully with the ransom paid by Jesus Christ, which offers humanity the ultimate release from sin and death, restoring us to our foreordained inheritance as children of God.

This connection also highlights the distinction between the spirit of the law and its literal expression. As 2 Corinthians 3:6 reminds us: “He has indeed adequately qualified us to be ministers of a new covenant, not of a written code, but of spirit; for the written code condemns to death, but the spirit makes alive.” The Jubilee, with its ram’s horn announcing freedom, prefigures the far greater release brought by Jesus’ sacrifice. The ransom he provided is the ultimate liberation, allowing us to return to our intended relationship with Jehovah and to reclaim the inheritance lost through sin. In this way, the Jubilee and its associated practices serve as a powerful imprint on Israel’s history, pointing to the deeper spiritual truths fulfilled in Christ.

Through Jesus’ ransom, the liberty proclaimed by the ram’s horn reaches its ultimate realization, making alive all who embrace Jehovah’s loving provisions. It is a testament to the enduring depth of Jehovah’s purpose for humanity—to restore us to the freedom, dignity, and life He originally intended.

In this chapter, I aim to explore the various ways ransom could be paid under Jehovah's law given to the Israelites and how certain individuals were foreordained or dedicated to Jehovah for special services. As I prayerfully consider what to include, my focus is on presenting only the fundamental truths necessary to understand how Jehovah personally dealt with me. These truths are not just historical; they reflect Jehovah’s consistent and unchanging principles.

If you grasp how these principles were applied in my life, you too can rely on them to build and strengthen your relationship with Jehovah. Understanding these principles will provide vital context when I later share my own ransom story—a journey that first led me into full-time service to Jehovah and, over time, revealed how He lovingly foreordains paths for those who choose to follow His superior principles.

As you read my reasoning, try to grasp the idea of foreordination as the ultimate purpose of our existence. Reflect on how humans deviated from that purpose and how Jehovah, through numerous arrangements and laws, provided opportunities for reconciliation. These provisions allow humanity to return to the path of everlasting life, freedom from sin and death, and restoration of harmony with the flow of Jehovah's holy spirit.

Creator’s Foreordainery for Human

The Search for Purpose: My Mother’s Profound Influence

One significant aspect of my journey is how seriously my mother embraced the biblical truth and how deeply she fought for me. Once she discovered Jehovah and understood His purpose for humanity, she earnestly prayed on my behalf and took active steps to help me hear the truth. As shared in previous chapters, she even made decisions on my behalf that, while seemingly intrusive, were rooted in her love and faith. From one perspective, Jehovah respects individual choice and does not force His will upon anyone. Yet, at the same time, aspects of His purpose are undeniably foreordained. Below, I’ll illustrate this balance with meaningful examples that I believe are essential for understanding Jehovah’s will in relation to human free will.

Before delving into this balance, I want to dedicate a few paragraphs to one of the most critical questions of all: Why are we here? What is the purpose of our existence? This question deeply troubled my mother and became a catalyst for her own spiritual awakening—a profound realization that she later passed on to me.

My Mother’s Story: A Walk Among the Graves

My mother’s journey toward understanding her purpose began during a contemplative walk through a cemetery in Moscow, accompanied by a close friend. The cemetery was home to the graves of renowned figures—professors, academics, astronauts, politicians, artists, poets, and military commanders—buried alongside ordinary people. As they read the inscriptions, a sobering thought arose: What difference does it make? Regardless of their achievements, struggles, or contributions, all these individuals now lay under the same soil, their existence marked only by gravestones.

This observation led my mother to reflect on the fleeting nature of life, echoing the timeless questions posed by Solomon over 3,000 years ago: “The greatest futility!” says the congregator, “The greatest futility! Everything is futile! What does a person gain from all his hard work at which he toils under the sun? No one remembers people of former times; nor will anyone remember those who come later; nor will they be remembered by those who come still later.” (Ecclesiastes 1:2-3, 11) Solomon’s candid observations about the futility of human endeavors resonated deeply with her: “What happens to the stupid one will also happen to me. What, then, did I gain by becoming excessively wise? So I said in my heart: ‘This too is futility.’ For there is no lasting memory either of the wise one or of the stupid one. In the days to come, everyone will be forgotten. And how will the wise one die? Along with the stupid one.” (Ecclesiastes 2:15-16) "I also said in my heart about the sons of men that the true God will test them and show them that they are like animals, for there is an outcome for humans and an outcome for animals; they all have the same outcome. As the one dies, so the other dies; and they all have but one spirit. So man has no superiority over animals, for everything is futile. All are going to the same place. They all come from the dust, and they all are returning to the dust. Who really knows whether the spirit of humans ascends upward, and whether the spirit of animals descends down to the earth?" (Ecclesiastes 3:18-21)

These questions troubled my mother as they did Solomon, but his writings offered a pathway to clarity. While Solomon grappled with despair, he ultimately pointed to a higher purpose beyond the futile cycle of life and death. This sense of purpose came into sharper focus with the ransom sacrifice, which would be revealed ten hundreds of years later.

The Hope That Resonates

The same existential questions that troubled Solomon continued to trouble my mother. Yet, her search led her to the Bible, where she discovered the purpose Jehovah has for humanity. The message of the ransom—a hope that Solomon only glimpsed—deeply resonated with her, transforming her outlook on life. She began to see human existence not as a meaningless cycle but as part of a grand design.

My mother observed the profound capabilities of the human body, its superiority over animals, and its potential for higher purpose. Yet, she also saw the tragedy of human life repeating the same cycle of birth, procreation, and death, with each generation passing along a fragile inheritance. Her heart yearned for a greater meaning—one she found in Jehovah’s Word. The Bible’s message of hope illuminated a purpose that captured her mind and heart, and she passed this understanding on to me.

A Purpose That Touches the Heart

The clarity and brightness of Jehovah’s purpose for humanity caught my attention and resonated deeply. It gave me a firm foundation for my own life’s direction. I hope my readers find this purpose for themselves as well. It requires a humble disposition, a willingness to admit that there is something foreordained for us from above.

Through this chapter and the reasoning presented here, I aim to awaken a sense of purpose in my readers. The profound truths my mother discovered continue to inspire me, and I hope they inspire you as well. Life, though fleeting, is not futile when viewed through the lens of Jehovah’s grand design.

Preparing for the Concept of Foreordination

Preordination is a profound concept woven throughout the Scriptures, revealing the intricate relationship between Jehovah’s sovereignty and human free will. It is the idea that Jehovah, in His infinite wisdom, has set certain things into motion with a clear purpose, yet He still allows individuals to make choices within the framework of His will.

To understand foreordination, it is essential to approach it with humility and an open heart, recognizing that Jehovah’s wisdom far surpasses our own. This concept is not about control but about harmony—Jehovah orchestrates events and guides outcomes while respecting the decisions of His creation. As Isaiah 55:8-9 reminds us: “‘For my thoughts are not your thoughts, and your ways are not my ways,’ declares Jehovah. ‘For as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts than your thoughts.’”

Preordination shows us that our existence is not random or meaningless. Jehovah has a purpose for humanity as a whole, as well as for individuals who respond to His call. This purpose unfolds like a beautifully orchestrated symphony, where every note contributes to the grand composition, yet each musician must play their part willingly.

Throughout this chapter, I will guide you through examples of foreordination in the Scriptures—how it applies to individuals like Abraham, David, and Jesus, and how it extends to nations and all of humanity. I will also share my personal experiences of discovering Jehovah’s hand in my life, helping you to see how foreordination works not only on a grand scale but also in deeply personal and transformative ways.

As you reflect on the examples and principles shared, I encourage you to consider your own life. What role has Jehovah foreordained for you? How can you align your choices with His will? By embracing foreordination, you can find purpose, direction, and a closer relationship with the One who set everything into motion for His glory and your ultimate benefit.

Foreordained Purpose: Adam and Eve

The creation of Adam and Eve as foreparents of all humanity is a striking example of Jehovah’s foreordained plan. Before any of their descendants came into existence, it was decreed that humanity would:

Cultivate the land
Subdue the animals
Multiply and fill the earth

This was not optional—it was woven into the very fabric of human life. From their creation, Adam and Eve were assigned these roles.

Paul’s Speech to the Athenians

Apostle Paul’s words to the Athenians echo this understanding: "And he made out of one man every nation of men to dwell on the entire surface of the earth, and he decreed the appointed times and the set limits of where men would dwell, so that they would seek God, if they might grope for him and really find him, although, in fact, he is not far off from each one of us. For by him we have life and move and exist, even as some of your own poets have said, ‘For we are also his children.’" (Acts 17:26-28). This passage reveals several critical points:

We are all descendants of Adam, foreordained to live on the earth.
Appointed times and set limits were decreed by Jehovah, dictating where and how humanity can exist—for example, we cannot dwell underwater like fish or in the heavens like birds or angels.
A familial connection to God: Jehovah considers us His children, a relationship that was lost but remains accessible for those who seek Him.

What is Foreordained by Jehovah

From the beginning, Jehovah established:

Human roles: Cultivating, subduing, and multiplying on the earth.
Dwelling limits: Boundaries in which humans can live, emphasizing our unique earthly purpose.
Appointed times: Milestones and periods within His divine plan that require compliance or alignment with His will.

This understanding highlights that while Jehovah respects free will, certain foundational truths and purposes are not negotiable—they are foreordained. It also emphasizes the value of seeking Jehovah and aligning with His will, something my mother worked tirelessly to help me understand. She saw it not just as a personal mission but as part of Jehovah’s larger purpose for all humanity.

Foreordained Promises to Abraham and David

Jehovah’s dealings with Abraham and David illustrate that His foreordained purposes often go far beyond human expectations—sometimes even beyond what they could have asked for. These examples highlight the magnitude of Jehovah’s blessings when individuals faithfully align with His will.

Jehovah’s Promise to Abraham

Jehovah made a remarkable covenant with Abraham, promising far more than Abraham could have imagined or requested: "I will surely bless you and I will surely multiply your offspring like the stars of the heavens and like the grains of sand on the seashore, and your offspring will take possession of the gate of his enemies. And by means of your offspring all nations of the earth will obtain a blessing for themselves because you have listened to my voice.” (Genesis 22:17-18)

Abraham’s faithfulness and obedience to Jehovah’s voice resulted in blessings that:

Spanned generations: His offspring became as numerous as the stars and grains of sand.
Had global impact: Through his seed, all nations of the earth would be blessed—a clear reference to the Messiah.
Elevated his legacy: His descendants would "take possession of the gate of his enemies," signifying victory and authority.

It’s unlikely that Abraham had envisioned such monumental promises. Yet, Jehovah foreordained these blessings as part of His purpose, rewarding Abraham’s unwavering faith.

Jehovah’s Promises to David

Similarly, Jehovah’s dealings with King David reveal blessings and promises that extended far beyond what David could have asked for: "‘Your house and your kingdom will endure forever before you; your throne will be firmly established forever.’" (2 Samuel 7:16)

David expressed awe and humility when Jehovah revealed His covenant: "Who am I, O Sovereign Lord Jehovah, and what is my house, that you have brought me this far? ... And what more can David say to you? You know your servant so well, O Sovereign Lord Jehovah." (2 Samuel 7:18-20)

Jehovah promised David:

An eternal kingdom: Through his lineage, the Messiah would come, establishing an everlasting throne.
A lasting legacy: David’s house and name would endure forever.
Protection and guidance: Jehovah affirmed His ongoing support and favor toward David’s descendants.

David never requested these incredible blessings—they were Jehovah’s gift, rooted in His divine purpose.

Lessons from Abraham and David

These examples teach us that Jehovah’s foreordained purposes often exceed human expectations. When individuals listen to His voice and demonstrate faith, Jehovah unfolds blessings that align with His grand plan for humanity.

Like Abraham and David, we may not fully grasp the extent of what Jehovah has in store for us, but by trusting Him and faithfully adhering to His guidance, we position ourselves to receive blessings far beyond our own imagination.

David indeed expressed a profound understanding of the divine purpose for his body in a way that resonates deeply with believers. His inspired reflections, recorded in the Psalms, reveal an appreciation for the marvelous design of the human body as well as its purpose in serving Jehovah. David’s words about the body are some of the earliest and most heartfelt expressions recorded in the Bible: "You formed my inward parts; you wove me together in my mother’s womb. I praise you because in an awe-inspiring way I am wonderfully made. Your works are wonderful; I know this very well. My bones were not hidden from you when I was made in secret, when I was woven in the depths of the earth. Your eyes even saw me as an embryo; all its parts were written in your book regarding the days when they were formed, before any of them existed." (Psalm 139:13-16)

Insights from David’s Words

Acknowledgment of Jehovah’s Design
David recognized that his body was not a random occurrence but a deliberate creation by Jehovah. Every detail of his physical existence was part of Jehovah’s intricate design.
Awe and Gratitude
His words reflect a deep sense of awe and gratitude for the complexity and purpose of his body. David’s acknowledgment of being “wonderfully made” highlights the sanctity of human life.
Jehovah’s Foreknowledge
David understood that Jehovah knew him intimately, even before his birth. His poetic description of Jehovah seeing him as an “embryo” underscores Jehovah’s care and foresight for every individual.

A Deeper Understanding of the Body’s Purpose

David’s reflections went beyond the physical design of the body. He also understood its higher purpose: to praise and glorify Jehovah. He expressed this in another psalm: "Sacrifice and offering you did not desire, but you opened up my ears; burnt offering and sin offering you did not ask for. Then I said: ‘Here I am! I have come. In the scroll it is written about me. To do your will, O my God, is my delight, and your law is deep within me.’" (Psalm 40:6-8). These words later found fulfillment in Jesus Christ, who perfectly embodied the principle of using one’s body to carry out Jehovah’s will (Hebrews 10:5-7). David, however, was the first to articulate this connection in Scripture, demonstrating his profound understanding of the body’s divine purpose. David’s inspired words offer a timeless reminder of the sacredness of our physical existence and its ultimate purpose. They teach us to reflect on how our bodies can be used, not for selfish pursuits, but as instruments to fulfill Jehovah’s will and bring Him glory. Through his psalms, David invites us to ponder the marvel of creation and align our lives with the purpose for which we were made.

Jesus' Foreordained Life

Jesus’ life was indeed foreordained with remarkable precision, highlighting the narrow and purposeful path he had to walk. Every major aspect of his life, as well as seemingly insignificant details—from his birth to his sacrificial death—was foretold in the Hebrew Scriptures. Jehovah expected His Son to follow these prophetic clues, embracing His will as paramount over His own desires. From the moment Jesus recognized his mission, acknowledged that his body was foreordained for it, and discerned the timing for its fulfillment, he willingly flowed with Jehovah's purpose, even through moments that deeply troubled him.

Consider these scriptures that reflect this profound alignment with Jehovah’s will: "So when he comes into the world, he says: ‘Sacrifice and offering you did not want, but you prepared a body for me. You did not approve of whole burnt offerings and sin offerings.’ Then I said: ‘Look! I have come (in the scroll it is written about me) to do your will, O God.’" (Hebrews 10:5-7) This statement reveals Jesus’ recognition that his body was prepared specifically for fulfilling Jehovah’s purpose, not for offering material sacrifices but for accomplishing His will.

“Most truly I say to you, the Son cannot do a single thing of his own initiative, but only what he sees the Father doing. For whatever things that One does, these things the Son does also in like manner.” (John 5:19) Here, Jesus acknowledged his complete dependence on Jehovah, acting solely in alignment with what he observed from His Father. This was not mere obedience but a deliberate choice to imitate and fulfill Jehovah’s will.

"And taking along Peter and the two sons of Zebʹe·dee, he began to feel grieved and to be greatly troubled. Then he said to them: 'I am deeply grieved, even to death. Stay here and keep on the watch with me.' And going a little way forward, he fell facedown, praying: 'My Father, if it is possible, let this cup pass away from me. Yet, not as I will, but as you will.'” (Matthew 26:37-39) Even in moments of extreme anguish, Jesus’ resolve to prioritize Jehovah’s will over his own remained unwavering. This prayer exemplifies his complete submission and trust in Jehovah’s purpose, even when facing immense emotional and physical suffering.

Through these scriptures, we gain a deeper appreciation of Jesus’ faith, courage, and dedication in fulfilling the role foreordained for him. His example underscores the importance of recognizing and embracing Jehovah’s will, even when faced with challenges that test our resolve.

Key Aspects of Jesus' Foreordained Life

His Birthplace
The prophet Micah foretold that the Messiah would be born in Bethlehem: “But you, O Bethlehem Ephrathah, the one too little to be among the thousands of Judah, from you will come out for me the one to be ruler in Israel, whose origin is from ancient times, from the days of long ago.” (Micah 5:2)
Jesus’ birth in Bethlehem was orchestrated through the Roman census, demonstrating divine intervention to fulfill prophecy (Luke 2:1-7).
The Timing of His Birth
Daniel’s prophecy of the “70 weeks” provided a timeline for the Messiah’s arrival (Daniel 9:24-27). Jesus’ birth occurred precisely when this timeline indicated, aligning with the appointed time for his ministry to begin.
His Baptism and Ministry
At the age of 30, Jesus came to John the Baptist to be baptized, fulfilling the prophecy that the Messiah would be anointed with holy spirit (Isaiah 61:1-2; Matthew 3:13-17). From this moment, Jesus had 3.5 years to proclaim the Kingdom and offer freedom to captives, as Isaiah had prophesied: “The spirit of the Sovereign Lord Jehovah is upon me, because Jehovah has anointed me to declare good news to the meek. He has sent me to bind up the brokenhearted, to proclaim liberty to the captives and the wide opening of the eyes to the prisoners.” (Isaiah 61:1)
His Sacrificial Death
Jesus’ death was foreordained to occur on Nisan 14, 33 CE, in fulfillment of the Passover typology. He became the ultimate Passover Lamb, as the apostle Paul noted: “Christ our Passover lamb has been sacrificed.” (1 Corinthians 5:7)
The precise details of his suffering and execution were foretold in Psalm 22 and Isaiah 53, and his sacrificial role was confirmed by his own words: “The Son of man came, not to be ministered to, but to minister and to give his life as a ransom in exchange for many.” (Matthew 20:28)
The Outcome of His Life
Jesus’ resurrection and ascension to heaven were also part of Jehovah’s foreordained purpose, paving the way for his role as High Priest and King. As Peter declared: “This Jesus God resurrected, of which fact we are all witnesses. Therefore, because he was exalted to the right hand of God and received the promised holy spirit from the Father, he has poured out what you see and hear.” (Acts 2:32-33)

Jesus’ path was narrow, not only because of the foreordained events he fulfilled but also due to the immense opposition he faced. He adhered perfectly to Jehovah’s will, saying: “I have come down from heaven to do, not my own will, but the will of him who sent me.” (John 6:38). The foreordained nature of Jesus’ life reveals the depth of Jehovah’s purpose and the central role Jesus plays in it. His strict adherence to this narrow path serves as a profound example for his followers, who are also called to walk in his footsteps. The fulfillment of every detail prophesied about Jesus strengthens the faith of believers and confirms the reliability of Jehovah’s Word.

Ransom: Restoring Individuals, Nations, and Humanity to Their Foreordained Purpose

Ransom serves as the means to bring individuals, nations, and people back into their foreordained life. It is Jehovah’s loving arrangement to restore what was lost, whether it be the individual’s standing, a nation’s purpose, or humanity’s intended relationship with their Creator. Through the ransom, the path to reconciliation with Jehovah becomes accessible, allowing each one to fulfill the roles they were meant to play in His grand purpose. It is not merely an act of redemption but also a restoration of alignment with Jehovah’s original design, ensuring that His will continues to unfold in harmony with His promises.

Jehovah’s Firstborn: The Redemption of Israel from Egypt

As we saw in the case of Abraham, Jehovah foreordained his descendants to be the seed through which He would bless all nations. When Abraham's descendants multiplied and a famine threatened their survival in the Promised Land, Jehovah foreordained Joseph to rise to power in Egypt to provide salvation for Abraham’s nation. Predictably, this nation was later enslaved in Egypt, and Jehovah intervened to release them by means of a ransom. "Then He said to Aʹbram: “Know for certain that your offspring will be foreigners in a land not theirs and that the people there will enslave them and afflict them for 400 years. But I will judge the nation they will serve, and after that they will go out with many goods.  As for you, you will go to your forefathers in peace; you will be buried at a good old age.  But they will return here in the fourth generation, because the error of the Amʹor·ites has not yet reached its full measure.” - Genesis 15:13-16

From Jehovah’s standpoint, the nation of Israel owed its very existence to Him. They would not have come into being had Jehovah not miraculously given a son to Abraham and Sarah when they were both very old, their bodies described in the Bible as "deadened" for reproduction. Jehovah considered the entire nation to be His own firstborn. He sent Moses to demand that Pharaoh release His firstborn, but Pharaoh, unwilling to relinquish control, refused.

Despite several warnings, Pharaoh hardened his heart. Finally, Jehovah called for justice, declaring that all the firstborn in Egypt would die unless a ransom was paid through the Passover ritual. This act of divine justice finally broke Pharaoh’s resistance, forcing him to recognize Jehovah’s authority. As a result, the entire nation of Israel—Jehovah’s symbolic firstborn—was released from slavery, marking a pivotal moment in the fulfillment of Jehovah’s covenant with Abraham.

The Covenant and the Foreordained Service of Israel’s Firstborn

This ransom, marking the release of a vast nation from slavery, initiated a sacred covenant with Israel—a covenant designed for them to become a holy nation and a kingdom of priests, through whom Jehovah could bless all other nations. This covenant for foreordained service was established and inaugurated with profound significance. “This is what you are to say to the house of Jacob and to tell the Israelites,  ‘You have seen for yourselves what I did to the Egyptians, in order to carry you on wings of eagles and bring you to myself.  Now if you will strictly obey my voice and keep my covenant, you will certainly become my special property out of all peoples, for the whole earth belongs to me. You will become to me a kingdom of priests and a holy nation.’" - Exodus 19:3-6

Continuing the principle of the firstborn, Jehovah commanded that a ransom be paid for all firstborns in Israel. The tribe of Levi was chosen to serve at the tent of meeting, dedicated entirely to sacred service. In turn, the rest of the Israelites were to pay a ransom to the Levites, allowing them to keep their firstborns. The life of the Levites was thus foreordained for this high degree of sacred service, cementing their role in maintaining the spiritual integrity of the nation. "Then Jehovah said to Moses: “Register all the firstborn males of the Israelites from a month old and up, count them, and make a list of their names.  You must take the Levites for me—I am Jehovah—in place of all the firstborn of the Israelites, and take the domestic animals of the Levites in place of all the firstborn of the domestic animals of the Israelites.”  Moses then registered all the firstborn among the Israelites, just as Jehovah had commanded him. The number of all the firstborn males who were registered by name from a month old and up was 22,273.  Jehovah continued to speak to Moses, saying: “Take the Levites in place of all the firstborn among the Israelites, and take the domestic animals of the Levites in place of their domestic animals, and the Levites must become mine. I am Jehovah.  As the ransom price of the 273 of the firstborn of the Israelites who are in excess of the Levites,  you are to take five shekels for each individual, according to the standard shekel of the holy place. A shekel is 20 geʹrahs.  You are to give the money to Aaron and his sons as the ransom price of those who are in excess of them.”  So Moses took the money of the redemption price from those who were in excess of the ransom price of the Levites.  He took the money from the firstborn of the Israelites, 1,365 shekels, according to the standard shekel of the holy place.  Then Moses gave the money of the ransom price to Aaron and his sons according to the word of Jehovah, just as Jehovah had commanded Moses." - Numbers 3:40,51.

After demonstrating His power in Egypt, Jehovah extended an extraordinary offer to the Israelites: to become a kingdom of priests for all nations. They agreed and entered into a covenant, committing to this sacred destiny. Jehovah established laws, regulations, and special services to guide them on this path. At first, the opportunity must have seemed incredibly appealing, and the Israelites vowed to fulfill this calling.

However, such a destiny required personal commitment, effort, and the resolve to remain faithful. As many of my readers know, the majority of Israelites did not adhere to this promise. Yet, there were always faithful individuals—true Israelites—who deeply appreciated the honor of this high calling. With Jehovah’s support and through the ransom and redemption arrangements carried out by the chosen Levites and other anointed individuals, a pattern was established. This pattern served as a guide for the coming Messiah and for those who would form His holy body, illustrating the foreordained path they would follow.

This pattern elevated the concept of ransom to a level that offered equal recovery for all humankind, freeing them from the captivity of sin and death. Through these arrangements, Jehovah laid the groundwork for the ultimate fulfillment of His purpose, providing a clear vision of the deliverance yet to come.

The Faithful Promise of Hannah and the Life of Samuel

Elkanah, an Ephraimite (not liviticus tribe), had a barren wife, Hannah, who made a profound vow to Jehovah: if He blessed her with a son, she would dedicate him entirely to His service. Such a promise reflects immense faith and selflessness. For a woman unable to bear children, asking God for a son in exchange for dedicating him back to Jehovah is a remarkable act of trust. Most parents dream of raising a child who will care for them in their old age, but Hannah’s sacrificial commitment demonstrated a higher devotion.

When Jehovah answered her prayer, Hannah fulfilled her promise with unwavering faith. As soon as her son Samuel was weaned, she brought him to Shiloh, along with offerings, and presented him to serve at the tabernacle. Hannah’s faith and dedication bore fruit far beyond what she might have imagined. Samuel became a prophet through whom Jehovah spoke, even anointing the first two kings of Israel. At a time when communication from Jehovah was rare, Samuel was established as a trusted channel for divine guidance: "Meanwhile, the boy Samuel was ministering to Jehovah before Eli, but word from Jehovah had become rare in those days; visions were not widespread." (1 Samuel 3:1) "Jehovah was with him and did not let any of all his words go unfulfilled. All Israel from Dan to Beersheba became aware that Samuel had been confirmed as Jehovah’s prophet." (1 Samuel 3:19-20) It is no surprise that Samuel was the one through whom the books of Judges, Ruth, and 1 Samuel were written, becoming part of the inspired Holy Scriptures. His life and service stand as a testament to the power of faith and the enduring impact of fulfilling vows made to Jehovah.

Samuel’s life, foreordained by his mother’s promise, raises questions about how much of his path was shaped by her dedication versus his personal choices. Certainly, Samuel made moral decisions throughout his life, but the trajectory of his service was set by Hannah’s faithful act: "As soon as she had weaned him, she took him up to Shiloh... Then they slaughtered the bull and brought the boy to Eli. With that she said: 'Pardon me, my lord! As surely as you live, my lord, I am the woman who was standing with you in this place to pray to Jehovah. It was for this boy that I prayed, and Jehovah granted my petition that I asked of him. I, in turn, now lend him to Jehovah. For all his days, he is lent to Jehovah.' " (1 Samuel 1:24-28)

Hannah’s example demonstrates how faith and dedication can preordain a path of service, leaving a profound legacy that extends far beyond personal aspirations. Samuel’s life stands as a testament to the power of fulfilling a vow made with pure motives and unwavering trust in Jehovah. Keep Hannah’s story in mind, because later in this chapter, I will draw a parallel with my mother’s own commitment and how it shaped my path in life.

Foreordained Lives and the Choices That Shape Them

Consider the profound fact that Samuel’s life was foreordained for service to Jehovah—not through his own initial decision, but through the vow of his mother, Hannah. By dedicating her son to Jehovah for all the days of his life, she set a path for him that was beyond his control from the very beginning. Samuel was lent to Jehovah’s service from his childhood, a commitment Hannah made with full faith in Jehovah’s will. It is fascinating to reflect on how much of his life’s course was influenced by Hannah’s faith-driven vow versus his own personal choices. While moral decisions and spiritual growth were undoubtedly his own, his life’s trajectory was undeniably shaped by his mother’s sacred promise. This interplay of parental dedication, personal responsibility, and divine selection continues to inspire reflection on how Jehovah directs lives for His purpose.

