The idea of theocracy is central to Jehovah’s Witnesses. It gives them a framework for understanding the Bible and an argument for their authority structure. A theocracy is a government of God, as opposed to, for example, a monarchy where the king rules, or a democracy where the people rule. Russell has some statements about theocracy in particular but does not make much of the concept. It will have a central place with his successor Joseph Franklin Rutherford, who became leader after Russell’s death until 1942.
Theocracy – and it’s opposite
The theocratic history began in Paradise. Here the man was faced with a choice. They could choose between God and Satan, between the righteous and the wicked. This choice between God and Satan, where mankind chose Satan, is interpreted from a concept of leadership and becomes governing in biblical history. Noah chose God, and Nimrod (Gen. 10:10) chose Satan. Humans chose Nimrod over God. Nimrod became – Cf. Gen. 10:10 – king of Babylon. The kingdom was an organization of people created in defiance of God. It was the beginning of kingdoms and governments that had Satan as their invisible leader. [1]Rutherford Jehova 1934 p.37.
The position of Nimrod in Rutherford’s theology is natural enough in light of the history of biblical interpretation. As far back as at least to the middle of the first century AD, Nimrod has been interpreted as a negative figure. [2]See e.g. http://www.jewishencyclopedia.com/articles/11548-nimrod
I have not been able to find any references to Nimrod in the first six volumes of Studies in Scripture, which Russell wrote. Russell mentioned him in two places in The Watchtower: 1/10 1900 and 1/2 1905. The mention 1/10 1900 happened in an argument for the credibility of the Bible and 1/2 1905 the mention happened in the context of archeology. In the seventh volume of scriptural studies, authored by Rutherford, however, several references align with how Rutherford understood him.
God’s Response to the Fall: A New Theocracy
The theocracy thus existed for a short time in Eden, and in glimpses under Melchizedek. I 1513 BCE God delivered Israel from Egypt. From there, he led them to Sinai, where he created a new theocracy. God was invisible, but he was represented in the people in two ways: he ordained a priesthood, and he gave them Urim and Turim, who were to reveal his will. During the reign of David, the prophet Nathan came to David and promised that God would establish the throne of David forever (2 Sam. 7: 12ff). This points to the kingdom – that is, the theocracy – that Jesus was to establish.
When Israel was taken into exile, the prophet Daniel appeared. His prophecies placed great emphasis on the universal sovereignty of God. Chapters 7 and 8 are about a kingdom to be given to the “Holy of Holies” (7,22). This kingdom is a government (it-1 p.787), with the Son of Man as a royal head, and a number of co-rulers referred to as “the saints of the Most High”.
Pentecost – a new theocracy
With Pentecost a new phase in theocracy came. It states: “When the carnal, circumcised Israel ceased to be a theocracy, and from the day of Pentecost 33 CE, Jehovah established his theocracy in connection with the church or congregation of his son’s disciples, this new theocratic organization also had “Elder”. [3] Some years later, it was written, “With the anointed remnant as its nucleus, Jehovah God’s organization today is similarly a real theocracy.” [3]Shepherds and Sheep in a Theocracy, Watchtower 1/15 94 p.15
The background to this thinking we need a little back in history to find. For a time the magazine Consolation was published and in 1940 it was stated: “The Theocracy is at present administered by the Watch Tower Bible and Tract Society, of which Judge Rutherford is the president and general manager”.
By linking the theocracy to the watchtower society in this way, a foundation is created for the authority of the society.