The next memorial will be observed on Monday, April 14, 2014

Jehovah's Witnesses Memorial was observed on
Tuesday, March 26, 2013

		The full significance of his “name.” It can be seen that, while Jesus’ 
		death on a torture stake plays a vital part in human salvation, acceptance 
		of this is by no means all that is involved in ‘putting faith in the name 
		of Jesus.’ (Ac 10:43) Following his resurrection, Jesus informed his disciples, 
		“All authority has been given me in heaven and on the earth,” thereby 
		showing that he heads a government of universal domain. (Mt 28:18) The 
		apostle Paul made clear that Jesus’ Father has “left nothing that is not 
		subject to him [Jesus],” with the evident exception of “the one who 
		subjected all things to him,” that is, Jehovah, the Sovereign God. 
		(1Co 15:27; Heb 1:1-14; 2:8) Jesus Christ’s “name,” therefore, is more 
		excellent than that of God’s angels, in that his name embraces or stands 
		for the vast executive authority that Jehovah has placed in him. 
		(Heb 1:3, 4) Only those who willingly recognize that “name” and bow to it,
		subjecting themselves to the authority it represents, will gain life
		eternal. (Ac 4:12; Eph 1:19-23; Php 2:9-11) They must, sincerely and 
		without hypocrisy, line up with the standards Jesus exemplified and, 
		in faith, obey the commands he gave.—Mt 7:21-23; Ro 1:5; 1Jo 3:23.


Passover (Heb., pe'sach; Gr., pa'skha) was instituted the evening preceding the Exodus from Egypt. 
The first Passover was observed about the time of full moon, on the 14th day of Abib 
(later called Nisan) in the year 1513 B.C.E. This was thereafter to be celebrated annually. 
(Ex 12:17-20, 24-27) Abib (Nisan) falls within the months March-April of the Gregorian calendar. 
Passover was followed by seven days of the Festival of Unfermented Cakes, Nisan 15-21. 
Passover commemorates the deliverance of the Israelites from Egypt and the ‘passing over’ 
of their firstborn when Jehovah destroyed the firstborn of Egypt. Seasonally, it fell at the 
beginning of the barley harvest.—Ex 12:14, 24-47; Le 23:10.

Passover was a memorial celebration; therefore the Scriptural command was: “And it must occur 
that when your sons say to you, ‘What does this service mean to you?’ then you must say, ‘It 
is the sacrifice of the passover to Jehovah, who passed over the houses of the sons of Israel 
in Egypt when he plagued the Egyptians, but he delivered our houses.’”—Ex 12:26, 27.

Since the Jews reckoned the day as starting after sundown and ending the next day at sundown, 
Nisan 14 would begin after sundown. It would be in the evening after Nisan 13 concluded that 
the Passover would be observed. Since the Bible definitely states that Christ is the Passover 
sacrifice (1Co 5:7) and that he observed the Passover meal the evening before he was put to 
death, the date of his death would be Nisan 14, not Nisan 15, in order to fulfill accurately 
the time feature of the type, or shadow, provided in the Law.—Heb 10:1.

Lord’s Evening Meal Instituted: Over 15 centuries after the Exodus, on Nisan 14 of the year 33 C.E., 
Jesus gathered with his 12 apostles in Jerusalem to celebrate the last valid Passover, and then, 
having dismissed the traitorous Judas, he proceeded to institute the memorial of his death by 
means of the Lord’s Supper, or Evening Meal. (Mt 26:17-30; 1Co 11:23-25) Before Nisan 14 passed, 
he died as the Lamb of God. On Nisan 16, the day the priest at the temple waved the firstfruits 
of the barley harvest, Jesus, as the firstfruits of the resurrection, was raised up to life 
again.—Lu 23:54–24:7; 1Co 15:20.

In obedience to Christ’s instructions, “Keep doing this in remembrance of me,” the 14th day of 
Nisan continues to be observed by his followers till this day as the time for memorializing 
Christ’s death.—Lu 22:19, 20; see LORD’S EVENING MEAL.

BEFORE ascending to heaven in 33 C.E., Jesus Christ gave his followers this parting commission: 
“You will be witnesses of me both in Jerusalem and in all Judea and Samaria and to the most 
distant part of the earth.” (Ac 1:8) They proved true to their commission.

Ten days later, at Pentecost, holy spirit came upon about 120 disciples waiting in Jerusalem, 
and they proceeded to speak “about the magnificent things of God.” (Ac 2:1-4, 11) On that 
same day, about 3,000 were baptized. (Ac 2:37-41) Within a short time, the disciples ‘filled 
Jerusalem with their teaching.’ (Ac 5:27, 28, 40-42) With what result? “The number of the 
disciples kept multiplying in Jerusalem very much.”—Ac 6:7.