This raises a compelling point: while Samuel’s service was shaped by his mother’s choice, others were chosen by Jehovah Himself even before their birth. Examples include Samson, John the Baptist, and Jesus. Their lives were not only foreseen but also foreordained by divine purpose. These individuals were born with specific missions that aligned with Jehovah’s greater plan, their paths set apart for extraordinary service.

In the case of Samson, Jehovah’s angel instructed his mother before his birth on how he should be raised, emphasizing his role as a Nazirite dedicated to delivering Israel (Judges 13:3-5). Similarly, John the Baptist was described by an angel as “great in the sight of Jehovah” before his birth, destined to prepare the way for the Messiah (Luke 1:13-17). Jesus, of course, was the ultimate example of foreordained, as foretold by prophets and announced by angels. His entire life fulfilled Jehovah’s purpose to bring salvation to humankind (Isaiah 9:6, Matthew 1:21). Would you find it appealing to live a life so precisely coordinated from above? A life where each step, each decision, and even the challenges are intricately woven into a greater plan by the One who sees all, knows all, and purposes only what is ultimately for our good?

Such a life might seem daunting, as it requires immense trust and willingness to align ourselves with divine coordination. But imagine the peace and purpose it could bring, knowing that every aspect of our existence has meaning and direction, perfectly synchronized with Jehovah’s unfailing wisdom and love. Would such a life resonate with you?

When we consider the broader spectrum of people—such as the Israelites as a collective versus specific individuals personally chosen by Jehovah before or after their birth—it becomes evident that roles in Jehovah's purpose vary greatly. Some roles may not seem as precise but are still deeply meaningful, while others are very narrow and specific in their demands.

What kind of role would you prefer to play? Let Jehovah know the level of commitment you are ready to offer, and watch where He can lead you with that willingness. This grand theatrical spectacle is in progress, unfolding with a blend of divine foreordained and human choice.

From one perspective, it might appear that everything is predetermined. However, a closer look reveals that individuals must still decide whether to embrace their roles in this pre-scripted scenario. Every person’s choice matters, and their willingness to step into their role adds depth and meaning to the divine drama. What will your part be?

The Challenge of Fulfilling Foreordained Roles: A Test of Faith and Integrity

This decision is far from simple, as anyone who has faced such a test of faith can attest. It’s important to remember that Satan challenges the integrity of humans, as descendants of Adam and Eve, to fulfill these roles. Consider the dramatic exchange in the book of Job: "Now the day came when the sons of the true God entered to take their station before Jehovah, and Satan also entered among them. Then Jehovah said to Satan: ‘Where have you come from?’ Satan answered Jehovah: ‘From roving about on the earth and from walking about in it.’ And Jehovah said to Satan: ‘Have you taken note of my servant Job? There is no one like him on the earth. He is an upright man of integrity, fearing God and shunning what is bad.’ At that Satan answered Jehovah: ‘Is it for nothing that Job has feared God? Have you not put up a protective hedge around him and his house and everything he has? You have blessed the work of his hands, and his livestock has spread out in the land. But, for a change, stretch out your hand and strike everything he has, and he will surely curse you to your very face.’ Then Jehovah said to Satan: ‘Look! Everything that he has is in your hand. Only do not lay your hand on the man himself!’ So Satan went out from the presence of Jehovah.” — Job 1:6-12.

How easy is it to fulfill one’s role under such conditions? Is it even possible? While the roles and scenarios may be foreordained, fulfilling the terms and conditions requires incredible faith and resilience. Like any drama—whether literary, theatrical, or cinematic—this universal play is subject to judgment.

Jehovah’s Universal Court: A Drama of Sovereignty and Redemption

Good drama has a lasting impact on people's lives, and Jehovah intended Job’s drama to leave a profound impression on all who familiarize themselves with it. This real-life story is not merely an isolated event but a matter of the highest court hearing in the universe. The decisions made in this case serve as precedents, ruling over all people who have ever lived, including those who are not acquainted with it.

Jehovah Himself is deeply interested in the proceedings of the ultimate judging court. Though He occupies the highest throne, He allows and invites others to testify on His behalf, emphasizing the value of transparency and participation in the vindication of His sovereignty. This is beautifully illustrated in Isaiah 43:9-14: "Let all the nations assemble in one place, and let the peoples be gathered together. Who among them can tell this? Or can they cause us to hear the first things? Let them present their witnesses to prove themselves right, or let them hear and say, ‘It is the truth!’ You are my witnesses,” declares Jehovah, “Yes, my servant whom I have chosen, so that you may know and have faith in me and understand that I am the same One. Before me no God was formed, and after me there has been none. I—I am Jehovah, and besides me there is no savior. I am the One who declared and saved and made known when there was no foreign god among you. So you are my witnesses,” declares Jehovah, “and I am God. Also, I am always the same One; and no one can snatch anything out of my hand. When I act, who can prevent it?’ This is what Jehovah says, your Repurchaser, the Holy One of Israel." Jehovah’s declaration underscores His unique and unchanging nature as the sovereign God and Savior. He not only calls His chosen ones to testify but also reinforces their role in confirming the truth of His purposes. In doing so, He demonstrates His unwavering justice and ultimate authority. As He concludes, "This is what Jehovah says, your Repurchaser, the Holy One of Israel," He reassures His people of His active involvement in their redemption and the fulfillment of His promises.

Jehovah’s sovereignty and His power to fulfill His purposes, including the involvement of others in His judgment council, are profoundly illustrated in Daniel 7:9, 10: "I kept watching until thrones were set in place and the Ancient of Days sat down. His clothing was white like snow, and the hair of his head was like clean wool. His throne was flames of fire; its wheels were a burning fire. A stream of fire was flowing and going out from before him. A thousand thousands kept ministering to him, and ten thousand times ten thousand stood before him. The Court took its seat, and books were opened."

Who Can Truly Play a Role in Jehovah’s Divine Drama?

Not everyone will be brought into the courtroom as a jury member, witness, or plaintiff (the role of prosecutor has been occupied from the very beginning). While "we will all stand before the judgment seat of God" (Romans 14:10), the universal court involves selected individuals as key players. At various stages of the process, they serve as witnesses, plaintiffs, or judges. However, not all are properly disposed or adequately qualified to partake in Jehovah’s grand divine drama. The question arises: who truly can be?

Jesus' Judgement regarding Satan

Jesus made a groundbreaking statement about the Devil. Interestingly, before Jesus, no one explicitly referred to Satan as "the Devil" in the biblical record, even though accounts like Job's were well-known. Jesus provided unparalleled insight into Satan’s character and actions, saying: “That one was a murderer when he began, and he did not stand fast in the truth, because truth is not in him. When he speaks the lie, he speaks according to his own disposition, because he is a liar and the father of the lie.” (John 8:44)

SATAN [Resister]. In many places in the Hebrew Scriptures, the word sa·tanʹ appears without the definite article. Used in this way, it applies in its first appearance to the angel that stood in the road to resist Balaam as he set out with the objective of cursing the Israelites. (Nu 22:22, 32) In other instances it refers to individuals as resisters of other men. (1Sa 29:4; 2Sa 19:21, 22; 1Ki 5:4; 11:14, 23, 25) But it is used with the definite article ha to refer to Satan the Devil, the chief Adversary of God. (Job 1:6, ftn; 2:1-7; Zec 3:1, 2) In the Greek Scriptures the word sa·ta·nasʹ applies to Satan the Devil in nearly all of its occurrences and is usually accompanied by the definite article ho.

DEVIL This descriptive name was given to Satan because he is the chief and foremost slanderer and false accuser of Jehovah, his good word, and his holy name. The Greek di·aʹbo·los means “slanderer.” (Compare Lu 16:1, where the related verb di·a·balʹlo occurs.)—See SATAN.Down through the centuries the Devil has demonstrated that he is the arch-opposer of both God and man. He disputed with Michael over the body of Moses (Jude 9); showed he has power to ensnare others (1Ti 3:7; 2Ti 2:26); used people such as the false religious leaders, Judas Iscariot, and Bar-Jesus as his children (Joh 8:44; 13:2; Ac 13:6, 10); oppressed persons beyond the cure of the physicians (Ac 10:38); had righteous ones thrown into prison (Re 2:10); and even had the means to cause untimely death (Heb 2:14). Christians are, therefore, admonished not to give this Slanderer of God an opening by continuing in a provoked state. (Eph 4:27) “Keep your senses, be watchful,” Peter warns. “Your adversary, the Devil, walks about like a roaring lion, seeking to devour someone.”—1Pe 5:8.There are other instances in the original text of the Christian Greek Scriptures where the word di·aʹbo·los occurs but does not refer to Satan, so the word is properly rendered “slanderer.” For example, in referring to Judas, Jesus said to the 12, “One of you is a slanderer” (Joh 6:70); women in the congregation were cautioned not to be slanderous (1Ti 3:11; Tit 2:3); that “men will be . . . slanderers” is one of the evidences of “the last days.”—2Ti 3:1-5.Jehovah’s law to the nation of Israel forbade them to slander one another. (Le 19:16) The tenor of the entire Bible is against such misuse of the tongue.—2Sa 19:27; Ps 15:3; 101:5; Pr 11:13; 20:19; 30:10; Jer 6:28; 9:4.

This Jesus' revealing Satan as Devil also emphasizes the crucial role of the sons of God in revealing truths for the benefit of all creation, a central theme of this book: “For the creation is waiting with eager expectation for the revealing of the sons of God.” (Romans 8:19) Their actions and insights illuminate ongoing issues and provide clarity about Jehovah’s ultimate purpose.

Jesus’ declaration exposes Satan’s fundamental departure from truth and his actions, which have brought harm and suffering to creation. It highlights his role as the adversary and accuser, one who abandoned the truth and became the originator of falsehood. These words from Jesus offer an unparalleled understanding of Satan’s motives and actions. They resonate deeply within the broader context of Jehovah’s purpose, the exercise of free will, and the need for faithful individuals to stand firm, revealing divine truths for the benefit of all.

We still need to learn a lot about why Jehovah didn’t immediately remove the covering cherub from his position, destroy him, or sentence him as foretold in the book of Revelation. These questions touch on profound aspects of Jehovah’s sense of love, wisdom, and justice. Understanding the reasons behind Jehovah’s actions—or seeming inactions—can deepen our appreciation for His perfect qualities and His ultimate purpose.

Jehovah’s decision to allow time before rendering final judgment demonstrates His commitment to transparency, fairness, and the education of all intelligent beings. By permitting the covering cherub to continue his activities for a time, Jehovah created a framework within which His sovereignty and justice could be openly challenged and fully vindicated. This approach also ensures that all of creation—including humans and angels—has the opportunity to witness the consequences of rebellion and make informed decisions regarding their loyalty.

As Jesus taught, Jehovah is patient and loving, not wishing for anyone to perish but for all to come to repentance (2 Peter 3:9). Even in the case of the covering cherub, Jehovah’s actions reflect His desire for all to understand the full implications of sin and rebellion.

I plan to reason on these points more, perhaps even in this chapter, to shed light on Jehovah’s profound wisdom in dealing with the rebellion of the covering cherub. These reflections aim to inspire greater love and appreciation for our heavenly Father, whose sense of love, wisdom, and justice remains unparalleled.

Foreordained for 144,000

I expressed at the beginning of this book that I use ChatGPT as a tool to help me articulate my thoughts in English, aiming for a smoother flow for my readers. All the reasonings shared here are my own, but there have been a few occasions where ChatGPT has offered fundamental suggestions that required me to reflect and refine my thought process, for which I am deeply grateful.

This time, I decided to ask ChatGPT about the 144,000 mentioned in the book of Revelation, a subject central to my reasoning in this chapter. Its summary was insightful and accurately captured how this number is understood across various interpretations, including the differing views. I felt it would be best to present its analysis first, providing a clear picture of common perspectives on the subject. Afterward, I will build on this foundation, tying the discussion to the central theme of this book—the Revelation of the Sons of God and foreordained.

ChatGPT:

The 144,000 mentioned in the book of Revelation are described as a special group of individuals who have a unique role in God’s purpose. Here is a summary of what Revelation says about them and their significance:

1. Who Are They?

The 144,000 are referred to as those “who have been purchased from the earth” and who stand with the Lamb (Jesus Christ) on Mount Zion (Revelation 14:1-4).
They are described as being “sealed” on their foreheads with “the seal of the living God” (Revelation 7:3-4).
They are called “firstfruits to God and the Lamb,” indicating their special role in the divine arrangement (Revelation 14:4).

2. Symbolism or Literal Number?

Some interpret the 144,000 as a literal number, representing an exact count of individuals chosen for this role.
Others view it symbolically, representing a specific group who have been spiritually refined and chosen to serve a special purpose.

3. Their Role:

These individuals are described as reigning with Christ in heaven as kings and priests (Revelation 5:9-10; 20:6).
Their role involves assisting Jesus in bringing blessings to humankind during His millennial reign.

4. Characteristics of the 144,000:

They are described as morally pure, symbolized by the phrase “not defiled with women,” which is often interpreted as spiritual purity rather than literal celibacy (Revelation 14:4).
They “follow the Lamb wherever he goes,” indicating their complete loyalty and faithfulness to Jesus (Revelation 14:4).
They have “no deceit” in their mouths and are “without blemish,” suggesting their spiritual integrity (Revelation 14:5).

5. Connection to Other Groups:

The 144,000 are often contrasted with the “great crowd” mentioned in Revelation 7:9-17, who are described as surviving the great tribulation and serving God in His temple day and night. While the 144,000 appear to have a heavenly calling, the great crowd is often associated with an earthly hope.

6. Their Selection:

Revelation emphasizes that these individuals are chosen by Jehovah and are spiritually prepared for their role through faithfulness and endurance (Revelation 7:14; 14:4).

In summary, the 144,000 in Revelation are a select group of individuals with a heavenly calling. They are chosen to reign with Christ and play a significant role in fulfilling God’s purpose to bless humanity. Their number and identity are a topic of much discussion and interpretation among various religious groups.

This summary provides an excellent overview of how many people understand the 144,000 and their role. In my conversations with individuals from various Christian denominations—excluding Jehovah’s Witnesses—most seem to view the number as symbolic. I recall speaking with an academic from the Seventh-day Adventist Church who believed it to be literal. However, another member of the same church mentioned differing opinions within their congregation, with no solid doctrinal conclusion on the matter. This likely mirrors the approach of most other denominations, where the prevailing view tends to interpret the number symbolically.

I will be straightforward: for me, the 144,000 is a literal number. In the reasoning below, I will share my points for your consideration. For many years, my belief in the literal interpretation stemmed from trusting those who were selected to explain and teach this understanding. Their explanations resonated with me and made perfect sense, so I didn’t question them.

However, a pivotal moment in my life prompted me to challenge myself and examine the foundation of my personal confidence in the literal interpretation. Since the theme of my book has a direct connection to this group, I now feel it’s necessary to explore this subject through the lens of foreordination, tying it to the central theme of this work—The Revelation of the Sons of God. By considering this number within the framework of Jehovah’s purpose, we can gain deeper insights into what this group represents and its role within the grand symphonic drama of Jehovah’s arrangement.

Let’s now delve into my reasoning and reflections.

To fully understand the role of the 144,000 and their significance, it’s essential first to grasp the transformation that took place within the nation of Israel when "the full limit of the time arrived, God sent his Son ... to release by purchase those under law, so they can receive adoption as sons" (Galatians 4:4, 5). Jehovah made a covenant with Abraham, promising that his descendants would become a kingdom of priests and a holy nation, tasked with representing Jehovah’s sovereignty to all the nations. However, the reality was that Israel, as a nation, did not accept the foreordained role of His Son as Jehovah intended.

When Jehovah revealed the full depth of His purpose through His Son, not everyone in Israel had the ears to hear or the heart to respond. Jesus highlighted this when he referred to the prophecy of Isaiah: “The prophecy of Isaiah is being fulfilled in their case, which says: ‘You will indeed hear but by no means get the sense of it, and you will indeed look but by no means see. For the heart of this people has grown unreceptive, and with their ears they have heard without response, and they have shut their eyes, so that they might never see with their eyes and hear with their ears and get the sense of it with their hearts and turn back and I heal them.’” (Matthew 13:14, 15)

This rejection of their spiritual role did not leave Jehovah’s purpose unfulfilled. Instead, it opened the way for those who were spiritually receptive to respond to the call, including both Jews and non-Jews. Jesus acknowledged this profound shift, emphasizing the blessing of those who did see and hear: “However, happy are your eyes because they see and your ears because they hear. For truly I say to you, many prophets and righteous men desired to see the things you are observing but did not see them, and to hear the things you are hearing but did not hear them.” (Matthew 13:16, 17)

This shift underscores a key theme in this book: the Revelation of the Sons of God. While the physical descendants of Abraham were foreordained to play a significant role, Jehovah’s purpose was not limited to national boundaries or bloodlines. Instead, the focus shifted to those with a spiritual disposition—individuals who could hear, see, and align themselves with His purpose.

Understanding this transformation is essential as we delve into the significance of the 144,000. It highlights how Jehovah’s purpose, though foreordained, adapts and progresses in harmony with the choices of those who respond to His call. It also sets the stage for understanding the unique role these chosen ones play within Jehovah’s grand arrangement.

This transformation allowed both Israelites and non-Israelites to become part of a new spiritual Israel, united by their faith in Christ and the outpouring of Jehovah’s spirit. Paul’s words to the Ephesians beautifully describe this profound change:

“Therefore, remember that at one time you, people of the nations by fleshly descent, were the ones called ‘uncircumcision’ by those called ‘circumcision,’ which is made in the flesh by human hands. At that time you were without Christ, alienated from the state of Israel, strangers to the covenants of the promise; you had no hope and were without God in the world. But now in union with Christ Jesus, you who were once far off have come to be near by the blood of the Christ. For he is our peace, the one who made the two groups one and destroyed the wall in between that fenced them off. By means of his flesh he abolished the enmity, the Law of commandments consisting in decrees, in order to make the two groups in union with himself into one new man and to make peace, and to reconcile fully both peoples in one body to God through the torture stake, because he had killed off the enmity by means of himself. And he came and declared the good news of peace to you who were far off, and peace to those near, because through him we, both peoples, have free access to the Father by one spirit. So you are no longer strangers and foreigners, but you are fellow citizens of the holy ones and are members of the household of God, and you have been built up on the foundation of the apostles and prophets, while Christ Jesus himself is the foundation cornerstone. In union with him the whole building, being harmoniously joined together, is growing into a holy temple for Jehovah. In union with him you too are being built up together into a place for God to inhabit by spirit.” (Ephesians 2:11–22)

This passage highlights the transformative power of Christ’s sacrifice. Through his death, he reconciled both Jews and Gentiles into one united body, abolishing the enmity and divisions created by the Law. This “new man” is not defined by physical descent or nationality but by a spiritual relationship with Jehovah and Christ.

Paul’s words also emphasize the privilege of becoming part of Jehovah’s household, “built up on the foundation of the apostles and prophets, while Christ Jesus himself is the foundation cornerstone. ... a place for God to inhabit by spirit.” This growing holy temple represents the unity and purpose shared by all who accept Jehovah’s invitation through Christ.

To become part of spiritual Israel, those under the Law needed to be released by means of purchase. Both Israelites and people from other nations were adopted as Abraham’s sons through their faith. This is how the new spiritual Israel was formed. The foreordained purpose of this spiritual Israel is no different from the purpose of literal Israel, which Jehovah formed and shaped through Moses: “Now if you will strictly obey my voice and keep my covenant, you will certainly become my special property out of all peoples, for the whole earth belongs to me. You will become to me a kingdom of priests and a holy nation.” (Exodus 19:5, 6)

This purpose carries forward to spiritual Israel, as expressed in Peter’s words: “But you are ‘a chosen people, a royal priesthood, a holy nation, a people for special possession, that you should declare abroad the excellencies’ of the One who called you out of darkness into his wonderful light. For you were once not a people, but now you are God’s people; once you had not been shown mercy, but now you have received mercy.” (1 Peter 2:9, 10)

Although the entire spiritual Israel serves as a holy nation, a chosen people, and a kingdom of priests, their services are carried out in distinct realms: some on earth, as literal Israel once did, and others in the very heavens. Before exploring what the Bible reveals about these sacred services, both on earth and in heaven, let’s refresh our understanding of the system of worship Jehovah established through Moses. This system was made in the very likeness of the one Jehovah revealed to Moses in the heavenly realm: “These men are offering sacred service in a typical representation and a shadow of the heavenly things; just as Moses, when about to construct the tent, was given the divine command: For He says: ‘See that you make all things after their pattern that was shown to you in the mountain.’” - Hebrew 8:5.

A place for God to inhabit by spirit

Though the literal temple served its role in worshipping Jehovah, allowing sinners to reconcile with Him and enjoy His blessings, it was still just a model for better things to come. In the letter to the Hebrews, this is explained very well: "the holy place ... the true tent, which Jehovah set up, and not man." Jesus referred to this spiritual temple in his conversation with the Samaritan woman. She was concerned about which place of worship was acceptable to God—the one in Jerusalem or the one on Mount Gerizim in Samaria. Jesus stated: “Believe me, woman, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know; we worship what we know because salvation begins with the Jews. Nevertheless, the hour is coming, and it is now, when the true worshippers will worship the Father with spirit and truth, for indeed, the Father is looking for ones like these to worship him. God is a Spirit, and those worshipping him must worship with spirit and truth.” (John 4:21-24)

The hour Jesus spoke of came when the transformation of model services took place, and the sacred services in the Most Holy Place began. Here is the full chapter from the letter to the Hebrews that explains what happened when Jesus entered the spiritual temple to perform the redemption services for those awaiting salvation:

"For its part, the former covenant used to have legal requirements for sacred service and its holy place on earth. For a first tent compartment was constructed, in which were the lampstand and the table and the display of the loaves of presentation; and it is called the Holy Place. But behind the second curtain was the tent compartment called the Most Holy. This had a golden censer and the ark of the covenant completely overlaid with gold, in which were the golden jar containing the manna and Aaron’s rod that budded and the tablets of the covenant; and above it were the glorious cherubs overshadowing the propitiatory cover. But now is not the time to speak of these things in detail.

After these things were constructed this way, the priests enter the first tent compartment regularly to perform the sacred services, but the high priest enters alone into the second compartment once a year, not without blood, which he offers for himself and for the sins that the people committed in ignorance. Thus the holy spirit makes it clear that the way into the holy place had not yet been revealed while the first tent was standing. This tent is an illustration for the present time, and according to this arrangement, both gifts and sacrifices are offered. However, these are not able to make the conscience of the man doing sacred service perfect. They have to do only with foods and drinks and various ceremonial washings. They were legal requirements concerning the body and were imposed until the appointed time to set things straight.

However, when Christ came as a high priest of the good things that have already taken place, he passed through the greater and more perfect tent not made with hands, that is, not of this creation. He entered into the holy place, not with the blood of goats and of young bulls, but with his own blood, once for all time, and obtained an everlasting deliverance for us. For if the blood of goats and of bulls and the ashes of a heifer sprinkled on those who have been defiled sanctifies for the cleansing of the flesh, how much more will the blood of the Christ, who through an everlasting spirit offered himself without blemish to God, cleanse our consciences from dead works so that we may render sacred service to the living God?

That is why he is a mediator of a new covenant, in order that because a death has occurred for their release by ransom from the transgressions under the former covenant, those who have been called may receive the promise of the everlasting inheritance. For where there is a covenant, the death of the human covenanter needs to be established, because a covenant is valid at death, since it is not in force as long as the human covenanter is living. Consequently, neither was the former covenant put into effect without blood.

For when Moses had spoken every commandment of the Law to all the people, he took the blood of the young bulls and of the goats, with water, scarlet wool, and hyssop, and sprinkled the book and all the people, saying: “This is the blood of the covenant that God has commanded you to keep.” He likewise sprinkled the tent and all the vessels of the holy service with the blood. Yes, according to the Law nearly all things are cleansed with blood, and unless blood is poured out no forgiveness takes place. Therefore, it was necessary for the typical representations of the things in the heavens to be cleansed by these means, but the heavenly things require far better sacrifices.

For Christ did not enter into a holy place made with hands, which is a copy of the reality, but into heaven itself, so that he now appears before God on our behalf. This was not done to offer himself often, as when the high priest enters into the holy place from year to year with blood that is not his own. Otherwise, he would have to suffer often from the founding of the world. But now he has manifested himself once for all time at the conclusion of the systems of things to do away with sin through the sacrifice of himself. And just as it is reserved for men to die once for all time, but after this to receive a judgment, so also the Christ was offered once for all time to bear the sins of many; and the second time that he appears it will be apart from sin, and he will be seen by those earnestly looking for him for their salvation." (Hebrews 9:1-28)

You likely noted that the Most Holy Place represents the heavens themselves, where Jehovah dwells. This sacred realm is apart from sin and inaccessible to those who practice sin. Jesus Christ, by entering the heavens, opened the way for others and set an example for those who seek to follow him. He is revealed to those who are apart from sin and who earnestly look to him for salvation.

Do you grasp the significance of what we are learning here? Association with the resurrected Jesus is accessible to those who are apart from sin and who earnestly seek him.

The Journey of the 144,000: Purification and Spiritual Refinement

This thought connects us with the 144,000. Look how they are described in Revelation 14:1-5: "Then I saw, and look! the Lamb standing on Mount Zion, and with him 144,000 who have his name and the name of his Father written on their foreheads. I heard a sound coming out of heaven like the sound of many waters and like the sound of loud thunder; and the sound that I heard was like singers who accompany themselves by playing on their harps. And they are singing what seems to be a new song before the throne and before the four living creatures and the elders, and no one was able to master that song except the 144,000, who have been bought from the earth. These are the ones who did not defile themselves with women; in fact, they are virgins. These are the ones who keep following the Lamb no matter where he goes. These were bought from among mankind as firstfruits to God and to the Lamb, and no deceit was found in their mouths; they are without blemish."

This scripture emphasizes the fact that those who are purchased from the earth have the name of the Lamb and the name of his Father written on their foreheads. They are singing a song that no one else is able to master, they did not defile themselves with women, no deceit was found in their mouths; they are without blemish, and they keep following the Lamb no matter where he goes.

This description of the 144,000 may seem unreachably high, which it indeed is, as Psalm 49:7, 8 reminds us: "None of them can ever redeem a brother or give to God a ransom for him, (The ransom price for their life is so precious that it is always beyond their reach)." The only reason they can achieve such a state is because Jehovah Himself enables it, as stated in Jeremiah 30:21: "I will cause him to come near, and he will approach me.” “For otherwise, who would dare to approach me?” declares Jehovah." Based on this, I speculate that their elevated state is reached after they are released from their physical bodies. They are described as "purchased from the earth," which could also imply being purchased from their sinful condition. However, I acknowledge this as speculation, given John’s words in his first letter: "And everyone who has this hope in him purifies himself, just as that one is pure. Everyone who practices sin is also practicing lawlessness, and sin is lawlessness. You know, too, that he was made manifest to take away our sins, and there is no sin in him. Everyone remaining in union with him does not practice sin; no one who practices sin has either seen him or come to know him." (1 John 3:1-6) Furthermore: "Everyone who has been born from God does not practice sin, for His seed remains in such one, and he cannot practice sin, for he has been born from God." (1 John 3:9) "We know that everyone who has been born from God does not practice sin, but the one born from God watches him, and the wicked one cannot take hold of him." (1 John 5:18)

At first glance, these statements may give the impression that God’s chosen ones do not commit sins at all—a conclusion I personally held for a long time. However, reality shows that spiritual begetting occurs amid human weaknesses. As Paul explains: "So it is with the resurrection of the dead. It is sown in corruption; it is raised up in incorruption. It is sown in dishonor; it is raised up in glory. It is sown in weakness; it is raised up in power. It is sown a physical body; it is raised up a spiritual body." (1 Corinthians 15:42-44) This clearly describes a process. Depending on where one is in this process, their expressions of faith and purity may vary. John, when writing his first letter around 98 CE, had followed Christ for nearly 70 years and was advanced in this process. Yet, even he used the phrase "does not practice sin" rather than "does not commit sin." For example, the King James Bible translates 1 John 3:6 as: "Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him."

