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ELFRIEDE URBAN | LIFE STORY
A Rewarding Life of Missionary Service | https://wol.jw.org/en/wol/d/r1/lp-e/502400109 | ELFRIEDE URBAN | LIFE STORY
A Rewarding Life of Missionary Service
The first years of my life were filled with adversity. I was born in Czechoslovakia on December 11, 1939, just three months after World War II broke out. My mother died two weeks later as a result of complications from childbirth. Before that, my father had moved to Germany for employment. Thankfully, my mother’s parents took me in. At the time, they were still raising my mother’s three younger sisters, my aunts.
With my grandparents
The war ended in 1945, but postwar life was hard. We were German, so we were expelled from Czechoslovakia and sent to Germany, where cities lay in ruins and many people were destitute. Sometimes my aunts would stand in line all night just to get a little food. On other occasions, we would go to the forest to pick blackberries and mushrooms, which we could swap for bread. Food was so severely rationed that pets would disappear—people would steal them to feed themselves. Often, we went to bed hungry.
Our First Contact With Bible Truth
My grandparents were practicing Catholics, but we did not have a Bible. The local priest refused to sell one to my grandfather, saying that parishioners needed only to listen to Mass. That left my grandfather with many unanswered questions about God.
I was seven years old when two of Jehovah’s Witnesses came to our home. Using the Bible, they answered my grandfather’s questions about such subjects as the Trinity, hellfire, and the condition of the dead. My grandfather found the Bible’s answers to be clear and satisfying. He was convinced that he had found the truth. Our entire family thereafter accepted a regular Bible study with a Witness couple.
Setting My Goal in Life
Even when I was a little girl, love for Jehovah grew in my heart. I enjoyed reading articles about missionaries who served Jehovah in remote lands. I wondered, ‘How do they live? What is it like to preach to people who have never heard Jehovah’s name?’
Shortly before I set missionary service as my goal
At 12 years of age, I decided that I wanted to become a missionary, and I started working toward that goal. First, I strove to become a zealous minister of the good news. Then, on December 12, 1954, I was baptized, and in time I became a pioneer. I was getting closer to realizing my goal!
I knew that I would need to speak English to attend Gilead School for missionaries, so I worked hard at learning the language. I thought that I could practice with the American soldiers who were in Germany at the time. One day I approached a soldier and said to him, “I am Christ.” He looked at me and answered kindly, “I think you mean to say ‘I am a Christian.’” I was not as proficient in English as I thought I was!
When I was in my early 20’s, I moved to England, where I worked in the mornings with a Witness family as a babysitter. In the afternoons, I shared in the door-to-door ministry, which gave me an excellent opportunity to practice my English. After a year in England, my language skills had improved significantly.
I returned to Germany, and in October 1966, I was invited to serve as a special pioneer in Mechernich. But the people in that territory turned out to be as cold to our message as the weather was. They never invited us in, even when the temperature dropped below freezing. I often begged Jehovah in prayer, “If one day you allow me to serve as a missionary, please send me to a warm land.”
Achieving My Goal
After serving as a special pioneer for just a couple of months, Jehovah granted me the desire of my heart! I received an invitation to attend the 44th class of Gilead School for missionaries, which graduated on September 10, 1967. Where was I assigned to go? To the beautiful tropical country of Nicaragua, in Central America! The missionaries who were already there greeted me and my three companions with open arms. I felt like the apostle Paul, who “thanked God and took courage” when the brothers came to meet him.—Acts 28:15.
At Gilead School (I am at left), along with fellow students Francis and Margaret Shipley
I was assigned to the peaceful town of León, where I resolved to learn Spanish as quickly as possible. I struggled with the language, even though for two months I studied it 11 hours a day!
I remember that one day a householder offered me a fresco, as Nicaraguans call a fruit drink. I thought I replied that I could drink only “filtered water.” But the woman looked puzzled. Some days later I found out that in my broken Spanish, I had told her that I could drink only “holy water”! Thankfully, my Spanish improved with time.
With Marguerite, my missionary partner for 17 years
Often, I would study the Bible with entire families. Since I felt safe in León, I loved conducting Bible studies in the evenings, sometimes until 10:00 p.m. I knew almost everyone in the town by name. On my way home, I would greet and chat with the friendly neighbors who were enjoying the evening breeze, sitting in their rocking chairs outside their homes.
I helped several people learn the truth in León. One was Nubia, the mother of eight little boys. Our study continued until I was assigned to Managua in 1976. I lost contact with Nubia and her children for 18 years, until I returned to León to attend a convention. During the intermission, I was surrounded by a group of young men—Nubia’s children! I was thrilled to see that Nubia had succeeded in raising her sons in the truth.
Missionary Service in Times of Trouble
In the late 1970’s, Nicaragua began to experience widespread social and political upheaval. We continued preaching as best we could. In my assigned territory—Masaya, to the south of the capital—we often encountered loud protests and armed riots. One night, while at a meeting, we had to lie down on the Kingdom Hall floor, as cross fire broke out between Sandinista fighters and government guards.a
Another day, while I was in the ministry, I came across a masked Sandinista firing at a guard. I tried to flee, but more masked men appeared. I ran around the corner, but there was no escape. Bullets began to rain down from government helicopters. Suddenly, a man opened the door of his house and pulled me inside. I felt that Jehovah had rescued me!
Deported!
I served in Masaya until March 20, 1982, a day I will never forget. Early that day, five missionary companions and I were about to have breakfast when we saw a group of Sandinista soldiers with machine guns marching into the backyard of the missionary home. They burst into the dining room, and one of them sternly ordered: “You have an hour to pack one suitcase each and come with us.”
The soldiers took us to a farm, where we were detained for several hours. Then they took four of us in a small bus to the border of Costa Rica, and we were expelled from the country. In time, a total of 21 missionaries were deported.
The brothers from Costa Rica took us in, and the next day we arrived at the branch office in San José. We did not stay there long. About ten days later, eight of us were on our way to our new missionary assignment in Honduras.
Serving in Honduras
In Honduras, I was assigned to Tegucigalpa. During the 33 years I served in that city, one congregation grew into eight. Sadly, over the years violent crime rose in Tegucigalpa. There were many thieves, and I was held up several times. There were also gang members who would ask me for money, or “war tax,” as it was called. I would tell them, “I have something much more valuable than money,” and I would hand them a tract or a magazine. They always let me go!
Most of the people in Tegucigalpa were peaceable and kind, and I helped some of them to learn the truth. For example, I remember Betty, a Bible student who seemed to progress well until one day when she told me that she was going to join an evangelical church. My disappointment vanished two years later when Betty left the church and resumed her Bible study with me. Why did she return? Betty missed the genuine love that she felt in the congregation. (John 13:34, 35) She told me: “You warmly welcome all to your meetings, whether they are rich or poor. You are different.” In time, Betty got baptized.
The missionary home in Tegucigalpa was closed in 2014, after which I was reassigned to Panama. I now live in a missionary home along with four other longtime missionaries.
Fulfilling Spiritual Goals Brings True Happiness
I have now spent some 55 years in missionary service. Lately, I have had to slow down a little because of health problems. Jehovah has helped me to remain active in teaching others about him.
Could I have devoted myself to some other pursuit in life? Yes, of course. But I would have missed out on so many blessings! I have more than 50 spiritual sons and daughters whom I have helped to learn the truth and many other friends. In addition to this “large family,” I have the love and support of my dear Aunt Steffi, who lives in Germany.
Although I never married, I have never felt alone. Jehovah has been with me. I have also made wonderful friends, such as Marguerite Foster, who was my missionary partner for 17 years. We enjoyed many experiences together, and we have remained close friends down to this day.—Proverbs 18:24.
My greatest satisfaction is knowing that I have used my life in the best possible way—serving Jehovah to the full. I fulfilled my childhood dream, and I have had many exciting experiences along the way! I have been genuinely happy, and I look forward to serving Jehovah for all eternity.
a The Sandinista National Liberation Front swept through Nicaragua in the late 1970’s and eventually overthrew the dynasty that had reigned for more than 40 years. |
Proclaimers (jv)
1993 | https://wol.jw.org/en/wol/publication/r1/lp-e/jv | input Page/Publishers’ Page
Jehovah’s Witnesses—Proclaimers of God’s Kingdom
Unless otherwise indicated, Scripture quotations are from the modern-language New World Translation of the Holy Scriptures—With References, 1984 Edition |
Greatest Man (gt)
1991 | https://wol.jw.org/en/wol/publication/r1/lp-e/gt | Chapter 76
Dining With a Pharisee
AFTER Jesus answers critics who question the source of his power to heal a man who could not talk, a Pharisee invites him to dinner. Before they eat, the Pharisees engage in the ritual of washing their hands up to the elbow. They do this before and after a meal and even between courses. Although the tradition does not violate God’s written law, it goes beyond what God requires in the matter of ceremonial cleanness.
When Jesus fails to observe the tradition, his host is surprised. Even though his surprise may not be expressed verbally, Jesus detects it and says: “Now you Pharisees, you cleanse the outside of the cup and dish, but the inside of you is full of plunder and wickedness. Unreasonable persons! He that made the outside made also the inside, did he not?”
Jesus thus exposes the hypocrisy of the Pharisees who ritualistically wash their hands but fail to wash their hearts from wickedness. He counsels: “Give as gifts of mercy the things that are inside, and, look! all other things are clean about you.” Their giving should be motivated by a loving heart, not by a desire to impress others with their pretense of righteousness.
“Woe to you Pharisees,” Jesus continues, “because you give the tenth of the mint and the rue and of every other vegetable, but you pass by the justice and the love of God! These things you were under obligation to do, but those other things not to omit.” God’s Law to Israel requires the paying of tithes, or a tenth part, of the produce from the fields. The mint and the rue are small plants or herbs used in flavoring food. The Pharisees carefully pay a tenth of even these insignificant herbs, but Jesus condemns them for ignoring the more important requirement to show love, exercise kindness, and be modest.
Condemning them further, Jesus says: “Woe to you Pharisees, because you love the front seats in the synagogues and the greetings in the marketplaces! Woe to you, because you are as those memorial tombs which are not in evidence, so that men walk upon them and do not know it!” Their uncleanness is not apparent. The religion of the Pharisees has outward show but no inner worth! It is based on hypocrisy.
Listening to such condemnation, a lawyer, one of those versed in God’s Law, complains: “Teacher, in saying these things you also insult us.”
Jesus holds these experts on the Law responsible too, saying: “Woe also to you who are versed in the Law, because you load men with loads hard to be borne, but you yourselves do not touch the loads with one of your fingers! Woe to you, because you build the memorial tombs of the prophets, but your forefathers killed them!”
The loads Jesus mentions are the oral traditions, but these lawyers would not so much as lift one little regulation to make it easier for the people. Jesus reveals that they even consent to the murder of the prophets, and he warns: “‘The blood of all the prophets spilled from the founding of the world [will] be required from this generation, from the blood of Abel down to the blood of Zechariah, who was slain between the altar and the house.’ Yes, I tell you, it will be required from this generation.”
The world of redeemable mankind had its start with the birth of children to Adam and Eve; thus, Abel lived at “the founding of the world.” Following the vicious murder of Zechariah, a Syrian force despoiled Judah. But Jesus foretells a worse despoiling of his own generation because of its greater wickedness. This despoiling occurs about 38 years later, in 70 C.E.
Continuing his condemnation, Jesus says: “Woe to you who are versed in the Law, because you took away the key of knowledge; you yourselves did not go in, and those going in you hindered!” The experts on the Law are duty-bound to explain God’s Word to the people, unlocking its meaning. But they fail to do this and even take away from the people the opportunity to understand.
The Pharisees and the legal experts are furious at Jesus for exposing them. When he leaves the house, they begin to oppose him fiercely and besiege him with questions. They try to trap him into saying something for which they can have him arrested. Luke 11:37-54; Deuteronomy 14:22; Micah 6:8; 2 Chronicles 24:20-25.
▪ Why does Jesus condemn the Pharisees and the experts on the Law?
▪ What loads do the lawyers place on the people?
▪ When was “the founding of the world?” |
What Does the Bible Say About Blood Transfusions? | https://wol.jw.org/en/wol/d/r1/lp-e/502013147 | What Does the Bible Say About Blood Transfusions?
The Bible’s answer
The Bible commands that we not ingest blood. So we should not accept whole blood or its primary components in any form, whether offered as food or as a transfusion. Note the following scriptures:
Genesis 9:4. God allowed Noah and his family to add animal flesh to their diet after the Flood but commanded them not to eat the blood. God told Noah: “Only flesh with its soul—its blood—you must not eat.” This command applies to all mankind from that time on because all are descendants of Noah.
Leviticus 17:14. “You must not eat the blood of any sort of flesh, because the soul of every sort of flesh is its blood. Anyone eating it will be cut off.” God viewed the soul, or life, as being in the blood and belonging to him. Although this law was given only to the nation of Israel, it shows how seriously God viewed the law against eating blood.
Acts 15:20. “Abstain . . . from blood.” God gave Christians the same command that he had given to Noah. History shows that early Christians refused to consume whole blood or even to use it for medical reasons.
Why does God command us to abstain from blood?
There are sound medical reasons to avoid blood transfusions. More important, though, God commands that we abstain from blood because what it represents is sacred to him.—Leviticus 17:11; Colossians 1:20. |
God’s Sovereignty (og)
1975 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/brochures-and-booklets/gods-sovereignty-og | Deliverance Near!
Never has there been a time in history when so many crucial situations have caused distress to mankind. Where can the human family turn for deliverance? There is a satisfying answer, found in the Bible. It points to deliverance that will benefit people of all nations. But when will it come? The Bible pinpoints the generation in which we live as the time.
Learn how you personally can benefit.
Read the fascinating new book Man’s Salvation Out of World Distress at Hand! Hardbound; 384 pages. Only 50 cents, postpaid.
To order, see inside back cover for addresses. |
Was Life Created? (lc)
2010 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/brochures-and-booklets/was-life-created-lc | What Do You Believe?
Many religious fundamentalists believe that the earth and everything on it was created in six 24-hour days, just a few thousand years ago. Some atheists would have you believe that God does not exist, that the Bible is a book of myths, and that all life is the product of random, undirected events.
