Other mediatorial work

A body of more than six hundred laws was given to Israel through Moses, including the priestly statutes. Moses performed many miracles by the power of God in behalf of the people. He interceded for them, pleading with Jehovah to spare them for Jehovah’s name’s sake. (Ex. 32:7-14; Num. 14:11-20; 16:20-22, 21:7; Deut. 9:18-20, 25-29; 10:8-11) Moses had the interests of Jehovah’s name and also the people’s interest at heart even above his concern for his own welfare.—Ex. 32:30-33; Num. 11:26-29; 12:9-13.

PARALLELS IN MEDIATORSHIPS OF CHRIST AND MOSES

With respect to those brought into the new covenant, we find a situation similar to that of ancient Israel. Christians are also sinners. Since the blood of animals cannot actually remove sins (Heb. 10:4), a better sacrifice is necessary. Jesus Christ is that better sacrifice. (Heb. 10:5-10) The writer of Hebrews expresses the matter in this way. After mentioning the sacrifices offered under the Law, he says: “How much more will the blood of the Christ . . . cleanse our consciences from dead works that we may render sacred service to the living God? So 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, the ones who have been called might receive the promise of the everlasting inheritance. For where there is a covenant, the death of the [human] covenanter needs to be furnished. For a covenant is valid over dead [victims], since it is not in force at any time while the [human] covenanter is living.”—Heb. 9:11-17.

The inspired writer goes on to point out that the former covenant was not inaugurated without blood. Moses, in negotiating it, saw that the sacrifices were made and sprinkled the blood on the “book of the covenant.” (Heb. 9:18-28) Likewise Jesus Christ, God’s Mediator for the new covenant, after his sacrifice, appeared before Jehovah God with the value of his blood. Another likeness is that the Law covenant was made with a nation, not with individuals (Ex. 24:7, 8), and so, too, the new covenant is made with God’s “holy nation,” “the Israel of God.”—1 Pet. 2:9; Gal. 6:15, 16.

THOSE FOR WHOM CHRIST IS MEDIATOR

The apostle Paul declares that there is “one mediator between God and men, a man, Christ Jesus, who gave himself a corresponding ransom for all.” (1Tim. 2:5, 6) He mediates the new covenant between God and those taken into the new covenant, the congregation of spiritual Israel. (Heb. 8:10-13; 12:24; Eph. 5:25-27) Christ became Mediator in order that the ones called “might receive the promise of the everlasting inheritance” (Heb. 9:15); he assists, not the angels, but “Abraham’s seed.” (Heb. 2:16) He assists those who are to be brought into the new covenant to be ‘adopted’ into Jehovah’s household of spiritual sons, these ones eventually to be in heaven as Christ’s brothers, becoming a part with him of the seed of Abraham. (Rom. 8:15-17, 23-25; Gal. 3:29) He has transmitted to them the promised holy spirit, with which spirit they are sealed and are given a token of what is to come, their heavenly inheritance. (2 Cor. 5:5; Eph. 1:13, 14) The total number of those who are finally and permanently sealed is revealed in Revelation 7:4-8 as 144,000 persons.

INAUGURATION OF THE NEW COVENANT

After Jesus died and was resurrected he entered into heaven to appear before the person of God to present his offering, the benefits of which go first to those taken into the new covenant. (Heb. 9:24) Here he acted both as High Priest and Mediator. In harmony with the pattern followed at the inauguration of the Law covenant, Jesus Christ presented the value of his sacrifice before God in heaven (even as Moses sprinkled the blood on the book of the Law [for God was not personally present there]). Then, on Pentecost day, 33 C.E., Jesus poured out the holy spirit from God on the first ones brought into the new covenant, numbering about one hundred and twenty persons. Later that day about 3,000, Jews and proselytes, were added to the congregation. (Acts 1:15; 2:1-47; Heb. 9:19) And just as Moses read the Law to the people, so Jesus Christ clearly enunciates the terms of the new covenant and its laws to those sharing in it.—Ex. 24:3-8; Heb. 1:1, 2; John 13:34; 15:14; 1 John 5:1-3.

Holding the offices of Mediator and High Priest, Jesus Christ, being immortal, is always alive and able to plead for those approaching God through him, so that he can mediate the new covenant until those persons receiving his mediatorial assistance are saved completely. (Heb. 7:24, 25) He is able to conduct matters to the successful completion of the new covenant. Those in the covenant are eventually installed in the heavenly priesthood as underpriests with Christ, their great High Priest.—Rev. 5:9, 10; 20:6.