However, the Greek grammar provides a nuanced meaning. The first part, "Whosoever abideth in him sinneth not," (οὐχ ἁμαρτάνει) uses a present indicative active form, indicating an ongoing action—essentially meaning "does not continue sinning." The second part, "whosoever sinneth hath not seen him," (πᾶς ὁ ἁμαρτάνων) uses a present active participle, which emphasizes an ongoing action that shapes or transforms the subject. In other words, those who practice sin are influenced and transformed by sin, while those who practice righteousness are molded by righteousness.

Thus, the emphasis in John’s writing is not on momentary perfection but on a life no longer dominated by sin. Other translations, such as the New World Translation, highlight this point: "Everyone remaining in union with him does not practice sin; no one who practices sin has either seen him or come to know him." This understanding shows that the 144,000, though purified and purchased for their role, undergo a process of spiritual refinement while in their physical bodies. Their faith and reliance on Jesus’ ransom allow them to rise above sinful practices, even as they await their final transformation.

New International Version
No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him.

English Standard Version
No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him.
Berean Standard Bible
No one who remains in Him keeps on sinning. No one who continues to sin has seen Him or known Him.

New American Standard Bible
No one who remains in Him sins continually; no one who sins continually has seen Him or knows Him.

Contemporary English Version
and people who stay one in their hearts with him won't keep on sinning. If they do keep on sinning, they don't know Christ, and they have never seen him.

Good News Translation
So everyone who lives in union with Christ does not continue to sin; but whoever continues to sin has never seen him or known him.
International Standard Version
No one who remains in union with him keeps on sinning. The one who keeps on sinning hasn't seen him or known him.
Majority Standard Bible
No one who remains in Him keeps on sinning. No one who continues to sin has seen Him or known Him.

Amplified Bible
No one who abides in Him [who remains united in fellowship with Him—deliberately, knowingly, and habitually] practices sin. No one who habitually sins has seen Him or known Him.

Let’s then shed more light on the process of how the seed of God is planted in someone’s heart while that heart is still weak and corrupted by previous developments. How does God’s Word modify such a heart, enabling it to reject sin mentally, and then slowly but surely win over the entire body? I personally went through this process and am still undergoing it, and I believe there is a release point. While the apostle John says that the one who is born from God doesn’t practice sin, he still recognizes that sin remains a part of the imperfect descendants of Adam and Eve.

“If we make the statement, ‘We have no sin,’ we are misleading ourselves, and the truth is not in us. If we confess our sins, he is faithful and righteous so as to forgive us our sins and to cleanse us from all unrighteousness. If we make the statement, ‘We have not sinned,’ we are making him a liar, and his word is not in us.” (1 John 1:8-10) This means that people who receive their new beginning from God’s Word—“It was his will to bring us forth by the word of truth” (James 1:18)—are undergoing a process of purification. John speaks about this purification, which those who receive such begetting strive for: “And everyone who has this hope in him purifies himself, just as that one is pure.” (1 John 3:3)

This constant purification, coupled with the application of Jesus’s ransom, enables them to progressively release themselves from the control of sinful bodies. Through their faith and commitment, they reach the stage of not practicing sin even before they are fully released from their physical bodies.

The Struggle Within: Paul’s Journey Toward Spiritual Mastery

In 56 CE, in his letter to the Romans, Paul vulnerably expressed the inner conflict he faced as he sought to live in harmony with God’s will: "For I do not understand what I am doing. For I do not practice what I wish, but I do what I hate. However, if I do what I do not wish, I agree that the Law is fine. But now I am no longer the one doing it, but it is the sin that resides in me. For I know that in me, that is, in my flesh, there dwells nothing good; for I have the desire to do what is fine but not the ability to carry it out. For I do not do the good that I wish, but the bad that I do not wish is what I practice. If, then, I do what I do not wish, I am no longer the one carrying it out, but it is the sin dwelling in me. I find, then, this law in my case: When I wish to do what is right, what is bad is present with me. I really delight in the law of God according to the man I am within, but I see in my body another law warring against the law of my mind and leading me captive to sin’s law that is in my body. Miserable man that I am! Who will rescue me from the body undergoing this death? Thanks to God through Jesus Christ our Lord! So, then, with my mind I myself am a slave to God’s law, but with my flesh to sin’s law." (Romans 7:15-25)

In 60-61 CE he wrote letter to Phillipians. Check the progress: “Brothers, I do not yet consider myself as having taken hold of it; but one thing is certain: Forgetting the things behind and stretching forward to the things ahead, I am pressing on toward the goal for the prize of the upward call of God by means of Christ Jesus.” (Philippians 3:13, 14)

By 65 CE, however, his tone was different: “For I am already being poured out like a drink offering, and the time for my releasing is imminent. I have fought the fine fight, I have run the race to the finish, I have observed the faith. From this time on, there is reserved for me the crown of righteousness, which the Lord, the righteous judge, will give me as a reward in that day, yet not to me only, but also to all those who have loved his manifestation.” (2 Timothy 4:6-8)

We see how, from a deep realization of the struggle between the law of the mind and the law of the sinful body, Paul presses forward, relying on the ransom provided through Jesus Christ. Over time, he progresses toward full confidence in his approval for the reward.

With this in mind, how reasonable, merciful, loving, wise, and just our heavenly Father Jehovah is! This understanding draws us to Him and encourages us to extend His love to others: “And we have come to know and believe the love that God has for us. God is love, and the one who remains in love remains in union with God and God remains in union with him. In this way love has been made perfect in us, so that we may have freeness of speech in the day of judgment, because just as that one is, so are we ourselves in this world. There is no fear in love, but perfect love casts fear out, because fear restrains us. Indeed, the one who is fearful has not been made perfect in love. We love, because he first loved us. If anyone says, ‘I love God,’ and yet is hating his brother, he is a liar. For the one who does not love his brother, whom he has seen, cannot love God, whom he has not seen. And we have this commandment from him, that whoever loves God must also love his brother.” (1 John 4:16-21)

To give fullness to the picture of the gradual purification of those whom Jehovah brought to Jesus and how Jesus worked with them, let’s briefly review the example of the apostle Peter. We just saw how Peter initially resisted Jesus’ attempt to wash the apostles’ feet. Jesus expressed confidence in their cleansed state, though he told them that not all of them were clean. Since Jesus didn’t clarify who was unclean, each of them had the opportunity to examine themselves—and not without reason.

Peter and other apostles

To some degree, all of them lacked the spiritual strength to overcome the weaknesses of their flesh. They argued about who was the greatest, fell asleep during the critical hour when they needed to stay awake, made poor judgments about how to protect their Master, completely ignored his warnings about his sacrificial death, ran away and abandoned him, and even denied him. This meaningful, though short, list could easily be used by any accuser with a negative eye as evidence of their complete failure. Yet, seeing ahead of time the weaknesses they would exhibit, Jesus assured them that they were clean. Jesus revealed: “Simon, Simon, look! Satan has demanded to have all of you to sift you as wheat. But I have made supplication for you that your faith may not give out; and you, once you have returned, strengthen your brothers.” (Luke 22:31, 32) Soon after his resurrection, Jesus ensured that his apostles felt reassured of his love and confidence in them. He said to Peter: “Feed my lambs.”“Shepherd my little sheep.” “Feed my little sheep.” (John 21:15-17)

It is no surprise that John began his Gospel with one of the deepest impressions he had of Jesus: “So the Word became flesh and resided among us, and we had a view of his glory, a glory such as belongs to an only-begotten son from a father; and he was full of divine favor and truth. For we all received from his fullness, even undeserved kindness upon undeserved kindness. Because the Law was given through Moses, the undeserved kindness and the truth came to be through Jesus Christ. No man has seen God at any time; the only-begotten god who is at the Father’s side is the one who has explained Him.” (John 1:14, 16-18) With that being said, do you see the foreordained life that lies ahead of you, my dear reader?

Jehovah’s intent to gather individuals for this divine purpose is rooted in their personal journey of purification—not only for themselves but also as representatives for others. Reasonably, we can understand the necessity of forming such a judging council from different nations and eras. Their diverse experiences and perspectives are vital to fulfilling Jehovah’s purpose, ensuring that His judgment is both just and all-encompassing. Just as Jesus underwent purification, these chosen ones do as well: “Consequently, he had to become like his ‘brothers’ in all respects, so that he could become a merciful and faithful high priest in things relating to God, in order to offer a propitiatory sacrifice for the sins of the people. Since he himself has suffered when being put to the test, he is able to come to the aid of those who are being put to the test.” (Hebrews 2:17, 18)

This same process of purification applies to the 144,000, the "little brothers" of Jesus. Just as Jesus purified his followers to make them acceptable, these chosen ones, upon achieving their purification, will serve as merciful priests on behalf of their fellow followers of Jesus.

144,000 as the Counting Mechanism

So far, nearly 2,000 years have passed since Jesus began collecting his first followers, working alongside Jehovah to transform their personalities to the point where they could be begotten as sons of God and resurrected in a spiritual form like Jesus. There is undoubtedly a count for such individuals. Revelation 7:1-4 states: “After this I saw four angels standing on the four corners of the earth, holding tight the four winds of the earth, so that no wind could blow on the earth or on the sea or on any tree. And I saw another angel ascending from the sunrise, having a seal of the living God; and he called with a loud voice to the four angels to whom it was granted to harm the earth and the sea, saying: ‘Do not harm the earth or the sea or the trees, until after we have sealed the slaves of our God in their foreheads.’ And I heard the number of those who were sealed, 144,000, sealed out of every tribe of the sons of Israel.” Just as a clock counts down the hours, the number 144,000 marks the point at which the command will be given for the four angels to release the four winds that will harm the earth. This number signifies a pivotal moment in Jehovah’s timeline.

Priest as a Keyword to Discover 144,000

The other important aspect of identifying those who make up the number of 144,000 is understanding what they are purchased from the earth for. Revelation 5:9,10 emphasizes: “And they sing a new song, saying: ‘You are worthy to take the scroll and open its seals, for you were slaughtered and with your blood you bought people for God out of every tribe and tongue and people and nation, and you made them to be a kingdom and priests to our God, and they are to rule as kings over the earth.’”

This scripture confirms that Spiritual Israel is composed of individuals from all nations and reveals their elevated purpose—they were made into a kingdom of priests. As priests, their duties include teaching, ruling, and judging in righteousness, performing sin-redeeming services, and blessing those who seek reconciliation with Jehovah.

To fully appreciate the profound significance of this priestly role, it is essential to examine the duties and responsibilities prescribed to the priests in literal Israel. These earthly priests served as a model, providing insights into the divine purpose and preparation required for those chosen to serve as priests in Spiritual Israel. Through their sacred service, they foreshadowed the spiritual responsibilities of this unique kingdom of priests.

Below, I have included the entire article from Insight on the Scriptures in a collapsible format for those who wish to read the full context. Following this article, I will provide a brief summary of the key points relevant to our discussion. These insights will help frame my reasoning for why the 144,000 must be understood as a literal number.

PRIEST Among true worshipers of Jehovah before the formation of the Christian congregation, priests officially represented God to the people they served, instructing them about God and his laws. In turn, they represented the people before God, offering sacrifices as well as interceding and pleading for the people. Hebrews 5:1 explains: “Every high priest taken from among men is appointed in behalf of men over the things pertaining to God, that he may offer gifts and sacrifices for sins.” The Hebrew term translated “priest” is ko·henʹ; the Greek, hi·e·reusʹ.In Early Times. In patriarchal times the family head served as priest for his family, the duty passing to the firstborn son in the event of the father’s death. Thus, in very early times we find Noah representing his family in a priestly capacity. (Ge 8:20, 21) The family head Abraham had a large household with which he traveled from place to place, building altars and making sacrifices to Jehovah at his various places of encampment. (Ge 14:14; 12:7, 8; 13:4) God said of Abraham: “I have become acquainted with him in order that he may command his sons and his household after him so that they shall keep Jehovah’s way to do righteousness and judgment.” (Ge 18:19) Isaac and Jacob followed the same pattern (Ge 26:25; 31:54; 35:1-7, 14), and Job, a non-Israelite but likely a distant relative of Abraham, regularly offered sacrifices to Jehovah in behalf of his children, saying: “Maybe my sons have sinned and have cursed God in their heart.” (Job 1:4, 5; see also 42:8.) However, the Bible does not specifically call these men ko·henʹ or hi·e·reusʹ. On the other hand, Jethro, the family head and the father-in-law of Moses, is called a “priest [ko·henʹ] of Midian.”—Ex 2:16; 3:1; 18:1.Melchizedek king of Salem was a priest (ko·henʹ) extraordinary. The Bible gives no record of his ancestry, his birth, or his death. His priesthood was not by inheritance, and he had no predecessors or successors in office. Melchizedek held both the office of king and of priest. His priesthood was greater than the Levitical priesthood, for Levi, in effect, paid tithes to Melchizedek, since he was still in the loins of Abraham when Abraham offered tithes to Melchizedek and was blessed by him. (Ge 14:18-20; Heb 7:4-10) In these things Melchizedek foreshadowed Jesus Christ, the “priest forever according to the manner of Melchizedek.”—Heb 7:17.Evidently the family heads acted as priests among the offspring of Jacob (Israel) until the Levitical priesthood was established by God. Hence, when God led the people to Mount Sinai he commanded: “Let the priests also who regularly come near to Jehovah sanctify themselves, that Jehovah may not break out upon them.” (Ex 19:22) This was before the Levitical priesthood was established. But Aaron, though not yet designated as priest, was allowed to go partially up the mountain with Moses. This circumstance harmonized with the later appointment of Aaron and his posterity as priests. (Ex 19:24) Seen in retrospect, this was an early indication that God had in mind a superseding of the old arrangement (of family-head priesthood) by means of a priesthood of Aaron’s house.Under the Law Covenant. When the Israelites were in slavery in Egypt, Jehovah sanctified to himself every firstborn son of Israel at the time that he destroyed Egypt’s firstborn in the tenth plague. (Ex 12:29; Nu 3:13) These firstborn ones accordingly belonged to Jehovah, to be used exclusively in special service to him. God could have designated all of these firstborn males of Israel as the priests and caretakers of the sanctuary. Instead, it suited his purpose to take male members of the tribe of Levi for this service. For this reason he permitted the nation to substitute the Levite males for the firstborn males of the other 12 tribes (the offspring of Joseph’s sons Ephraim and Manasseh being counted as two tribes). In a census there proved to be 273 more firstborn non-Levite sons from a month old and upward than there were Levite males, so God required a ransom price of five shekels ($11) for each of the 273, the money being turned over to Aaron and his sons. (Nu 3:11-16, 40-51) Prior to this transaction Jehovah had already set apart the male members of the family of Aaron of the tribe of Levi as constituting the priesthood of Israel.—Nu 1:1; 3:6-10.For a long period of time Israel had the exclusive opportunity to supply the members of “a kingdom of priests and a holy nation.” (Ex 19:6) But that opportunity ceased to be exclusively theirs because of the national rejection of God’s Son.—Compare Mt 21:43; 1Pe 2:7-10.Initially, Israel’s King was Jehovah. Later Jehovah directed that the kingship be vested in the line of David. Jehovah was still their invisible King but used the Davidic line as his representatives, as to secular rulership. As such, these earthly kings were said to sit on “Jehovah’s throne.” (1Ch 29:23) But the priesthood was still kept separate, in the line of Aaron. Therefore to that nation alone belonged both the kingdom and the priesthood of Jehovah God with its “sacred service.”—Ro 9:3, 4.Inauguration of the priesthood. The appointment of a priest must come from God; a man does not take the office of his own accord. (Heb 5:4) Accordingly, Jehovah himself appointed Aaron and his house to the priesthood “to time indefinite,” separating them from the family of the Kohathites, one of the three main divisions of the tribe of Levi. (Ex 6:16; 28:43) First, however, Moses the Levite, as mediator of the Law covenant, represented God in the sanctification of Aaron and his sons and the filling of their hands with power to serve as priests, the procedure being described at Exodus chapter 29 and Leviticus chapter 8. Their installation apparently occupied the seven-day period of Nisan 1-7, 1512 B.C.E. (See INSTALLATION.) The newly installed priesthood began their services toward Israel the next day, Nisan 8.Qualifications. Jehovah laid down the qualifications for those of Aaron’s family line who would serve at God’s altar. To be a priest, a man had to be physically sound and of normal appearance. Otherwise he could not approach the altar with offerings and he could not come near to the curtain between the Holy and Most Holy compartments of the tabernacle. Such a one was entitled, however, to receive support from the tithe and could partake of “the holy things” provided as food for the priesthood.—Le 21:16-23.The age for entering upon the priesthood is not specifically stated, although the census of the Kohathites, taken at Mount Sinai, included those from 30 to 50 years old. (Nu 4:3) The service of the Levites at the sanctuary began at age 25 (reduced in King David’s time to 20). (Nu 8:24; 1Ch 23:24) Retirement of nonpriestly Levites from obligatory service at the sanctuary was at 50 years, but there was no retirement provided for priests.—Nu 8:25, 26; see RETIREMENT.Maintenance. The tribe of Levi was not given a block of land as an inheritance, but they were ‘scattered in Israel,’ receiving 48 cities in which to live with their families and cattle. Thirteen of these cities went to the priests. (Ge 49:5, 7; Jos 21:1-11) One of the cities of refuge, Hebron, was a priestly city. (Jos 21:13) The Levites received no region as a tribal inheritance because, as Jehovah said, “I am your share and your inheritance in the midst of the sons of Israel.” (Nu 18:20) The Levites did the assigned work of their ministry and maintained their houses and the pasture grounds of the cities allotted to them. They would also care for other land that the Israelites might devote to sanctuary use. (Le 27:21, 28) Jehovah provided for the Levites by arranging for them to receive a tithe of all the produce of the land from the other 12 tribes. (Nu 18:21-24) Of this tithe, or tenth, the Levites were, in turn, to give a tenth of the very best as a tithe to the priesthood. (Nu 18:25-29; Ne 10:38, 39) The priesthood would thereby receive 1 percent of the national produce, enabling them to devote all their time to their assigned service of God.This provision for the priesthood, though abundant, was in contrast to the luxury and financial power attained by the priesthood of pagan nations. In Egypt, for example, the priests owned portions of the land (Ge 47:22, 26) and by crafty maneuvering eventually were the richest and most powerful men in Egypt. James H. Breasted, in A History of the Ancient Egyptians (1908, pp. 355, 356, 431, 432), records that during the so-called Twentieth Dynasty the Pharaoh was reduced to a mere puppet. The priesthood had possession of the Nubian gold country and the great province of the Upper Nile. The high priest was the most important fiscal officer of the state, next to the chief treasurer himself. He commanded all the armies and held the treasury in his hands. He is represented more prominently in the monuments than the Pharaoh.It was only when Israel became lax in their worship and negligent in paying their tithes that the priesthood suffered, along with nonpriestly Levites, who had to look for other work to provide for themselves and their families. In turn, this bad attitude toward the sanctuary and its maintenance caused the nation to suffer still further for lack of spirituality and knowledge of Jehovah.—Ne 13:10-13; see also Mal 3:8-10.The priesthood received: (1) The regular tithe. (2) The redemption money for a firstborn male child or beast. In the case of a firstborn bull, male lamb, or goat, they received the flesh for food. (Nu 18:14-19) (3) The redemption money for men and things sanctified as holy and also the things devoted to Jehovah. (Le 27) (4) Certain parts of the various offerings brought by the people, as well as the showbread. (Le 6:25, 26, 29; 7:6-10; Nu 18:8-14) (5) Benefit from the offerings of the best of the first ripe fruits of grain, wine, and oil. (Ex 23:19; Le 2:14-16; 22:10 [“stranger” in the latter text means one not a priest]; De 14:22-27; 26:1-10) Except for certain specified portions that only the priests could eat (Le 6:29), their sons and daughters and, in some cases, the priest’s household—even slaves—could lawfully share. (Le 10:14; 22:10-13) (6) No doubt a share in the third-year tithe for the Levites and the poor. (De 14:28, 29; 26:12) (7) The booty taken in war.—Nu 31:26-30.Dress. In performing their official duties, the priests served barefoot, in harmony with the fact that the sanctuary was holy ground. (Compare Ex 3:5.) In the instructions for making the special garments for the priests, sandals were not mentioned. (Ex 28:1-43) They wore linen drawers extending from the hips to the thighs for moral propriety, “to cover the naked flesh . . . that they [might] not incur error and certainly die.” (Ex 28:42, 43) Over this they wore a fine linen robe tied about the body by a linen sash. Their headgear was “wrapped” upon them. (Le 8:13; Ex 28:40; 39:27-29) This headdress seems to have been somewhat different from the turban of the high priest, which may have been sewn into a wraparound form and set on the high priest’s head. (Le 8:9) It appears that it was in later times that the underpriests on occasion wore ephods of linen, though these were not richly embroidered as was the ephod of the high priest.—Compare 1Sa 2:18.Regulations and functions. The priests were required to maintain personal fleshly cleanliness and high moral standards. When entering the tent of meeting and before presenting an offering at the altar, they were to wash their hands and feet at the basin in the courtyard “that they [might] not die.” (Ex 30:17-21; 40:30-32) With similar warning they were commanded not to drink wine or intoxicating liquor when serving at the sanctuary. (Le 10:8-11) They could not defile themselves by touching a corpse or mourning for the dead; this would make them temporarily unclean for service. The underpriests (but not the high priest) might do so, however, for one in very close family relationship: mother, father, son, daughter, brother, or virgin sister who was close to (apparently, living with or near) him; also the wife was possibly included as one close to him. (Le 21:1-4) Any priest who became unclean, by leprosy, by a running discharge, or by a corpse or other unclean thing, could not eat of the holy things or perform sanctuary service until cleansed, otherwise he must die.—Le 22:1-9.The priests were commanded not to shave their heads or the extremities of their beards, or to make cuttings in themselves, practices common among pagan priests. (Le 21:5, 6; 19:28; 1Ki 18:28) While the high priest could marry only a virgin girl, the underpriests could marry a widow, but not a divorced woman or a prostitute. (Le 21:7, 8; compare Le 21:10, 13, 14.) Evidently, all the members of the high priest’s family were to uphold the high standard of morality and the dignity due the priest’s office. Thus, a priest’s daughter who became a prostitute was to be put to death, being burned afterward as something detestable to God.—Le 21:9.When in the wilderness, at the time of moving camp, it was the duty of Aaron and his sons to cover the holy furniture and utensils in the tent of meeting before the other Kohathites were allowed to come in to carry them, so that the Kohathites would not die. Likewise they uncovered and set up these things in the tent at the new location. (Nu 4:5-15) On the march, the priests carried the ark of the covenant.—Jos 3:3, 13, 15, 17; 1Ki 8:3-6.The priests were responsible for blowing the holy trumpets, thus giving definite leadership to the people, whether in the matter of setting up or breaking camp, assembling, engaging in battle, or celebrating some festival to Jehovah. (Nu 10:1-10) The priests and Levites were exempt from military conscription, though they did serve as blowers of the trumpets and singers before the army.—Nu 1:47-49; 2:33; Jos 6:4; 2Ch 13:12.When the priests were on assignment at the sanctuary, their duties included the slaughtering of sacrifices brought by the people, sprinkling the blood on the altar, cutting up the sacrifices, keeping the altar fire burning, cooking the meat, and accepting all other offerings, such as the grain offerings. They were to take care of matters dealing with uncleannesses contracted by individuals, as well as their special vows, and so forth. (Le chaps 1-7; 12:6; chaps 13-15; Nu 6:1-21; Lu 2:22-24) They took care of the morning and evening burnt offerings and all other sacrifices regularly made at the sanctuary except those that it was the high priest’s duty to offer; they burned incense on the golden altar. (Ex 29:38-42; Nu 28:1-10; 2Ch 13:10, 11) They trimmed the lamps and kept them supplied with oil (Ex 27:20, 21) and took care of the holy oil and the incense. (Nu 4:16) They blessed the people at the solemn assemblies in the manner outlined at Numbers 6:22-27. But no other priest could be in the sanctuary when the high priest went into the Most Holy to make atonement.—Le 16:17.The priests were primarily the ones privileged to explain God’s law, and they played a major role in Israel’s judiciary. In the cities allotted to them the priests were available to assist the judges, and they also served with the judges in extraordinarily difficult cases beyond the ability of local courts to decide. (De 17:8, 9) They were required to be on hand along with the older men of the city in cases of unsolved murder, to assure that the proper procedure was followed to remove bloodguilt from the city. (De 21:1, 2, 5) If a jealous husband charged his wife with secret adultery, she had to be brought to the sanctuary, where the priest carried out the prescribed ceremony in which Jehovah’s knowledge of the truth of the woman’s innocence or guilt was appealed to for His direct judgment. (Nu 5:11-31) In all cases, judgment rendered by the priests or appointed judges was to be respected; deliberate disrespect or disobedience brought the death penalty.—Nu 15:30; De 17:10-13.The priests were teachers of the Law to the people, reading and explaining it to those coming to the sanctuary to worship. Also, when not on assigned duty, they would have wide opportunity for such teaching, whether in the area of the sanctuary or in other parts of the land. (De 33:10; 2Ch 15:3; 17:7-9; Mal 2:7) Upon returning to Jerusalem from Babylon, Ezra the priest, assisted by other priests along with the Levites, gathered the people and spent hours reading and explaining the Law to them.—Ne 8:1-15.The priestly administration served as a safeguard to the nation in religious cleanness as also in physical health. The priest was to judge between the clean and the unclean in cases of leprosy of a man, a garment, or a house. He saw to it that the legal quarantine regulations were carried out. He also officiated in the cleansing of those who had been defiled by a dead body or were unclean from morbid discharges, and so forth.—Le 13-15.How were the assignments of temple service for the priests in Israel determined?Of the 24 divisions, or courses, of the priests established by King David, 16 were made up from the house of Eleazar and 8 from the house of Ithamar. (1Ch 24:1-19) However, at least initially, priests from only four of the divisions returned from the Babylonian exile. (Ezr 2:36-39) Some suggest that, in order to continue the former organizational arrangement, the four families returning were divided so that there were again 24 courses. Alfred Edersheim, in The Temple (1874, p. 63), suggests that this was accomplished by each family’s drawing five lots for those who had not returned, thereby forming from their groups 20 more courses to which they gave the original names. John the Baptizer’s father Zechariah was a priest of the eighth division, that of Abijah. However, if the above view represents the true case, he may not have been a descendant of Abijah—he may have merely belonged to the division which carried his name. (1Ch 24:10; Lu 1:5) Absence of full information does not allow for firm conclusions on these points.In the temple service the priests were organized under various officers. Lots were drawn in assigning certain services. Each of the 24 divisions served one week at a time, being on assigned duty twice a year. Evidently the entire priesthood served at festival seasons when thousands of sacrifices were offered by the people, as they did at the temple dedication. (1Ch 24:1-18, 31; 2Ch 5:11; compare 2Ch 29:31-35; 30:23-25; 35:10-19.) A priest might serve at other times as long as he did not interfere with the allotted services of the priests on assigned duty. According to rabbinic traditions, in the time of Jesus’ earthly life, the priests were numerous, so that the service of the week was subdivided among the various families making up the division, each family serving one or more days according to their number.Probably considered the most honorable of the daily services was the burning of incense on the golden altar. This was done after the sacrifice was offered. During the burning of incense, the people would be gathered outside the sanctuary in prayer. Rabbinic tradition is that lots were drawn for this service but that one who had previously officiated was not allowed to participate unless all present had performed the service before. (The Temple, pp. 135, 137, 138) If this is so, a priest would usually have the honor only once in a lifetime. It was this service that Zechariah was performing when the angel Gabriel appeared to him to announce that Zechariah and his wife Elizabeth would have a son. When Zechariah came out of the sanctuary, the crowd gathered there could discern by his appearance and his inability to speak that Zechariah had seen a supernatural sight in the sanctuary; thus the event became public knowledge.—Lu 1:8-23.Each Sabbath day, it appears, the priests had the privilege of changing the showbread. It was also on the Sabbath that the priestly division for that week completed its service and the new course began duty for the following week. These and other necessary duties were performed by the priests without constituting a breaking of the Sabbath.—Mt 12:2-5; compare 1Sa 21:6; 2Ki 11:5-7; 2Ch 23:8.Loyalty. When the ten tribes broke away from the kingdom under Rehoboam and established the northern kingdom under Jeroboam, the tribe of Levi remained loyal and stuck with the two-tribe kingdom of Judah and Benjamin. Jeroboam appointed non-Levite men to be priests serving in the worship of golden calves, and he drove out the priests of Jehovah, the sons of Aaron. (1Ki 12:31, 32; 13:33; 2Ch 11:14; 13:9) Later on in Judah, although many of the priests became unfaithful to God, the priesthood at times exercised strong influence to keep Israel faithful to Jehovah. (2Ch 23:1, 16; 24:2, 16; 26:17-20; 34:14, 15; Zec 3:1; 6:11) By the time of the ministry of Jesus and the apostles, the high priesthood had become very corrupt, but there were many priests with good hearts toward Jehovah, as is evidenced by the fact that not long after Jesus’ death “a great crowd of priests began to be obedient to the faith.”—Ac 6:7.Other applications of “priest.” Moses was called a priest, at Psalm 99:6, because of his mediatorship and his being designated to perform the sanctification service at the sanctuary, in which Aaron and his sons were inducted into the priesthood. Moses interceded for Israel, calling upon Jehovah’s name. (Nu 14:13-20) The word “priest” was also used occasionally to denote a “lieutenant” or “chief minister or official.” In the list of the chief officers serving under King David the record reads: “As for the sons of David, they became priests.”—2Sa 8:18; compare 2Sa 20:26; 1Ki 4:5; 1Ch 18:17.The Christian Priesthood. Jehovah had promised that if Israel kept his covenant they would become to Him “a kingdom of priests and a holy nation.” (Ex 19:6) However, the priesthood of Aaron’s line was to continue only until the coming of the greater priesthood that it foreshadowed. (Heb 8:4, 5) It would endure until the ending of the Law covenant and the inauguration of the new covenant. (Heb 7:11-14; 8:6, 7, 13) The offer was first made exclusively to Israel to become Jehovah’s priests serving in God’s promised Kingdom arrangement; in time this offer was extended to the Gentiles.—Ac 10:34, 35; 15:14; Ro 10:21.Only a remnant of the Jews accepted Christ, the nation thereby failing to provide the members of the real kingdom of priests and the holy nation. (Ro 11:7, 20) Because of Israel’s unfaithfulness God had forewarned them of this by his prophet Hosea centuries before, saying: “Because the knowledge is what you yourself have rejected, I shall also reject you from serving as a priest to me; and because you keep forgetting the law of your God, I shall forget your sons, even I.” (Ho 4:6) Correspondingly, Jesus told the Jewish leaders: “The kingdom of God will be taken from you and be given to a nation producing its fruits.” (Mt 21:43) Nevertheless, Jesus Christ, being under the Law while on earth, recognized the Aaronic priesthood as being in force, and he directed ones whom he cured of leprosy to go to the priest and make the required offering.—Mt 8:4; Mr 1:44; Lu 17:14.On Pentecost day of the year 33 C.E., the Law covenant came to an end and the “better covenant,” the new covenant, was inaugurated. (Heb 8:6-9) On that day God made manifest this change by the outpouring of holy spirit. The apostle Peter then explained to the Jews present from many nations that their only salvation now lay in repentance and acceptance of Jesus Christ. (Ac 2; Heb 2:1-4) Later, Peter spoke of the Jewish builders rejecting Jesus Christ as the cornerstone and then said to Christians: “But you are ‘a chosen race, a royal priesthood, a holy nation, a people for special possession.’”—1Pe 2:7-9.Peter explained also that the new priesthood is “a spiritual house for the purpose of a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.” (1Pe 2:5) Jesus Christ is their great High Priest, and they, like Aaron’s sons, make up the underpriesthood. (Heb 3:1; 8:1) Yet, different from the Aaronic priesthood, which had no part in kingship, kingship and priesthood are combined in this “royal priesthood” of Christ and his joint heirs. In the Bible book of Revelation the apostle John speaks of the followers of Jesus Christ as “loosed . . . from our sins by means of his own blood” and says that he “made us to be a kingdom, priests to his God and Father.”—Re 1:5, 6.This last book of the Bible also reveals the number composing the body of underpriests. Those whom Jesus Christ made “to be a kingdom and priests to our God” are shown as singing a new song in which they say that they were bought by Christ’s blood. (Re 5:9, 10) Further on, the ones singing the new song are enumerated as 144,000 persons “bought from among mankind as firstfruits to God and to the Lamb.” (Re 14:1-5) Finally this underpriesthood is shown as being resurrected to heaven and joining Jesus Christ in his rule, becoming “priests of God and of the Christ” and ruling “as kings” with Christ during his Thousand Year Reign.—Re 20:4, 6.By comparing the priesthood of Israel, as well as its functions and benefits to the people of that nation (Heb 8:5), we can get some idea of the benefits and blessings to be received by the people of earth from the perfect and everlasting priesthood of Jesus Christ and his body of underpriests during their joint reign over the earth for a thousand years. They will have the privilege of teaching the people the law of God (Mal 2:7), accomplishing complete forgiveness of sins on the basis of the ransom sacrifice of the great High Priest (administering the benefits of Christ’s sacrifice) and bringing about the healing of all infirmities (Mr 2:9-12; Heb 9:12-14; 10:1-4, 10), distinguishing between what is clean and what is unclean in God’s sight and removing all uncleanness (Le 13-15), judging the people in righteousness, and seeing that Jehovah’s righteous law is enforced throughout the earth (De 17:8-13).Just as the ancient tent of meeting in the wilderness was God’s place of dwelling with men, a sanctuary where they could approach him, so during the thousand years God’s tent will again be with mankind in a much closer, more lasting and beneficial way, as he deals with them representatively through his great High Priest, Jesus Christ, and the 144,000 who serve with Christ as underpriests in the great spiritual temple that was foreshadowed by that sacred tabernacle. (Ex 25:8; Heb 4:14; Re 1:6; 21:3) With such a royal priesthood the people will certainly be happy, as was Israel when the kingdom and priesthood were faithful to God, during which time “Judah and Israel were many, like the grains of sand that are by the sea for multitude, eating and drinking and rejoicing” and dwelling “in security, everyone under his own vine and under his own fig tree.”—1Ki 4:20, 25.Pagan Priests. The ancient nations had priests through whom they made approach to their gods. These men were reverenced by the people and always wielded great influence, generally being among the ruling class, or being close advisers to the rulers. The priesthood was the most educated class and generally held the people in ignorance. In this way they were able to prey on the superstition of the people and their fear of the unknown. In Egypt, for example, the people were led to worship the Nile River as a god, viewing their priests as possessing divine control over its seasonal overflow, on which their crops depended.This encouragement of superstitious ignorance was in direct contrast to Israel’s priests, who constantly read and taught the Law to the entire nation. Each man was to know God and his law. (De 6:1-3) The people themselves were able to read and write, being commanded by Jehovah to read and teach his law to their children.—De 6:4-9.Not the pattern for Israel’s priesthood. In spite of these facts, there are some who claim that the priesthood of Israel and the formulation of many of its regulations were patterned after those of Egypt. They argue that Moses, the mediator of the Law covenant, was deeply influenced by his life in Egypt, his training in the court of Pharaoh, and his instruction “in all the wisdom of the Egyptians.” (Ac 7:22) Their line of argument, however, ignores the fact that Moses, though used to deliver the Law to Israel, was in no sense the lawmaker. Israel’s Lawgiver was Jehovah God (Isa 33:22), who used angels to transmit the Law by the hand of the mediator Moses.—Ga 3:19.Every detail of Israel’s worship was outlined by God. The plans for the tent of meeting were given to Moses (Ex 26:30), and it is written that he was commanded: “See that you make all things after their pattern that was shown to you in the mountain.” (Heb 8:5; Ex 25:40) All the service at the sanctuary was of Jehovah’s origination and direction. The record repeatedly assures us of this by saying that Moses and the sons of Israel “kept doing according to all that Jehovah had commanded Moses. They did just so.” “According to all that Jehovah had commanded Moses, that was the way the sons of Israel did all the service. And Moses got to see all the work, and, look! they had done it just as Jehovah had commanded. That was the way they had done.” “And Moses proceeded to do according to all that Jehovah had commanded him. He did just so.”—Ex 39:32, 42, 43; 40:16.According to Egyptologists, in some things the dress of the Egyptian priests was similar to that of the priests of Israel, such as their use of linen; there was a shaving of the bodies of the Egyptian priests, as with the Levites (though the priests of Israel did not; Nu 8:7); there were washings. But do these few similarities prove that they had the same origin, or that one came from the other? Similar materials and methods are used worldwide in making clothing, houses, and buildings and in performing daily duties, such as washing, but there is great divergence also in style and methods. We do not say that one came from the other, or that the dress or the act has the same religious or symbolic significance.In most features of their dress and functions there was no similarity whatsoever between the Israelite and the Egyptian priests. For example, while the Israelite priests served barefoot, the Egyptian priests wore sandals. The robes of the Egyptian priests were entirely different in design, and their dress and appurtenances bore symbols of the worship of their false gods. They shaved their heads, which Israel’s priests did not do (Le 21:5), and used wigs or wore headgear totally unlike that of Israel’s priests, according to inscriptions found on monuments in Egypt. Furthermore, Jehovah made it clear that Israel was not to adopt any of the practices of Egypt or the other nations, either in worship or in judicial practice.—Le 18:1-4; De 6:14; 7:1-6.The argument made by supporters of the theory that Israel’s priesthood borrowed from Egypt has, therefore, no foundation. We must remember that the idea of sacrifice and priesthood came originally from God and, from the beginning, was expressed by faithful men such as Abel and Noah; in patriarchal society it was carried out by Abraham and others. All nations therefore had an inheritance of this knowledge, though it was distorted into many forms because they forsook the true God and pure worship. Having the inborn desire to worship but lacking the guidance of Jehovah, the pagan nations developed many unrighteous and even degrading rites, all of which brought them into opposition to true worship.Disgusting practices of pagan priests. The Egyptian priests of Moses’ day opposed Moses before Pharaoh, trying to discredit Moses and his God Jehovah by the practice of magic. (Ex 7:11-13, 22; 8:7; 2Ti 3:8) But they were forced to bow in defeat and humiliation. (Ex 8:18, 19; 9:11) The worshipers of Molech of Ammon sacrificed their sons and daughters by burning them in the fire. (1Ki 11:5; 2Ki 23:10; Le 18:21; 20:2-5) Baal worshipers of the Canaanites followed the same detestable practice, also performing self-laceration and lewd, disgusting, immoral rites. (Nu 25:1-3; 1Ki 18:25-28; Jer 19:5) The priests of the Philistine god Dagon and the Babylonian priests of Marduk, Bel, and Ishtar practiced magic and divination. (1Sa 6:2-9; Eze 21:21; Da 2:2, 27; 4:7, 9) All of them worshiped images made of wood, stone, and metal. Even King Jeroboam of the ten-tribe kingdom of Israel set up priests to direct the worship of golden calves and “goat-shaped demons” to prevent the people from engaging in true worship at Jerusalem.—2Ch 11:15; 13:9; see also MICAH No. 1.Unauthorized priesthoods condemned by God. Jehovah was unalterably opposed to all these forms and practices, which actually constituted the worship of demons. (1Co 10:20; De 18:9-13; Isa 8:19; Re 22:15) Whenever these gods or the priesthood representing them came into open defiance of Jehovah they were humiliated. (1Sa 5:1-5; Da 2:2, 7-12, 29, 30; 5:15) Often their priests and prophets suffered death. (1Ki 18:40; 2Ki 10:19, 25-28; 11:18; 2Ch 23:17) And since Jehovah recognized no priesthood aside from that of the house of Aaron during the existence of the Law covenant, it follows that what Aaron’s office foreshadowed, namely, the priesthood of Jesus Christ, who is also the greater High Priest according to the manner of Melchizedek, is the only way of approach to Jehovah. (Ac 4:12; Heb 4:14; 1Jo 2:1, 2) Any priesthood that opposes this God-ordained King-Priest and his underpriesthood is to be avoided by true worshipers of God.—De 18:18, 19; Ac 3:22, 23; Re 18:4, 24.See HIGH PRIEST.