The majority of people hold views that are somewhere between these opposing ideas. The fact that you are reading this brochure likely indicates that you are one of them. You may believe in God and respect the Bible. But you may also value the opinion of highly trained and influential scientists who do not believe that life was created. If you are a parent, you may wonder how to answer your children when they ask questions about evolution and creation.
What Is the Purpose of This Brochure?
It is not the purpose of this material to ridicule the views either of fundamentalists or of those who choose not to believe in God. Rather, it is our hope that this brochure will prompt you to examine again the basis for some of your beliefs. It will present an explanation of the Bible’s account of creation that you may not have previously considered. And it will emphasize why it really does matter what you believe about how life began.
Will you trust the claims of those who say that there is no intelligent Creator and that the Bible is unreliable? Or will you examine what the Bible actually says? Which teachings are worthy of your trust, your faith: those of the Bible or those of evolutionists? (Hebrews 11:1) Why not review the facts? |
Young People Ask, Volume 1 (yp1)
2011 | https://wol.jw.org/en/wol/publication/r1/lp-e/yp1 | CHAPTER 26
What About Casual Sex?
“Kids ‘hook up’ just to see how far they can go with each other and to see how many people they can have sex with.”—Penny.
“Boys speak openly about it. They brag about how they have a girlfriend but still have sex with many other girls.”—Edward.
MANY youths today boast of having casual sex with no emotional strings attached. Some even have acquaintances to whom they can turn for sex without the “complications” of a romance.
Don’t be surprised if you feel tempted by that prospect! (Jeremiah 17:9) Edward, quoted earlier, says: “Many girls have offered me sex, and resisting is the most difficult struggle I have as a Christian. It’s hard to say no!” What Bible principles should you keep in mind if you are invited to have casual sex?
Know Why Casual Sex Is Wrong
Fornication is so serious a sin that those who practice it “will not inherit God’s kingdom.” (1 Corinthians 6:9, 10) Of course, that’s true whether two people are “in love” or engaging in casual sex. To resist temptation in either situation, you must view the practice of fornication as Jehovah does.
“I firmly believe that Jehovah’s way is the best way to live.”—Karen, Canada.
“Remember that you are somebody’s son or daughter, a friend to many people, and part of a congregation. You would let all these people down if you gave in!”—Peter, Britain.
By adopting Jehovah’s view of fornication, you will be able to “hate what is bad,” even if it appeals to the flesh.—Psalm 97:10.
Suggested reading: Genesis 39:7-9. Notice Joseph’s brave stand against sexual temptation and what enabled him to resist.
Be Proud of Your Beliefs
It’s not unusual for youths to stand up proudly for a cause they believe in. Your privilege is to uphold God’s standards by your conduct. Don’t be ashamed of your view of premarital sex.
“Make it clear right from the start that you have moral principles.”—Allen, Germany.
“The boys I went to high school with knew who I was, and they knew that their attempts would be a waste of their breath.”—Vicky, United States.
Taking a stand for your beliefs is a sign that you are becoming a mature Christian.—1 Corinthians 14:20.
Suggested reading: Proverbs 27:11. See how your positive actions can move Jehovah’s heart!
Be Decisive!
Saying no is important. But some might misread your refusal as playing “hard to get.”
“Everything about you—including how you dress, how you talk, who you talk to, and how you relate to people—should convey your refusal.”—Joy, Nigeria.
“You need to make it clear that it is never going to happen. Never accept gifts from boys who are trying to get their way with you. They can use it against you, as if you owe them something in return.”—Lara, Britain.
Jehovah will help you if you show yourself to be decisive. Based on his personal experience, the psalmist David could say of Jehovah: “With someone loyal you will act in loyalty.”—Psalm 18:25.
Suggested reading: 2 Chronicles 16:9. Note that Jehovah is eager to help those who want to do what is right.
Use Foresight
The Bible states: “Shrewd is the one that has seen the calamity and proceeds to conceal himself.” (Proverbs 22:3) How can you apply that to yourself? By using foresight!
“Separate yourself as much as possible from people who talk about such things.”—Naomi, Japan.
“Don’t give out personal information, such as your address or phone number.”—Diana, Britain.
Analyze your speech, conduct, and associations, as well as the places you frequent. Then ask yourself, ‘Am I unwittingly sending out signals that will make invitations to engage in sex more likely?’
Suggested reading: Genesis 34:1, 2. See how being in the wrong place had tragic consequences for a girl named Dinah.
Remember, casual sex is no casual matter to Jehovah God; neither should it be to you. By taking a stand for what’s right, you can preserve a clean conscience before God and maintain self-respect. As a girl named Carly puts it, “why let yourself be ‘used’ for someone else’s instant gratification? Take care of what you have worked so hard to maintain!”
IN OUR NEXT CHAPTERWhat kind of girls do boys say they’re really attracted to? You might be surprised!
KEY SCRIPTURE
“Do your utmost to be found finally by [God] spotless and unblemished and in peace.”—2 Peter 3:14.
TIP
Work on your inner qualities. (1 Peter 3:3, 4) The better you are as a person, the better kind of person you’ll attract.
DID YOU KNOW . . . ?
Jehovah wants you to enjoy sex as he created it to be—a source of pleasure within marriage—without the worries, insecurities, and regrets that are so often by-products of fornication.
ACTION PLAN!
I can imitate Joseph’s resolve to remain morally clean if I ․․․․․
I will avoid the mistake Dinah made if I ․․․․․
What I would like to ask my parent(s) about this subject is ․․․․․
WHAT DO YOU THINK?
● Although illicit sex may appeal to the imperfect flesh, why is it wrong?
● What will you do if someone asks you to have sex?
[Blurb on page 185]
“Be strong! When a young man made a suggestive invitation to me, I said, ‘Get your hand off my shoulder!’ and I walked away with a stern look.”—Ellen
[Picture on page 187]
If you engage in casual sex, you cheapen yourself |
Reading That Upbuilds | https://wol.jw.org/en/wol/d/r1/lp-e/101973010 | Reading That Upbuilds
Not only are they upbuilding morally and intellectually, but The Watchtower and Awake! are also interesting reading.
People and their customs, marvels of creation, practical sciences and many other matters of interest are embraced in their coverage. Thousands have been helped by the Bible-based guidance they provide.
Why not subscribe now? See why it is that The Watchtower and Awake! have a combined circulation of over 15,000,000 copies each issue. Send only $3. Receive both magazines (four copies a month) for one year.
Please send me by mail for one year The Watchtower and Awake!, for which I enclose $3. For mailing the coupon I am to receive free six timely booklets on Bible themes. |
Has the Bible Been Changed or Tampered With? | https://wol.jw.org/en/wol/d/r1/lp-e/502017143 | Has the Bible Been Changed or Tampered With?
No. A comparison of ancient manuscripts shows that the Bible is basically unchanged despite millenniums of recopying on perishable materials.
Does this mean that mistakes in copying were never made?
Thousands of ancient Bible manuscripts have been found. Some of these contain a number of differences, indicating that mistakes were made in copying. Most of these differences are minor and do not change the meaning of the text. However, a few significant differences have been discovered, some of which appear to be deliberate attempts made long ago to alter the Bible’s message. Consider two examples:
At 1 John 5:7, some older Bible translations contain the following words: “in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” However, reliable manuscripts confirm that these words were not in the original text. They were added later.a Thus, reliable modern Bible translations have excluded them.
God’s personal name appears thousands of times in ancient manuscripts of the Bible. Yet, numerous Bible translations have replaced it with inputs such as “Lord” or “God.”
How can we be sure that there are not many more errors waiting to be found?
At this point, so many manuscripts have been discovered that it is easier than ever before to detect errors.b What has a comparison of these documents revealed regarding the accuracy of the Bible today?
Commenting on the text of the Hebrew Scriptures (commonly called the “Old Testament”), scholar William H. Green stated: “It may be safely said that no other work of antiquity has been so accurately transmitted.”
Regarding the Christian Greek Scriptures, or “New Testament,” Bible scholar F. F. Bruce wrote: “The evidence for our New Testament writings is ever so much greater than the evidence for many writings of classical authors, the authenticity of which no one dreams of questioning.”
Sir Frederic Kenyon, a noted authority on Bible manuscripts, stated that one “can take the whole Bible in his hand and say without fear or hesitation that he holds in it the true Word of God, handed down without essential loss from generation to generation throughout the centuries.”
What additional reasons are there for confidence that the Bible has been transmitted with accuracy?
Both Jewish and Christian copyists preserved accounts that expose the serious mistakes made by God’s people.c (Numbers 20:12; 2 Samuel 11:2-4; Galatians 2:11-14) Likewise, they preserved passages that condemn the Jewish nation’s disobedience and that expose man-made doctrines. (Hosea 4:2; Malachi 2:8, 9; Matthew 23:8, 9; 1 John 5:21) By copying these accounts accurately, the copyists showed their trustworthiness and their high regard for God’s sacred Word.
Is it not reasonable that God, having inspired the Bible in the first place, would also preserve its accuracy?d (Isaiah 40:8; 1 Peter 1:24, 25) After all, he intended it to benefit not only people of long ago but also us today. (1 Corinthians 10:11) In fact, “all the things that were written beforehand were written for our instruction, so that through our endurance and through the comfort from the Scriptures we might have hope.”—Romans 15:4.
Jesus and his followers quoted from copies of the Hebrew Scriptures without expressing any concern about the accuracy of those ancient texts.—Luke 4:16-21; Acts 17:1-3.
a These words are not found in the Codex Sinaiticus, the Codex Alexandrinus, the Vatican Manuscript 1209, the original Latin Vulgate, the Philoxenian-Harclean Syriac Version, or the Syriac Peshitta.
b For example, over 5,000 Greek manuscripts of the so-called New Testament, or Christian Greek Scriptures, have been discovered.
c The Bible does not portray God’s human representatives as infallible. It realistically acknowledges: “There is no man who does not sin.”—1 Kings 8:46.
d The Bible states that although God did not dictate all its outputs word for word, he did guide the thoughts of the human writers.—2 Timothy 3:16, 17; 2 Peter 1:21. |
Terrorism—Who Are Affected? | https://wol.jw.org/en/wol/d/r1/lp-e/101987001 | Terrorism—Who Are Affected?
Awake! has no involvement in politics. It takes a neutral position in this world’s political conflicts. However, in accordance with its purpose, it probes beneath the surface and points to the real meaning behind current events. For that reason, Awake! examines the deeper motives behind terrorism as experts in the field see them. We leave our readers to draw their own conclusions
“Today the streets of the world’s great cities, its airport tarmacs, and military bases are being turned into battlefields as small bands of terrorists and lone assassins seek to achieve political goals.”
“From 1973 to 1984 there were over 5,000 terrorist incidents recorded worldwide that took over 4,000 lives and wounded twice that many.”
“During the past fifteen years, diplomats from 113 countries have been targets of acts of terrorism occurring in 128 different nations.”—Fighting Back—Winning the War Against Terrorism.
ARE you affected by terrorism? Did you cancel or change any travel plans during 1986 because of the fear of terrorists? Terrorism is now either a subliminal or a conscious stress factor in the lives of many people today. As Yitzhak Rabin, Israel’s minister of defense, wrote: “Fear of terrorism has become the normal way of life for many people all over the world.” It is very likely that you are helping to cover the costs imposed by terrorism. How so? A part of your taxes probably goes toward the higher costs of better security and increased preparedness that many governments are incurring because of the threat of terrorism.
Northern Ireland and the Middle East have been living with terrorism for decades. In recent years terrorism has left its mark on many European and Central and South American countries. And through television, radio, and the press, all of us have become acquainted with terrorist violence. It has almost become our daily fare. Terrorist bombs, murders, and kidnappings are so frequent that we have perhaps become callous. As a consequence, the abnormal seems normal, the unthinkable thinkable, and in some countries, such as Lebanon, the intolerable is tolerated.
Yes, terrorism is a fact of life—part of the regular output of the media, who have converted terrorist leaders and groups into household names. Terrorism is now a worldwide scourge.—See accompanying map.
What Is Terrorism?
It might seem simple to define a terrorist. But that depends on which side of the issue you find yourself. Are the subversives of El Salvador terrorists or a ‘people’s national liberation movement’? Are the contras of Nicaragua terrorists, or are they “freedom fighters”? Terrorism, like beauty, is in the eye of the beholder. Political persuasion can distort a definition.
Benjamin Netanyahu, Israeli ambassador to the United Nations, offers this definition of terrorism: “The deliberate and systematic murder, maiming, and menacing of the innocent to inspire fear for political ends.” (Terrorism—How the West Can Win) Sam Sarkesian of Loyola University, Chicago, defines it as “usually characterized by a variety of tactics, such as assassination, hijacking, kidnapping, sabotage, and the use of ‘innocent’ victims to affect a third party. Terrorism, in short, is the creation of fear in a population in order to force the existing system to respond to the terrorists’ demands and/or objectives.”—Hydra of Carnage.
On the other hand, Catholic professor of theology James Burtchaell writes: “Terrorism is the warfare of the desperate. . . . [It] is always the gesture of those who feel themselves at a disadvantage.”—Fighting Back.
Whichever way you look at it, terrorism usually means violence and death for innocent people. As Jan Schreiber writes in his book The Ultimate Weapon: “Like an army, a terrorist gang operates in a dehumanized mode, making atrocity the stuff of daily life.”
Not a New Phenomenon
Although centuries old, terrorism as a form of political persuasion has especially been used in recent decades. Back in 1945, when it became evident that the British Labour government was not going to cede Palestine to the Jews, terrorist groups sprang up, including the “Irgun Zva’i Leumi (National Military Organization, called Etzel) and Lohamei Herut Yisrael (Fighters for the Freedom of Israel) [also known as Lehi or the Stern gang]—[who] engaged in acts of terrorism. On July 22, Etzel blew up a wing of the King David Hotel in Jerusalem, which housed the government administration, and about 100 Jews, Britons, and Arabs were killed.”—The Jews in Their Land, by David Ben-Gurion.
Since the 1960’s, terrorism has gathered momentum, especially in relation to the problems of Israel, the Palestinian refugees, and the Arab states.
Terrorism is not confined to Northern Ireland and the Middle East. Spain has its Basque ETA terrorists; India is troubled by Sikh separatists; Sri Lanka has been torn with strife because of Tamil militants; Peru has the Maoist Sendero Luminoso (Shining Path) fighters. In the so-called democratic world, the list seems endless.