BLESSINGS TO MANKIND IN GENERAL

While Jesus’ mediatorship operates solely toward those in the new covenant, he is also God’s High Priest and the Seed of Abraham. In fulfilling his duties in these latter two positions he will bring blessings to others of mankind, for all the nations are to be blessed by means of Abraham’s seed. Those in the new covenant are first blessed by Christ, the primary Seed (Gal. 3:16, 29), being brought in as associate members of the seed. Being made kings and priests by reason of the new covenant that he mediated, they will share in administering the blessings of Jesus’ sacrifice and of his Kingdom rule to all the nations of the earth. Christ’s mediatorship, having accomplished its purpose by bringing the “Israel of God” into this position, thus results in benefits and blessings to all mankind.—Gal. 6:16; Gen. 22:17, 18.

There are, thus, others not of the 144,000 “sealed” ones who also pray to Jehovah God in the name of Christ, putting faith in the merit of his ransom sacrifice. This sacrifice is not only for those for whom Jesus mediates the new covenant, but also for all mankind expressing faith in Christ. (1 John 2:2) These ones not in the new covenant also appreciate that “there is not another name under heaven that has been given among men by which we must get saved.” (Acts 4:12) They, too, look to Jesus Christ as their great heavenly High Priest, through whose ministration they can get forgiveness of sin. (Heb. 4:14-16) Revelation 21:22-24 points out that ‘the nations will walk in the light of New Jerusalem,’ where Jehovah God is the light and the Lamb Jesus Christ is the lamp.

MEDITATION

The deep, concentrated thinking in which a person seriously reflects on past experiences, ponders and muses over current matters, or thoughtfully contemplates possible future events.

In order to meditate properly one needs to be free from distractions, alone with his thoughts, so to speak. Isaac, for example, went out walking alone in the early evening to meditate, possibly about his coming marriage to Rebekah. (Gen. 24:63) It was during the solitude of the night watches that the psalmist meditated on the greatness of his grand Creator. (Ps. 63:6) The meditations of the heart should be focused on beneficial things, on Jehovah’s splendor and activities, on things pleasing to him (Ps. 19:14; 49:3; 77:12; 143:5; Phil. 4:8), and not on the devices of the wicked.—Prov. 24:1, 2.

By engaging in profitable meditation, one will not be inclined to give foolish answers, merely out of his head. His heart will work out these matters of importance and the answers given will be from the heart, and will not be something to regret later on.—Prov. 15:28.

When Joshua was appointed as the overseer of the nation of Israel he was instructed to make a copy of Jehovah’s law, and was told (as rendered in many Bible versions) to “meditate” thereon day and night. (Josh. 1:8; AS, AV, JB, RS) The New World Translation retains the same flavor but gives greater force by rendering the Hebrew term ha·ghahʹ, appearing here, as, “You must in an undertone read in it.” (See also Psalm 1:2.) Reading in an undertone would impress more indelibly on the mind the material on which one was meditating. Gesenius’ Hebrew and Chaldee Lexicon (Tregelles’ translation, p. 215) supports this translation of ha·ghahʹ, saying of the word: “Prop[erly] to speak with oneself, murmuring and in a low voice, as is often done by those who are musing.”—Compare Psalms 35:28; 37:30; 71:24; Isaiah 8:19; 33:18.

The apostle Paul told Timothy that he should ponder over or be meditating on his conduct, ministry and teaching. As an overseer, Timothy had to be unusually careful that he taught sound doctrine and that his way of life was exemplary.—1 Tim. 4:15.

WRONG MEDITATION

After the apostles Peter and John had been arrested by the captain of the temple and the Jewish rulers had threatened them and charged them not to teach further on the basis of Jesus’ name, the apostles returned to the other disciples. These prayed to God, referring to David’s prophetic words, saying: “‘Why did the nations become tumultuous and peoples meditate upon empty things?’ . . . Even so, both Herod and Pontius Pilate with men of nations and with peoples of Israel were in actuality gathered together in this city against your holy servant Jesus, whom you anointed, in order to do what things your hand and counsel had foreordained to occur.”—Acts 4:1-3, 18, 21, 23-28.

The “empty things” here spoken of are shown by the context to be, not the things that people ordinarily seek in life, but things that are devoid of all good, actually thinking, speaking and attempting to fight against Jehovah and his servants—an utterly futile thing.

King David said of those who hated him and sought his death: “Deceptions they keep muttering [form of ha·ghahʹ] all day long.” (Ps. 38:12) These meditations were not mere passing thoughts. They were deep-rooted in the heart, their inclination being toward that wicked pursuit. The writer of Proverbs says of such men: “Despoiling is what their heart keeps meditating, and trouble is what their own lips keep speaking.”—Prov. 24:2.