For the lips of a priest should safeguard knowledge, and people should seek the law from his mouth, because he is the messenger of Jehovah of armies. (Malachi 2:7) This scripture beautifully encapsulates Jehovah's expectation for priests. When priests safeguard knowledge, people naturally seek them for judgment, turning to them for guidance and law.

Consider how Isaiah’s lips were touched by the seraph, making him acceptable to serve as Jehovah’s messenger (Isaiah 6:6-8). Similarly, Jesus asked Peter to shepherd his sheep, encouraging him to discern what was already bound in the heavens (John 21:15-17; Matthew 16:19). This clearly expressed purpose or foreordination for those who will be purchased from the earth reveals their sacred role: to serve as judges over the 12 tribes of Israel and even the angels (1 Corinthians 6:2-3).

Jehovah’s intent to gather such individuals for this divine purpose is rooted in their personal journey of purification—not only for themselves but also as representatives for others. Reasonably, we can understand the necessity of forming such a judging council from different nations and different eras. Their diverse experiences and perspectives are vital to fulfilling Jehovah’s purpose, ensuring that His judgment is both just and all-encompassing.

A Time of Wakefulness

“But pay attention to yourselves that your hearts never become weighed down with overeating and heavy drinking and anxieties of life, and suddenly that day be instantly upon you as a snare. For it will come upon all those dwelling on the face of the whole earth. Keep awake, then, all the time making supplication that you may succeed in escaping all these things that must occur and in standing before the Son of man.” (Luke 21:34-36)

“For you yourselves know very well that Jehovah’s day is coming exactly as a thief in the night. Whenever it is that they are saying, ‘Peace and security!’ then sudden destruction is to be instantly on them, just like birth pains on a pregnant woman, and they will by no means escape.” (1 Thessalonians 5:2, 3)

“But Jehovah’s day will come as a thief, in which the heavens will pass away with a roar, but the elements being intensely hot will be dissolved, and the earth and the works in it will be exposed.” (2 Peter 3:10)

“And I saw three unclean inspired expressions that looked like frogs come out of the mouth of the dragon and out of the mouth of the wild beast and out of the mouth of the false prophet. They are, in fact, expressions inspired by demons, and they perform signs, and they go out to the kings of the entire inhabited earth, to gather them together to the war of the great day of God the Almighty. ‘Look! I am coming as a thief. Happy is the one who stays awake and keeps his outer garments, so that he may not walk naked and people look upon his shamefulness.’ And they gathered them together to the place that is called in Hebrew Armageddon.” (Revelation 16:13-16)

As these scriptures warn, the greatest confrontation between Jehovah and opposing spiritual forces will require everyone to take a stand. This day will surprise many, but not those who are spiritually awake. The apostles missed the hour to stand by their Master, but the 144,000 will not miss it. Will you be able to stand before the Son of man?

Encouragement to Press Forward

In this section, I’ve made the case for considering the number 144,000 as literal and the unique moment it will signify when the last one of this group receives the final seal. Knowing this should encourage those hearing the call to press forward, as Jesus said: “From the days of John the Baptist until now, the Kingdom of the heavens is the goal toward which men press, and those pressing forward are seizing it.” (Matthew 11:12) Paul applied this mindset to himself: “...stretching forward to the things ahead, I am pressing on toward the goal for the prize of the upward call of God by means of Christ Jesus.” (Philippians 3:13, 14) Though the door is narrow, as Jesus mentioned: “Exert yourselves vigorously to get in through the narrow door, because many, I tell you, will seek to get in but will not be able.” (Luke 13:24)

Even if not all can enter, wouldn’t it be worth pressing forward to help hasten the opportunity for the final one of the 144,000 to be sealed? Even if our efforts lead to inheriting the earth, isn’t such a push worthwhile?

The 144,000 are the firstfruits, and the manifestation of their transformation into incorruptible beings carries redeeming power for those foreordained to live on earth in human bodies. Meanwhile, the firstfruits will be caught up in the clouds or heavens for the final judgment day.

There seems to be a significant advantage in having such judges who were not able to completely release themselves from their sinful bodies by their own means. Their experiences of overcoming sin and weakness make their final judgments more balanced, grounded in both divine wisdom and empathetic understanding of human frailty.

How did Jesus demonstrate the importance of cleansing and preparation when he washed the feet of his apostles?

Jesus Cleanses and Prepares His Apostles

Jesus himself performed the act of purification with his apostles, a significant moment we can explore in John 13:1-20:

"Now because he knew before the festival of the Passover that his hour had come for him to leave this world and go to the Father, Jesus, having loved his own who were in the world, loved them to the end. The evening meal was going on, and the Devil had already put it into the heart of Judas Is·carʹi·ot, the son of Simon, to betray him. So Jesus, knowing that the Father had given all things into his hands and that he came from God and was going to God, got up from the evening meal and laid aside his outer garments. And taking a towel, he wrapped it around his waist. After that he put water into a basin and started to wash the feet of the disciples and to dry them off with the towel that was wrapped around him. Then he came to Simon Peter. He said to him: ‘Lord, are you washing my feet?’ Jesus answered him: ‘What I am doing you do not understand now, but you will understand after these things.’ Peter said to him: ‘You will certainly never wash my feet.’ Jesus answered him: ‘Unless I wash you, you have no share with me.’ Simon Peter said to him: ‘Lord, wash not only my feet but also my hands and my head.’ Jesus said to him: ‘Whoever has bathed does not need to have more than his feet washed, but is completely clean. And you men are clean, but not all of you.’ For he knew the man who was betraying him. This is why he said: ‘Not all of you are clean.’

"When, now, he had washed their feet and had put his outer garments on, he again reclined at the table and said to them: ‘Do you understand what I have done to you? You address me as "Teacher" and "Lord," and you are correct, for I am such. Therefore, if I, the Lord and Teacher, washed your feet, you also should wash the feet of one another. For I set the pattern for you, that just as I did to you, you should also do. Most truly I say to you, a slave is not greater than his master, nor is one who is sent greater than the one who sent him. If you know these things, happy you are if you do them. I am not talking about all of you; I know the ones I have chosen. But this was so that the scripture might be fulfilled: "The one who was eating my bread has lifted his heel against me." From this moment on, I am telling you before it occurs, so that when it does occur you may believe that I am he. Most truly I say to you, whoever receives anyone I send receives me also, and whoever receives me receives also the One who sent me.’”

This profound act of humility—washing his apostles’ feet—was not merely symbolic but also a literal demonstration of Jesus’ role as a servant leader. It was a purification, both physical and spiritual, that set an example for his followers. He emphasized their duty to serve one another and maintain the purity necessary to fulfill their roles in the divine drama.

Jesus personally chose his apostles to participate in what Paul aptly describes as a "theatrical spectacle" in 1 Corinthians 4:9: "For it seems to me that God has put us the apostles last on exhibition as men condemned to death, because we have become a theatrical spectacle to the world, and to angels and to men." Through their faith and obedience, the apostles demonstrated that Jehovah’s standards are achievable, and their examples continue to illuminate the path for Jehovah’s servants today.

Ransom: The Key to Participation in Jehovah’s Theatrical Spectacle

Those who are willing, capable, chosen, and faithful demonstrate through their faith and obedience that Jehovah’s standards are not only just but achievable. By playing their roles with humility and conviction, they fulfill the high calling to which they have been invited and shine as examples of Jehovah’s enduring purpose.

In the above reasoning, we have already explored how ransom, redemption, repurchasing, purification, and justification work together to make individuals acceptable as witnesses in Jehovah’s grand legal case. These divine arrangements provide the foundation for humanity’s restoration and allow Jehovah’s servants to participate meaningfully in the fulfillment of His purpose.

Now, let us delve further into the narratives introduced by Jehovah that illustrate how ransom opens the door of opportunity for participation in this divine theatrical spectacle. These accounts not only showcase the profound depth of Jehovah’s arrangement but also highlight how individuals throughout history have responded to His invitation, often under challenging circumstances, to glorify His name and uphold His sovereignty.

The Ways into Slavery and Redemption Out of It

The term slavery often evokes strong negative associations due to its long history of exploitation and inhumane treatment. This connotation aptly mirrors the slavery of sin—a form of corruption that leads humanity toward death. On the other hand, the Bible also uses the term slave in a positive sense, describing those who dedicate themselves to serving our Heavenly Father.

Consider these scriptures that highlight the duality of slavery in its spiritual context:

"Were you called when a slave? Do not let it concern you; but if you can become free, then seize the opportunity. For anyone who was called in the Lord when a slave is the Lord’s freedman; likewise anyone who was called when a freeman is a slave of Christ. You were bought with a price; stop becoming slaves of men." - 1 Corinthians 7:21-23

"Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one you obey, either of sin leading to death or of obedience leading to righteousness?" - Romans 6:16

"I really delight in the law of God according to the man I am within, but I see in my body another law warring against the law of my mind and leading me captive to sin’s law that is in my body. Miserable man that I am! Who will rescue me from the body undergoing this death? Thanks to God through Jesus Christ our Lord! So, then, with my mind I myself am a slave to God’s law, but with my flesh to sin’s law." - Romans 7:22-25

"Now I say that as long as the heir is a young child, he is no different from a slave, although he is the lord of all things, but he is under supervisors and stewards until the day set ahead of time by his father. Likewise, we too, when we were children, were enslaved by the elementary things of the world. But when the full limit of the time arrived, God sent his Son, who was born of a woman and who was under law, that he might release by purchase those under law, so that we might receive the adoption as sons. Now because you are sons, God has sent the spirit of his Son into our hearts, and it cries out: “Abba, Father!” So you are no longer a slave but a son; and if a son, then you are also an heir through God." - Ephesians 4:1-7

Positive Aspects of Slavery in the Bible

While slavery has a negative history, the Bible also presents certain forms of slavery as positive and beneficial. For example, the Mosaic Law permitted slavery under specific conditions, emphasizing compassion, justice, and eventual freedom. Jehovah’s arrangement ensured that slavery was neither oppressive nor perpetual but rather a temporary means to address hardship.

Slavery to God, or becoming a "slave of Christ," represents a conscious and voluntary decision to obey and serve Jehovah. This form of servitude leads to spiritual freedom and life, contrasting with the destructive slavery of sin.

A Deeper Understanding of Slavery

To gain a more comprehensive understanding of slavery as described in the Bible, it’s helpful to review the specific terms used in Scripture and the historical context. In the expandable text below, I have included an article from Insight on the Scriptures Encyclopedia that offers valuable research on this topic.

By exploring this information, you’ll be better prepared to understand the positive aspects of slavery as presented in Jehovah’s Word, which I will discuss further when I introduce my perspective on this arrangement and its application in a spiritual sense.