But why are the democratic countries so affected? And what really are the causes behind terrorism? Are terrorists simply oppressed groups seeking justice and redress? Or is there more to it? And is terrorism here to stay? The following articles will examine these and other questions.
[Map on page 5]
(For fully formatted text, see publication)]
Some countries recently in the news because of terrorism
United Kingdom
N. Ireland
Germany
France
Spain
Italy
Turkey
Lebanon
Israel
Afghanistan
Bangladesh
India
Sri Lanka
Japan
S. Korea
Philippines
Angola
SW Africa
S. Africa
United States
El Salvador
Nicaragua
Panama
Venezuela
Colombia
Peru
Argentina |
Live Forever (pe)
1989 | https://wol.jw.org/en/wol/publication/r1/lp-e/pe | Chapter 14
Who Go to Heaven, and Why?
1. How will many persons answer the question, Who go to heaven, and why?
MANY PERSONS say, ‘All good people go to heaven.’ However, when asked why they go to heaven, they may say: ‘It is to be with God,’ or, ‘It is the reward for being good.’ What does the Bible teach about this?
2, 3. (a) Why can we be sure some humans will go to heaven? (b) What question needs to be answered?
2 The Bible makes clear that Jesus was raised from the dead and that he went to heaven. Also, it says that other humans would be taken there. On the night before his death, Jesus told his faithful apostles: “In the house of my Father there are many abodes. Otherwise, I would have told you, because I am going my way to prepare a place for you. Also, if I go my way and prepare a place for you, I am coming again and will receive you home to myself, that where I am you also may be.”—John 14:1-3.
3 Clearly, Jesus was telling his apostles that they would be taken to heaven to be with him. The apostle Paul often told early Christians about that wonderful hope. For example, he wrote: “As for us, our citizenship exists in the heavens, from which place also we are eagerly waiting for a savior, the Lord Jesus Christ.” (Philippians 3:20, 21; Romans 6:5; 2 Corinthians 5:1, 2) Based on such promises, millions of persons have set their hearts on heavenly life. Yet will all good persons go to heaven?
DO ALL GOOD PERSONS GO TO HEAVEN?
4, 5. What proof is there that David and Job did not go to heaven?
4 Shortly after Jesus was raised from the dead, the apostle Peter told a crowd of Jews: “The family head David . . . both deceased and was buried and his tomb is among us to this day. Actually David did not ascend to the heavens.” (Acts 2:29, 34) So the good man David did not go to heaven. What about the righteous man Job?
5 While suffering, Job prayed to God: “O that in Sheol [the grave] you would conceal me, that you would keep me secret until your anger turns back, that you would set a time limit for me and remember me!” Job expected that when he died he would become unconscious in the grave. He knew he would not go to heaven. But he had hope, as he explained: “If an able-bodied man dies can he live again? All the days of my compulsory service [appointed time in the grave] I shall wait, until my relief comes. You will call, and I myself shall answer you.”—Job 14:13-15.
6, 7. (a) What shows that no one who died before Christ went to heaven? (b) What will happen to all faithful ones who died before Christ?
6 John, who baptized Jesus, was also a good man. Yet Jesus said: “A person that is a lesser one in the kingdom of the heavens is greater than he is.” (Matthew 11:11) This is so because John the Baptizer will not go to heaven. When Jesus was on earth, which was over 4,000 years after the rebellion of Adam and Eve, he said: “No man has ascended into heaven but he that descended from heaven, the Son of man.”—John 3:13.
7 Therefore, according to Jesus’ own words, no man had gone to heaven for all those 4,000 years of human history down until his day. David, Job and John the Baptizer will receive a resurrection to life on earth. In fact, all faithful men and women who died before Jesus died had the hope of living again on earth, not in heaven. They will be resurrected to become some of the earthly subjects of God’s kingdom.—Psalm 72:7, 8; Acts 17:31.
WHY SOME FAITHFUL ONES GO TO HEAVEN
8. The answers to what questions are important, and why?
8 Why did Jesus go to heaven? What work does he have to do there? The answers to these questions are important. This is because those who go to heaven will share with Jesus in his work. They go to heaven for that very purpose.
9, 10. According to Daniel, who besides Christ will rule in God’s government?
9 We learned in earlier chapters that Jesus will rule over the paradise new earth as king of God’s heavenly government. Long before Jesus came to the earth, the Bible book of Daniel foretold that the “son of man” would be “given rulership.” The “Son of man” is Jesus Christ. (Mark 14:41, 62) And Daniel goes on to say: “His rulership is an indefinitely lasting rulership that will not pass away, and his kingdom one that will not be brought to ruin.”—Daniel 7:13, 14.
10 However, it is important to note here in the book of Daniel that the “son of man” is not to rule alone. The Bible says: “And the kingdom and the rulership . . . were given to the people who are the holy ones of the Supreme One. Their kingdom is an indefinitely lasting kingdom.” (Daniel 7:27) These expressions “the people” and “their kingdom” let us know that others will rule with Christ in God’s government.
11. What shows that Christ’s early followers will rule with him?
11 On the last night that Jesus spent with his faithful 11 apostles he showed that they would be rulers with him in God’s kingdom. He told them: “You are the ones that 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.” (Luke 22:28, 29) Later, the apostle Paul and Timothy were included in this covenant, or agreement, for a kingdom. For that reason Paul wrote Timothy: “If we go on enduring, we shall also rule together as kings.” (2 Timothy 2:12) Also, the apostle John wrote of those who will “rule as kings over the earth” along with Jesus Christ.—Revelation 5:9, 10; 20:6.
12. What fact regarding Abraham’s “seed” reveals that Christ will have joint rulers?
12 So those who go to heaven go there to serve as joint rulers with Christ in God’s heavenly government. While Jesus is the main “seed” of promise, God chooses others from among humankind to rule with Jesus in the kingdom. They thus become part of the “seed,” as the Bible says: “If you belong to Christ, you are really Abraham’s seed, heirs with reference to a promise.”—Galatians 3:16, 29; James 2:5.
HOW MANY GO TO HEAVEN?
13. (a) Why will babies not go to heaven? (b) How did Jesus describe the number who receive the Kingdom?
13 Since they are to rule over the earth, it is clear that those who go to heaven will be tried and tested followers of Christ. This means that babies or young children, who have not been fully tested during years of Christian service, will not be taken to heaven. (Matthew 16:24) However, such young ones who die have the hope of being raised to life on earth. (John 5:28, 29) So the total number who go to heaven will be small when compared with the many who will receive life on earth under Kingdom rule. Jesus told his disciples: “Have no fear, little flock, because your Father has approved of giving you the kingdom.”—Luke 12:32.
14. How many make up the “little flock” who go to heaven?
14 How small a number will that class of Kingdom rulers be? Will it include only the apostles and other early followers of Jesus? No, the Bible shows that the “little flock” will include more. At Revelation 14:1, 3 the Bible says: “And I saw, and, look! the Lamb [Jesus Christ] standing upon the [heavenly] Mount Zion, and with him a hundred and forty-four thousand . . . who have been bought [or, taken] from the earth.” Note that only 144,000 persons are seen with the Lamb, Jesus Christ, on heavenly Mount Zion. (Hebrews 12:22) So rather than all good people going to heaven, the Bible reveals that only 144,000 tried and faithful persons will be taken there to rule with Christ.
WHY CHOSEN FROM THE EARTH
15. Why does God choose the Kingdom rulers from among humankind?
15 But why does God choose these rulers from among humankind? Why not have angels rule with Christ? Well, it was here at the earth that Jehovah’s right to rule was challenged. It was here that the faithfulness of men to God could be put to the test under opposition from the Devil. It was here that Jesus proved his full loyalty to God under test and gave his life as a ransom for mankind. So it was from the earth that Jehovah arranged to take a “little flock” of persons to be associated with his Son in the heavenly kingdom. They are the ones who, by their faithfulness to God, proved false the Devil’s charge that men serve God only for selfish reasons. It is fitting, therefore, that Jehovah uses these humans for his glory.—Ephesians 1:9-12.
16. Why can we be grateful that the Kingdom rulers have lived on earth?
16 Also, think how wonderful it will be to have as rulers persons who proved faithful to God on earth, many of them even sacrificing their lives in behalf of the Kingdom. (Revelation 12:10, 11; 20:4) Angels have not faced such kind of testings. Nor have they experienced the problems common to humankind. So they would not fully understand what it is like to be a sinful human and to have the problems we humans do. But the 144,000 will understand because they have had these very problems. Some of them have had to overcome very sinful practices, and they know how hard it can be to do so. (1 Corinthians 6:9-11) Therefore, they will deal with their earthly subjects in an understanding way.—Hebrews 2:17, 18.
THE CONGREGATION OF GOD
17. To what does the word “congregation” refer?
17 The Bible tells us that Christ is the head of God’s congregation, and that its members are subject to Jesus. (Ephesians 5:23, 24) So the word “church,” or “congregation of God,” does not refer to some building. Rather, it refers to a group of Christians. (1 Corinthians 15:9) Today we may speak of the congregation of Christians with whom we associate. In the same way, we read in the Bible about “the congregation of the Laodiceans,” and, in the apostle Paul’s letter to Philemon, about “the congregation that [was in his] house.”—Colossians 4:16; Philemon 2.
18. (a) Who make up “the congregation of the living God”? (b) By what terms is this congregation also referred to in the Bible?
18 However, when the Bible speaks of “the congregation of the living God,” it is referring to a particular group of Christ’s followers. (1 Timothy 3:15) They are also called “the congregation of the firstborn who have been enrolled in the heavens.” (Hebrews 12:23) So this “congregation of God” is made up of all Christians on earth who have the hope of heavenly life. In all, only 144,000 persons finally make up the “congregation of God.” Today only a few of these, a remnant, are still on earth. Christians who hope to live forever on earth look for spiritual guidance from members of this “congregation of the living God.” The Bible also refers to this congregation of 144,000 members by such terms as “the bride, the Lamb’s wife,” “the body of the Christ,” “the temple of God,” “the Israel of God,” and the “New Jerusalem.”—Revelation 21:9; Ephesians 4:12; 1 Corinthians 3:17; Galatians 6:16; Revelation 21:2.
THE NEW THING IN GOD’S PURPOSE
19. What new thing did God introduce to carry out his original purpose for the earth?
19 Jehovah God did not change his purpose for the earth and mankind on it after Adam started the human race down the path of sin and death. Had God done so, it would have meant that he was not able to carry out his original purpose. His purpose from the beginning was to have an earth-wide paradise filled with happy, healthy people, and that purpose still stands. The only new thing that God introduced was his arrangement for a new government to carry out his purpose. As we have seen, his Son, Jesus Christ, is the main ruler in this government, and 144,000 persons will be taken from among humankind to rule in heaven with him.—Revelation 7:4.
20. (a) Who make up the “new heavens” and the “new earth”? (b) What must you do to become part of the “new earth”?
20 These rulers in heaven will make up the “new heavens” of God’s new system. Yet it is clear that if there are to be such righteous rulers over the earth, then there must be those over whom they rule. The Bible refers to these persons as the “new earth.” (2 Peter 3:13; Revelation 21:1-4) They will include Job, David and John the Baptizer—yes, all the faithful ones who lived before Christ came to the earth. But there will be many more who will make up the “new earth,” including persons who survive the end of this wicked system of things. Will you be one of these survivors? Do you want to be a subject of God’s government? If so, there are requirements you must meet.
[Pictures on page 121]
Did these good men go to heaven?
King David
Job
John the Baptizer
[Picture on page 122]
On his last night with the apostles, Jesus said they would be rulers with him in his Father’s kingdom |
Scriptures for Christian Living (scl)
2023 | https://wol.jw.org/en/wol/publication/r1/lp-e/scl | Impartiality
Pr 28:21; Ro 2:11; Jas 3:17
See also Le 19:15; 2Ch 19:6, 7; 1Pe 1:17
Relevant Bible account(s):
1Sa 16:4-13—Jehovah instructs his prophet Samuel not to judge based on mere appearances when anointing Israel’s next king |
United in Worship (uw)
1983 | https://wol.jw.org/en/wol/publication/r1/lp-e/uw | Chapter 17
“Have Intense Love for One Another”
1, 2. (a) What often impresses newcomers at the meetings of Jehovah’s Witnesses? (b) What other evidence of this quality do they observe at our conventions?
WHEN people first come to congregation meetings of Jehovah’s Witnesses they are often deeply impressed by the love shown there. They observe it in the warm fellowship and in the welcome extended to them personally.
2 At our conventions visitors also notice that most of those attending are very well behaved. A news reporter wrote regarding such a convention: ‘Nobody under the influence of drugs or alcohol. No yelling and screaming. No pushing. No shoving. No one swearing and cursing. No dirty jokes or foul language. No smoke-filled air. No stealing. No one throwing cans on lawns. It was really unusual.’ All of this is evidence of love, the kind that ‘does not behave indecently and does not look for its own interests.’—1 Cor. 13:4-8.
3. (a) In time, what should be evident as to our displaying love? (b) In imitation of Christ, what kind of love do we need to cultivate?
3 Love is a quality that identifies every genuine Christian. (John 13:35) As we grow spiritually, we ought to express it more fully. The apostle Paul prayed that the love of his brothers would “abound yet more and more.” (Phil. 1:9; 1 Thess. 3:12) Also Peter urged fellow Christians to allow their love to embrace “the whole association of brothers.” (1 Pet. 2:17) Our love should move us to do more than simply attend meetings with people whom we put forth little effort to know personally. It ought to include more than saying a kind “Hello” from time to time. The apostle John showed that it should be self-sacrificing. He wrote: “By this we have come to know love, because [the Son of God] surrendered his soul for us; and we are under obligation to surrender our souls for our brothers.” (1 John 3:16; John 15:12, 13) We have not yet done that. But would we actually give our life for our brothers? Well, to what extent do we go out of our way to help them now, even when it may not be convenient?
4. (a) In what other way may we find that we could express love more fully? (b) Why is it vital to have intense love for one another?