From Jerusalem, the witnessing work spread out. As a result of opposition to their witnessing 
in Jerusalem, the disciples were scattered throughout Judea and Samaria. Again, the result was 
increase.—Ac 8:1, 4, 14-17.

In 36 C.E. the apostle Peter brought the good news to Caesarea, where Cornelius and his 
household, the first uncircumcised Gentile converts, were baptized. (Ac 10) Following that, 
systematic witnessing among non-Jews apparently began in Syrian Antioch. As a result, 
“a great number that became believers turned to the Lord.” (Ac 11:20, 21) Since then, 
the witnessing work has expanded to other nations and has literally reached “to the most 
distant part of the earth.”

Time of his death: The death of Jesus Christ took place in the spring, on the Passover Day, 
Nisan (or Abib) 14, according to the Jewish calendar. (Mt 26:2; Joh 13:1-3; Ex 12:1-6; 13:4) 
That year the Passover occurred on the sixth day of the week (counted by the Jews as from
 sundown on Thursday to sundown on Friday). This is evident from John 19:31, which shows 
that the following day was “a great” sabbath. The day after Passover was always a sabbath, 
no matter on what day of the week it came. (Le 23:5-7) But when this special Sabbath 
coincided with the regular Sabbath (the seventh day of the week), it became 
“a great one.” So Jesus’ death took place on Friday, Nisan 14, by about 3:00 p.m.—Lu 23:44-46.

Summary of evidence: Summing up, then, since Jesus’ death took place in the spring 
month of Nisan, his ministry, which began three and a half years earlier according 
to Daniel 9:24-27, must have begun in the fall, about the month of Ethanim (September-October). 
John’s ministry (initiated in Tiberius’ 15th year), then, must have begun in the 
spring of the year 29 C.E. John’s birth therefore would be placed in the spring 
of the year 2 B.C.E., Jesus’ birth would come about six months later in the fall 
of 2 B.C.E., his ministry would start about 30 years later in the fall of 29 C.E., 
and his death would come in the year 33 C.E. (on Nisan 14 in the spring, as stated).

Jesus Christ Role as Ransomer:
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)  

However, 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), had a race or offspring unborn in his loins, and when he died 
innocently as a perfect human sacrifice this potential human race died with him. 
He had willingly abstained from producing a family of his own by natural 
procreation. Instead, Jesus uses 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.

  • John 5:45 - Do not think that I will accuse YOU to the Father; there is one that accuses YOU, Moses, in whom YOU have put YOUR hope. 46 In fact, if YOU believed Moses YOU would believe me, for that one wrote about me. 47 But if YOU do not believe the writings of that one, how will YOU believe my sayings?”

  • 2 Timothy 3:16 - All Scripture is inspired of God and beneficial for teaching, for reproving, for setting things straight, for disciplining in righteousness, 17 that the man of God may be fully competent, completely equipped for every good work.

  • Psalm 12:6 - The sayings of Jehovah are pure sayings, As silver refined in a smelting furnace of earth, clarified seven times.

  • Psalm 119:151 - You are near, O Jehovah, And all your commandments are truth.

  • Psalm 119:160 - The substance of your word is truth, And every righteous judicial decision of yours is to time indefinite.