SLAVE - according to Insight on the Scriptures Encyclipedia The original-language words rendered “slave” or “servant” are not limited in their application to persons owned by others. The Hebrew word ʽeʹvedh can refer to persons owned by fellowmen. (Ge 12:16; Ex 20:17) Or the term can designate subjects of a king (2Sa 11:21; 2Ch 10:7), subjugated peoples who paid tribute (2Sa 8:2, 6), and persons in royal service, including cupbearers, bakers, seamen, military officers, advisers, and the like, whether owned by fellowmen or not (Ge 40:20; 1Sa 29:3; 1Ki 9:27; 2Ch 8:18; 9:10; 32:9). In respectful address, a Hebrew, instead of using the first person pronoun, would at times speak of himself as a servant (ʽeʹvedh) of the one to whom he was talking. (Ge 33:5, 14; 42:10, 11, 13; 1Sa 20:7, 8) ʽEʹvedh was used in referring to servants, or worshipers, of Jehovah generally (1Ki 8:36; 2Ki 10:23) and, more specifically, to special representatives of God, such as Moses. (Jos 1:1, 2; 24:29; 2Ki 21:10) Though not a worshiper of Jehovah, one who performed a service that was in harmony with the divine will could be spoken of as God’s servant, an example being King Nebuchadnezzar.—Jer 27:6.The Greek term douʹlos corresponds to the Hebrew word ʽeʹvedh. It is used with reference to persons owned by fellowmen (Mt 8:9; 10:24, 25; 13:27); devoted servants of God and of his Son Jesus Christ, whether human (Ac 2:18; 4:29; Ro 1:1; Ga 1:10) or angelic (Re 19:10, where the word synʹdou·los [fellow slave] appears); and, in a figurative sense, to persons in slavery to sin (Joh 8:34; Ro 6:16-20) or corruption (2Pe 2:19).The Hebrew word naʹʽar, like the Greek term pais, basically means a boy or a youth and can also designate a servant or an attendant. (1Sa 1:24; 4:21; 30:17; 2Ki 5:20; Mt 2:16; 8:6; 17:18; 21:15; Ac 20:12) The Greek term oi·keʹtes denotes a house servant or slave (Lu 16:13), and a female slave or servant is designated by the Greek word pai·diʹske. (Lu 12:45) The participial form of the Hebrew root sha·rathʹ may be rendered by such terms as “minister” (Ex 33:11) or “waiter.” (2Sa 13:18) The Greek word hy·pe·reʹtes may be translated “attendant,” “court attendant,” or “house attendant.” (Mt 26:58; Mr 14:54, 65; Joh 18:36) The Greek term the·raʹpon occurs solely at Hebrews 3:5 and means subordinate or attendant.Before the Common Era. War, poverty, and crime were the basic factors that reduced persons to a state of servitude. Captives of war were often constituted slaves by their captors or were sold into slavery by them. (Compare 2Ki 5:2; Joe 3:6.) In Israelite society a person who became poor could sell himself or his children into slavery to care for his indebtedness. (Ex 21:7; Le 25:39, 47; 2Ki 4:1) One guilty of thievery but unable to make compensation was sold for the things he stole, evidently regaining his freedom at the time all claims against him were cared for.—Ex 22:3.At times slaves held a position of great trust and honor in a household. The patriarch Abraham’s aged servant (likely Eliezer) managed all of his master’s possessions. (Ge 24:2; 15:2, 3) Abraham’s descendant Joseph, as a slave in Egypt, came to be in charge of everything belonging to Potiphar, a court official of Pharaoh. (Ge 39:1, 5, 6) In Israel, there was a possibility of a slave’s becoming wealthy and redeeming himself.—Le 25:49.Regarding conscription of workers, see COMPULSORY SERVICE; FORCED LABOR.Laws governing slave-master relationships. Among the Israelites the status of the Hebrew slave differed from that of a slave who was a foreigner, alien resident, or settler. Whereas the non-Hebrew remained the property of the owner and could be passed on from father to son (Le 25:44-46), the Hebrew slave was to be released in the seventh year of his servitude or in the Jubilee year, depending upon which came first. During the time of his servitude the Hebrew slave was to be treated as a hired laborer. (Ex 21:2; Le 25:10; De 15:12) A Hebrew who sold himself into slavery to an alien resident, to a member of an alien resident’s family, or to a settler could be repurchased at any time, either by himself or by one having the right of repurchase. The redemption price was based on the number of years remaining until the Jubilee year or until the seventh year of servitude. (Le 25:47-52; De 15:12) When granting a Hebrew slave his freedom, the master was to give him a gift to assist him in getting a good start as a freedman. (De 15:13-15) If a slave had come in with a wife, the wife went out with him. However, if the master had given him a wife (evidently a foreign woman who would not be entitled to freedom in the seventh year of servitude), she and any children by her remained the property of the master. In such a case the Hebrew slave could choose to remain with his master. His ear would then be pierced with an awl to indicate that he would continue in servitude to time indefinite.—Ex 21:2-6; De 15:16, 17.Female Hebrew slaves. Certain special regulations applied to a female Hebrew slave. She could be taken as a concubine by the master or designated as a wife for his son. When designated as a wife for the master’s son, the Hebrewess was to be treated with the due right of daughters. Even if the son took another wife, there was to be no diminishing of her sustenance, clothing, and marriage due. A failure on the son’s part in this respect entitled the woman to her freedom without the payment of a redemption price. If the master sought to have a Hebrewess redeemed, he was not permitted to accomplish this by selling her to foreigners.—Ex 21:7-11.Protections and privileges. The Law protected slaves from brutalities. A slave was to be set at liberty if mistreatment by the master resulted in the loss of a tooth or an eye. As the usual value for a slave was 30 shekels (compare Ex 21:32), his liberation would have meant considerable loss to the master and, therefore, would have served as a strong deterrent against abuse. Although a master could beat his slave, the slave, depending upon the decision of the judges, was to be avenged if he died under his master’s beating. However, if the slave lingered on for a day or two before dying—this indicating that the master had not intended to kill the slave but to discipline him—he was not to be avenged. (Ex 21:20, 21, 26, 27; Le 24:17) Also, it would appear that for the master to have been considered free of guilt the beating could not have been administered with a lethal instrument, as that would have signified intent to kill. (Compare Nu 35:16-18.) Therefore, if a slave lingered on for a day or two, there would be reasonable question as to whether the death resulted from the chastisement. A beating with a rod, for example, would not normally be fatal, as is shown by the statement at Proverbs 23:13: “Do not hold back discipline from the mere boy. In case you beat him with the rod, he will not die.”Certain privileges were granted to slaves by the terms of the Law. As all male slaves were circumcised (Ex 12:44; compare Ge 17:12), they could eat the Passover, and slaves of the priest could eat holy things. (Ex 12:43, 44; Le 22:10, 11) Slaves were exempted from working on the Sabbath. (Ex 20:10; De 5:14) During the Sabbath year they were entitled to eat of the growth from spilled kernels and from the unpruned vine. (Le 25:5, 6) They were to share in the rejoicing associated with the sacrificing at the sanctuary and the celebration of the festivals.—De 12:12; 16:11, 14.First-Century Christian Position. In the Roman Empire slaves were very numerous, with individuals owning hundreds and even thousands of slaves. The institution of slavery had the protection of the imperial government. First-century Christians did not take a stand against governmental authority in this matter and advocate a slaves’ revolt. They respected the legal right of others, including fellow Christians, to own slaves. That is why the apostle Paul sent back the runaway slave Onesimus. Because he had become a Christian, Onesimus willingly returned to his master, subjecting himself as a slave to a fellow Christian. (Phm 10-17) The apostle Paul also admonished Christian slaves not to take improper advantage of their relationship with believing masters. He said: “Let those having believing owners not look down on them, because they are brothers. On the contrary, let them the more readily be slaves, because those receiving the benefit of their good service are believers and beloved.” (1Ti 6:2) For a slave to have a Christian master was a blessing, as his owner was under obligation to deal righteously and fairly with him.—Eph 6:9; Col 4:1.The acceptance of Christianity by those in servitude placed upon them the responsibility of being better slaves, “not talking back, not committing theft, but exhibiting good fidelity.” (Tit 2:9, 10) Even if their masters treated them unjustly, they were not to render inferior service. By suffering for righteousness’ sake, they imitated the example of Jesus Christ. (1Pe 2:18-25) “You slaves,” wrote the apostle Paul, “be obedient in everything to those who are your masters in a fleshly sense, not with acts of eye-service, as men pleasers, but with sincerity of heart, with fear of Jehovah. Whatever you are doing, work at it whole-souled as to Jehovah, and not to men.” (Col 3:22, 23; Eph 6:5-8) Such fine conduct toward their masters prevented bringing reproach upon the name of God, as no one could blame Christianity for producing lazy, good-for-nothing slaves.—1Ti 6:1.Of course, a slave’s ‘obedience in everything’ could not include disobeying God’s law, as that would have meant fearing men rather than God. Wrongdoing by slaves, even when committed at the direction of a superior, would not have ‘adorned the teaching of their Savior, God,’ but would have misrepresented and disgraced this teaching. (Tit 2:10) Thus, their Christian conscience would govern.In the Christian congregation all persons, regardless of their social status, enjoyed the same standing. All were anointed by the same spirit and thus shared in the same hope as members of one body. (1Co 12:12, 13; Ga 3:28; Col 3:11) While more limited in what he could do in spreading the good news, the Christian slave was not to worry about this. If granted the opportunity to gain freedom, however, he would take advantage of it and thereby enlarge his sphere of Christian activity.—1Co 7:21-23.Enslavement to Sin. At the time the first man Adam disobeyed God’s law, he surrendered perfect control of himself and yielded to the selfish desire to continue sharing association with his sinful wife and pleasing her. Adam’s surrendering himself to his sinful desire made this desire and its end product, sin, his master. (Compare Ro 6:16; Jas 1:14, 15; see SIN, I.) He thus sold himself under sin. As all of his offspring were yet in his loins, Adam also sold them under sin. That is why the apostle Paul wrote: “I am fleshly, sold under sin.” (Ro 7:14) For this reason there was no way for any of Adam’s descendants to make themselves righteous, not even by trying to keep the Mosaic Law. As the apostle Paul put it: “The commandment which was to life, this I found to be to death.” (Ro 7:10) The inability of humans to keep the Law perfectly showed that they were slaves to sin and deserving of death, not life.—See DEATH.Only by availing themselves of the deliverance made possible through Jesus Christ could individuals be emancipated or gain freedom from this enslavement. (Compare Joh 8:31-34; Ro 7:21-25; Ga 4:1-7; Heb 2:14-16; see RANSOM.) Having been bought with the precious blood of Jesus, Christians are slaves, or servants, of Jehovah God and of his Son, obligated to keep their commands.—1Co 7:22, 23; 1Pe 1:18, 19; Re 19:1, 2, 5; see FREEDMAN, FREEMAN; FREEDOM.See also FAITHFUL AND DISCREET SLAVE.

Jehovah’s laws regarding slavery in ancient Israel reveal His concern for justice, compassion, and the dignity of individuals, even during times of hardship. In Deuteronomy 15:12, we see a clear limitation placed on the length of slavery:

“If one of your brothers, a Hebrew man or woman, is sold to you and has served you for six years, then in the seventh year you should set him free.”

This regulation ensured that hardship would not result in lifelong bondage, emphasizing Jehovah’s desire to provide opportunities for freedom and renewal.

Redemption Before the Term Ends

Even before the six years were complete, there was an opportunity for redemption. A person could buy their own freedom if they managed to earn enough money while in slavery. Alternatively, a family member could step in to pay the redemption price, as outlined in Leviticus 25:47-52: “If a foreign resident or a settler among you becomes wealthy and your brother has become poor alongside him and must sell himself to the foreign resident or the settler who lives among you, or to a member of the family of the foreign resident, he will continue to have the right of repurchase after he has sold himself. One of his brothers may buy him back, or his uncle or the son of his uncle may buy him back, or any close relative, one of his family, may buy him back. Or if he himself has become wealthy, he may also buy himself back.” This system allowed for dignity and hope, ensuring that enslavement was not a permanent condition.

The terms of redemption were proportional to the time remaining until the Jubilee year, where complete freedom would be granted: “He should calculate with his purchaser the time from the year he sold himself to him until the Jubilee year, and the money of his sale will correspond to the number of years. His workdays during that time will be assessed at the rate of a hired worker.”

Jubilee: A New Beginning for Everyone

The Jubilee is another provision by Jehovah that granted an opportunity for each individual and family to start anew, regardless of the circumstances that led them into slavery or caused the loss of their inheritance. Every 50 years, Jehovah instituted a reset—a chance to restore freedom, dignity, and stability. This arrangement exemplifies Jehovah's unparalleled justice and love, elevating Him far above any human government institution in compassion and fairness.

To explore the Mosaic Law regarding the Jubilee in greater detail, click the expandable text below, where I have included the research published by Jehovah's Witnesses in the Insight on the Scriptures encyclopedia.

Jubilee - As Explained in Insight on the Scriptures The year following each cycle of seven 7-year periods, counting from Israel’s entry into the Promised Land. The Hebrew word yoh·velʹ (or, yo·velʹ) means “ram’s horn,” and this refers to the sounding of a ram’s horn during that 50th year to proclaim liberty throughout the land.—Le 25:9, 10, ftn; see HORN. Starting with the time of entering the Promised Land, the nation of Israel was to count six years during which time the land was sown, cultivated, and harvested; but the seventh year was to be a sabbath year, during which the land must lie fallow. In the seventh year no sowing or pruning could be done. Even the growth from kernels of grain spilled during the harvest of the previous year could not be reaped, and grapes were not to be gathered from the unpruned vines. Grain and fruit that grew of itself would be available to the owner, his slaves, hired laborers, alien residents, and the poor. Domestic animals and wild beasts also were allowed to eat of it. (Le 25:2-7; Ex 23:10, 11) Seven of these seven-year periods (7 × 7 = 49) were to be counted, and the following year, the 50th, was to be a Jubilee year. The Jubilee shared features of the sabbatical year. The land again had complete rest. The same regulations applied to the produce of the land. (Le 25:8-12) This meant that the produce of the 48th year of each 50-year cycle would be the primary source of food for that year and for a little over two years following, until the harvest of the 51st, or the year after the Jubilee. Jehovah’s special blessing on the sixth year resulted in a crop yield sufficient to furnish food through the Sabbath year. (Le 25:20-22) Similarly, God provided a bountiful and sufficient harvest in the 48th year to supply the nation through the Sabbath year, the Jubilee that followed, and the next year until harvesttime, if the Jews kept his Law. The Jubilee was in a sense an entire year of festival, a year of liberty. The keeping of it would demonstrate Israel’s faith in their God Jehovah and would be a time of thanksgiving and happiness in his provisions. It was on the tenth day of the seventh month (in the month of Tishri), on the Day of Atonement, that the horn (shoh·pharʹ, or sho·pharʹ, a curved, animal horn) was sounded, proclaiming liberty throughout the land. This meant freedom for the Hebrew slaves, many of whom had sold themselves because of debt. Such release normally would not come until the seventh year of servitude (Ex 21:2), but the Jubilee provided liberty even for those who had not yet served for six years. All hereditary land possessions that had been sold (usually because of financial reverses) were returned, and each man returned to his family and his ancestral possession. No family was to sink into the depths of perpetual poverty. Every family was to have its honor and respect. Even a person who squandered his substance could not forever lose his inheritance for his posterity. After all, the land was really Jehovah’s, and the Israelites themselves were alien residents and settlers from Jehovah’s standpoint. (Le 25:23, 24) If the nation kept God’s laws, then, as he said, “No one should come to be poor among you.”—Le 25:8-10, 13; De 15:4, 5. By reason of the Jubilee law, none of the land could be sold in perpetuity. God provided that if a man sold any land of his hereditary possession, the sale price was to be gauged according to the number of years left until the Jubilee. The same rate was in effect when hereditary land was repurchased by its owner. In effect, a sale of land, therefore, was actually only the sale of the use of the land and its produce for the number of years left until Jubilee year. (Le 25:15, 16, 23-28) This applied to houses in unwalled settlements, which were counted as the open country; but houses in walled cities were not included in property returned at Jubilee. Exceptions to this were the houses of the Levites, whose only possessions were the houses and the pasture grounds around the Levite cities. These had their houses returned at Jubilee; the pasture ground of Levite cities could not be sold.—Le 25:29-34. The wonderful provision of the Jubilee year can better be appreciated when one considers not only the beneficial results to the individual Israelites but especially the effect on the nation as a whole. When the Jubilee arrangement was properly observed, the nation was restored in the Jubilee year to the full and proper theocratic state that God purposed and established at the beginning. Government was on a sound basis. The national economy would always be stable, and the nation would have no crushing debt. (De 15:6) The Jubilee brought about a stable standard of land values and also prevented a great internal debt and its resultant false prosperity that brings inflation, deflation, and business depression. The Jubilee law, when obeyed, preserved the nation from gravitating to the sad state that we observe today in many lands, where there are virtually only two classes, the extremely rich and the extremely poor. The benefits to the individual strengthened the nation, for none would be underprivileged and crushed into unproductiveness by a bad economic situation, but all could contribute their talents and abilities to the national welfare. With Jehovah providing blessings of the yield of the ground and with the education that was provided, Israel, while obedient, would enjoy the perfect government and prosperity that only the true theocracy could provide.—Isa 33:22. The Law was read to the people on Sabbath years, particularly during the Festival of Booths, or Ingathering. (De 31:10-12) They should thereby have been drawn closer to Jehovah and should have maintained their freedom. Jehovah warned the Israelites that they would suffer tragedy if they were disobedient and repeatedly ignored his laws (which included those pertaining to the Sabbath and Jubilee years).—Le 26:27-45. Starting the count of years with the entry of the Israelites into the Promised Land, their first Jubilee year began in Tishri of 1424 B.C.E. (Le 25:2-4, 8-10) Between the time of entering the Promised Land in 1473 B.C.E. and the fall of Jerusalem in 607 B.C.E., the Israelites were obligated to celebrate 17 Jubilees. But it is a sad commentary on their history that they did not appreciate Jehovah as their King. They eventually violated his commands, including the Sabbath laws, and suffered the loss of the blessings he arranged for them. Their failure brought reproach on God before the nations of the world and hindered them from realizing the excellence of his theocratic government.—2Ch 36:20, 21. Symbolic Meaning. There are allusions to the Jubilee arrangement in the Christian Greek Scriptures. Jesus Christ said he came to “preach a release to the captives.” (Lu 4:16-18) He later said with regard to liberation from bondage to sin: “If the Son sets you free, you will be actually free.” (Joh 8:36) Because spirit-anointed Christians were declared righteous for life and were begotten as sons of God beginning with Pentecost of 33 C.E., the apostle Paul could thereafter write: “The law of that spirit which gives life in union with Christ Jesus has set you free from the law of sin and of death.” (Ro 8:2) During Christ’s Thousand Year Reign, others, too, as indicated at Romans 8:19-21, “will be set free from enslavement to corruption” and, after proving their loyalty to Jehovah under test, will “have the glorious freedom of the children of God.” They will be liberated from inborn sin and from the death to which it leads. The custody of the earth itself will be returned to true worshipers, to be cared for in harmony with Jehovah’s original purpose for mankind.—Re 21:4; Ge 1:28; Isa 65:21-25.

I don’t intend to delve deeply into the Jubilee arrangement within my Ransom Story, but I do want to highlight it as a profound example of Jehovah’s desire to repurchase every individual, regardless of the circumstances that led to their disconnection from their spiritual inheritance and freedom. The Jubilee stands as a testament to Jehovah’s unmatched love and justice, emphasizing His willingness to provide new beginnings for all.

Next, I want to draw my readers’ attention to the fact that Jehovah, in His immense mercy, provided a means of forgiveness for all kinds of sins through the sacred services performed at His designated place of worship. This arrangement not only emphasized the gravity of sin but also Jehovah’s deep desire to reconcile with His people and restore their relationship with Him.

Sacred Offerenings under Mosaic Law

Now we need to review how sacrifices allowed people to draw closer to Jehovah. The foreordained sacred services at Jehovah's tent, and later His temple, provided the Israelites with a means to maintain a clean conscience. These arrangements offered reconciliation when they broke the law, committed wrongdoing, or simply sought the joy of communion sacrifices that deepened their connection to Jehovah’s spirit. For those seeking a deeper understanding or a brief overview of the sacred offerings, I have included a collapsible text below quoting the Insight on the Scriptures article.

OFFERINGS From early times men have presented offerings to God. In the first recorded instance, Adam’s oldest son Cain presented some fruits of the ground, and Adam’s younger son Abel, the firstlings of his flock. Evidently the attitudes and motives of the two brothers were different, for God approved Abel’s offering but looked with disfavor on Cain’s. (Later, the Law covenant provided for both animal and grain offerings.) Abel must have had faith in God’s promise of liberation through the promised Seed. The reality of the fulfillment of Jehovah’s pronouncement against his parents in Eden gave him an “evident demonstration” on which to build his faith. “Through which [faith],” he “offered God a sacrifice of greater worth than Cain.” Though both brothers made offerings in recognition of their alienated states, it was on the basis of Abel’s faith that God approved his gifts.—Ge 4:1-4; Heb 11:1, 4.In Patriarchal Society. The family head Noah, on coming out of the ark, offered a thanksgiving sacrifice to Jehovah that was “restful” (soothing, tranquilizing), after which Jehovah made the “rainbow” covenant with Noah and his offspring. (Ge 8:18-22; 9:8-16) We read later of the faithful patriarchs’ presenting offerings to Jehovah. (Ge 31:54; 46:1) Job, as family head, acted as priest for his family, sacrificing burnt offerings to God in their behalf. (Job 1:5) The most notable and significant of ancient sacrifices was Abraham’s attempt to offer up Isaac, at Jehovah’s direction. Jehovah, after observing Abraham’s faith and obedience, kindly provided a ram as substitute. This act of Abraham foreshadowed Jehovah’s offering of his own only-begotten Son, Jesus Christ.—Ge 22:1-14; Heb 11:17-19.Under the Law. The sacrifices commanded under the Law covenant all pointed forward to Jesus Christ and his sacrifice or to benefits that flow from that sacrifice. (Heb 8:3-5; 9:9; 10:5-10) As Jesus Christ was a perfect man, so all animal sacrifices were to be sound, unblemished specimens. (Le 1:3, 10; 3:1) Both the Israelite and the alien resident who worshiped Jehovah were included in presenting the various offerings.—Nu 15:26, 29.Burnt offerings. Burnt offerings were presented in their entirety to God; no part of the animal being retained by the worshiper. (Compare Jg 11:30, 31, 39, 40.) They constituted an appeal to Jehovah to accept, or to signify acceptance of, the sin offering that sometimes accompanied them. As a “burnt offering” Jesus Christ gave himself wholly, fully.Occasions for burnt offerings, and their features:(1) Regular times offered: Every morning and evening (Ex 29:38-42; Le 6:8-13; Nu 28:3-8); every Sabbath day (Nu 28:9, 10); first day of month (Nu 10:10); Passover and seven days of Festival of Unfermented Cakes (Le 23:6-8; Nu 28:16-19, 24); Day of Atonement (Le 16:3, 5, 29, 30; Nu 29:7-11); Pentecost (Le 23:16-18; Nu 28:26-31); each day of Festival of Booths.—Nu 29:12-39.(2) Other occasions: At consecration of priesthood (Le 8:18-21; see INSTALLATION); at installation of Levites (Nu 8:6, 11, 12); in connection with making covenants (Ex 24:5; see COVENANT); with communion offerings as well as certain guilt and sin offerings (Le 5:6, 7, 10; 16:3, 5); in performing vows (Nu 15:3, 8); in connection with purifications (Le 12:6-8; 14:2, 30, 31; 15:13-15, 30).(3) Animals offered and procedure: Bull, ram, male goat, turtledove, or young pigeon. (Le 1:3, 5, 10, 14) If it was an animal, the offerer laid his hand on the animal’s head (acknowledging the offering as his offering, and for him, in his behalf). (Le 1:4) The animal was slaughtered, the blood was sprinkled round about upon the altar of burnt offering (Le 1:5, 11), the animal was skinned and cut up into its parts, its intestines (no offal was burned on altar) and shanks were washed, the head and other body parts were all put on altar (the officiating priest received the skin; Le 7:8). (Le 1:6-9, 12, 13) If it was a bird, the crop and feathers were removed, and the head and body were burned on the altar. (Le 1:14-17)Communion offerings (or peace offerings). Communion offerings acceptable to Jehovah denoted peace with him. The worshiper and his household partook (in the courtyard of the tabernacle; according to tradition, booths were set up around the inside of the curtain surrounding the courtyard; in the temple, dining rooms were provided). The officiating priest received a portion, and the priests on duty, another portion. Jehovah, in effect, received the pleasing smoke of the burning fat. The blood, representing the life, was given to God as his. Therefore the priests, the worshipers, and Jehovah were as if together at the meal, signifying peaceful relationships. The person partaking while in a state of uncleanness (any of the uncleannesses mentioned in the Law) or who ate the flesh after it had been kept beyond the prescribed time (in the warm climate it would begin to putrefy) was to be cut off from his people. He defiled or desecrated the meal, because of either being unclean himself or eating that which was foul before Jehovah God, showing disrespect for sacred things.—Le 7:16-21; 19:5-8.The Lord’s Evening Meal (Memorial or Last Supper) is a communion meal. (1Co 10:16) Those in “the new covenant by virtue of [Jesus’] blood” share with one another in faith, partaking of the emblems representing Jesus’ body and blood. They share also with Jehovah as Author of the arrangement. These are seeking Jehovah’s approval and are at peace not only with one another but also with Jehovah through Jesus Christ. In line with the requirement of cleanness for sharers in a communion meal, Paul warns that the Christian should examine himself before the Memorial meal. To treat the occasion or the emblems of wine and unleavened bread lightly or with contempt would be desecration of sacred things, meriting adverse judgment.—1Co 11:25, 27-29; see LORD’S EVENING MEAL.In the thanksgiving offering, which was a communion offering praising God for his provisions and loving-kindnesses, flesh and both leavened and unleavened bread were eaten. The worshiper therefore celebrated the occasion using what might be termed “daily food.” (However, no leavened bread was at any time put upon the altar as being offered to God.) And, in this expression of thanks and praise to God, the flesh had to be enjoyed that day, not the next. (In other communion offerings, the flesh could be eaten the second day.) (Le 7:11-15) This brings to mind the prayer Jesus Christ taught his followers: “Give us today our bread for this day.”—Mt 6:11.Occasions for communion offerings, and their features:(1) Occasions: Making covenants (Ex 24:5); celebrating festal seasons and commencement of months (Nu 10:10; Ex 12:2-14; Le 23:15-19; Nu 29:39), and other occasions.(2) Purposes: To gain approval of God; entreaty or supplication to God in times of misfortune. (Le 19:5; Jg 20:26; 21:4; 1Sa 13:9; 2Sa 24:25)(3) Animals used, and procedure: Male or female cattle, sheep, goats (no birds, since they were not deemed sufficient to constitute a sacrificial meal). (Le 3:1, 6, 12) The offerer laid his hand on the animal’s head; the animal was slaughtered; the priest sprinkled its blood round about upon the altar of burnt offering (Le 3:2, 8, 13); the fat (including the fat tail of the sheep) was put upon the altar of burnt offering (Le 3:3-5, 9); the breast went to the priests, the right leg to the officiating priest (Ex 29:26, 28; Le 7:28-36).(4) Types: Thanksgiving or praise; vow (see Nu 6:13, 14, 17); voluntary.Sin offerings. These were all for unintentional sin, committed because of weakness of the imperfect flesh, not “with uplifted hand,” that is, not openly, proudly, purposely. (Nu 15:30, 31, ftn) Various animal sacrifices, from bull to pigeon, were used, according to the position and circumstances of the one(s) whose sin was being atoned for. It is to be noted that those involved in the sins dealt with in Leviticus chapter 4 were persons who had done “one of the things that Jehovah commands should not be done” and so had become guilty. (Le 4:2, 13, 22, 27) For Atonement Day sin offerings, see ATONEMENT DAY.Occasions requiring sin offerings, and their features:(1) For sin of the high priest bringing guilt upon the people (Le 4:3): The high priest brought a bull and laid his hand on the bull’s head; the bull was slaughtered; its blood was taken into the Holy Place and sprinkled before the curtain; some of the blood was smeared on the horns of the altar of incense, the rest being poured out at the base of the altar of burnt offering; the fat (as in communion offerings) was burned on the altar of burnt offering (Le 4:4-10); and the carcass (including the skin) was burned in a clean place outside the city, where altar ashes were put. (Le 4:11, 12)(2) For sin of the entire assembly (some sin made by the assembly, of which the leaders were not aware until later) (Le 4:13): The congregation brought a bull; the older men laid their hands on the bull’s head; one slaughtered it; the remainder of the procedure was the same as for a sin of the high priest. (Le 4:14-21)A sin of the high priest committed in his official position and capacity as representative of the entire nation before Jehovah brought guilt upon the entire assembly. This might be an error such as a mistake in judgment, in application of the Law, or in dealing with a question of national importance. For this, and for the sin of the entire assembly, the most valuable of sacrifices, namely, a bull, was required.—Le 4:3, 13-15.With sin offerings for individuals, the blood was taken no farther than the altar. However, in cases of sin of the high priest and of the entire assembly, the blood was also taken into the Holy Place, the first compartment of the sanctuary, and was sprinkled before the curtain, on the other side of which Jehovah ‘resided,’ as represented by a miraculous light above the ark of the covenant in the Most Holy. (Only in the sin offerings regularly made on Atonement Day was blood taken into the Most Holy, the second compartment; Le 16.) No priest could eat any portion of offerings from which blood was taken into the Holy Place.—Le 6:30.(3) Sin of a chieftain: The procedure was similar, except a male goat was used, and blood was not taken into the Holy Place. The blood was put on the horns of the altar of burnt offering; the rest was poured out at its base; the fat was made to smoke on the altar (Le 4:22-26); the priests evidently received a portion to eat, as in other sin offerings (Le 6:24-26, 29); vessels in which meat was boiled had to be scoured (or broken, if earthenware), so that none of the “most holy thing” would be desecrated, which would happen if any of the sacrifice clung to the vessel and the vessel was later used for ordinary purposes. (Le 6:27, 28)(4) Sin of an individual Israelite: A female kid of the goats or a female lamb was used; the procedure was the same as for the sin of a chieftain. (Le 4:27-35)In the following, the sins differ from the foregoing in that the persons involved committed an error and did “not do all [God’s] commandments,” hence a sin of omission.—Nu 15:22.(5) For the entire assembly, a kid of the goats was used (Nu 15:22-26); for an individual, a female goat in its first year. (Nu 15:27-29)In cases where priests were to eat part of the sin offering, it appears that, in partaking, they were considered to be ‘answering for the error’ of those making the sin offering “so as to make atonement for them before Jehovah,” by virtue of their holy office.—Le 10:16-18; 9:3, 15.Guilt offerings. Guilt offerings were also offerings because of sin, for guilt of any sort involves sin. They were for special sins by which a person had contracted guilt, and they differed slightly from other sin offerings in that they appear to have been to satisfy or restore a right. Either a right of Jehovah or a right of his holy nation had been violated. The guilt offering was to satisfy Jehovah on the right that had been violated, or to restore or recover certain covenant rights for the repentant wrongdoer and to get relief from the penalty for his sin.—Compare Isa 53:10.In the cases covered in Leviticus 5:1-6, 17-19, the individuals had sinned unwittingly, thoughtlessly, or carelessly, and when the matter was brought to their attention, they desired to right the matter. On the other hand, the sins dealt with at Leviticus 6:1-7 were not unwitting or careless sins but, nevertheless, were sins due to fleshly weaknesses and desires, not deliberate, high-handed, and purposely in rebellion against God. The person had come to be stricken in conscience, so repented voluntarily, confessing his sin, and after making restoration, sought mercy and forgiveness.—Mt 5:23, 24.These laws highlight the fact that, while the Law was strict for the deliberate, unrepentant sinner, there was room for consideration of motives, circumstances, and attitudes, so that mercy could be extended under the Law, even as is the case in the Christian congregation. (Compare Le 6:1-7; Ex 21:29-31; Nu 35:22-25; 2Co 2:5-11; 7:8-12; 1Ti 1:2-16.) But note that none of these wrongs could be done with impunity; compensation had to be made to the individual harmed, and a guilt offering was to be made to Jehovah. The guilt offerings were, with a few variations, handled in the same way as the sin offerings, the priests getting a portion to eat.—Le 7:1, 5-7.Occasions requiring guilt offerings, and their features:(1) A witness to a matter who failed to testify or report after hearing public adjuration; one who had unwittingly become unclean by reason of a dead body or another unclean person; one who rashly or thoughtlessly made an oath to do or not to do something (Le 5:1-4): He had to make confession concerning the way in which he had sinned. (Le 5:5) The guilt offerings varied according to financial circumstances. (Le 5:6-10) If it was a grain offering, no oil or frankincense was included because it was a sin offering and was a required grain offering, not a voluntary one; a voluntary grain offering was a joyful offering of one in good standing with God. (Le 5:11-13)(2) One who sinned unintentionally against holy things of Jehovah (for example, one who unwittingly appropriated grain set aside as tithe to the sanctuary, and used it for himself or his household [for a common use, profaning the sanctified thing]) (Le 5:15a; compare Le 22:14-16): Compensation plus one fifth was to be given to the sanctuary. (Le 5:16) A ram was presented as a guilt offering. (Le 5:15)(3) A person who unwittingly did something (probably through negligence) that Jehovah commanded not to be done: A ram “according to the estimated value” was to be offered. (Le 5:17-19)(4) A person who deceived his associate by taking valuables committed to his care, robbery, defrauding, keeping something found and lying about it (Le 6:2, 3; compare Ex 22:7-13, and note that this does not include testifying falsely against one’s fellowman, as at De 5:20): First, confession of the wrong was to be made. Then he must make full compensation, plus one fifth, to the injured person. (Le 6:4, 5; Nu 5:6, 7) If the wronged person had died, the nearest male relative got the compensation; if there was no near relative, the priest received it. (Nu 5:8) Then he was to offer a ram for his guilt offering.Grain offerings. Grain offerings were made along with communion offerings, burnt offerings, and sin offerings, and also as firstfruits; at other times they were made independently. (Ex 29:40-42; Le 23:10-13, 15-18; Nu 15:8, 9, 22-24; 28:9, 10, 20, 26-28; chap 29) These were in recognition of God’s bounty in supplying blessings and prosperity. They were often accompanied by oil and frankincense. Grain offerings could be in the form of fine flour, roasted grain, or ring-shaped cakes or wafers that were baked, griddle cooked, or from the deep-fat kettle. Some of the grain offering was put on the altar of burnt offering, some was eaten by the priests, and in communion offerings the worshiper partook. (Le 6:14-23; 7:11-13; Nu 18:8-11) None of the grain offerings presented on the altar could contain leaven or “honey” (apparently referring to the syrup of figs or juice of fruits) that might ferment.—Le 2:1-16.Drink offerings. Drink offerings were presented along with most of the other offerings, especially after the Israelites had settled in the Promised Land. (Nu 15:2, 5, 8-10) This consisted of wine (“intoxicating liquor”) and was poured out on the altar. (Nu 28:7, 14; compare Ex 30:9; Nu 15:10.) The apostle Paul wrote to the Christians at Philippi: “If I am being poured out like a drink offering upon the sacrifice and public service to which faith has led you, I am glad.” Here he used the figure of a drink offering, expressing his willingness to expend himself in behalf of fellow Christians. (Php 2:17) Shortly before his death, he wrote to Timothy: “I am already being poured out like a drink offering, and the due time for my releasing is imminent.”—2Ti 4:6.Wave offerings. In the wave offerings the priest evidently put his hands under the hands of the worshiper, who was holding the sacrifice to be presented, and waved them to and fro; or the thing offered was waved by the priest himself. (Le 23:11a) It seems that Moses, as mediator of the Law covenant, did this for Aaron and his sons when consecrating them to the priesthood. (Le 8:28, 29) This action represented a presenting of the sacrificial things to Jehovah. Certain wave offerings went to the priests as their portion.—Ex 29:27.The presentation of a sheaf (or omer measure) of the firstfruits of the barley harvest on Nisan 16 was a wave offering carried out by the high priest. It was on this date in the year 33 C.E. that Jesus Christ was resurrected, “the firstfruits of those who have fallen asleep in death.” (1Co 15:20; Le 23:11b; Joh 20:1) On the day of Pentecost two leavened loaves of the firstfruits of wheat were waved. (Le 23:15-17) This is the day that Jesus, as High Priest in the heavens, was able to present to Jehovah the first of his spiritual brothers of the Christian congregation, taken from among sinful mankind and anointed by the pouring out of the holy spirit.—Ac 2:1-4, 32, 33; compare Jas 1:18.Sacred portions (heave offerings). The Hebrew word teru·mahʹ is sometimes translated “sacred portion” when referring to the part of the sacrifice that was lifted up, or heaved, off the sacrifice as the portion belonging to the priests. (Ex 29:27, 28; Le 7:14, 32; 10:14, 15) The word is also frequently rendered “contribution,” when referring to the things given to the sanctuary, which, with the exception of that which was sacrificed on the altar, also went to the priests for their sustenance.—Nu 18:8-13, 19, 24, 26-29; 31:29; De 12:6, 11.