4 Along with deeds that reflect a self-sacrificing spirit, it is also important to have a genuinely warm feeling toward our brothers. God’s Word urges us: “In brotherly love have tender affection for one another.” (Rom. 12:10) We all feel that way toward some persons. Could we include more in the group for which we feel such fondness? As the end of the old system draws near, it is vital for us to draw ever closer to our Christian brothers. The Bible alerts us to this, saying: “The end of all things has drawn close. . . . Above all things, have intense love for one another, because love covers a multitude of sins.”—1 Pet. 4:7, 8.
5. Why would it be wrong to expect that no problems would arise between members of a congregation?
5 Of course, as long as we are imperfect, there will be times when we do things that offend others. They, too, in various ways will sin against us. (1 John 1:8) If you find yourself in such a situation, what should you do?
What to Do When Problems Arise
6. (a) Why may the Bible’s counsel not always agree with our inclinations? (b) But what will result if we apply it?
6 The Scriptures provide the needed direction. But what they counsel may not coincide with what we as imperfect humans are inclined to do. (Rom. 7:21-23) Nevertheless, our earnestly working at it will give evidence of our sincere desire to please Jehovah, and it will also enrich the quality of our love toward others.
7. (a) If someone hurts us, why should we not retaliate? (b) Why should we not simply avoid a brother who offends us?
7 Sometimes when people are hurt they look for ways to get even with the offender. But that only makes the situation worse. If recompense is needed, we should leave that to God. (Prov. 24:29; Rom. 12:17-21) Others may try to shut the offender out of their life, avoiding contact with him. But we cannot do that to fellow worshipers. The acceptability of our worship depends, in part, on our loving our brothers. (1 John 4:20) Can we honestly say that we love someone that we will not talk to or whose very presence disturbs us? We need to come to grips with the problem and solve it. How?
8, 9. (a) If we have cause for complaint against a brother, what is the right thing to do? (b) But what if he has repeatedly sinned against us? (c) Why should we handle the matter in this way, and what will help us to do so?
8 On this matter the apostle Paul wrote: “Continue putting up with one another and forgiving one another freely if anyone has a cause for complaint against another. Even as Jehovah freely forgave you, so do you also.” (Col. 3:13) Can you do that? What if the person repeatedly sins against you in various ways?
9 The apostle Peter had the same question, and he suggested that perhaps he should try to forgive a brother up to seven times. Jesus replied: “I say to you, not, Up to seven times, but, Up to seventy-seven times.” But why? Jesus explained with an illustration that highlighted the enormity of our debt to God in comparison with what any human may owe us. (Matt. 18:21-35) In numerous ways we sin against God every day—sometimes by a selfish act, frequently by what we say or think, as well as by failure to do what we should. In our ignorance we may not even realize that some of the things we did were wrong, or in the rush of life we may not think seriously enough about the matter. God could demand our life in payment for our sins. (Rom. 6:23) But he has continued to be merciful toward us. (Ps. 103:10-14) It is not at all unreasonable, therefore, that he require us to deal similarly with one another. (Matt. 6:14, 15; Eph. 4:1-3) When we do that, instead of harboring resentment, it is evidence that we have attained to the kind of love that “does not keep account of the injury.”—1 Cor. 13:4, 5; 1 Pet. 3:8, 9.
10. What should we do if a brother has something against us?
10 There may be times when we realize that, even though we have no hard feelings toward our brother, he has something against us. What should we do? Without delay we ought to talk to him and endeavor to restore peaceful relations. The Bible urges us to take the initiative. (Matt. 5:23, 24) Doing that may not be easy. It requires love coupled with humility. Are those qualities strong enough in you so that you would do what the Bible advises? This is an important goal toward which to work.
11. If a brother does things that upset us, what should be done about it?
11 On the other hand, it could be that someone is doing things that upset you—and possibly others. Would it not be good for someone to talk to him? Perhaps. If you personally will explain the problem to him in a kind way, this may bring good results. But first you ought to ask yourself: ‘Are the things he does really unscriptural? Or is the problem largely because my background and training are different from his?’ If so, be careful not to set up your own standards and then judge according to these. (Jas. 4:11, 12) Jehovah impartially accepts persons from all sorts of backgrounds and is patient with them as they grow spiritually.
12. (a) If there is a case of gross wrongdoing in the congregation, who takes care of that? (b) But under what circumstances is it the responsibility of the one sinned against to act first? With what objective?
12 However, if someone in the congregation gets involved in gross wrongdoing, this needs prompt attention. But by whom? Usually by the elders. However, if it involves a business matter between brothers, or possibly misuse of the tongue in a way that has seriously harmed someone, then the one sinned against should first endeavor to help the offender on a personal basis. That may seem difficult to some. But it is what Jesus counsels at Matthew 18:15-17. Love for one’s brother and an earnest desire to keep him as a brother will help one to do it in a manner that will, if possible, reach the heart of the erring one.—Prov. 16:23.
13. If a problem arises between us and another brother, what will help us to view the matter properly?
13 When a problem comes up, whether great or small, we are helped if we endeavor to understand how Jehovah views it. He does not approve of sin in any form, yet he sees it in all of us. In his due time unrepentant practicers of sin are cleaned out of his organization. But what about the rest of us? We are all objects of his long-suffering and mercy. He sets the pattern to be imitated by us. When we do so, we are reflecting his love.—Eph. 5:1, 2.
Seek Ways to “Widen Out”
14. (a) Why did Paul encourage the Corinthians to “widen out”? (b) How do the scriptures cited here indicate that we all do well to think about this?
14 The apostle Paul had spent many months building up the congregation in Corinth, Greece. He had worked hard to help the brothers there and he loved them. But some of them lacked warmth of feeling toward him. They were very critical. He urged them to “widen out” in expressing affection. (2 Cor. 6:11-13; 12:15) We all do well to consider the extent to which we express love to others and to seek ways to “widen out.”—1 John 3:14; 1 Cor. 13:3.
15. What can help us to grow in love for any to whom we personally may not feel attracted?
15 Are there some in the congregation to whom we find it difficult to draw close? If we go out of our way to cover over any minor transgressions on their part, as we would want them to do for us, this can help to warm the relationship between us. (Prov. 17:9; 19:11) Our feelings toward them can also improve if we seek out their good qualities and concentrate on these. Have we really taken note of the ways in which Jehovah is using these brothers? This will surely cause our love for them to grow.—Luke 6:32, 33, 36.
16. Realistically, how can we “widen out” in showing love to those in our congregation?
16 Admittedly, there are limitations to what we can do for others. We may not be able to greet everyone at each meeting. It may not be possible to include everyone when we invite friends for a meal. We all have intimate associates with whom we spend more time than we do with others. But could we “widen out”? Could we spend just a few minutes each week getting better acquainted with someone in our congregation who has not been a close friend of ours? Might we occasionally invite one of these to work with us in the field ministry? If we truly have intense love for one another, we will surely find ways to show it.
17. When among brothers that we have never met before, what will show whether we have intense love for them too?
17 Christian conventions afford fine opportunities to “widen out” in our love. Thousands may be present. We cannot meet them all. But we can conduct ourselves in a way that shows we put their welfare ahead of our convenience, even if we have never met them before. And we can show personal interest between sessions by taking the initiative to meet some of those around us. Someday all who live on earth will be brothers and sisters, united in worship of the God and Father of all. What a joy it will be to get to know them all, with their many and varied qualities! Intense love for them will move us to want to do that. Why not start now?
Review Discussion
● When problems arise between brothers or sisters, how should these be resolved? Why?
● As we grow spiritually, in what ways should our love also grow?
● How is it possible to show intense love for more than a circle of close friends? |
A WORLD IN TURMOIL
4 | Protect Your Hope | https://wol.jw.org/en/wol/d/r1/lp-e/102022009 | A WORLD IN TURMOIL
4 | Protect Your Hope
WHY IT MATTERS
Anxiety over world turmoil can take a toll on people physically and emotionally. Many who have been affected by these events see no hope on the horizon. How do they react?
Some refuse even to think about the future.
Others escape their anxieties through alcohol or drugs.
A few conclude that death is preferable to life. “Why go on?” they ask.
What You Should Know
Some of the problems you face might be temporary and could change unexpectedly for the better.
Even if your situation does not change, there are things you can do that can help you deal with it.
The Bible provides genuine hope—a permanent solution to mankind’s problems.
What You Can Do Now
The Bible says: “Never be anxious about the next day, for the next day will have its own anxieties. Each day has enough of its own troubles.”—Matthew 6:34.
Take one day at a time. Do not let anxieties about tomorrow keep you from handling today’s responsibilities.
Worrying about negative things that might happen will only add to your stress and weaken your hope for a better future.
HOW TO COPE—Helpful Tips
FOCUS ON THE POSITIVE
The Bible says: “All the days of the afflicted one are bad, but the one with a cheerful heart has a continual feast.” (Proverbs 15:15) A negative outlook can blind you to solutions that are readily available. In contrast, a positive attitude might help you think of ways to deal with your situation.
Limit the amount of time and attention you give to the news.
At the end of each day, list two or three things for which you can be thankful.
Make a to-do list, and include only what you can do today. Break down larger tasks into smaller ones so that you will see the results of your efforts at the end of the day.
GET SUPPORT
The Bible says: “Whoever isolates himself . . . rejects all practical wisdom.” (Proverbs 18:1) You cannot climb out of a deep pit by yourself, but with a helping hand, you can succeed.
Reach out to family members or friends for support.
Also, look for ways that you can help them. Doing things for others will help you keep your problems in perspective.
If you have lost hope and feel that life is not worth living, consider getting a medical checkup. Sometimes feeling overwhelmed is a symptom of a health disorder, such as depression. Many people have been helped by getting treatment.a
a Awake! does not endorse any particular health treatment.
The Bible Offers Genuine Hope
An ancient psalmist said in prayer to God: “Your word is a lamp to my foot, and a light for my path.” (Psalm 119:105) Consider how the Bible—God’s Word—is just that.
On a dark night, a lamp helps us decide where to walk. Likewise, the Bible contains practical wisdom that can guide us when we need to make a difficult decision.
A light can illuminate our path so that we can see what is farther ahead. In a similar way, the Bible can illuminate our view of what the future holds.
The Bible is a sacred book that not only traces man’s history from the start but also provides genuine hope for the future. It answers these questions:
How?
How suffering began: The Bible says that “through one man sin entered into the world and death through sin, and so death spread to all men because they had all sinned.”—Romans 5:12.
Why?
Why human rule has failed to fix our problems: The Bible says that “it does not belong to man who is walking even to direct his step.” (Jeremiah 10:23) A look at the world scene confirms that fact.
What?
What God will do to address the situation: The Bible shows that “he will wipe out every tear from their eyes, and death will be no more, neither will mourning nor outcry nor pain be anymore.”—Revelation 21:4.
LEARN MORE. Watch Why Study the Bible? |
Reasoning (rs)
1989 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/books/reasoning-rs | Adam and Eve
Definition: Adam was the first human creature. The Hebrew term ’a·dhamʹ is also properly translated “man,” “earthling man,” and “mankind.” Eve, the first woman, was Adam’s wife.
Were Adam and Eve merely allegorical (fictional) persons?
Is it unreasonable to believe that all of us descended from the same original parents?
“Science now corroborates what most great religions have long been preaching: Human beings of all races are . . . descended from the same first man.”—Heredity in Humans (Philadelphia and New York, 1972), Amram Scheinfeld, p. 238.
“The Bible story of Adam and Eve, father and mother of the whole human race, told centuries ago the same truth that science has shown today: that all the peoples of the earth are a single family and have a common origin.”—The Races of Mankind (New York, 1978), Ruth Benedict and Gene Weltfish, p. 3.
Acts 17:26: “[God] made out of one man every nation of men, to dwell upon the entire surface of the earth.”
Does the Bible present Adam simply as an allegorical character representing all early mankind?
Jude 14: “The seventh one in line from Adam, Enoch, prophesied.” (Enoch was not the seventh in line from all early mankind.)
Luke 3:23-38: “Jesus himself, when he commenced his work, was about thirty years old, being the . . . son of David . . . son of Abraham . . . son of Adam.” (David and Abraham are well-known historical persons. So is it not reasonable to conclude that Adam was a real person?)
Gen. 5:3: “Adam lived on for a hundred and thirty years. Then he became father to a son in his likeness, in his image, and called his name Seth.” (Seth certainly was not fathered by all early men, nor did all early men father sons at 130 years of age.)
Does the statement that a serpent spoke to Eve require that the account be allegorical?
Gen. 3:1-4: “Now the serpent proved to be the most cautious of all the wild beasts of the field that Jehovah God had made. So it began to say to the woman: ‘Is it really so that God said you must not eat from every tree of the garden?’ At this the woman said to the serpent: ‘ . . . God has said, “You must not eat from it, no, you must not touch it that you do not die.”’ At this the serpent said to the woman: ‘You positively will not die.’”
John 8:44: “[Jesus said:] The Devil . . . is a liar and the father of the lie.” (So the Devil was the source of the first lie, spoken in Eden. He used the serpent as a visible mouthpiece. The Genesis account is not using fictional creatures to teach a lesson. See also Revelation 12:9.)
Illustration: It is not unusual for a ventriloquist to make it appear that his voice comes from another source. Compare Numbers 22:26-31, which tells that Jehovah caused Balaam’s she-ass to speak.
If “the first man Adam” was simply allegorical, what about “the last Adam,” Jesus Christ?
1 Cor. 15:45, 47: “It is even so written: ‘The first man Adam became a living soul.’ The last Adam became a life-giving spirit. The first man is out of the earth and made of dust; the second man is out of heaven.” (Thus denial that Adam was a real person who sinned against God implies doubt as to the identity of Jesus Christ. Such denial leads to rejection of the reason it was necessary for Jesus to give his life for mankind. Rejection of that means repudiation of the Christian faith.)
How did Jesus himself view the Genesis account?
Matt. 19:4, 5: “[Jesus] said: ‘Did you not read [at Genesis 1:27; 2:24] that he who created them [Adam and Eve] from the beginning made them male and female and said, “For this reason a man will leave his father and his mother and will stick to his wife, and the two will be one flesh”?’” (Since Jesus believed the Genesis account to be factual, should we not believe it too?)
If Someone Says—
‘Adam’s sin was God’s will, God’s plan.’