  • James 1:18 - Because he willed it, he brought us forth by the word of truth, for us to be certain firstfruits of his creatures.
    His Vital Place in God’s Purpose: Jehovah God saw fit to make his firstborn Son the central, 
    or key, figure in the outworking of all His purposes (Joh 1:14-18; Col 1:18-20; 2:8, 9), 
    the focal point on which the light of all prophecies would concentrate and from which 
    their light would radiate (1Pe 1:10-12; Re 19:10; Joh 1:3-9), the solution to all the 
    problems that Satan’s rebellion had raised (Heb 2:5-9, 14, 15; 1Jo 3:8), and the 
    foundation upon which God would build all future arrangements for the eternal good 
    of His universal family in heaven and earth. (Eph 1:8-10; 2:20; 1Pe 2:4-8) Because 
    of the vital role he thus plays in God’s purpose, Jesus could say, rightly and without 
    exaggeration: “I am the way and the truth and the life. No one comes to the Father 
    except through me.”—Joh 14:6.
    The “sacred secret.” God’s purpose as revealed in Jesus Christ remained a 
    “sacred secret [or, mystery] . . . kept in silence for long-lasting times.” (Ro 16:25-27) 
    For over 4,000 years, since the rebellion in Eden, men of faith had awaited the 
    fulfillment of God’s promise of a “seed” to bruise the head of the serpentlike 
    Adversary and thereby to bring relief to mankind. (Ge 3:15) For nearly 2,000 years 
    they had hoped in Jehovah’s covenant with Abraham for a “seed” who would “take 
    possession of the gate of his enemies” and by means of whom all nations of the 
    earth would bless themselves.—Ge 22:15-18.
    Finally, when “the full limit of the time arrived, God sent forth his Son” and 
    through him revealed the meaning of the “sacred secret,” gave the definitive answer 
    to the issue raised by God’s Adversary (see JEHOVAH [The supreme issue a moral one]), 
    and provided the means for redeeming obedient mankind from sin and death through the 
    ransom sacrifice of his Son. (Ga 4:4; 1Ti 3:16; Joh 14:30; 16:33; Mt 20:28) Thereby 
    Jehovah God cleared away any uncertainty or ambiguity regarding his purposes in the 
    minds of his servants. For that reason the apostle says that “no matter how many 
    the promises of God are, they have become Yes by means of [Jesus Christ].”—2Co 1:19-22.
    The “sacred secret” did not simply involve an identification of God’s Son as such. 
    Rather it involved the role he was assigned in the framework of God’s foreordained 
    purpose, and the revelation and execution of that purpose through Jesus Christ. 
    This purpose, so long a secret, was “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.”—Eph 1:9, 10.
    The “sacred secret” bound up in Christ Jesus has as one of its aspects his heading a 
    new heavenly government; its membership is to be formed of persons (Jews and non-Jews) 
    taken from among earth’s population, and its domain is to embrace both heaven and 
    earth. Thus, in the vision at Daniel 7:13, 14, one “like a son of man” (a title 
    later applied frequently to Christ—Mt 12:40; 24:30; Lu 17:26; compare Re 14:14) 
    appears in Jehovah’s heavenly courts and is given “rulership and dignity and kingdom, 
    that the peoples, national groups and languages should all serve even him.” The same 
    vision, however, shows that “the holy ones of the Supreme One” are also to share 
    with this “son of man” in his Kingdom, rulership, and grandeur. (Da 7:27) While 
    Jesus was on earth, he selected from among his disciples the first prospective 
    members of his Kingdom government and, after they had ‘stuck with him in his trials,’ 
    covenanted with them for a Kingdom, praying to his Father for their sanctification 
    (or being made “holy ones”) and requesting that “where I am, they also may be with 
    me, in order to behold my glory that you have given me.” (Lu 22:28, 29; Joh 17:5, 17, 24) 
    Because of being thus united with Christ, the Christian congregation also plays a part 
    in the “sacred secret,” as is later expressed by the inspired
    apostle.—Eph 3:1-11; 5:32; Col 1:26, 27; see SACRED SECRET.
    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 vindicates 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., te'los) 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.
    This title from the Greek Khri?stos' is equivalent to the Hebrew Ma?shi'ach, 
    “Messiah; Anointed One.” (Compare Mt 2:4, ftn.) “Christ” is not a mere 
    appellative added to distinguish the Lord Jesus from others of the same 
    name; it is an official title.—See JESUS CHRIST; MESSIAH.
    The coming of the Christ, the one whom Jehovah would anoint with his spirit 
    to be the Messianic King, had been foretold centuries before Jesus’ birth. 
    (Da 9:25, 26) However, at his birth, Jesus was not yet the Anointed One or 
    Christ. In foretelling his birth, the angel instructed Joseph: “You must 
    call his name Jesus.” (Mt 1:21) But when the shepherds near Bethlehem 
    were given the angelic announcement, in anticipation of Jesus’ future 
    role they were told: “There was born to you today a Savior, who is Christ 
    the Lord,” that is, “who is to be Christ the Lord.”—Lu 2:11, ftn.
    The personal name of Jesus followed by the title Christ may call attention 
    to the person himself and that he is the one who became the Anointed One of 
    Jehovah. This occurred when he reached about 30 years of age, was baptized 
    in water, and was anointed with Jehovah’s spirit visibly observed in the 
    form of a dove descending upon him. (Mt 3:13-17) This is the point Peter 
    made at Pentecost: “God made him both Lord and Christ, this Jesus,” evidently 
    recalling the expression he had heard from the lips of Jesus, who first used 
    the term “Jesus Christ.” (Ac 2:36-38; Joh 17:3) This expression “Jesus Christ” 
    is also used in the opening and closing words of the Christian Greek 
    Scriptures.—Mt 1:1; Re 22:21.
    On the other hand, putting the title ahead of the name and saying “Christ 
    Jesus” instead of “Jesus Christ” places greater emphasis on the office or 
    position held by Jesus. It focuses attention primarily on the office, 
    secondarily on the office holder, as in saying King David or Governor 
    Zerubbabel. It would remind one of the singular official position Jesus 
    holds as the Anointed One of Jehovah, an honored position not shared by
    others of his followers who are also anointed. Only Jehovah’s beloved Son 
    is entitled “Christ Jesus.” Paul used this expression in his first inspired 
    letter. (1Th 2:14) Luke also used it, once, at Acts 24:24 (NW; RS), when 
    speaking about Paul’s bearing witness.

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