Again, I don’t want to stray too far from my Ransom Story here. However, it’s crucial to emphasize that Jehovah’s provisions in the Mosaic Law—through sacred services and offerings at His altar—demonstrate His welcoming spirit. These arrangements ensured that anyone, even those who had sinned, could remain in good standing with Him. They underscore the idea of a foreordained order that enables individuals to return to their original purpose. No doubt, such foreordination can only be fulfilled voluntarily and with a conscious heart.

Jehovah’s Desire to Redeem Humanity

While Jehovah has expressed His eager desire to cover the sins that separate humans from Him, one critical challenge remains. As Psalm 49:6-9 eloquently states: “Those who are trusting in their wealth and who boast about their great riches, none of them can ever redeem a brother or give to God a ransom for him. (The ransom price for their life is so precious that it is always beyond their reach), that he should live forever and not see the pit.”

The ransom price for human lives is indeed beyond the reach of any descendant of Adam and Eve. Only a life of equal or greater value could suffice for such a release. To fully grasp why Jesus’ life was far more precious than any human’s, we must understand his origin. Isaiah pondered this profound question concerning Jesus’ generation: “And who will concern himself with the details of his generation?” — Isaiah 53:7.

Centuries later, this question continued to puzzle minds, as seen in the account of the Ethiopian eunuch recorded in Acts 8:27-35. While reading Isaiah, the eunuch asked Philip for guidance: “‘Like a sheep he was brought to the slaughter, and like a lamb that is silent before its shearer, so he does not open his mouth. During his humiliation, justice was taken away from him. Who will tell the details of his generation? Because his life is taken away from the earth.’ The eunuch then said to Philip: ‘I beg you, about whom does the prophet say this? About himself or about some other man?’ Philip began to speak, and starting with this scripture, he declared to him the good news about Jesus.”

The significance of Jesus’ origin has long been a subject of contemplation. During his trial before the Sanhedrin, his generation and fulfillment of messianic prophecy were dismissed. Instead of recognizing him as the Messiah, he was accused of blasphemy and sentenced to death.

Dispelling Misconceptions About Jesus

Today, another extreme misrepresents Jesus as Jehovah Himself, creating doctrinal confusion. As I discuss in my story Power of Reason vs. Twisted Things, this misunderstanding undermines the hope of those foreordained to be like Christ. Romans 8:28, 29 clarifies Jehovah’s purpose: “We know that God makes all his works cooperate together for the good of those who love God, those who are the ones called according to his purpose; because those whom he gave his first recognition he also foreordained to be patterned after the image of his Son, so that he might be the firstborn among many brothers.”

If Jesus were Jehovah, then those called to be like him would also need to be Jehovah—a notion that is both nonsensical and contradictory. Such misinterpretations distort the understanding of Jesus’ foreordained role and that of his brothers.

Jesus: The Son of Man and Son of God

Jehovah’s purpose is clear: Jesus was both the Son of Man and the Son of God. His origin ties to both lines, as does ours. While we are naturally sons and daughters of man, Jehovah’s ransom provision grants us the opportunity to become His begotten children. Whether our destiny involves remaining in human bodies or transforming into spiritual ones as Jesus did, the hope of adoption as sons is available to all.

Jesus never lost his connection with Jehovah, even as he developed from an embryo in Mary’s womb to a child, teenager, and adult. His faithfulness and Jehovah’s protection ensured that nothing separated him from Jehovah’s love. Jehovah allowed Jesus to be tested only after he had reached the full measure of maturity as the Christ, ultimately permitting his death on the torture stake. This supreme test answered Satan’s accusation: “‘Have you not put up a protective hedge around him and his house and everything he has? You have blessed the work of his hands, and his livestock has spread out in the land. But, for a change, stretch out your hand and strike everything he has, and he will surely curse you to your very face.’” — Job 1:10, 11.

Jesus’ faithful endurance provided the highest redemption price for humanity. As the first to open the living hope and living way, Jesus was the pioneer—but not the last. As Hebrews 2:10 states, Jehovah is "bringing many sons to glory."

A Future Full of Hope

Jehovah intends to bring many sons to share in this glory. As Paul wrote: “For the creation is waiting with eager expectation for the revealing of the sons of God. For the creation was subjected to futility, not by its own will, but through the one who subjected it, on the basis of hope that the creation itself will also be set free from enslavement to corruption and have the glorious freedom of the children of God. For we know that all creation keeps on groaning together and being in pain together until now. Not only that, but we ourselves also who have the firstfruits, namely, the spirit, yes, we ourselves groan within ourselves while we are earnestly waiting for adoption as sons, the release from our bodies by ransom. For we were saved in this hope.” — Romans 8:19-24.

To deepen your understanding of redemption by ransom, I have included an article from the Insight on the Scriptures encyclopedia below. It provides valuable insights into the significance and application of this arrangement.

RANSOM A price paid to buy back or to bring about release from some obligation or undesirable circumstance. The basic idea of “ransom” is a price that covers (as in payment for damages or to satisfy justice), while “redemption” emphasizes the releasing accomplished as a result of the ransom paid. The most significant ransom price is the shed blood of Jesus Christ, which made deliverance from sin and death possible for the offspring of Adam.In the various Hebrew and Greek terms translated “ransom” and “redeem,” the inherent similarity lies in the idea of a price, or thing of value, given to effect the ransom, or redemption. The thought of exchange, as well as that of correspondency, equivalence, or substitution, is common in all. That is, one thing is given for another, satisfying the demands of justice and resulting in a balancing of matters.—See RECONCILIATION.A Price That Covers. The Hebrew noun koʹpher comes from the verb ka·pharʹ, meaning, basically, “cover,” as in Noah’s covering the ark with tar. (Ge 6:14) Ka·pharʹ, however, is used almost entirely to describe the satisfying of justice through the covering of or atoning for sins. The noun koʹpher refers to the thing given to accomplish this, the ransom price. (Ps 65:3; 78:38; 79:8, 9) A covering corresponds to the thing it covers, either in its form (as in a material lid, such as the “cover [kap·poʹreth]” of the ark of the covenant; Ex 25:17-22), or in its value (as in a payment to cover the damages caused by an injury).As a means for balancing justice and setting matters straight with his people Israel, Jehovah, in the Law covenant, designated various sacrifices and offerings to atone for, or cover, sins, including those of the priests and the Levites (Ex 29:33-37; Le 16:6, 11), of other individuals, or of the nation as a whole (Le 1:4; 4:20, 26, 31, 35), as well as to purify the altar and tabernacle, making atonement because of the sins of the people surrounding these. (Le 16:16-20) In effect, the life of the animal sacrificed went in place of the life of the sinner, its blood making atonement on God’s altar, that is, to the extent that it could. (Le 17:11; compare Heb 9:13, 14; 10:1-4.) The “day of atonement [yohm hak·kip·pu·rimʹ]” could just as properly be referred to as the “day of the ransoms.” (Le 23:26-28) These sacrifices were required if the nation and its worship were to have and maintain the acceptance and approval of the righteous God.Well illustrating the sense of a redeeming exchange is the law regarding a bull known to gore. If the owner allowed the bull to go loose so that it killed someone, the owner was to be put to death, paying for the life of the slain person with his own life. However, since he did not deliberately or directly kill another, if the judges viewed it proper to impose upon him a “ransom [koʹpher]” instead, then he must pay that redemption price. The sum assessed and paid was viewed as taking the place of his own life and compensating for the life lost. (Ex 21:28-32; compare De 19:21.) On the other hand, no ransom could be accepted for the deliberate murderer; only his own life could cover the death of the victim. (Nu 35:31-33) Evidently because a census involved lives, at the time such was taken each male over 20 had to have a ransom (koʹpher) of half a shekel ($1.10) given for his soul to Jehovah, the same price applying whether the individual was rich or poor.—Ex 30:11-16.Since any imbalance of justice is displeasing to God, as well as among humans, the ransom, or covering, could have the additional effect of averting or quelling anger. (Compare Jer 18:23; also Ge 32:20, where “appease” translates ka·pharʹ.) The husband enraged at the man committing adultery with his wife, however, refuses any “ransom [koʹpher].” (Pr 6:35) The term may also be used with regard to those who should execute justice but who instead accept a bribe or gift as “hush money [koʹpher]” to cover over the wrongdoing in their sight.—1Sa 12:3; Am 5:12.The Redemption, or Releasing. The Hebrew verb pa·dhahʹ means “redeem,” and the related noun pidh·yohnʹ means “redemption price.” (Ex 21:30) These terms evidently emphasize the releasing accomplished by the redemption price, while ka·pharʹ places stress on the quality or content of the price and its efficacy in balancing the scales of justice. The releasing, or redeeming (pa·dhahʹ), may be from slavery (Le 19:20; De 7:8), from other distressing or oppressive conditions (2Sa 4:9; Job 6:23; Ps 55:18), or from death and the grave. (Job 33:28; Ps 49:15) Frequent reference is made to Jehovah’s redeeming the nation of Israel from Egypt to be his “private property” (De 9:26; Ps 78:42) and to his redeeming them from Assyrian and Babylonian exile many centuries later. (Isa 35:10; 51:11; Jer 31:11, 12; Zec 10:8-10) Here, too, the redemption involved a price, an exchange. In redeeming Israel from Egypt, Jehovah evidently caused the price to be paid by Egypt. Israel was, in effect, God’s “firstborn,” and Jehovah warned Pharaoh that his stubborn refusal to release Israel would cause the life of Pharaoh’s firstborn and the firstborn of all Egypt, human and animals, to be exacted. (Ex 4:21-23; 11:4-8) Similarly, in return for Cyrus’ overthrow of Babylon and his liberation of the Jews from their exiled state, Jehovah gave “Egypt as a ransom [form of koʹpher] for [his people], Ethiopia and Seba” in their place. The Persian Empire thus later conquered those regions, and so ‘national groups were given in place of the Israelites’ souls.’ (Isa 43:1-4) These exchanges are in harmony with the inspired declaration that the “wicked is [or serves as] a ransom [koʹpher] for the righteous one; and the one dealing treacherously takes the place of the upright ones.”—Pr 21:18.Another Hebrew term associated with redemption is ga·ʼalʹ, and this conveys primarily the thought of reclaiming, recovering, or repurchasing. (Jer 32:7, 8) Its similarity to pa·dhahʹ is seen by its parallel use with that term at Hosea 13:14: “From the hand of Sheol I shall redeem [form of pa·dhahʹ] them; from death I shall recover [form of ga·ʼalʹ] them.” (Compare Ps 69:18.) Ga·ʼalʹ gives emphasis to the right of reclaiming or repurchasing, either by a near kinsman of a person whose property or whose very person needed to be repurchased or reclaimed, or by the original owner or seller himself. A near kinsman, called a go·ʼelʹ, was thus “a repurchaser” (Ru 2:20; 3:9, 13) or, in cases where a murder was involved, a “blood avenger.”—Nu 35:12.The Law provided that in the case of a poor Israelite whose circumstances forced him to sell his hereditary lands, his city house, or even to sell himself into servitude, “a repurchaser closely related to him,” or go·ʼelʹ, had the right to “buy back [ga·ʼalʹ] what his brother sold,” or the seller could do so himself if funds became available to him. (Le 25:23-27, 29-34, 47-49; compare Ru 4:1-15.) If a man should make a vow offering to God of a house or a field and then desire to buy it back, he had to pay the valuation placed on the property plus a fifth in addition to that estimated value. (Le 27:14-19) However, no exchange could be made for anything “devoted to destruction.”—Le 27:28, 29.In the case of murder, the murderer was not allowed sanctuary in the appointed cities of refuge but, after the judicial hearing, was turned over by the judges to the “avenger [go·ʼelʹ] of blood,” a near kinsman of the victim, who then put the murderer to death. Since no “ransom [koʹpher]” was allowed for the murderer and since the near kinsman with right of repurchase could not reclaim or recover the life of his dead relative, he rightfully claimed the life of the one who had taken his relative’s life by murder.—Nu 35:9-32; De 19:1-13.Not Always a Tangible Price. As has been shown, Jehovah “redeemed” (pa·dhahʹ) or ‘reclaimed’ (ga·ʼalʹ) Israel from Egypt. (Ex 6:6; Isa 51:10, 11) Later, because the Israelites kept “selling themselves to do what was bad” (2Ki 17:16, 17), Jehovah on several occasions ‘sold them into the hands of their enemies.’ (De 32:30; Jg 2:14; 3:8; 10:7; 1Sa 12:9) Their repentance caused him to buy them back, or reclaim them, out of distress or exile (Ps 107:2, 3; Isa 35:9, 10; Mic 4:10), thereby performing the work of a Go·ʼelʹ, a Repurchaser related to them inasmuch as he had espoused the nation to himself. (Isa 43:1, 14; 48:20; 49:26; 50:1, 2; 54:5-7) In ‘selling’ them, Jehovah was not paid some material compensation by the pagan nations. His payment was the satisfaction of his justice and the fulfillment of his purpose to have them corrected and disciplined for their rebellion and disrespect.—Compare Isa 48:17, 18.God’s ‘repurchasing’ likewise need not involve the payment of something tangible. When Jehovah repurchased the Israelites exiled in Babylon, Cyrus willingly liberated them, without tangible compensation in his lifetime. However, when redeeming his people from oppressor nations that had acted with malice against Israel, Jehovah exacted the price from the oppressors themselves, making them pay with their own lives. (Compare Ps 106:10, 11; Isa 41:11-14; 49:26.) When the people of the kingdom of Judah were “sold,” or delivered over, to the Babylonians, Jehovah received no personal compensation. And the deported Jews did not pay money either to the Babylonians or to Jehovah to buy back their freedom. It was “for nothing” that they were sold and “without money” that they were repurchased. Jehovah therefore needed to make no payment to their captors to balance matters out. Instead, he effected the repurchase through the power of “his holy arm.”—Isa 52:3-10; Ps 77:14, 15.Jehovah’s role of Go·ʼelʹ thus embraced the avenging of wrongs done to his servants and resulted in the clearing of his own name of the charges raised by those who used Israel’s distress as an excuse to reproach him. (Ps 78:35; Isa 59:15-20; 63:3-6, 9) As the Great Kinsman and Redeemer of both the nation and its individuals, he conducted their “legal case” to effect justice.—Ps 119:153, 154; Jer 50:33, 34; La 3:58-60; compare Pr 23:10, 11.Though living before and outside the nation of Israel, the disease-stricken Job said: “I myself well know that my redeemer is alive, and that, coming after me, he will rise up over the dust.” (Job 19:25; compare Ps 69:18; 103:4.) Following God’s own example, Israel’s king was to act as a redeemer in behalf of the lowly and poor ones of the nation.—Ps 72:1, 2, 14.Christ Jesus’ Role as Ransomer. The foregoing information lays the basis for understanding the ransom provided for humankind through God’s Son, Christ Jesus. Mankind’s need for a ransom came about through the rebellion in Eden. Adam sold himself to do evil for the selfish pleasure of keeping continued company with his wife, now a sinful transgressor, so he shared the same condemned standing with her before God. He thereby sold himself and his descendants into slavery to sin and to death, the price that God’s justice required. (Ro 5:12-19; compare Ro 7:14-25.) Having possessed human perfection, Adam lost this valuable possession for himself and all his offspring.The Law, which had “a shadow of the good things to come,” provided for animal sacrifices as a covering for sin. This, however, was only a symbolic or token covering, since such animals were inferior to man; hence, it was “not possible for the blood of bulls and of goats [actually] to take sins away,” as the apostle points out. (Heb 10:1-4) Those pictorial animal sacrifices had to be without blemish, perfect specimens. (Le 22:21) The real ransom sacrifice, a human actually capable of removing sins, must therefore also be perfect, free from blemish. He would have to correspond to the perfect Adam and possess human perfection, if he were to pay the price of redemption that would release Adam’s offspring from the debt, disability, and enslavement into which their first father Adam had sold them. (Compare Ro 7:14; Ps 51:5.) Only thereby could he satisfy God’s perfect justice that requires like for like, a ‘soul for a soul.’—Ex 21:23-25; De 19:21.The strictness of God’s justice made it impossible for mankind itself to provide its own redeemer. (Ps 49:6-9) However, this results in the magnifying of God’s own love and mercy in that he met his own requirements at tremendous cost to himself, giving the life of his own Son to provide the redemption price. (Ro 5:6-8) This required his Son’s becoming human to correspond to the perfect Adam. God accomplished this by transferring his Son’s life from heaven to the womb of the Jewish virgin Mary. (Lu 1:26-37; Joh 1:14) Since Jesus did not owe his life to any human father descended from the sinner Adam, and since God’s holy spirit ‘overshadowed’ Mary, evidently from the time she conceived until the time of Jesus’ birth, Jesus was born free from any inheritance of sin or imperfection, being, as it were, “an unblemished and spotless lamb,” whose blood could prove to be an acceptable sacrifice. (Lu 1:35; Joh 1:29; 1Pe 1:18, 19) He maintained that sinless state throughout his life and thus did not disqualify himself. (Heb 4:15; 7:26; 1Pe 2:22) As a ‘sharer of blood and flesh,’ he was a near kinsman of mankind and he had the thing of value, his own perfect life maintained pure through tests of integrity, with which to repurchase mankind, emancipate them.—Heb 2:14, 15.The Christian Greek Scriptures make clear that the release from sin and death is indeed by the paying of a price. Christians are said to be “bought with a price” (1Co 6:20; 7:23), having an “owner that bought them” (2Pe 2:1), and Jesus is presented as the Lamb who ‘was slaughtered and with his blood bought persons for God out of every tribe, tongue, and nation.’ (Re 5:9) In these texts the verb a·go·raʹzo is used, meaning simply “buy at the market [a·go·raʹ].” The related e·xa·go·raʹzo (release by purchase) is used by Paul in showing that Christ released “by purchase those under law” through his death on the stake. (Ga 4:5; 3:13) But the thought of redemption or ransoming is more frequently and more fully expressed by the Greek lyʹtron and related terms.Lyʹtron (from the verb lyʹo, meaning “loose”) was especially used by Greek writers to refer to a price paid to ransom prisoners of war or to release those in slavery. (Compare Heb 11:35.) In its two Scriptural occurrences it describes Christ’s giving “his soul a ransom in exchange for many.” (Mt 20:28; Mr 10:45) The related word an·tiʹly·tron appears at 1 Timothy 2:6. Parkhurst’s Greek and English Lexicon to the New Testament says it means: “a ransom, price of redemption, or rather a correspondent ransom.” He quotes Hyperius as saying: “It properly signifies a price by which captives are redeemed from the enemy; and that kind of exchange in which the life of one is redeemed by the life of another.” He concludes by saying: “So Aristotle uses the verb [an·ti·ly·troʹo] for redeeming life by life.” (London, 1845, p. 47) Thus Christ “gave himself a corresponding ransom for all.” (1Ti 2:5, 6) Other related words are ly·troʹo·mai, “loose by ransom” (Tit 2:14; 1Pe 1:18, 19), and a·po·lyʹtro·sis, “a releasing by ransom.” (Eph 1:7, 14; Col 1:14) The similarity of the usage of these words with that of the Hebrew terms considered is evident. They describe, not an ordinary purchase or releasing, but a redeeming or ransoming, a deliverance effected by payment of a corresponding price.Though available to all, Christ’s ransom sacrifice is not accepted by all, and “the wrath of God remains” upon those not accepting it, as it also comes upon those who first accept and then turn away from that provision. (Joh 3:36; Heb 10:26-29; contrast Ro 5:9, 10.) They gain no deliverance from the enslavement to Kings Sin and Death. (Ro 5:21) Under the Law the deliberate murderer could not be ransomed. Adam, by his willful course, brought death on all mankind, hence was a murderer. (Ro 5:12) Thus, the sacrificed life of Jesus is not acceptable to God as a ransom for the sinner Adam.But God is pleased to approve the application of the ransom to redeem those of Adam’s offspring who avail themselves of such a release. As Paul states, “as through the disobedience of the one man many were constituted sinners, likewise also through the obedience of the one person many will be constituted righteous.” (Ro 5:18, 19) At the time of Adam’s sin and his being sentenced to death, his offspring or race were all unborn in his loins and so all died with him. (Compare Heb 7:4-10.) Jesus as a perfect man, “the last Adam” (1Co 15:45), was the only human capable of providing the redemption price for Adam’s unborn offspring. He willingly offered himself to die innocently as a perfect human sacrifice, in harmony with Jehovah’s will. (Heb 10:5) Jesus will make use of the authority granted by Jehovah on the basis of his ransom to give life to all those who accept this provision.—1Co 15:45; compare Ro 5:15-17.Thus, Jesus was indeed “a corresponding ransom,” not for the redemption of the one sinner, Adam, but for the redemption of all mankind descended from Adam. He repurchased them so that they could become his family, doing this by presenting the full value of his ransom sacrifice to the God of absolute justice in heaven. (Heb 9:24) He thereby gains a Bride, a heavenly congregation formed of his followers. (Compare Eph 5:23-27; Re 1:5, 6; 5:9, 10; 14:3, 4.) Messianic prophecies also show he will have “offspring” as an “Eternal Father.” (Isa 53:10-12; 9:6, 7) To be such, his ransom must embrace more than those of his “Bride.” In addition to those “bought from among mankind as firstfruits” to form that heavenly congregation, therefore, others are to benefit from his ransom sacrifice and gain everlasting life through the removal of their sins and accompanying imperfection. (Re 14:4; 1Jo 2:1, 2) Since those of the heavenly congregation serve with Christ as priests and “kings over the earth,” such other recipients of the ransom benefits must be earthly subjects of Christ’s Kingdom, and as children of an “Eternal Father” they attain everlasting life. (Re 5:10; 20:6; 21:2-4, 9, 10; 22:17; compare Ps 103:2-5.) The entire arrangement manifests Jehovah’s wisdom and his righteousness in perfectly balancing the scales of justice while showing undeserved kindness and forgiving sins.—Ro 3:21-26.

Personal Application of the Ransom

Now that we have thoroughly examined the concept of ransom as Jehovah’s solution to bring creation back into its purposeful existence—an existence foreordained by Him—it is evident that Jesus, as the firstfruit, paved the way for many others to follow into the glorious freedom of the sons of God. With this foundation clearly established, it is time to describe how the ransom was applied in my personal case. My goal is not to draw attention solely to myself but to break down my journey into detailed pieces, sharing my feelings, inner thoughts, and personal experiences with the hope that my story will serve as a model for my readers. We all share the same ultimate goal: the adoption as sons of God. As Romans 8:19-21 beautifully states, “For the creation is waiting with eager expectation for the revealing of the sons of God. For the creation was subjected to futility, not by its own will, but through the one who subjected it, on the basis of hope that the creation itself will also be set free from enslavement to corruption and have the glorious freedom of the children of God.” By examining how Jehovah’s guiding hand and the ransom have influenced my life, I invite others to reflect on their own spiritual journey and the ways Jehovah’s love and purpose manifest in their lives.