You might reply: ‘Many people have said that. But if I were to do something that you wanted me to do, would you condemn me for it? . . . Then, if Adam’s sin was God’s will, why was Adam driven out of Eden as a sinner? (Gen. 3:17-19, 23, 24)’
Or you could say: ‘That’s an interesting point, and the answer really involves the kind of person God is. Would it be just or loving to condemn a person for doing something that you yourself planned for him to do?’ Then perhaps add: (1) ‘Jehovah is a God of love. (1 John 4:8) All his ways are just. (Ps. 37:28; Deut. 32:4) It was not God’s will for Adam to sin; he warned Adam against it. (Gen. 2:17)’ (2) ‘God did allow Adam, as he does us, the freedom to choose what he would do. Perfection did not rule out the exercise of free will to disobey. Adam chose to rebel against God, despite the warning that death would result.’ (See also page 142.) |
A Kingdom Built on Sand, Oil, and Religion | https://wol.jw.org/en/wol/d/r1/lp-e/101991005 | A Kingdom Built on Sand, Oil, and Religion
WHICH country is as big as Western Europe, has a population of only 12 million, and is nearly all desert? Which kingdom was founded in 1932, discovered vast quantities of oil in 1938, and became the world’s third-largest crude-oil producer? Which kingdom takes the Koran as its constitution and is the location of two of Islam’s most revered cities and mosques?
The answer to all these questions is the Kingdom of Saudi Arabia, ruled by King Fahd Bin Abdul Aziz. With 865,000 square miles [2,240,000 sq km], it occupies most of the Arabian peninsula, with the Red Sea to the west, the Arabian Sea to the south, and the Arabian Gulf to the east.
How did I get interested in this Arab country? I saw in the newspaper an invitation to an exhibition in New York City sponsored by the Saudi Arabian government. I was intrigued to know more about this different culture and way of life. And since I would probably never get to Saudi Arabia, why not let Saudi Arabia come to me?
Saudi Arabia—The Old and the New
As soon as I stepped into the exhibition area, I realized that everything had been designed to make the public feel good about this Arabian country. Everywhere there were U.S.-based Saudi university students acting as well-informed guides. All were dressed in the typical thobe, a long, white garment that resembles a robe and that reaches to the feet. Each also wore a red-and-white checkered ghutra, or headcloth, held in place by a double ring of black cord. All spoke good English and were more than polite in answering any question that I or anyone else cared to ask.
Following a dimly lit foyer, which had photos of the Saudi royal family as well as a multislide presentation of aspects of Saudi Arabia, I next visited the area that depicted traditional Arab and Bedouin life. A black Bedouin tent was on display with all the accoutrements of their nomadic life. However, with the advance of modern technology, the Bedouin life-style, with its legendary hospitality to strangers, is dying out.
The next sector of the tour was a reminder of the religious force that drives and controls Saudi Arabian life— Islam.a
Mecca, the Kaaba, and the Koran
Islam’s holy book, the Koran, “is considered the constitution of [Saudi Arabia] and provides ethical values and guidance,” states an official brochure. A pamphlet states: “The Kingdom frames its social, political, and economic policies in light of Islamic teachings.” While there were several handwritten copies of the Koran on display, the principal theme of this sector was the pilgrimage city of Mecca (Arabic, Makkah) with its huge mosque and the Kaaba in the center. These were portrayed by large-scale models.
The Kaaba, a huge cube-shaped building made of stone and covered by a heavy black cloth, is defined by an Islamic publication as “the place of worship which God commanded Abraham and Ishmael to build over four thousand years ago.”b Thus Islam (started by the prophet Muḥammad in the seventh century C.E.) claims to be instructioned with Abraham, the patriarchal forerunner of Judaism and Christianity. It is therefore one of the three major monotheistic religious systems.
In reality the Kaaba is located in the center of the huge open-air square that forms part of the great mosque of Mecca. At the annual pilgrimage (ḥajj), over a million Muslims flock there to pray and to circle the Kaaba seven times. Each able-bodied Muslim considers it an obligation to make this journey at least once in a lifetime. The exhibition also included a model of the massive mosque of Medina (Arabic, Madinah), Muḥammad’s burial place.
Especially interesting were the heavy ornate doors of the Kaaba that were on display. Normally, only Muslims ever get to see these, since only they are allowed into the mosque of Mecca. It was hard to believe they were originals until a guide explained that they were the doors that had been used from 1942 to 1982, when they were replaced by new ones. They are made of gold and silver and are decorated with gold plaques that have verses from the Koran inscribed in Arabic. Hanging from a nearby wall was a kiswah, or heavy black curtain, used to cover the Kaaba, embroidered with more Koranic quotations in gold.
Modern Life in Saudi Arabia
Further on in the tour, there were re-creations of typical street scenes, with craftsmen weaving mats and others beating ironwork into domestic utensils. Other artisans were working in leather to produce typical Arab slippers. Another was making simple wooden birdcages. Yet another was shaping pottery at a foot-operated potter’s wheel.
Eventually I came to the section that highlighted the achievements of modern Saudi Arabia. It was obvious that the discovery of oil had transformed the Saudi economy and the standard of living for the nation. ARAMCO (Arabian American Oil Company) discovered vast oil deposits in 1938. Sample bottles of the black liquid were on display. A company brochure states: “Aramco now has more than 43,000 employees, about 550 wells in production, 20,500 kilometers (12,733 miles) of flowlines and pipelines and more than 60 gas-oil separator plants.”
Little wonder that with such a solid economic foundation, information brochures can state that Saudi Arabia supports some 15,000 schools and educational centers that serve over 2.5 million students. Education is free for everybody right through to university level. And there are seven universities.
Of course, oil is not everything in Saudi Arabia. Huge irrigation projects have been completed, and agriculture has flourished to the point that the country exports fish, poultry, wheat, dates, vegetables, and dairy and other farm products.
Two Sides to Every Coin
I finished my three-hour visit to “Saudi Arabia” very impressed by the accomplishments of a relatively small nation. I wondered how different things might have been if every nation had been similarly blessed with petroleum reserves or other valuable resources in worldwide demand.
While I found the visit to be very informative, I could not help but notice the omissions in the field of religion. I learned nothing about the actual Kaaba stone, a black meteorite that is revered by Muslims who visit Mecca. Before the founding of Islam, the stone “was venerated as a fetish,” states Philip K. Hitti in his History of the Arabs. The tradition is that while Ishmael was rebuilding the Kaaba, he received the black stone from the angel Gabriel.
Another omission in the exhibition was that I found no reference to the two major divisions of Islam, the Sunni and the Shia. This split goes back all the way to Muḥammad’s successors and is based on a difference of interpretation as to who are his rightful spiritual heirs—does the line follow in Muḥammad’s bloodline as the Shiite Muslims claim or is it based on elective office as the majority Sunni claim? The Saudis belong to the strict Wahhabi sect of the Hanbali school, the most rigid of the four schools of Sunni Muslims.
Notably absent from the exhibition were Arabian women. I assumed that this omission was due to the strict Saudi interpretation of Islamic laws on the role of women in public life.
As I left the exhibition, I was forcibly reminded of the saying that there are two sides to every coin. Outside on the street, there were Arab protesters giving out pamphlets alleging acts of cruelty and injustice in Saudi Arabia and denouncing the lack of democratic process in that country (there is no secular constitution or parliament). It made me realize that for some people sand, oil, and religion are not necessarily the whole story. But at least I had received a clearer perspective of life in Saudi Arabia and the impact of Islam on its people.—Contributed.
[Footnotes]
a For a detailed consideration of Islam, see the book Mankind’s Search for God, published by the Watchtower Bible and Tract Society of New York, Inc., 1990, chapter 12, “Islām—The Way to God by Submission.”
b There is no reference in the Bible to this event nor to Abraham’s being in ancient Mecca.—Genesis 12:8–13:18.
[Map/Picture on page 16]
(For fully formatted text, see publication)
SAUDI ARABIA
Mecca
IRAN
IRAQ
SUDAN
Red Sea
Arabian Sea
[Pictures on page 17]
(From left) Doors of the Kaaba, Arab artisan, and embroidering Arabic script
[Credit Line]
David Patterson |
Close to Jehovah (cl)
2022 | https://wol.jw.org/en/wol/publication/r1/lp-e/cl | Prologue
Dear Reader:
Do you feel close to God? To many, that seems just impossible. Some fear that he is too remote; others feel hopelessly unworthy. However, the Bible lovingly urges us: “Draw close to God, and he will draw close to you.” (James 4:8) He even assures his worshippers: “I, Jehovah your God, am grasping your right hand, the One saying to you, ‘Do not be afraid. I will help you.’”—Isaiah 41:13.
How can we reach out for such a close relationship with God? In any friendship we forge, the bond is based on knowing the person, admiring and valuing his distinctive traits. So God’s qualities and ways, as revealed in the Bible, are a vital field of study. Pondering the way Jehovah manifests each of his qualities, seeing how Jesus Christ perfectly reflected them, and understanding how we too may cultivate them will draw us closer to God. We will see that Jehovah is the rightful and ideal Sovereign of the universe. What is more, he is the Father we all need. Strong, just, wise, and loving, he never abandons his faithful children.
May this book help you draw ever closer to Jehovah God, to forge a bond with him that will never be broken, so that you may live to praise him forever.
The Publishers |
Reasoning (rs)
1989 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/books/reasoning-rs | Faith
Definition: “Faith is the assured expectation of things hoped for, the evident demonstration of realities though not beheld.” (Heb. 11:1) True faith is not credulity, that is, a readiness to believe something without sound evidence or just because a person wants it to be so. Genuine faith requires basic or fundamental knowledge, acquaintance with evidence, as well as heartfelt appreciation of what that evidence indicates. Thus, although it is impossible to have real faith without accurate knowledge, the Bible says that it is “with the heart” that one exercises faith.—Rom. 10:10.
Why do many people not have faith?
Faith is a fruit of God’s spirit, and God gladly gives his spirit to those who seek it. (Gal. 5:22; Luke 11:13) So persons without faith are not seeking that spirit, or they are doing so for a wrong purpose or are resisting its operation in their lives. Many things influence this:
Lack of accurate Bible knowledge: The Bible is a product of God’s spirit, being inspired by God. (2 Tim. 3:16, 17; 2 Sam. 23:2) Failure to study it hinders any development of true faith. Although church members may have Bibles, if they have been taught the ideas of men instead of the Word of God, they will lack real faith in God and his purpose. To solve life’s problems, they will be inclined to rely on their own ideas and those of other humans.—Compare Matthew 15:3-9.
Disillusionment with religion: Many have been disillusioned by the hypocrisy of the churches of Christendom, which claim to teach God’s Word but fail to live in harmony with what it says. Others were adherents to a non-Christian religion, but they saw bad fruitage from its practices or found that their beliefs did not really help them to cope with the problems of life. Lacking accurate knowledge of the true God, such persons draw away from everything related to religion.—Compare Romans 3:3, 4; Matthew 7:21-23.
Do not understand God’s permission of wickedness: Most people do not understand why God permits wickedness and so blame him for all the bad things that take place. They do not realize that man’s inclination toward badness is not because of God’s will but because of the sin of Adam. (Rom. 5:12) They may be unaware of the existence of Satan the Devil and of his influence on world affairs, so they ascribe to God the vile things perpetrated by Satan. (1 John 5:19; Rev. 12:12) If they are to some extent aware of these things, they may feel that God is slow about taking action, because they do not see clearly the issue of universal sovereignty and do not grasp the fact that God’s patience down till this time affords them an undeserved opportunity for salvation. (Rom. 2:4; 2 Pet. 3:9) Also, they do not fully realize that God has a set time when he will destroy forever all who practice wickedness.—Rev. 22:10-12; 11:18; Hab. 2:3.
Lives dominated by fleshly desires and viewpoints: Generally, persons who lack faith that has real substance have devoted themselves to the pursuit of other interests. Some may say that they believe the Bible but they may never have thoroughly studied it or may have failed to meditate appreciatively on what they read, on the reasons for it, and how it applies to everyday life. (Compare 1 Chronicles 28:9.) In some cases, they failed to nourish the faith they had but, instead, allowed a desire for unrighteous things to dominate the inclination of their heart so that they drew away from God and his ways.—Heb. 3:12.
How can a person acquire faith?
Rom. 10:17: “Faith follows the thing heard.” (Compare Acts 17:11, 12; John 4:39-42; 2 Chronicles 9:5-8. A person must first find out what the Bible says, and he will strengthen his conviction if he examines it carefully so as to be convinced of its reliability.)
Rom. 10:10: “With the heart one exercises faith.” (By meditating on godly things to build up appreciation for them, a person impresses them on his figurative heart.)
Faith is strengthened when a person acts on God’s promises and then sees the evidence of God’s blessing on what he has done.—See Psalm 106:9-12.
Illustration: Perhaps you have a friend of whom you would say: ‘I trust that man. I can count on him to keep his word; and I know that if I have a problem, he will come to my help.’ It is not likely that you would be saying that about anyone you met for the first time yesterday, is it? He would have to be someone with whom you had long association, someone who had proved his dependability time and again. It is similar with religious faith. To have faith, you need to take time to get to know Jehovah and his way of doing things.
Faith that there is a God
See pages 145-151, under the main heading “God.”
Faith in the prospect of a righteous new system of things
When a person becomes well acquainted with the record of Jehovah’s dealings with his servants, he comes to share the viewpoint of Joshua, who said: “You well know with all your hearts and with all your souls that not one word out of all the good words that Jehovah your God has spoken to you has failed. They have all come true for you. Not one word of them has failed.”—Josh. 23:14.
The Bible’s promises of renewed health, resurrection from the dead, and so forth, are fortified by the record of miracles performed by Jesus Christ. These are not fables. Read the Gospel accounts and see the evidence that they bear all the marks of historical authenticity. Geographical locations are named; the names of contemporary secular rulers are given; more than one eyewitness account has been preserved. Meditating on this evidence can strengthen your faith in the Bible’s promises.
Go to the Kingdom Halls of Jehovah’s Witnesses and to their general conventions, and you can then see for yourself evidence that application of Bible counsel transforms lives, that it can make people honest and morally upright, that it can enable people of all races and nationalities to live and work together in a spirit of genuine brotherhood.
Are works really necessary if a person has faith?