Jesus said to those hating him: “Why are you reasoning these things in your hearts?” (Mark 2:8) Of all who would ‘suppress the truth in an unrighteous way,’ the apostle Paul says: “They became empty-headed in their reasonings and their unintelligent heart became darkened.” Such meditation proves fatal to those indulging in it.—Rom. 1:18, 21.

MEEKNESS

[Gr., pra·yʹtes].

Mildness of temper, without haughtiness or vanity. The mental disposition that enables one to endure injury with patience and without irritation, resentment or vindictive retaliation. It is a close companion of and seldom found separate from such other virtues as humility, lowliness of mind and gentleness. (See HUMILITY.) Whereas gentleness is appropriate as to actions, pra·yʹtes connotes more specifically a condition of the mind and heart. “Meekness” is therefore an appropriate English translation of the Greek term.

In the Bible meekness is emphasized as one’s mental attitude first of all toward God, then toward fellow creatures. For example, it is written, “The meek ones will certainly increase their rejoicing in Jehovah himself.” (Isa. 29:19) Meek persons are teachable—Jehovah “will teach the meek ones his way” (Ps. 25:9)—and they are willing to endure discipline from the hand of God, though such is grievous at the time. (Heb. 12:4-11) Meekness causes persons to wait upon Jehovah to right the wrongs and injuries unjustly suffered, rather than becoming heated up with anger. (Ps. 37:8-11) Such persons are not disappointed, for Jehovah’s appointed one, the “twig out of the stump of Jesse,” will give reproof in righteousness “in behalf of the meek ones of the earth.”—Isa. 11:1-4.

MOSES

Moses was just such a man, “by far the meekest of all the men who were upon the surface of the ground,” one who could take criticism without resentment. (Num. 12:3) The occasion of this comment on his meekness was the time when Miriam and Aaron murmured against Moses. In reality, it was an uncalled-for complaint against Jehovah and one that he quickly took note of and reproved.—Num. 12:1-15.

Some commentators charge that for Moses to record this reference to his own meekness was unjustified self-praise. Other critics claim the statement was added later by someone else, while still others offer this as evidence that Moses did not write the Pentateuch after all. However, in his Bible commentary, F. C. Cook says concerning these words: “When we regard them as uttered by Moses not ‘proprio motu [of his own initiative],’ but under the direction of the Holy Spirit which was upon him (cf. xi. 17), they exhibit a certain ‘objectivity,’ which is a witness at once to their genuineness and also to their inspiration. There is about these words, as also about the passages in which Moses no less unequivocally records his own faults (cf. xx. 12 sqq.; Ex. iv. 24 sqq.; Deut. i. 37), the simplicity of one who bare witness of himself, but not to himself (cf. St Matt. xi. 28, 29). The words are inserted to explain how it was that Moses took no steps to vindicate himself, and why consequently the Lord so promptly intervened.”—Vol. I, Part II, p. 693.

JESUS CHRIST

Jesus Christ demonstrated meekness by enduring all manner of personal injury without a word of complaint, even allowing himself to be led to the slaughter as a lamb without opening his mouth in protest. (Phil. 2:5-8; Heb. 12:2; Acts 8:32-35; Isa. 53:7) This Greater-than-Moses also recommended himself to others as a meek or mild-tempered person. (Matt. 11:28, 29, AS, AV, ED, NW, Ro) As Isaiah 61:1 foretold, he was anointed with Jehovah’s spirit “to tell good news to the meek ones.” After reading this prophecy in the synagogue of his hometown of Nazareth, Jesus declared: “Today this scripture that you just heard is fulfilled.” (Luke 4:16-21) In thus sending his beloved Son to teach the meek concerning salvation, God was indeed showing them a very special favor.—Ps. 149:4; Prov. 3:34.

BRINGS BENEFITS

Jealousy and contention, if allowed to take root and grow, will lead to disorders of every sort. Meekness, on the other hand, will prevent such conditions from developing among the followers of Christ. Hence, the Bible writer James urges those who are wise and understanding in the congregation to display “fine conduct” of mildness and long-suffering toward others, cultivating “a meekness that belongs to wisdom,” “the wisdom from above.”—Jas. 3:13, 17.

The invitation expressed by the prophet Zephaniah is still extended to meek persons of the earth: “Seek Jehovah, all you meek ones of the earth, who have practiced His own judicial decision. Seek righteousness, seek meekness. Probably you may be concealed in the day of Jehovah’s anger.” (Zeph. 2:3) Above and beyond that are other wonderful promises extended to such ones. For example: “The meek ones themselves will possess the earth, and they will indeed find their exquisite delight in the abundance of peace.” (Ps. 37:11) In both a spiritual and literal sense, “the meek ones will eat and be satisfied.”—Ps. 22:26.

So, in contrast with the wicked who lead the meek