My story, while unique, serves as a small reflection of Jehovah’s larger purpose for humanity. It illustrates how the principles of ransom, redemption, and reconciliation can work on an individual level, drawing us closer to our Creator and aligning our lives with His will. By understanding the broader significance of ransom, I hope you will see how its application in my life is not merely personal but a testament to Jehovah’s loving arrangements for all who seek Him.

In the following pages, I will share how the ransom impacted my journey, shaping my faith, purpose, and relationship with Jehovah. My hope is that my story will inspire others to recognize the power of Jehovah’s provisions in their own lives and embrace the path He has lovingly laid out for His children.

My Fundamental Level of Enslavement and Hope of Redemption

Like all of humanity, I was sold into slavery when our forefather Adam and foremother Eve chose to partake of the forbidden, buying into the idea of becoming like gods despite Jehovah’s clear warning. This tragic act led to humanity’s enslavement to sin and corruption, a condition that has persisted throughout history.

The good news, however, is that Jehovah did not lose His self-control or abandon His creation to hopelessness. Instead, He allowed this enslavement as a temporary condition—one He managed with wisdom and love. Jehovah subjected creation to this futility on the basis of hope, a hope anchored in His promise of redemption. This central theme resonates deeply in my book, as expressed in Romans 8:18-21: “For I consider that the sufferings of the present time do not amount to anything in comparison with the glory that is going to be revealed in us. For the creation is waiting with eager expectation for the revealing of the sons of God. For the creation was subjected to futility, not by its own will, but through the one who subjected it, on the basis of hope that the creation itself will also be set free from enslavement to corruption and have the glorious freedom of the children of God.”

Jehovah subjected creation to temporary futility not merely as an act of punishment but as an integral part of His grand plan of redemption. While punishment plays a role in foreordination—clearly and transparently expressed by Jehovah in the Garden of Eden—what stands out even more is His love and justice in providing the ultimate solution: the ransom.

As our closest relative and Redeemer, Jehovah paid the price to rescue us from the slavery of sin and death. This selfless act opened the way for humanity to regain the glorious freedom of His children, fulfilling His purpose and demonstrating the profound depth of His care for creation.

This foundational truth not only shapes my story but also emphasizes the unshakable hope that Jehovah’s purpose will ultimately bring all of creation back into harmony with Him, fulfilling the foreordained purpose for which we were created.

My Journey Through the Levels of Enslavement

The second level of enslavement in my life was tied to the system of things I was born into, as I described in the first chapter, Temporary Things. The communistic state, with its godless ideology of restoring paradise without Jehovah, was the backdrop of my early life. Although this system eventually collapsed, it left a significant mark. I was dedicated to serving it, shedding my blood if necessary, through my naval service. In many ways, I was sold into this paradigm by my mother, who sought to protect me from dying in Afghanistan. As you’ve read in that chapter, I compared myself to Moses, placed in a basket on the Nile River, where I was protected within the confines of the submarine service.

When the Soviet Union disintegrated, I was liberated from this ideological enslavement. Yet, a new form of enslavement awaited me—one tied to harmonizing with the capitalist society that followed. In this new way of living, I entangled myself with a loan just as Jehovah began to draw me out of my previous life. Reflecting on this, I find profound meaning in Peter's words: “For you know that it was not with corruptible things, with silver or gold, that you were set free from your futile way of life handed down to you by your forefathers. But it was with precious blood, like that of an unblemished and spotless lamb, that of Christ.” — 1 Peter 1:18, 19.

Although I could have worked to repay the loan myself, Jehovah provided a redemptive solution through my mother. After I had dedicated myself to Jehovah and symbolized it through water baptism, she proposed selling our property in Moscow. The proceeds were used to settle the loan, and we moved to a more affordable town two hours away from the capital. This move not only freed me financially but also aligned with Jehovah’s purpose, as the new town had a need for evangelizers who could sanctify Jehovah's name and preach His Kingdom.

This step marked a significant turning point in my life, as it was not just about overcoming financial burdens but also about embracing the opportunity to serve Jehovah fully and harmonize my life with His purpose. It reinforced the idea that true freedom comes not from human efforts or corruptible resources but from the precious provision of Jehovah’s ransom arrangement.

To further illustrate the connection between Jehovah’s principles and personal dedication, consider the story of Hannah, the barren wife of Elkanah. Her inability to bear children brought her constant verbal abuse from her rival, Peninnah, leaving her in despair and longing for relief from what she perceived as a curse.

In her anguish, Hannah turned to Jehovah with a heartfelt promise: if He would bless her with a son, she would dedicate him entirely to His service at the temple. This extraordinary act of faith demonstrated her willingness to prioritize her relationship with Jehovah above her personal desires. Her vow reflected both her trust in Jehovah’s purpose and her readiness to release her son into a life of sacred service.

"One day when El·kaʹnah offered a sacrifice, he gave portions to his wife Pe·ninʹnah as well as to all her sons and her daughters, but to Hanʹnah he gave a special portion, because Hanʹnah was the one he loved; but Jehovah had not given her children. Moreover, her rival wife taunted her relentlessly in order to upset her because Jehovah had not given her children. That is what she would do year after year; whenever Hanʹnah went up to the house of Jehovah, her rival would taunt her so much that she would weep and not eat.  But her husband El·kaʹnah said to her: “Hanʹnah, why do you weep, and why do you not eat, and why are you so sad? Am I not better to you than ten sons?” Then Hanʹnah got up after they had finished eating and drinking in Shiʹloh. At the time, Eʹli the priest was sitting on the seat by the doorpost of the temple of Jehovah. Hanʹnah was extremely bitter, and she began to pray to Jehovah and to weep uncontrollably.  And she made this vow: “O Jehovah of armies, if you look upon the affliction of your servant and remember me and you do not forget your servant and give to your servant a male child, I will give him to Jehovah all the days of his life, and no razor will touch his head.” - 1 Samuel 1:4-11

Hannah’s story reveals the profound principle of foreordination and voluntary dedication. Her decision mirrors the opportunities Jehovah gives us to align ourselves with His purpose, even when it requires great personal sacrifice. This account provides a foundation to understand my own experiences and the paths Jehovah lovingly foreordains for those who dedicate themselves to Him.

When my mother discovered the meaning of her existence according to Jehovah's purpose, she longed to rescue me from the slavery of this system of things. Ironically, it was she who had once firmly anchored me in a naval career, leveraging her connections to secure a path toward serving at the naval headquarters. However, when she came to understand Jehovah’s purpose, expressed in prophecies like Isaiah 2:4 "They will beat their swords into plowshares And their spears into pruning shears. Nation will not lift up sword against nation, Nor will they learn war anymore.", she realized such a career might place me in opposition to His will.

The challenge was twofold. First, the political climate in our country, at that time, aligned with the prophecy, making it relatively straightforward for her to envision a way forward. Second, I was deeply entangled in a financial loan that bound me to a specific path. Proverbs 22:7 warns, “The rich one rules the poor, and the borrower is a slave to the lender.” Additionally, 2 Timothy 2:4 emphasizes, “No soldier on service entangleth himself in the affairs of this life; that he may please him who enrolled him as a soldier.” (American Standard Version). My mother also grappled with her personal commitment to Jehovah, much like Hannah.

When I initially rejected the Bible’s truths, my mother became desperate to save me from the futile life I had inherited from her. She made a vow to Jehovah, promising that if He helped her rescue me from this world, she would dedicate me to His service. Consider the weight of this promise! My mother was a single parent who had raised me alone, without the support of a husband. Unlike Hannah, who, though verbally abused by her rival, was the beloved wife of Elkanah and lived in a protected household, my mother’s situation was far more uncertain. She had no other children and little chance of remarrying. (30 years later she is still didn't). Her vow was a profound act of faith.

While she was bound by her promise, my dedication to Jehovah ultimately had to be my own decision. When I finally made the choice to become a dedicated servant of Jehovah, I was overwhelmed with gratitude for my new spiritual life. I, too, was ready to embark on an adventure of reliance on Him.

At that point, my unique degree limited the types of work I could pursue. Furthermore, the entire country was still learning how to navigate a capitalist world, and although I had tasted the thrill of earning quick money, I chose to immerse myself fully in Jehovah’s sacred service. This decision was supported by my mother’s sacrificial offer to sell our property in Moscow, repay my financial loan, and relocate to a more affordable town. This move enabled me to focus on Jehovah’s work, sanctify His name, and proclaim His Kingdom—an opportunity that shaped my life in ways I could not have anticipated.

A Journey from Moscow: Building Faith and Community Amid Science and Nature

For half the price of our property in Moscow, we purchased a much larger property in a town called Protvino, located about an hour away from the capital. (For those interested, I’ve included a link to Wikipedia page). The town gets its name from the nearby Protva River and the Proton Accelerator, which was the largest of its kind in the world when launched in 1967. Beneath Protvino lies a massive magnetic circular collider that accelerates protons and heavy ions, such as lead, to study the results of their collisions.

Protvino is situated on the edge of the Moscow district, bordering the Tula and Kaluga districts, and was constructed amidst a beautiful forest. Five- and nine-story residential condominiums are nestled among stunning pine trees, with walking paths crisscrossing the area, providing an unforgettable, paradise-like experience. We fell in love with the town on our very first visit.

The town is home to a significant population of scientists, which gave us a wonderful opportunity to discuss Jehovah as the Cause of the Universe with some of the most brilliant minds. Many of these scientists believed in the Big Bang theory, and their frequent admission was: “Today, we can explain how the entire universe developed from one particle, but we cannot figure out the cause of this first particle’s creation or what triggered it to explode.” For us, this statement reaffirmed the Bible’s opening words: “In the beginning God created the heavens and the earth.” (Genesis 1:1) and the profound meaning of Jehovah's name: "He Causes to Become." As Psalm 33:6 declares: “By the word of Jehovah the heavens were made, and by the spirit of his mouth everything in them.”

In 1998, while I was still serving in Protvino, Jehovah’s Witnesses published the book Is There a Creator Who Cares About You? This publication became an invaluable tool in our discussions with these noble-minded individuals. Thousands of copies of this book were distributed throughout Protvino, fostering meaningful conversations about the evidence of a purposeful Creator. (For those interested, I’ve included a link to the chapter from this book that was particularly impactful in these conversations - How Did Our Universe Get Here?—The Controversy )

Our time in Protvino not only enriched our ministry but also reaffirmed our faith. The discussions we had with these scientists and the serene environment of the town truly felt like a blessing from Jehovah, guiding us as we shared His truths.

When we arrived in Protvino at the beginning of 1995, we found one brother there named Roman. His relatives had been Jehovah's Witnesses in Ukraine during the communist era, but Roman himself didn’t dedicate his life to Jehovah until 1994. Remarkably, he and I were baptized as Jehovah’s Witnesses at the same assembly in November 1994, held at the Ice Arena in Moscow. Later, we discovered video footage of that event, showing both of us seated in the front row dedicated to candidates for baptism. It felt truly unique how Jehovah guided us to Protvino to provide spiritual support for him.

By the time I left Protvino in 2000, we had established a thriving congregation of Jehovah's Witnesses in the town. I had the privilege of assisting seven individuals in Protvino to make the truth their own. Additionally, I served as a teacher and shepherd for this congregation and others in the surrounding cities of Serpukhov, Chekhov, and the significant scientific hub of the Russian Academy of Sciences—Pushchino.

This period in Protvino remains a cherished chapter of my life, marked by spiritual growth, meaningful connections, and the joy of seeing Jehovah’s purpose unfold in such a unique setting.

Living by Faith: Trusting Jehovah and Experiencing Transformation

For about four years after moving from Moscow to Protvino, we occupied ourselves entirely in Jehovah’s service, relying on our means and faith to sustain us. During this time, Jesus’ words in Luke 16:9 resonated deeply with us: “Also, I say to you: Make friends for yourselves by means of the unrighteous riches, so that when such fail, they may receive you into the everlasting dwelling places.”

This principle encouraged us to prioritize spiritual goals, trusting that Jehovah would care for our needs. Our experience mirrored the example of the congregations in Macedonia, as described in 2 Corinthians 8:1-8: “Now we want you to know, brothers, about the undeserved kindness of God that has been granted to the congregations of Macedonia. During a great test under affliction, their abundance of joy and their deep poverty made the riches of their generosity abound. For it was according to their means, yes, I testify, it was even beyond their means, while they on their own initiative kept earnestly begging us for the privilege of kindly giving, to have a share in the relief ministry for the holy ones.”

We embraced this spirit, often living beyond our material means, with unwavering trust that Jehovah would provide. It brought to life Jesus’ words in Matthew 19:21-30, where he challenges the rich young man to prioritize spiritual treasures:

“If you want to be perfect, go sell your belongings and give to the poor, and you will have treasure in heaven; and come be my follower.”

While the rich man struggled to let go of his wealth, we endeavored to let go of material stability for the sake of the Kingdom. This often tested our faith, but we trusted in Jesus’ promise: “And everyone who has left houses or brothers or sisters or father or mother or children or lands for the sake of my name will receive a hundred times as much and will inherit everlasting life.”

Sacrifices and Trust in Jehovah

I recall times when I exhausted all financial resources yet remained committed to fulfilling my responsibilities in the congregations I served. On some winter days, I rode my bicycle for hours to reach nearby congregations, a testament to my dedication. Eventually, I took on secular work briefly before being invited into the special order of full-time evangelizers. In 2000, I was assigned as a special pioneer in Novomoskovsk, a city in the Tula district. By 2002, I served alongside a circuit overseers, much like Timothy assisting the apostle Paul in supporting newly formed congregations.

This privilege allowed me to travel extensively across districts—Tula, Kaluga, Moscow, Bryansk, Orel, Smolensk, Tver and others—meeting faithful brothers and sisters whose lives deeply influenced my faith. Their sacrifices and unwavering dedication left a profound imprint on me, strengthening my resolve to continue serving Jehovah wholeheartedly.

Reflecting on these experiences, 2 Peter 3:3-7 stands out: “By the same word the heavens and the earth that now exist are reserved for fire and are being kept until the day of judgment and of destruction of the ungodly people.” Jehovah’s justice is evident, yet so is His patience. Witnessing the faith of others reaffirmed my belief in His desire to save the righteous while cleansing the earth of wickedness.

Transformed Through Ransom: A Journey Toward Sonship

Before my baptism, I dedicated my life to Jehovah, asking Him to guide me through His Word and spirit. While not every decision I made was perfectly aligned with His will, I now see how Jehovah lovingly shaped my path, dealing with me as a father disciplines and guides his son. For this, I am profoundly grateful.

When I first dedicated myself to Jehovah, I hoped to become one of His sons in time. Yet, I recognized how much transformation was necessary before experiencing what Paul described in Romans 8:19-23: “For the creation is waiting with eager expectation for the revealing of the sons of God. For the creation was subjected to futility, not by its own will, but through the one who subjected it, on the basis of hope that the creation itself will also be set free from enslavement to corruption and have the glorious freedom of the children of God. For we know that all creation keeps on groaning together and being in pain together until now. Not only that, but we ourselves also who have the firstfruits, namely, the spirit, yes, we ourselves groan within ourselves while we are earnestly waiting for adoption as sons, the release from our bodies by ransom.” As part of creation, I hoped to be freed from corruption and gain the glorious freedom of the children of God. However, At the beginning of my journey, I did not fully grasp the depth of the groaning that accompanies the process of spiritual transformation—the tension between identifying with the "new me" and the realization of the need for release from my sinful body. Experiencing the redemption that Jehovah has provided through the ransom has filled my heart with an overwhelming sense of appreciation. It is as though the spirit of Jehovah's Son has taken root within me, a feeling akin to the profound joy of adoption into His family. Looking back, I now see the truth of Galatians 4:1-7: “Now I say that as long as the heir is a young child, he is no different from a slave, although he is the lord of all things, but he is under supervisors and stewards until the day set ahead of time by his father. Likewise, we too, when we were children, were enslaved by the elementary things of the world. But when the full limit of the time arrived, God sent his Son, who was born of a woman and who was under law, that he might release by purchase those under law, so that we might receive the adoption as sons. Now because you are sons, God has sent the spirit of his Son into our hearts, and it cries out: ‘Abba, Father!’ So you are no longer a slave but a son; and if a son, then you are also an heir through God.”

Initially, I felt like a child under supervision, more akin to a slave than a son. This sentiment was reinforced by the inner struggle Paul described in Romans 7:18-23: “I know that in me, that is, in my flesh, there dwells nothing good; for I have the desire to do what is fine but not the ability to carry it out. For I do not do the good that I wish, but the bad that I do not wish is what I practice. If, then, I do what I do not wish, I am no longer the one carrying it out, but it is the sin dwelling in me. I find, then, this law in my case: When I wish to do what is right, what is bad is present with me. I really delight in the law of God according to the man I am within, but I see in my body another law warring against the law of my mind and leading me captive to sin’s law that is in my body.” Like Paul, I clearly saw how my sinful body held me captive to sin’s law. Yet, through the ransom, I found delight in God’s law with all the mental power and reasoning that the man within me could muster.

Growing Confidence in Jehovah’s Favor

At the start of my journey, I often felt as a worker in Jehovah's vineyard however, as the years have passed, I’ve grown more assured of Jehovah’s adoption of me as His son. Initially, I felt like a child under supervision, but now I sense that I am maturing into the "fullness that God gives," as described in Ephesians 3:19. While I eagerly await the ultimate release from my sinful body, I feel compelled to share my transformation as a testimony. “For the creation is waiting with eager expectation for the revealing of the sons of God.” (Romans 8:19). If I am experiencing this transformation, I see it as my duty to reveal it to others. Writing this book feels like a call from above—a responsibility to share what I’ve learned and experienced.

I do not consider myself to have achieved perfection—far from it! As Paul humbly expressed: “Not that I have already received it or am already made perfect, but I am pressing on to see if I may also lay hold on that for which Christ Jesus selected me. Brothers, I do not yet consider myself as having taken hold of it; but one thing is certain: Forgetting the things behind and stretching forward to the things ahead, I am pressing on toward the goal for the prize of the upward call of God by means of Christ Jesus. Therefore, let those of us who are mature be of this mental attitude, and if you are mentally inclined otherwise in any respect, God will reveal the above attitude to you. At any rate, to the extent we have made progress, let us go on walking orderly in this same course.” (Philippians 3:12-16).

Similarly, I am striving to forget the things behind and stretch forward to what lies ahead. This led me to a profound question: Am I experiencing the calling to “be caught away in clouds to meet the Lord in the air” (1 Thessalonians 4:15-18), as Paul described when he was taken to the third heaven? Or could this be a premature adoption, as Paul humbly expressed: “He appeared also to me as if to one born prematurely.” (1 Corinthians 15:8)?

This question sparked a journey of research and introspection, which has become an integral part of this book. In the future chapters, I plan to share the results of this research along with other personal stories and insights, which I will also publish on this website. Stay tuned for reflections that may help clarify your own place in Jehovah’s purpose.

Paul’s account of being caught away to the third heaven deepens this mystery: “Whether in the body or out of the body, I do not know; God knows—was caught away to the third heaven. Yes, I know such a man—whether in the body or apart from the body, I do not know; God knows—who was caught away into paradise and heard words that cannot be spoken and that are not lawful for a man to say.” (2 Corinthians 12:2-4). Am I, too, experiencing this sacred secret? Am I being taken, in body or spirit, to the third heaven? Do I hear words that cannot be spoken or even lawful for man to say or it is time to reveal?

While I cannot fully comprehend these mysteries, I feel an undeniable urge to write. Unlike Paul’s time, we live in the last days, when true knowledge has become abundant: “And those having insight will shine as brightly as the expanse of heaven, and those bringing the many to righteousness like the stars, forever and ever. ‘As for you, Daniel, keep the words secret, and seal up the book until the time of the end. Many will rove about, and the true knowledge will become abundant.’” (Daniel 12:3,4). Jesus has returned, and the day for revealing the sons of God is here. It is time to shine brightly.

“When I was a child, I used to speak as a child, to think as a child, to reason as a child; but now that I have become a man, I have done away with the traits of a child. For now we see in hazy outline by means of a metal mirror, but then it will be face-to-face. At present I know partially, but then I will know accurately, just as I am accurately known.” (1 Corinthians 13:11,12).

I am still learning who I am and how I am accurately known by Jehovah. But this is precisely why the ransom arrangement exists: to redeem us whenever Jehovah deems it necessary to apply the purchase price. As outlined earlier, it is abundantly clear that Jehovah has every intention of doing so for those who seek Him. For this, I am profoundly grateful.

SACRED SECRET as it written in Insight on the Scriptures Something that originates with God, is withheld until his own time, and is revealed only to those to whom he chooses to make it known.The Greek word my·steʹri·on, translated “sacred secret,” has reference primarily to that which is known by those who are initiated. In the ancient mystery religions that flourished in the time of the early Christian congregation, those who wished to take part in the mystery celebrations had to undergo initiation; the uninitiated were denied both access to the so-called sacred actions and to knowledge of them. Those initiated into them were bound by a vow of silence, not to reveal the secrets. However, there was also a secular, “everyday” use of the word, such as for a private secret, a secret between friends, family secrets. The apostle Paul uses the passive of my·eʹo in this latter sense when he says: “I have learned the secret [literally, I have been initiated into secrets] of both how to be full and how to hunger, both how to have an abundance and how to suffer want.”—Php 4:12.Different From Mystery Religions. Concerning the Greek my·steʹri·on, Vine’s Expository Dictionary of Old and New Testament Words explains: “In the [New Testament] it denotes, not the mysterious (as with the Eng. word), but that which, being outside the range of unassisted natural apprehension, can be made known only by Divine revelation, and is made known in a manner and at a time appointed by God, and to those only who are illumined by His Spirit. In the ordinary sense a mystery implies knowledge withheld; its Scriptural significance is truth revealed. Hence the terms especially associated with the subject are ‘made known,’ ‘manifested,’ ‘revealed,’ ‘preached,’ ‘understand,’ ‘dispensation.’”—1981, Vol. 3, p. 97.The sacred secrets of God and other “mysteries” of the Bible, such as that of Babylon the Great, are therefore things, not to be kept secret forever, but to be revealed by Jehovah God in his own time to those who look to him and to whom he chooses to reveal them. The apostle Paul discusses this aspect of matters at 1 Corinthians 2:6-16. There he speaks of the “sacred secret” of God as “hidden wisdom,” revealed through God’s spirit to his Christian servants. It is something that the spirit of the world or the human wisdom of physical men cannot fathom but that is spoken and understood by those ‘combining spiritual matters with spiritual words.’ Jesus Christ earlier pointed out to his disciples: “To you the sacred secret [Gr., my·steʹri·on] of the kingdom of God has been given, but to those outside all things occur in illustrations, in order that, though looking, they may look and yet not see, and, though hearing, they may hear and yet not get the sense of it, nor ever turn back and forgiveness be given them.”—Mr 4:11, 12; Mt 13:11-13; Lu 8:10.The great difference between the sacred secret of God and the secrets of mystery religions is, first of all, in content: God’s secret is good news and is not a lie or man-made deception. (Joh 8:31, 32, 44; Col 1:5; 1Jo 2:27) Second, those who are chosen to understand the sacred secret of God are bound, not to keep it secret, but to give it the widest possible proclamation and publication. This is revealed, as noted in the foregoing, by the Bible use of terms such as “preached,” “made known,” “manifested,” and also “declaring,” ‘speaking,’ in connection with “the sacred secret of the good news.” True Christians exercised the greatest vigor in telling this good news containing the understanding of the sacred secret to “all creation that is under heaven.” (1Co 2:1; Eph 6:19; Col 1:23; 4:3, 4) God determines who are not deserving and withholds understanding from such ones. God is not partial when he does this; it is because of “the insensibility of their hearts” that God does not open up to them the understanding of his sacred secret.—Eph 4:17, 18.Centers Around Christ. Since “the bearing witness to Jesus is what inspires prophesying,” “the sacred secret of God” must center around Christ. (Re 19:10; Col 2:2) All “the sacred secrets” of God have to do with his Messianic Kingdom. (Mt 13:11) The apostle Paul writes to fellow Christians: “Carefully concealed in him are all the treasures of wisdom and of knowledge,” and “it is in him that all the fullness of the divine quality dwells bodily.”—Col 2:2, 3, 9.Paul spoke of himself as having a stewardship of “sacred secrets of God.” (1Co 4:1) He speaks of the comprehension he has “in the sacred secret of the Christ.” (Eph 3:1-4) He explains that this sacred secret is hidden wisdom foreordained by God before the systems of things. (1Co 2:7) The declaration of the mystery, or “the sacred secret of God,” began with Jehovah’s own prophecy at Genesis 3:15. For centuries men of faith looked forward to the “seed” of promise to deliver mankind from sin and death, but it was not clearly understood just who the “seed” would be and just how this “seed” would come and bring deliverance. It was not until Christ came and “shed light upon life and incorruption through the good news” that this was made clear. (2Ti 1:10) Then the knowledge of the mystery of the ‘seed of the woman’ began to be understood.The Messianic Kingdom. In Paul’s writings he gives a full view of the revelation of the sacred secret of the Christ. At Ephesians 1:9-11 he speaks of God’s making known “the sacred secret” of his will, and says: “It is according to his good pleasure which he purposed in himself for an administration at the full limit of the appointed times, namely, to gather all things together again in the Christ, the things in the heavens and the things on the earth. Yes, in him, in union with whom we were also assigned as heirs, in that we were foreordained according to the purpose of him who operates all things according to the way his will counsels.” This “sacred secret” involves a government, the Messianic Kingdom of God. “The things in the heavens,” to which Paul refers, are the prospective heirs of that heavenly Kingdom with Christ. “The things on the earth” will be its earthly subjects. Jesus pointed out to his disciples that the sacred secret had to do with the Kingdom when he said to them: “To you the sacred secret of the kingdom of God has been given.”—Mr 4:11.Includes the Congregation. There are many features in the knowledge of the sacred secret. The apostle gave further details when he explained that the sacred secret includes the congregation, of which Christ is Head. (Eph 5:32; Col 1:18; Re 1:20) These are his joint heirs, with whom he shares the Kingdom. (Lu 22:29, 30) They are taken from among both Jews and Gentiles. (Ro 11:25; Eph 3:3-6; Col 1:26, 27) This feature of “the sacred secret” could not be made clearly known until Peter was directed to visit the Gentile Cornelius and saw this Gentile household receive the gifts of the holy spirit, in 36 C.E. (Ac 10:34, 44-48) In writing to Gentile Christians, Paul told them: “You were . . . without Christ, . . . strangers to the covenants of the promise, and you had no hope and were without God in the world. But now in union with Christ Jesus you who were once far off have come to be near by the blood of the Christ.” (Eph 2:11-13) Through God’s dealings with the congregation, “the governments and the authorities in the heavenly places” would come to know “the greatly diversified wisdom of God.”—Eph 3:10.This congregation is shown in vision in the Revelation to John to be composed of 144,000 persons “bought from among mankind as firstfruits to God and to the Lamb.” They are standing with the Lamb, Jesus Christ, on Mount Zion, the place where the “city of the living God, heavenly Jerusalem,” is located. In ancient earthly Jerusalem was situated “Jehovah’s throne,” with kings of the line of David seated on it; also the temple of Jehovah was there. In heavenly Jerusalem Jesus Christ is enthroned, and his loyal spirit-anointed followers share his Kingdom rule. (Re 14:1, 4; Heb 12:22; 1Ch 29:23; 1Pe 2:4-6) The resurrection of such ones to immortality and incorruption during the time of Christ’s presence is one of the features of God’s dealings with the congregation, “a sacred secret” in itself.—1Co 15:51-54.The Sacred Secret of Godly Devotion. Paul wrote to Timothy: “I am writing you these things, . . . that you may know how you ought to conduct yourself in God’s household, which is the congregation of the living God, a pillar and support of the truth. Indeed, the sacred secret of this godly devotion is admittedly great: ‘He [Jesus Christ] was made manifest in flesh, was declared righteous in spirit, appeared to angels, was preached about among nations, was believed upon in the world, was received up in glory.’”—1Ti 3:14-16.“The congregation of the living God” had the truth, and it knew accurately the mystery, or “the sacred secret,” of true godly devotion, and the congregation had not only the form but also the power of such godly devotion. (Contrast 2Ti 3:5.) Hence, it could be the “pillar and support of the truth” in the midst of a world of error and false religion, the ‘mysteries’ sacred to Satan and those he has blinded. (2Co 4:4) Jesus Christ himself is the One whose godly devotion was foretold and described in the inspired Hebrew Scriptures. For centuries, ever since the challenge was launched against God’s sovereignty, with the integrity of man being brought into question, it was a mystery, or “sacred secret,” whether complete, unswerving, unblemished godly devotion could be fully maintained by anyone upon whom the Devil would bring pressure. Who, if anyone, would be able to hold up under the test and come through wholly clean, without sin, and untarnished in exclusive devotion to Jehovah? Related to this was the question concerning who would be the ‘seed of the woman’ that would bruise the Serpent’s head. This would be fully revealed when Christ “was made manifest in flesh, was declared righteous in spirit, appeared to angels, was preached about among nations, was believed upon in the world, was received up in glory.” (1Ti 3:16; 6:16) This was admittedly a great thing. The great question of godly devotion centered around the one person, Jesus Christ. What greatness there was to Christ’s course of godly devotion! How it benefits mankind and exalts Jehovah’s name!—See GODLY DEVOTION.Comes to a Finish. In the apostle John’s vision, he was told: “In the days of the sounding of the seventh angel, when he is about to blow his trumpet, the sacred secret of God according to the good news which he declared to his own slaves the prophets is indeed brought to a finish.” (Re 10:7) This finishing of the sacred secret is closely connected with the seventh angel’s blowing of his trumpet, upon the blowing of which the announcement is made in heaven: “The kingdom of the world did become the kingdom of our Lord and of his Christ, and he will rule as king forever and ever.” (Re 11:15) Accordingly, the sacred secret of God is finished at the time that Jehovah begins his Kingdom by means of his Messiah, or Christ. Jesus Christ spoke much to his disciples, God’s “slaves,” about the Kingdom of God and said that the “good news of the kingdom” would continue to be preached right up to the end (Gr., teʹlos) of “the system of things.” After ‘the sacred secret of God is brought to a finish,’ the “good news” to be preached would therefore include what the voices in heaven announced: “The kingdom of the world did become the kingdom of our Lord and of his Christ.”—Mt 24:3, 14.For the ‘mystery of lawlessness’ (2Th 2:7), see MAN OF LAWLESSNESS. For “Mystery: ‘Babylon the Great’” (Re 17:5), see BABYLON THE GREAT.