Jas. 2:17, 18, 21, 22, 26: “Faith, if it does not have works, is dead in itself. Nevertheless, a certain one will say: ‘You have faith, and I have works. Show me your faith apart from the works, and I shall show you my faith by my works.’ Was not Abraham our father declared righteous by works after he had offered up Isaac his son upon the altar? You behold that his faith worked along with his works and by his works his faith was perfected. Indeed, as the body without spirit is dead, so also faith without works is dead.”
Illustration: A young man may court a young lady, telling her that he loves her. But if he never asks her to marry him, is he really demonstrating that his love is thorough? Likewise, works are a means of demonstrating the genuineness of our faith and our love. If we do not obey God we do not really love him or have faith in the rightness of his ways. (1 John 5:3, 4) But we cannot earn salvation no matter what works we do. Eternal life is a gift from God through Jesus Christ, not payment for our works.—Eph. 2:8, 9. |
It Will Hold Your Attention | https://wol.jw.org/en/wol/d/r1/lp-e/101990013 | It Will Hold Your Attention
One of Jehovah’s Witnesses in Portland, Oregon, wrote regarding the effect that a Yearbook of Jehovah’s Witnesses had on a visitor.
“A service repairman came to my home,” she said, “to fix my washer. He had gone to another room in the house, and for about 20 minutes, he was real quiet. Finally, he came out into the kitchen and asked, ‘Are you one of Jehovah’s Witnesses?’ He had picked up the Yearbook and had it in his hand. He said, ‘This is really wonderful. I want to give you a dollar. Please send one to my address.’”
Many have found the 1990 Yearbook of Jehovah’s Witnesses to be absorbing reading. It contains faith-strengthening reports about the modern beginning and development of the Kingdom-preaching activity in Finland, Colombia, and Suriname. A copy will be mailed to you for a contribution of just $1.
Please send, postpaid, the 1990 Yearbook of Jehovah’s Witnesses. I enclose $1 (U.S.). |
Young People Ask, Volume 2 (yp2)
2008 | https://wol.jw.org/en/wol/publication/r1/lp-e/yp2 | SECTION 6
My Journal—Your Parents
Write about the most difficult challenge you face at home and why you find it so hard to deal with.
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After reading this section, how do you plan to cope with the problem you just wrote about?
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The Bible Changes Lives | https://wol.jw.org/en/wol/d/r1/lp-e/2014007 | THE BIBLE CHANGES LIVES
Jehovah Had Not Forgotten Me
As told by Susana Plasín Udías
YEAR BORN: 1922
COUNTRY OF ORIGIN: SPAIN
HISTORY: CATECHIST
MY PAST:
I was born into a middle-class neighborhood of Bilbao, in northern Spain. I was the second of four children. Our family were devout Catholics, and I attended Mass daily. At the age of 23, I became a teacher—a vocation that I loved and pursued for 40 years. Among other subjects, I was proud to teach the Catholic religion, and in the evenings I served as a catechist—instructing girls for their first communion.
After 12 years of happy marriage, I was widowed and left with four daughters to care for. I was only 33 years old! I tried to find consolation in my Catholic faith, but I had recurring questions. I wondered: ‘Why do humans continue to die if Christ redeemed us? Why do we pray for God’s Kingdom to come if good people go to heaven?’ And above all, I thought: ‘If God judges us when we die, why would we later need to leave heaven, purgatory, or hell for the final judgment?’
I put those questions to some priests I met. One of them answered: “I don’t know. Ask the bishop. Why does it matter? You believe in God, don’t you? Just let it be!” But I kept on searching for answers. Later, I attended lectures by Jesuits, Pentecostals, and Gnostics. Yet no one had satisfying answers to my questions.
HOW THE BIBLE CHANGED MY LIFE:
When I was in my 60’s, a seven-year-old pupil invited me to attend a meeting of Jehovah’s Witnesses. I liked what I saw and heard, but because of my busy life, I had no further contact with the Witnesses at that time. Two years later, a Witness couple named Juan and Maite knocked at my door. For three months, we had intensive question-and-answer sessions, which finally led to a Bible study.
How I longed for each study session! I investigated everything thoroughly, using three Bible translations to ensure that Jehovah’s Witnesses were teaching the truth. Soon I realized how religiously confused I had been for decades. I felt perturbed by the vast differences between my former beliefs and what I was learning from the Bible. I felt overwhelmed, as if my beliefs were a deeply entrenched tree being uprooted.
I knew that I had found a treasure
Then, my second husband became seriously ill and died. About the same time, I retired from my job and left Bilbao for a while. Juan and Maite also moved away. Regrettably, I discontinued my Bible study. Deep down, however, I knew that I had found a treasure. I never forgot it.
Some 20 years later, when I was 82, Juan and Maite returned to Bilbao and paid me a visit. How happy I was to see them again! I realized that Jehovah had not forgotten me, and I resumed my study. Juan and Maite were very patient with me, as I would often ask the same questions repeatedly. I needed to hear the Biblical arguments over and over again to break the emotional bonds I had with my previous beliefs. I also wanted to be well-equipped to explain Bible truth to my friends and family.
The day I finally got baptized—at the age of 87—was the happiest of my life. The baptism was held in conjunction with an assembly of Jehovah’s Witnesses. A Christian elder delivered a Bible-based talk that was directed especially to those of us who were about to get baptized. The talk moved me to tears. I listened to it as though Jehovah were speaking directly to me. After I was baptized, dozens of Witnesses came up and congratulated me—even though most of them had never met me before!
HOW I HAVE BENEFITED:
I always knew that Jesus Christ is “the way.” (John 14:6) But my Bible study enabled me to get to know Jehovah, the one to whom Jesus leads us. Now I can pray to God as my dear Father and Friend. Reading the book Draw Close to Jehovaha was a turning point in my life. I first read it through in just one night! I was touched to learn how merciful Jehovah truly is.
Looking back on my long search for religious truth, I think of Jesus’ words: “Keep on asking, and it will be given you; keep on seeking, and you will find; keep on knocking, and it will be opened to you.” (Matthew 7:7) Now that I have found the answers I so longed for, it brings me great joy to share them with others.
At 90 years of age, I feel young spiritually. Every meeting I attend at the Kingdom Hall is a special occasion—both for the precious knowledge I receive and for the company of my dear brothers and sisters. I yearn to be a teacher again in the promised Paradise earth. (Revelation 21:3, 4) I especially look forward to seeing my dead loved ones return to life and then to having the opportunity to teach them Bible truth. (Acts 24:15) How I long to explain to them what a precious gift Jehovah gave me in my old age!
a Published by Jehovah’s Witnesses. |
Return to Jehovah (rj)
2015 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/brochures-and-booklets/return-to-jehovah-rj | PART TWO
Anxiety—“Hard-Pressed in Every Way”
“After 25 years of marriage, my husband and I got divorced. My children left the truth. I developed several serious health problems. Then I became depressed. I felt that my whole world had fallen in on me and that I couldn’t cope with anything anymore. I stopped going to the meetings, and I became inactive.”—June.
ANXIETY touches everyone—even God’s people. “Anxieties overwhelmed me,” wrote the psalmist. (Psalm 94:19) And Jesus said that during the time of the end, “anxieties of life” could make it especially challenging to serve Jehovah. (Luke 21:34) What about you? Do you feel overwhelmed by financial troubles, family problems, or health concerns? How can Jehovah help you to cope?
“Power Beyond What Is Normal”
We cannot deal with anxiety on our own. “We are hard-pressed in every way,” the apostle Paul wrote. “We are perplexed . . . ; we are knocked down.” Yet, he also said that we are “not cramped beyond movement,” “not absolutely with no way out,” and “not destroyed.” What helps us to endure? “Power beyond what is normal”—power that comes from our almighty God, Jehovah.—2 Corinthians 4:7-9.
Reflect on how you received “power beyond what is normal” in the past. Do you remember how an encouraging talk deepened your appreciation for Jehovah’s loyal love? Did your faith in Jehovah’s promises grow stronger when you taught others about the hope of Paradise? When we attend Christian meetings and share our faith with others, we receive strength to endure the anxieties of life and we gain peace of mind so that we can serve Jehovah with joy.
“Taste and See That Jehovah Is Good”
Realistically, you may feel pulled in many directions at once. For example, Jehovah asks us to seek first the Kingdom and to maintain a routine of spiritual activity. (Matthew 6:33; Luke 13:24) Yet, what if opposition, poor health, or family problems have drained you physically? Or what if your secular work claims the time and energy you would otherwise spend with the congregation? Faced with so many demands—and too little time and energy to handle them—you may feel overwhelmed. Perhaps you have even wondered whether Jehovah expects too much from you.
Jehovah is understanding. He never expects more from us than we can give. And he recognizes that it takes time for us to recover from physical and emotional stress.—Psalm 103:13, 14.
Consider, for example, how Jehovah cared for the prophet Elijah. When Elijah became so discouraged and fearful that he ran away to the wilderness, did Jehovah reprimand the prophet and order him back to his assignment? No. Jehovah twice sent an angel to wake Elijah up gently and to give him food to eat. Even so, 40 days later, Elijah was still anxious and fearful. What else did Jehovah do to help him? First, Jehovah demonstrated that he could protect him. Second, Jehovah comforted Elijah with “a calm, low voice.” Finally, Jehovah revealed that there were thousands of others who were faithfully worshipping God. Soon, Elijah was again active as a zealous prophet. (1 Kings 19:1-19) The lesson? When Elijah was overcome by anxiety, Jehovah treated him with patience and compassion. Jehovah has not changed. He cares for us in much the same way.
When you think about what you can give to Jehovah, be realistic. Do not compare what you can do today with what you used to do. To illustrate: A runner who stops training for several months or years cannot resume his former routine right away. Rather, he begins by setting small goals that build strength and endurance. Christians are like runners. They train with a clear goal in mind. (1 Corinthians 9:24-27) Why not pursue one spiritual goal that seems most attainable for you right now? For example, you might set the goal of attending a congregation meeting. Ask Jehovah to help you to reach your goal. As you regain spiritual strength, you will “taste and see that Jehovah is good.” (Psalm 34:8) Remember that anything you do to demonstrate your love for Jehovah—no matter how small it may seem—is precious to him.—Luke 21:1-4.
Jehovah never expects more from us than we can give
“The Boost I Had Been Waiting For”
How did Jehovah empower June to return to him? She tells us: “I kept praying to Jehovah, asking him to help me. Then my daughter-in-law told me about an assembly in my town. I decided to attend one day of the assembly. What a wonderful feeling it was to be back with Jehovah’s people! That assembly was the boost I had been waiting for. Now I am joyfully serving Jehovah again. Life has so much more meaning for me. More than ever, I know that I cannot isolate myself or go it alone. I am thankful that there was still time for me to come back.” |
God’s Word (gm)
1989 | https://wol.jw.org/en/wol/publication/r1/lp-e/gm | Chapter 10
A Bible Prophecy You Have Seen Fulfilled
Have you ever wondered why things are so different today compared with the way they were a hundred years ago? Some things are better. In many lands, diseases that killed in the past are now routinely cured, and the average person enjoys a standard of living undreamed of by his ancestors. On the other hand, our century has seen the worst wars and some of the worst atrocities in all history. Mankind’s prosperity—even his continued existence—is threatened by a population explosion, a pollution problem, and a vast, international stockpile of nuclear, biological, and chemical weapons. Why is the 20th century so different from previous centuries?
1. (Include introduction.) (a) How has the 20th century differed from previous centuries? (b) What will help us to understand why our times are so different?
THE answer to this question has to do with a remarkable Bible prophecy that you have seen fulfilled. It is a prophecy that Jesus himself uttered and that, besides giving proof of the inspiration of the Bible, indicates that we are living close to very dramatic changes in the world scene. What is this prophecy? And how do we know that it is being fulfilled?
Jesus’ Great Prophecy
2, 3. What question did Jesus’ disciples ask him, and where do we find his answer?
2 The Bible tells us that shortly before Jesus’ death, his disciples were discussing the great temple buildings in Jerusalem; they were impressed by their size and apparent durability. But Jesus said: “Do you not behold all these things? Truly I say to you, By no means will a stone be left here upon a stone and not be thrown down.”—Matthew 24:1, 2.
3 Jesus’ disciples must have been surprised at his words and later came to him for more information, saying: “Tell us, When will these things be, and what will be the sign of your presence and of the conclusion of the system of things?” (Matthew 24:3) Jesus’ answer is found in the remainder of Matthew chapters 24 and 25. His words are recorded, too, in Mark chapter 13 and Luke chapter 21. This was clearly the most important prophecy uttered by Jesus while he was on earth.
4. About what different things were Jesus’ disciples asking?
4 In fact, Jesus’ disciples were asking about more than one thing. First, they raised the question: “When will these things be?” that is, When will Jerusalem and its temple be destroyed? Further, they wanted to know the sign that would indicate that Jesus’ presence as King of God’s heavenly Kingdom had begun and that the end of this system of things was at hand.
5. (a) What initial fulfillment was there of Jesus’ prophecy, but when would his words have their complete fulfillment? (b) How did Jesus begin his answer to the disciples’ question?
5 In his answer, Jesus took both points into consideration. Many of his words were actually fulfilled back in the first century, during the years that led up to the terrible destruction of Jerusalem in 70 C.E. (Matthew 24:4-22) But his prophecy was to have an even greater significance later, in our own days, in fact. What, then, did Jesus say? He began by uttering the words recorded in Mt 24 verses 7 and 8: “Nation will rise against nation and kingdom against kingdom, and there will be food shortages and earthquakes in one place after another. All these things are a beginning of pangs of distress.”
6. Jesus’ words in Matthew 24:7, 8 remind us of what parallel prophecy?
6 Clearly, Jesus’ presence as heavenly King would be marked by great turmoil on earth. This is confirmed by a parallel prophecy found in the book of Revelation: the vision of the four horsemen of the Apocalypse. (Revelation 6:1-8) The first of these horsemen pictures Jesus himself as conquering King. The other riders with their steeds picture happenings on earth that mark the beginning of Jesus’ reign: war, famine, and untimely death through various agents. Do we see these two prophecies fulfilled today?
War!