Embracing the Testing That Lies Ahead

As you can see, I am troubled as I strive to understand what Jehovah has prepared for me. Paul expressed a deeply personal tension between his desire for "releasing"—to be freed from his earthly body and united with Christ—and the understanding that his continued presence on earth was necessary for the spiritual well-being of those he served. In Philippians 1:23-24, he candidly shared: “I am torn between these two things, for I do desire the releasing and the being with Christ, which is, to be sure, far better. However, it is more necessary for me to remain in the flesh for your sakes.” Similarly, in 2 Corinthians 5:6-9, Paul described the challenge of living in faith while still confined to an imperfect, physical existence: “While we have our home in the body, we are absent from the Lord, for we are walking by faith, not by sight. But we are of good courage and would prefer to be absent from the body and to make our home with the Lord. So whether at home with him or absent from him, we make it our aim to be acceptable to him.”

Paul’s reflections offer a powerful reassurance for those of us navigating the tension between present responsibilities and future hopes. His candid admission of being "torn between these two things" resonates deeply with anyone striving to serve Jehovah while yearning for the ultimate fulfillment of His promises. This duality reflects a natural part of spiritual growth—a balancing act between faithfully fulfilling our earthly obligations and eagerly anticipating a closer union with Jehovah and Christ.

In my own journey, I often find myself reflecting on Paul’s words, especially when I feel the pull of these two hopes. Like Paul, I have moments when the challenges and imperfections of life in the flesh seem overwhelming, making the prospect of "releasing" from this earthly body and being with Christ feel far better. Yet, I also recognize the immense value of remaining in my current state for the sake of those I can serve, guide, and support.

Paul’s declaration that “whether at home with him or absent from him, we make it our aim to be acceptable to him” (2 Corinthians 5:9) provides me with a grounding principle. It reminds me that, regardless of where we are in our journey—physically or spiritually—our foremost goal is to align our lives with Jehovah’s will and to bring Him joy through our actions.

This perspective reshapes the tension into a purposeful duality. The struggle itself becomes a means of refining faith, as it compels us to walk by faith rather than by sight. Like Paul, we are reminded that our service in this current world has profound significance, even as we await the perfection to come. We are called to persevere, to act with courage, and to trust that Jehovah’s timing for the "release" is perfect.

Reflecting on this has deepened my appreciation for the privilege of being part of Jehovah’s purpose now, even while I anticipate the fulfillment of His promises in the future. It’s not merely about waiting but actively contributing to His work in whatever capacity I can, trusting that this service aligns with the grander design of His will.

For those who feel similarly torn, Paul’s words offer a guiding light. They remind us that it is not a flaw to wrestle with these emotions—it is evidence of spiritual maturity and faith in Jehovah’s plans. By striving to be “acceptable to Him” in every stage of our journey, we can find peace in knowing that our present efforts and our future hope are both part of Jehovah’s perfect purpose.

Jesus came to a very clear realization of what his body had been prepared for, but my journey feels far less certain. Initially, as I learned about Jehovah's purpose to restore paradise on earth and bring humanity into perfect harmony with His holy spirit, I was not concerned with the "higher calling" foreordained for those who would be purchased from the earth to dwell in the spiritual realm. I focused on the earthly hope, the promise of paradise.

The prospect of a heavenly calling, with its associated responsibilities of ruling, judging, and mediating the ransom as priests for those who wish to draw closer to Jehovah, felt distant and almost unfathomable. Not that I would ever reject such an invitation, but I do not feel worthy of such a calling. I recognize that I still have a long way to go in perfecting myself to even begin to approach the potential worthiness for such a role.

Moreover, I understand that this higher calling comes with great trials, just as it did for Jesus, the Perfector of our faith. It involves a path of humility, endurance, and absolute reliance on Jehovah’s strength. While I deeply respect the magnitude of this calling, I continue to view myself as one who is still being shaped and refined, trusting Jehovah’s guidance and the ransom provision to mold me into whatever role He deems fit for me.

Hebrews 12:2, 3 reminds us: “As we look intently at the Chief Agent and Perfecter of our faith, Jesus. For the joy that was set before him he endured a torture stake, despising shame, and has sat down at the right hand of the throne of God. Indeed, consider closely the one who has endured such hostile speech from sinners against their own interests, so that you may not get tired and give up.”

I don’t know what specific tests await me, but I am prepared to face them with trust in Jehovah. As Jesus said in Luke 12:49, 50: “I came to start a fire on the earth, and what more is there for me to wish if it has already been lit? Indeed, I have a baptism with which to be baptized, and how I am distressed until it is finished!”

Through my baptism into Christ, I symbolized my willingness to endure trials and walk in the “newness of life,” as described in Romans 6:3, 4: “Or do you not know that all of us who were baptized into Christ Jesus were baptized into his death? So we were buried with him through our baptism into his death, in order that just as Christ was raised up from the dead through the glory of the Father, so we also should walk in a newness of life.”

My baptism, which occurred 30 years ago, cannot compare to the baptism that Jesus underwent when he came to John the Baptist. Jesus, already the Son of God, experienced a divine confirmation as recorded in Matthew 3:16, 17: “After being baptized, Jesus immediately came up from the water; and look! the heavens were opened up, and he saw God’s spirit descending like a dove and coming upon him. Look! Also, a voice from the heavens said: ‘This is my Son, the beloved, whom I have approved.’”

When I was baptized, the heavens remained as they were the day before, and no audible voice from the heavens affirmed my identity or approval. However, reflecting on the transformation that has taken place over the past 30 years, I now see deeper meaning in what Jehovah has foreordained for me. I have experienced profound touches of Jehovah's holy spirit at pivotal moments in my life, as described in the chapters The Change, Big Decision, and the still-to-be-revealed My Solomon's Journey. These moments have allowed me to experience the ransom in a deeply personal and transformative way, as outlined in this chapter, with more yet to be shared.

What stands out most to me is how Jehovah’s Word continues to shape my understanding and perception, step by step. This ongoing transformation has brought me closer to a readiness to be released from my sinful body. It has built within me a strength and mental power to face the significant tests of faith that lie ahead. While I know I am not worthy of such a high calling, I have no doubt in Jehovah’s ability to carry me through whatever lies ahead. His ransom and spirit have been my foundation, and I trust fully in His power and purpose.

Jesus was already baptized when he spoke of another baptism that deeply troubled him—a baptism that signified his execution as a blasphemer. It’s understandable why this would trouble him. He knew he would be betrayed, persecuted by the highest authorities, and ultimately killed. Yet, while he had foreknowledge of these events, he had never experienced such intense trials firsthand. He had to remain focused, ensuring that as these events unfolded, he would maintain the right judgment, follow the flow of Jehovah’s holy spirit, stay calm, uphold his dignity, and never compromise Jehovah’s standards.

This level of endurance was something his apostles were not yet prepared to achieve. What they lacked at the time was the purification of their faith, which could only be accomplished through the ransom paid by Jesus when he offered his body as a sacrifice. After his resurrection, when the apostles were affirmed by his appearance and filled with holy spirit, their faith reached a fullness and completion. This transformation enabled them to follow Jesus without fear, even in the face of death.

For those of us who have never seen Jesus in the flesh or experienced his physical presence as his disciples did, developing such faith is undoubtedly more challenging. This is why Jesus said to Thomas: “Because you have seen me, have you believed? Happy are those who have not seen and yet believe.” (John 20:29)

Developing faith like that of the apostles takes longer for those who have never seen Jesus. However, Jesus’ words reassure us that it is possible. His statement encourages all of us who walk by faith, not by sight, to persevere, knowing that Jehovah provides the means and support to build a faith strong enough to follow in Christ’s footsteps.

Trusting in Jehovah’s Guidance

I may not yet fully comprehend how my journey will unfold, but I am committed to running with endurance. For over 30 years, I have pursued this race, growing in maturity and faith. Although I am far from perfect, unlike Jesus, who was without sin, I rely on Jehovah’s ransom to repurchase me from my mistakes. If Jehovah has brought me this far, why not continue? As I continue to experience His transforming power, I am confident that Jesus will help me and that faithful ones will support me. Together, we can achieve the glorious freedom of the children of God.

Initially, I served Jehovah out of obligation, but over time, I came to see myself as His adopted son. This profound shift has deepened my appreciation for His wisdom, care, and guidance. Reflecting on this transformation, I see how Jesus set the ultimate example of recognizing and embracing his foreordained day and hour—a path perfectly aligned with Jehovah’s will. Jesus himself said that no one knows that day and hour, except Jehovah. Yet, he identified his appointed time with clarity and faced it with unwavering faith and courage.

While we may hesitate at times, pondering whether it is better to stay or to move forward, Jesus reminds us to remain vigilant. As expressed in Luke 21:34-36, he warns us of the suddenness of the appointed day: “‘But pay attention to yourselves that your hearts never become weighed down with overeating and heavy drinking and anxieties of life, and suddenly that day be instantly upon you as a snare. For it will come upon all those dwelling on the face of the whole earth. Keep awake, then, all the time making supplication that you may succeed in escaping all these things that must occur and in standing before the Son of man.’”

This counsel urges us to stay spiritually alert, making supplication and aligning our lives with Jehovah’s purpose so that we may stand approved when that day comes. Reflecting on Jesus’ example gives me strength to persevere, to face challenges with dignity, and to trust Jehovah’s guidance. By keeping awake and focused, I am resolved to continue this journey, knowing that the reward is worth every effort.

Answering the Call: A Journey of Dedication and Faith

Before my baptism, I wholeheartedly dedicated my life to Jehovah, asking Him to guide me through His Word and spirit. Though not every decision I made was perfectly aligned with His will, I now recognize how Jehovah has lovingly shaped my path. He has acted as a father to me, repurchasing me time and again—not only redeming me from errors but also protecting me from harm. For this, I am profoundly grateful.

While I do not yet fully understand where Jehovah is leading me, it is clear that we are advancing toward the fulfillment of significant prophecies. As foretold in Revelation 13:15-17, the world will face a time of great controversy: “And it was permitted to give breath to the image of the wild beast, so that the image of the wild beast should both speak and cause to be killed all those who refuse to worship the image of the wild beast. It puts under compulsion all people—the small and the great, the rich and the poor, the free and the slaves—that these should be marked on their right hand or on their forehead, and that nobody can buy or sell except a person having the mark, the name of the wild beast or the number of its name.” Additionally, Revelation 17:12-14 describes how ten kings will receive authority for a brief period to act alongside the wild beast: “The ten horns that you saw mean ten kings who have not yet received a kingdom, but they do receive authority as kings for one hour with the wild beast. These have one thought, so they give their power and authority to the wild beast. These will battle with the Lamb, but because he is Lord of lords and King of kings, the Lamb will conquer them. Also, those with him who are called and chosen and faithful will do so.”

This scripture stirs profound questions within me. How can I, personally, conquer the wild beast alongside the Lamb? The idea of taking part in such a battle feels beyond my comprehension, but at the same time, I find myself willing to participate if Jehovah deems me worthy.

I do not claim to understand fully how this will unfold or what my role might be. However, the verse assures us that the Lamb—our Lord and King—will conquer, and those with him, the called, chosen, and faithful, will share in this victory. This gives me confidence that whatever Jehovah’s purpose entails for me, it will be within His power to enable and equip me.

While I may not yet see the specific step ahead, I know that standing firm against the influence of the wild beast—remaining loyal to Jehovah’s standards and following the Lamb wherever he goes—is the foundation of this battle. By living faithfully, staying alert, and keeping close to Jehovah and His Word, I trust that He will guide me to play whatever part He has in mind. All I can do is making supplication that I may succeed in escaping all these things that must occur and in standing before the Son of man.

This prophecy foretells a climactic confrontation in which those who are called, chosen, and faithful will conquer alongside the Lamb. How will they achieve this? By means of their unwavering faith and loyalty, even at the cost of their lives: “And I saw thrones, and those who sat on them were given authority to judge. Yes, I saw the souls of those executed for the witness they gave about Jesus and for speaking about God, and those who had not worshipped the wild beast or its image and had not received the mark on their forehead and on their hand. And they came to life and ruled as kings with the Christ for 1,000 years.” — Revelation 20:4

This battle lies ahead of us, as at December 2024 the ten kings have yet to receive their authority and confront the Lamb. Yet the question posed in Isaiah 6:8 continues to echo today: “Then I heard the voice of Jehovah saying: ‘Whom shall I send, and who will go for us?’” What should prevent me from responding as Isaiah did? “Here I am! Send me!”

Ready to Stand with the Lamb

Jehovah’s call demands courage and faithfulness, especially as the world edges closer to the fulfillment of these prophecies. Those who align with the Lamb will face opposition from the wild beast and its image. However, they are assured victory through their loyalty to Jehovah and Christ.

As I reflect on my journey, I feel the weight of this calling. Jehovah has prepared me, guiding my steps and shaping my character. While I remain in a sinful body, I am confident that His ransom continues to sustain me, enabling me to persevere. The words of Hebrews 12:2-3 resonate deeply: “As we look intently at the Chief Agent and Perfecter of our faith, Jesus. For the joy that was set before him he endured a torture stake, despising shame, and has sat down at the right hand of the throne of God. Indeed, consider closely the one who has endured such hostile speech from sinners against their own interests, so that you may not get tired and give up.”

The road ahead may bring challenges, but I trust in Jehovah’s guidance and provision. If the Isaiah question is asked of me, I am prepared to answer with the same resolve and faith: “Here I am! Send me!”

Humility in the Face of a Heavenly Calling

While reflecting on the future fulfillment of Jehovah’s purpose and the role of Christ’s brothers in rulership, I want to make it clear that I do not harbor any personal ambition to sit on thrones alongside Jesus and the 144,000 to judge and rule over humankind. However, I am fully confident that Jehovah, in His infinite wisdom, can raise individuals to such positions if He so wills. A simple examination of what Jehovah inspired to be written in His Word leaves no doubt about this possibility:

“For you see his calling of you, brothers, that there are not many wise in a fleshly way, not many powerful, not many of noble birth, but God chose the foolish things of the world to put the wise men to shame; and God chose the weak things of the world to put the strong things to shame; and God chose the insignificant things of the world and the things looked down on, the things that are not, to bring to nothing the things that are, so that no one might boast in the sight of God. But it is due to him that you are in union with Christ Jesus, who has become to us wisdom from God, also righteousness and sanctification and release by ransom, so that it may be just as it is written: ‘The one who boasts, let him boast in Jehovah.’” —1 Corinthians 1:26-31.

This scripture underscores Jehovah’s ability to use those whom the world considers insignificant, weak, or foolish to fulfill His grand purpose. It emphasizes that no one may boast before God, for it is through Jehovah’s power and Christ’s ransom that any are made righteous, sanctified, and capable of carrying out His will. For me, this reflection serves as a humbling reminder of Jehovah’s unmatched wisdom and the privilege of being a part of His purpose, whatever role He sees fit to assign. Ultimately, all glory and boasting belong to Jehovah alone.

Jesus’ response to James and John when they sought such positions in his glory illustrates the gravity of this responsibility and Jehovah’s exclusive role in assigning it: “James and John, the sons of Zebʹe·dee, approached him and said: ‘Teacher, we want you to do for us whatever we ask of you.’ He said to them: ‘What do you want me to do for you?’ They replied: ‘Grant us to sit down, one at your right hand and one at your left, in your glory.’ But Jesus said to them: ‘You do not know what you are asking for. Can you drink the cup that I am drinking or be baptized with the baptism with which I am being baptized?’ They said to him: ‘We can.’ At that Jesus said to them: ‘The cup I am drinking, you will drink, and with the baptism with which I am being baptized, you will be baptized. However, to sit down at my right hand or at my left is not mine to give, but it belongs to those for whom it has been prepared.’” — Mark 10:35-40. “You will indeed drink my cup, but to sit down at my right hand and at my left is not mine to give, but it belongs to those for whom it has been prepared by my Father.”—Matthew 20:23.

James and John’s request to sit at Jesus’ right and left hand in his glory demonstrates a significant misunderstanding—not only of the severe trials involved but also of the immense responsibility they were seeking. Jesus acknowledged their faith and assured them that they would eventually share in his sufferings. However, he clarified that such privileges are ultimately determined by Jehovah alone. Importantly, Jesus emphasized, “It is not mine to give, but it belongs to those for whom it has been prepared by my Father.” (Matthew 20:23; Mark 10:40)

Once again, we see a scenario foreordained by Jehovah—the scenario of being baptized with Jesus' baptism and drinking the cup Jesus drank. Jehovah prepares this path for those willing to participate. Two interconnected processes are evident here: Jesus purified himself and received the holy spirit, which redeems the imperfections of reflecting God’s image. Individuals striving to follow Jesus’ example, through their faith and transformation, also become reflections of God’s qualities. Jehovah, as the Great Director, sees how these individual reflections can serve to redeem others who face the same imperfections.

Just as Jesus helps those who have faith, those who reach spiritual perfection can help others to be redeemed from their imperfection. Jehovah orchestrates the paths for the 144,000 to drink the same cup Jesus drank. Those who have ears to hear and hearts to apply will run for such a reward. Their successful run will have the same redeeming power, and even greater, as Jesus said: “The one who exercises faith in me will also do the works that I do; and he will do works greater than these.” (John 14:12). If they can progress from an imperfect stage to spiritual perfection, it explains why Jesus considers their accomplishment even greater than his own. Man cannot succeed on his own; he must run the path Jehovah has prepared, relying on the help of His holy spirit. This ensures no one can boast of personal achievements, as all progress and success are made possible by Jehovah’s preparation and guidance.

This highlights Jehovah’s role in foreordination, a theme deeply woven throughout the Scriptures. Jehovah’s preparation for individuals is a process carried out with precision and care, as David poetically expressed: “You formed my inward parts; you wove me together in my mother’s womb. I praise you because in an awe-inspiring way I am wonderfully made. Your works are wonderful; I know this very well. My bones were not hidden from you when I was made in secret, when I was woven in the depths of the earth. Your eyes even saw me as an embryo; all its parts were written in your book regarding the days when they were formed, before any of them existed.” (Psalm 139:13-16)

Jehovah’s work is often hidden until the time comes for an individual to respond to His call. As David expressed, echoing Jesus: “You opened up my ears; burnt offering and sin offering you did not ask for. Then I said: ‘Here I am! I have come. In the scroll it is written about me. To do your will, O my God, is my delight, and your law is deep within me.’” (Psalm 40:6-8). It begins with Jehovah forming the person in secret and preparing their path. When the individual is ready—spiritually and morally—they hear the call and make it their own. At that point, Jehovah anoints them with His holy spirit and leads them to their day and hour of purification.

If the individual remains alert and faithfully endures this hour of testing, they receive Jehovah’s seal of approval. This process is described in these encouraging words: “The solid foundation of God remains standing, having this seal: ‘Jehovah knows those who belong to him.’” (2 Timothy 2:19)

Jehovah does not shield His faithful ones from trials; instead, He strengthens them to face these tests. As Jesus said: “Do not be afraid of the things you are about to suffer. Look! The Devil will keep on throwing some of you into prison so that you may be fully put to the test, and you will have tribulation for ten days. Prove yourself faithful even to death, and I will give you the crown of life.” (Revelation 2:10)

The apostle Paul reflected on this same confidence and assurance in his closing words: “I have fought the fine fight, I have run the race to the finish, I have observed the faith. From this time on, there is reserved for me the crown of righteousness, which the Lord, the righteous judge, will give me as a reward in that day, yet not to me only, but also to all those who have loved his manifestation.” (2 Timothy 4:7, 8)

This broader perspective illustrates how Jehovah carefully prepares an individual’s path, calls them, and waits for their response. By maintaining integrity and faithfully enduring their appointed time of testing, they demonstrate their readiness to serve in alignment with Jehovah’s will. As the writer of Hebrews noted: “Therefore, since the ‘young children’ are sharers of blood and flesh, he also similarly shared in the same things, so that through his death he might bring to nothing the one having the means to cause death, that is, the Devil, and that he might set free all those who were held in slavery all their lives by their fear of death. For it is not really angels he is assisting, but he is assisting Abraham’s offspring. Consequently, he had to become like his ‘brothers’ in all respects, so that he could become a merciful and faithful high priest in things relating to God, in order to offer a propitiatory sacrifice for the sins of the people. Since he himself has suffered when being put to the test, he is able to come to the aid of those who are being put to the test.” (Hebrews 2:14-18)

Jehovah’s preparation, His support during trials, and the ultimate reward for faithfulness highlight the profound depth of His purpose. Through Jesus, we see the perfect model of enduring trials and remaining steadfast, providing encouragement for all who follow.

At Jesus’ final Passover meal, he extended a covenant to his disciples: “However, you are the ones who have stuck with me in my trials; and I make a covenant with you, just as my Father has made a covenant with me, for a kingdom, so that you may eat and drink at my table in my Kingdom, and sit on thrones to judge the 12 tribes of Israel.” — Luke 22:28-30.

Even here, the promise is conditional, subject to Jehovah’s approval.

Jesus himself reinforced this point when he warned Simon Peter of Satan’s intention to test the disciples: “Simon, Simon, look! Satan has demanded to have all of you to sift you as wheat. But I have made supplication for you that your faith may not give out; and you, once you have returned, strengthen your brothers.” — Luke 22:31-32.

Jesus’ words remind us that perseverance and faithfulness are essential, but the final decision regarding such privileges rests solely with Jehovah. My focus, therefore, is not on aspiring to thrones or positions of authority but on remaining faithful in my service and trusting Jehovah to guide me according to His purpose.

My wife and I hold a Bible study with an older couple who have studied and taught biblical truths far longer than we have. Like most Christian denominations outside of Jehovah’s Witnesses, they cherish the hope of living forever in the heavens. However, they struggle to reconcile with the fact that only 144,000 are said to be purchased from the earth for this unique purpose and transformation from physical to spiritual bodies. They view the earthly hope as secondary, but that perspective is not accurate. No one in Jehovah’s family is second class! Jehovah adopts as His children both those who will follow Jesus to the heavens in spiritual bodies and those who will live on earth in perfect physical bodies, reflecting His image flawlessly.

Who can say which is better—to live in a physical body or a spiritual one? Many angels abandoned their heavenly dwelling to take on physical bodies on earth. The firstborn of all creation, the Son of God, also lived in a physical body, fulfilling a unique purpose and preaching repentance to God’s chosen people. Although judgment of angels rests solely with Jehovah, we see that even Jesus refrained from judgment, as shown when Michael the archangel disputed with the Devil over Moses’ body, simply saying: “May Jehovah rebuke you.”

Jehovah's judgment day is not a source of fear but of hope, as discussed in the story Power of Reason vs. Twisted Things. The heavenly call to follow Jesus into the heavens is indeed a real call. However, if anyone views this call simply as an escape from earth, failing to grasp its purpose—to serve humanity as priests and guide them in harmonizing their lives with Jehovah’s will—that person may find themselves standing on the earth before the heavenly judging council. As Jesus said, “For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted.”

Revelation provides a dramatic view of the spiritual conflict: “And war broke out in heaven: Michael and his angels battled with the dragon, and the dragon and its angels battled, but they did not prevail, nor was a place found for them any longer in heaven. So down the great dragon was hurled, the original serpent, the one called Devil and Satan, who is misleading the entire inhabited earth; he was hurled down to the earth, and his angels were hurled down with him. I heard a loud voice in heaven say: ‘Now have come to pass the salvation and the power and the Kingdom of our God and the authority of his Christ, because the accuser of our brothers has been hurled down, who accuses them day and night before our God! And they conquered him because of the blood of the Lamb and because of the word of their witnessing, and they did not love their souls even in the face of death.’” (Revelation 12:7-11)

The heavenly call is not about self-exaltation but about aligning with Jehovah’s purpose to unite all in Christ. Those who humbly embrace this purpose, rather than accuse or judge others, are those who truly harmonize with God’s will.

Can such a life be used by Jehovah to purify someone else? That would be an honor for me and bring praise to Jehovah. If, through this chapter on the Ransom, I have stirred within you, my reader, a desire for a more meaningful life in harmony with Jehovah's great purpose for you, you are truly blessed because it is our Father in heaven who is revealing this to you. I am but a slave for nothing, simply doing what I am supposed to do.

I have aimed to emphasize the Ransom as the ultimate redeeming mechanism, encouraging all of us not to give up but to press forward toward the reward of everlasting life that Jehovah intends for humanity on earth. For those whom He prepares to follow Jesus' path to the heavens, the Ransom holds the same redeeming value and carries the judging purpose of enabling others to live perfect lives on this earth.

A Journey Towards Wisdom: A Glimpse into the Next Chapter

In the next chapter, I will share how I was drawn to search for wisdom long before I knew where to look for it. Solomon's example became a model for me to follow, inspiring a purposeful quest for understanding and clarity.

I will recount some of the experiences where I intentionally sought parallels to his approach and endeavored to follow his pattern. This journey, which I call My Solomon Journey, was instrumental in shaping my perspective and preparing me for the profound lessons and relationships that followed—including My Lady and Many Ladies.

Stay tuned, dear reader, as there is still so much to reflect on and share. The journey is far from over, and I invite you to explore these pivotal moments with me.

My Solomon's Journey

Ransom

Sergei's Story

Other Stories from Sergei