7. What is prophetically prefigured by the ride of the second horseman of the Apocalypse?
7 Let us look at them more closely. First, Jesus said: “Nation will rise against nation and kingdom against kingdom.” This was a prophecy of war. The second of the four horsemen of the Apocalypse similarly prefigured war. We read: “Another came forth, a fiery-colored horse; and to the one seated upon it there was granted to take peace away from the earth so that they should slaughter one another; and a great sword was given him.” (Revelation 6:4) Now, mankind has been fighting wars for thousands of years. Why, then, should these words have a special significance for our day?
8. Why would we expect war to be an outstanding feature of the sign?
8 Remember that war on its own is not the sign of Jesus’ presence. The sign is made up of all the details of Jesus’ prophecy happening in the same general time period. But war is the first feature mentioned, so we might expect that this feature would be fulfilled in an outstanding way that would catch our attention. And everyone must admit that the wars of this 20th century are unparalleled in all previous history.
9, 10. How did the prophecies regarding war begin to be fulfilled?
9 For example, no earlier wars—cruel and destructive as many were—came even close in destructiveness to the two world wars of the 20th century. Why, the first world war eventually caused about 14 million fatalities, more than the entire population of many countries. Truly, “there was granted to take peace away from the earth so that they should slaughter one another.”
10 According to the prophecy, “a great sword was given” to the warlike second horseman of the Apocalypse. How does that apply? In this: Weapons of war became far more deadly. Equipped with the tank, the airplane, deadly poison gas, submarines, and artillery that could fire explosive shells over several miles, man became more efficient in killing his neighbor. And since the first world war the “great sword” has become even more destructive—owing to the use of such things as radio communications, radar, sophisticated rifles, bacteriological and chemical weapons, flamethrowers, napalm, new types of bombs, intercontinental ballistic missiles, nuclear submarines, advanced airplanes, and huge battleships.
“A Beginning of Pangs of Distress”
11, 12. In what way was the first world war merely “a beginning of pangs of distress”?
11 The early verses of Jesus’ prophecy conclude with the words: “These things are a beginning of pangs of distress.” This was certainly true of the first world war. Its end in 1918 did not bring peace for long. It was soon followed by limited but vicious military actions in Ethiopia, Libya, Spain, Russia, India, and other lands. Then came the horrendous second world war, which claimed some 50 million military and civilian victims.
12 Moreover, despite periodic peace agreements and lulls in the fighting, mankind is still at war. In 1987 it was reported that 81 major wars had been fought since 1960, killing 12,555,000 men, women, and children. The year 1987 saw more wars being fought than any previous year in recorded history.1 Further, military preparation and expenditures, now reaching a total of about $1,000,000,000,000 annually, distort the economy of the world.2 Jesus’ prophecy of ‘nation rising against nation and kingdom against kingdom’ is surely undergoing fulfillment. The red horse of war continues its ferocious ride through the earth. But what about the second aspect of the sign?
Food Shortages!
13. What tragic events did Jesus foretell, and how did the vision of the third horseman of the Apocalypse support his prophecy?
13 Jesus foretold: “And there will be food shortages . . . in one place after another.” Notice how this harmonizes with the ride of the third of the four horsemen of the Apocalypse. Of him we read: “I saw, and, look! a black horse; and the one seated upon it had a pair of scales in his hand. And I heard a voice as if in the midst of the four living creatures say: ‘A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not harm the olive oil and the wine.’” (Revelation 6:5, 6) Yes, severe food shortages!
14. What major famines since 1914 have fulfilled Jesus’ prophecy?
14 Is it possible that this prophecy is being fulfilled today, when some lands have achieved such high standards of living? A glance at the world as a whole leaves no doubt as to the answer. Historically, famines have been caused by wars and natural disasters. It is not surprising, then, that our century, which has had more than its share of disasters and wars, has been plagued repeatedly with famines. Many parts of the earth have suffered such disasters since 1914. One report lists more than 60 major famines since 1914, in such widely separated lands as Greece, the Netherlands, the U.S.S.R., Nigeria, Chad, Chile, Peru, Bangladesh, Bengal, Kampuchea, Ethiopia, and Japan.3 Some of these famines have lasted several years and caused millions of deaths.
15, 16. What other food shortages are truly devastating today?
15 Although severe famines usually get wide publicity, after a while they pass and survivors gradually return to a comparatively normal life. However, another more ominous type of food shortage has developed during the 20th century. This is less dramatic and therefore often ignored. But it persists year after year. This is a severe scourge of malnutrition that affects up to one fifth of the population of our planet and kills between 13 and 18 million people each year.4
16 In other words, this kind of food shortage regularly kills about as many people in two days as were killed at Hiroshima by the atom bomb. Indeed, every two years, there are more people who die from the effects of hunger than there were soldiers killed by World War I and World War II combined. Have there been “food shortages . . . in one place after another” since 1914? Yes, indeed!
Earthquakes
17. What devastating earthquake took place soon after 1914?
17 On January 13, 1915, when the first world war was just a few months old, an earthquake shook Abruzzi, Italy, and took the lives of 32,610 people. This major disaster reminds us that wars and food shortages during Jesus’ presence would be accompanied by something else: “There will be . . . earthquakes in one place after another.” As with war and famine, the Abruzzi earthquake was just “a beginning of pangs of distress.”a
18. How has Jesus’ prophecy regarding earthquakes been fulfilled?
18 The 20th century has been a century of earthquakes, and thanks to the development of the news media, all mankind is very much aware of the devastation they have caused. To mention just a few, 1920 saw 200,000 die in an earthquake in China; in 1923, some 99,300 died in a quake in Japan; in 1935, another quake killed 25,000 in what is now Pakistan, while 32,700 died in Turkey in 1939. There were 66,800 fatalities in an earthquake in Peru in 1970. And in 1976, some 240,000 (or, according to some sources, 800,000) died in Tangshan, China. More recently, in 1988, there were 25,000 who died in a powerful earthquake in Armenia.b Surely, “earthquakes in one place after another”!6
“Deadly Plague”
19. What further detail of the sign was foretold by Jesus and foreshadowed by the fourth horseman of the Apocalypse?
19 Another detail of Jesus’ prophecy has to do with disease. The evangelist Luke, in his account, records that Jesus foretold “in one place after another pestilences.” (Luke 21:11) This too harmonizes with the prophetic vision of the four horsemen of the Apocalypse. The fourth horseman is named Death. He pictures premature death from a number of causes, including “deadly plague and . . . the wild beasts of the earth.”—Revelation 6:8.
20. What outstanding epidemic was a partial fulfillment of Jesus’ prophecy about pestilences?
20 Back in 1918 and 1919, more than 1,000,000,000 people fell sick with Spanish influenza, and more than 20,000,000 died. The disease took more lives than did the great war itself.7 And “deadly plague,” or ‘pestilence,’ continues to afflict this generation, despite many remarkable medical advances. Why is this? For one thing, poorer lands do not always enjoy the benefits of scientific progress. Poor people suffer and die of sicknesses that could be cured if more money would be made available.
21, 22. How have people in both rich lands and poor lands suffered from “deadly plague”?
21 Thus, some 150 million people worldwide suffer from malaria. Some 200 million are infected with snail fever. Chagas’ disease afflicts about ten million people. About 40 million suffer from river blindness. Acute diarrheic diseases kill millions of children each year.8 Tuberculosis and leprosy are still a significant health problem. Outstandingly, the poor of this world suffer from ‘pestilences in one place after another.’
22 But so do the wealthy. Influenza, for example, afflicts rich and poor alike. In 1957 one strain of influenza caused 70,000 deaths in the United States alone. In Germany it is estimated that one person in six will eventually suffer from cancer.9 Sexually transmitted diseases also strike the wealthy and the poor. Gonorrhea, the most frequently reported communicable disease in the United States, afflicts as many as 18.9 percent of the population of some parts of Africa.10 Syphilis, chlamydia, and genital herpes are some of the other pandemic sexually transmitted “pestilences.”
23. What “deadly plague” has recently captured the headlines?
23 In recent years, the “deadly plague” of AIDS has also joined the list of “pestilences.” AIDS is a terrifying illness because, as of this writing, there is no cure in sight, and the number of its victims continues to increase. Dr. Jonathan Mann, director of the WHO (World Health Organization) Special Program on AIDS, said: “We also estimate that there are five to 10 million people in the world today infected with the human immunodeficiency virus (HIV).”11 According to one published estimate, the AIDS virus strikes a new victim each minute. “Deadly plague” indeed! But what about the prophecy of death by wild beasts?
“The Wild Beasts of the Earth”
24, 25. (a) To what kind of ‘wild beast’ did the prophet Ezekiel refer? (b) What did Jesus say about “wild beasts” being active on earth during his presence?
24 The fact is, when wild beasts are mentioned these days in the newspapers, it is because certain species are endangered or nearly extinct. “The wild beasts of the earth” are far more threatened by humans than humans are by them. Despite this, in some lands wild animals, such as tigers in India, still take a steady toll of human lives.
25 The Bible, however, draws our attention to another kind of wild beast that has caused real fear in recent years. The prophet Ezekiel compared violent men to wild animals when he said: “Her princes in the midst of her are like wolves tearing prey in shedding blood, in destroying souls for the purpose of making unjust gain.” (Ezekiel 22:27) When he prophesied an “increasing of lawlessness,” Jesus, in effect, was saying that such “wild beasts” would be active on earth during his presence. (Matthew 24:12) The Bible writer Paul adds that during “the last days” men would be “lovers of money . . . without self-control, fierce, without love of goodness.” (2 Timothy 3:1-3) Has such been the case since 1914?
26-28. What reports from around the world show that criminal “wild beasts” are prowling the earth?
26 It certainly has. If you live in almost any big city on earth, you already know this. But if you doubt it, just consider the following recent newspaper quotations. From Colombia: “Last year the police recorded . . . about 10,000 murders and 25,000 armed robberies.” From Victoria, Australia: “Big Jump in Major Crime.” From the United States: “Slayings in New York Heading for a Record High.” “Detroit overtook Gary, Ind., last year as the major city with the highest murder rate in the nation—58 per 100,000 inhabitants.”
27 From Zimbabwe: “Infant murders have assumed crisis proportions.” From Brazil: “There is so much crime here, and so much toting of weapons, that news of violence just doesn’t generate much excitement anymore.” From New Zealand: “Sexual attacks and violent crime continue to be a major concern for police.” “New Zealanders’ level of violence towards each other could only be described as barbaric.” From Spain: “Spain grapples with growing crime problem.” From Italy: “Sicilian Mafia, after setback, revives in wave of killings.”
28 These are just a small sample of newspaper reports appearing shortly before the publication of this book. Surely, “wild beasts” are prowling the earth, causing people to tremble for their safety.
Preaching the Good News
29, 30. What is the religious situation in Christendom, in fulfillment of Jesus’ prophecy?
29 How would religion fare during the troubled time of Jesus’ presence? On the one hand, Jesus prophesied that there would be an increase in religious activity: “Many false prophets will arise and mislead many.” (Matthew 24:11) On the other hand, he foretold that in Christendom as a whole, interest in God would be at a low ebb. “The love of the greater number will cool off.”—Matthew 24:12.
30 This truly describes what is happening today in Christendom. On the one hand, mainstream churches everywhere are failing through lack of support. In the once strongly Protestant lands of northern Europe and England, religion is all but dead. At the same time, the Catholic Church is suffering from a lack of priests and from shrinking support. On the other hand, there have been surges in fringe religious elements. Cults based on Eastern religions proliferate, while greedy television evangelists extort millions of dollars.
31. What did Jesus foretell that helps identify true Christians today?
31 What, though, about true Christianity, the religion introduced by Jesus and preached by his apostles? It would still exist during Jesus’ presence, but how would it be recognized? There are a number of things that identify true Christianity, and one is mentioned in Jesus’ great prophecy. True Christians would be occupied in a worldwide preaching work. Jesus prophesied: “And this good news of the kingdom will be preached in all the inhabited earth for a witness to all the nations; and then the end will come.”—Matthew 24:14.
32. What group alone has fulfilled Jesus’ prophecy recorded in Matthew 24:14?
32 This preaching is now taking place on a colossal scale! Today, the religious group called Jehovah’s Witnesses is engaged in the most intensive preaching activity in the history of Christianity. (Isaiah 43:10, 12) Back in 1919, while Christendom’s politically minded major religions were advocating the ill-fated League of Nations, Jehovah’s Witnesses were being prepared for this global preaching campaign.
33, 34. To what extent has the good news of the Kingdom been preached throughout the world?
33 There were only about 10,000 Witnesses back then, but they knew the work that had to be done. Courageously, they set about the task of preaching. They realized that a clergy-laity division was contrary to both the Bible’s commands and the apostolic pattern. So all of them, to the last individual, learned how to speak to their neighbors about God’s Kingdom. They became an organization of preachers.
34 As time went on, these preachers endured intense opposition. In Europe, they were opposed by different kinds of totalitarian regimes. In the United States and Canada, they faced up to legal challenges and mob action. In other lands, they had to overcome fanatical religious prejudice and ruthless persecution by tyrannical dictators. In recent years, they have also had to counter the spirit of skepticism and self-indulgence that has developed. But they have persevered to the point where, today, there are more than three and a half million of them in 212 lands. Never before has the good news of the Kingdom been preached so widely—a striking fulfillment of this aspect of the sign!
What Does It All Mean?
35. (a) How does the fulfillment of prophecy today help to demonstrate the divine inspiration of the Bible? (b) What does the fulfillment of the sign that Jesus gave mean for our day?
35 Without any doubt we are witnessing the fulfillment of the great sign that Jesus gave. This fact adds to the evidence that the Bible is indeed inspired by God. No human could have foretold so long in advance the events that would take place during this 20th century. Moreover, the fulfillment of the sign means that we are living in the time of Jesus’ presence and of the conclusion of the system of things. (Matthew 24:3) What is the significance of this? What is involved in Jesus’ presence? And what is the system of things that is concluding? To answer these questions, we need to consider another strong evidence of the inspiration of the Bible: its remarkable internal harmony. We will discuss this next and see how the Bible’s major theme is even now approaching an awe-inspiring climax.
[Footnotes]
a There were at least five earthquakes between 1914 and 1918 that registered 8 or more on the Richter scale—more powerful than the earthquake at Abruzzi. However, these temblors were in remote areas of the globe, and thus they did not attract as much attention as the Italian quake.5
b Varying figures have been reported for the number of victims of some of these disasters. All, however, were extremely destructive. |
Do Jehovah’s Witnesses Have Their Own Bible? | https://wol.jw.org/en/wol/d/r1/lp-e/502014131 | Do Jehovah’s Witnesses Have Their Own Bible?
Jehovah’s Witnesses have used many different translations in their study of the Bible. In languages where it is available, though, we especially appreciate the New World Translation of the Holy Scriptures for its use of God’s name, for its accuracy, and for its clarity.
Use of God’s name. Some Bible publishers have failed to give credit where credit is due. For example, one Bible translation lists the names of over 70 people who in some way contributed to its production. Yet, this same Bible omits the name of the Author—Jehovah God—altogether!
In contrast, the New World Translation restores the divine name in the thousands of places where it existed in the original text, while the committee that produced the translation remains anonymous.
Accuracy. Not all translations accurately convey the Bible’s original message. One translation, for instance, renders Matthew 7:13 in this way: “Go in through the narrow gate, because the gate to hell is wide and the road that leads to it is easy.” However, the original text used the term “destruction,” not “hell.” Perhaps the translators inserted the word “hell” because they believed that the wicked would be tormented forever in hellfire. But that idea is not supported by the Bible. Hence, the New World Translation reads accurately: “Go in through the narrow gate, because broad is the gate and spacious is the road leading off into destruction.”
Clarity. A good translation should be not only accurate but also clear, easy to understand. Consider an example. At Romans 12:11, the Christian apostle Paul used an expression that literally means “to the spirit boiling.” Since that expression makes little sense in modern English, the New World Translation renders the verse in a way that is easier to understand. It says that Christians should be “aglow with the spirit.”
In addition to its use of God’s name, accuracy, and clarity, the New World Translation has another distinction: It is distributed without charge. As a result, millions are able to read the Bible in their mother tongue—even those who otherwise could not afford to own a Bible. |
Are Faith and Reason Incompatible? | https://wol.jw.org/en/wol/d/r1/lp-e/102011016 | The Bible’s Viewpoint
Are Faith and Reason Incompatible?
“FAITH is a negation of reason,” writes British philosopher A. C. Grayling. His words sum up the feelings of countless writers and philosophers who over the centuries have claimed that faith and reason are incompatible.
Some religious beliefs do fly in the face of all reason. But consider this: Many strongly held scientific beliefs have proved to be wrong. Does that mean that all scientific beliefs are wrong or are not based on reason? Why view religious beliefs any differently? In fact, the faith described in the Bible does not exist without knowledge but is, instead, solidly based on knowledge and sound reason. As you review the evidence, see how true faith and reason are compatible.
Faith Firmly Based on Reason
The Bible says, for example, that if your worship is to be “acceptable to God,” it must be “a sacred service with your power of reason.” In other words, you must worship God “in a way that is worthy of thinking beings.” (Romans 12:1; The Jerusalem Bible) So the faith described in the Bible is not something blind and irrational, or a leap of faith, as some have called it. And it is not credulity. Rather, it is something you have thought through carefully—resulting in trust in God and his Word, which is firmly based on reason.
Of course, if you are to reason properly, you need accurate information. Even the most powerful computer programs designed on solid principles of logic will come up with some very strange conclusions if they are fed inaccurate data. Likewise, the quality of your faith will depend greatly on what you hear or on how dependable the information you feed your mind proves to be. Appropriately, the Bible says that “faith follows the thing heard.”—Romans 10:17.
A fundamental requirement for faith is “an accurate knowledge of truth.” (1 Timothy 2:4) Only “the truth,” says the Bible, “will set you free,” free from misleading beliefs, whether they are scientific or religious. (John 8:32) The Bible warns you not to put faith “in every word.” (Proverbs 14:15) Rather, it says that you should “make sure of all things”—or test out the things you hear before believing them. (1 Thessalonians 5:21) Why should you do research and test out your beliefs? Because faith based on falsehood is only a delusion. Some noble-minded people from the ancient city of Beroea set a fine example in acquiring proper faith. Even though these individuals really wanted to believe what Christian missionaries taught them, they made a point of “carefully examining the Scriptures daily as to whether these things were so.”—Acts 17:11.
Building Faith in the Bible
What, though, if you are unsure of the reliability of the Bible? How can you build your confidence in it as a source of accurate knowledge? Well, how do you build your confidence in people? Surely, it is by getting to know them—by watching how they behave over a period of time and seeing how their conduct turns out. Why not do the same with the Bible?a
The Bible describes true faith as “the assured expectation of things hoped for, the evident demonstration of realities though not beheld.” (Hebrews 11:1) Clearly, far from being naive, a person with real faith has based his beliefs on a careful scrutiny of all available data. Reasoning on such information produces the conviction that even things that cannot be seen with the literal eye are, nonetheless, realities.
What, though, if what you learn seems to contradict some of your deeply held beliefs? Should you just ignore it? Of course not. There may well be times when it is eminently reasonable to consider powerful evidence that appears to contradict what you believe. In the Bible, God promises to reward sincere individuals who search for truth by granting them knowledge, discernment, and thinking ability.—Proverbs 2:1-12.
The kind of faith built on what the Bible teaches is compatible with reason. What kind of faith do you have? Many people have “inherited” their religious beliefs and have never seriously examined them in the light of reason. Yet, it is not a sign of disrespect to examine what you believe so as to ‘prove to yourself’ that your thinking is in harmony with God’s Word. (Romans 12:2) The Bible admonishes us to “test the inspired expressions to see whether they originate with God.” (1 John 4:1) If you do that, you will be in a position, even when your beliefs are challenged, to “make a defense before everyone that demands of you a reason for the hope in you.”—1 Peter 3:15.
[Footnote]
a If you need help to find reliable information about the Bible, write to the publishers of this magazine.
HAVE YOU WONDERED?
● Does the Bible discourage the use of reason?—Romans 12:1, 2.
● What kind of knowledge is vital if you are to develop true faith?—1 Timothy 2:4.
● What can be learned from the Bible’s definition of faith?—Hebrews 11:1.
[Blurb on page 29]
God rewards an earnest quest for truth |
“Kingdom Come” (kc)
1981 | https://wol.jw.org/en/wol/publication/r1/lp-e/kc | Appendix to Chapter 14
Historians hold that Babylon fell to Cyrus’ army in October 539 B.C.E. Nabonidus was then king, but his son Belshazzar was coruler of Babylon. Some scholars have worked out a list of the Neo-Babylonian kings and the length of their reigns, from the last year of Nabonidus back to Nebuchadnezzar’s father Nabopolassar.
According to that Neo-Babylonian chronology, Crown-prince Nebuchadnezzar defeated the Egyptians at the battle of Carchemish in 605 B.C.E. (Jeremiah 46:1, 2) After Nabopolassar died Nebuchadnezzar returned to Babylon to assume the throne. His first regnal year began the following spring (604 B.C.E.).
The Bible reports that the Babylonians under Nebuchadnezzar destroyed Jerusalem in his 18th regnal year (19th when accession year is included). (Jeremiah 52:5, 12, 13, 29) Thus if one accepted the above Neo-Babylonian chronology, the desolation of Jerusalem would have been in the year 587/6 B.C.E. But on what is this secular chronology based and how does it compare with the chronology of the Bible?
Some major lines of evidence for this secular chronology are:
Ptolemy’s Canon: Claudius Ptolemy was a Greek astronomer who lived in the second century C.E. His Canon, or list of kings, was connected with a work on astronomy that he produced. Most modern historians accept Ptolemy’s information about the Neo-Babylonian kings and the length of their reigns (though Ptolemy does omit the reign of Labashi-Marduk). Evidently Ptolemy based his historical information on sources dating from the Seleucid period, which began more than 250 years after Cyrus captured Babylon. It thus is not surprising that Ptolemy’s figures agree with those of Berossus, a Babylonian priest of the Seleucid period.
Nabonidus Harran Stele (NABON H 1, B): This contemporary stele, or pillar with an inscription, was discovered in 1956. It mentions the reigns of the Neo-Babylonian kings Nebuchadnezzar, Evil-Merodach, Neriglissar. The figures given for these three agree with those from Ptolemy’s Canon.
VAT 4956: This is a cuneiform tablet that provides astronomical information datable to 568 B.C.E. It says that the observations were from Nebuchadnezzar’s 37th year. This would correspond to the chronology that places his 18th regnal year in 587/6 B.C.E. However, this tablet is admittedly a copy made in the third century B.C.E. so it is possible that its historical information is simply that which was accepted in the Seleucid period.
Business tablets: Thousands of contemporary Neo-Babylonian cuneiform tablets have been found that record simple business transactions, stating the year of the Babylonian king when the transaction occurred. Tablets of this sort have been found for all the years of reign for the known Neo-Babylonian kings in the accepted chronology of the period.
From a secular viewpoint, such lines of evidence might seem to establish the Neo-Babylonian chronology with Nebuchadnezzar’s 18th year (and the destruction of Jerusalem) in 587/6 B.C.E. However, no historian can deny the possibility that the present picture of Babylonian history might be misleading or in error. It is known, for example, that ancient priests and kings sometimes altered records for their own purposes. Or, even if the discovered evidence is accurate, it might be misinterpreted by modern scholars or be incomplete so that yet undiscovered material could drastically alter the chronology of the period.
Evidently realizing such facts, Professor Edward F. Campbell, Jr., introduced a chart, which included Neo-Babylonian chronology, with the caution: “It goes without saying that these lists are provisional. The more one studies the intricacies of the chronological problems in the ancient Near East, the less he is inclined to think of any presentation as final. For this reason, the term circa [about] could be used even more liberally than it is.”—The Bible and the Ancient Near East (1965 ed.), p. 281.
Christians who believe the Bible have time and again found that its words stand the test of much criticism and have been proved accurate and reliable. They recognize that as the inspired Word of God it can be used as a measuring rod in evaluating secular history and views. (2 Timothy 3:16, 17) For instance, though the Bible spoke of Belshazzar as ruler of Babylon, for centuries scholars were confused about him because no secular documents were available as to his existence, identity or position. Finally, however, archaeologists discovered secular records that confirmed the Bible. Yes, the Bible’s internal harmony and the care exercised by its writers, even in matters of chronology, recommends it so strongly to the Christian that he places its authority above that of the ever-changing opinions of secular historians.
But how does the Bible help us to determine when Jerusalem was destroyed, and how does this compare to secular chronology?
The prophet Jeremiah predicted that the Babylonians would destroy Jerusalem and make the city and land a desolation. (Jeremiah 25:8, 9) He added: “And all this land must become a devastated place, an object of astonishment, and these nations will have to serve the king of Babylon seventy years.” (Jeremiah 25:11) The 70 years expired when Cyrus the Great, in his first year, released the Jews and they returned to their homeland. (2 Chronicles 36:17-23) We believe that the most direct reading of Jeremiah 25:11 and other texts is that the 70 years would date from when the Babylonians destroyed Jerusalem and left the land of Judah desolate.—Jeremiah 52:12-15, 24-27; 36:29-31.
Yet those who rely primarily on secular information for the chronology of that period realize that if Jerusalem were destroyed in 587/6 B.C.E. certainly it was not 70 years until Babylon was conquered and Cyrus let the Jews return to their homeland. In an attempt to harmonize matters, they claim that Jeremiah’s prophecy began to be fulfilled in 605 B.C.E. Later writers quote Berossus as saying that after the battle of Carchemish Nebuchadnezzar extended Babylonian influence into all Syria-Palestine and, when returning to Babylon (in his accession year, 605 B.C.E.), he took Jewish captives into exile. Thus they figure the 70 years as a period of servitude to Babylon beginning in 605 B.C.E. That would mean that the 70-year period would expire in 535 B.C.E.
But there are a number of major problems with this interpretation:
Though Berossus claims that Nebuchadnezzar took Jewish captives in his accession year, there are no cuneiform documents supporting this. More significantly, Jeremiah 52:28-30 carefully reports that Nebuchadnezzar took Jews captive in his seventh year, his 18th year and his 23rd year, not his accession year. Also, Jewish historian Josephus states that in the year of the battle of Carchemish Nebuchadnezzar conquered all of Syria-Palestine “excepting Judea,” thus contradicting Berossus and conflicting with the claim that 70 years of Jewish servitude began in Nebuchadnezzar’s accession year.—Antiquities of the Jews X, vi, 1.
Furthermore, Josephus elsewhere describes the destruction of Jerusalem by the Babylonians and then says that “all Judea and Jerusalem, and the temple, continued to be a desert for seventy years.” (Antiquities of the Jews X, ix, 7) He pointedly states that “our city was desolate during the interval of seventy years, until the days of Cyrus.” (Against Apion I, 19) This agrees with 2 Chronicles 36:21 and Daniel 9:2 that the foretold 70 years were 70 years of full desolation for the land. Second-century (C.E.) writer Theophilus of Antioch also shows that the 70 years commenced with the destruction of the temple after Zedekiah had reigned 11 years.—See also 2 Kings 24:18–25:21.
But the Bible itself provides even more telling evidence against the claim that the 70 years began in 605 B.C.E. and that Jerusalem was destroyed in 587/6 B.C.E. As mentioned, if we were to count from 605 B.C.E., the 70 years would reach down to 535 B.C.E. However, the inspired Bible writer Ezra reported that the 70 years ran until “the first year of Cyrus the king of Persia,” who issued a decree allowing the Jews to return to their homeland. (Ezra 1:1-4; 2 Chronicles 36:21-23) Historians accept that Cyrus conquered Babylon in October 539 B.C.E. and that Cyrus’ first regnal year began in the spring of 538 B.C.E. If Cyrus’ decree came late in his first regnal year, the Jews could easily be back in their homeland by the seventh month (Tishri) as Ezra 3:1 says; this would be October 537 B.C.E.
However, there is no reasonable way of stretching Cyrus’ first year from 538 down to 535 B.C.E. Some who have tried to explain away the problem have in a strained manner claimed that in speaking of “the first year of Cyrus” Ezra and Daniel were using some peculiar Jewish viewpoint that differed from the official count of Cyrus’ reign. But that cannot be sustained, for both a non-Jewish governor and a document from the Persian archives agree that the decree occurred in Cyrus’ first year, even as the Bible writers carefully and specifically reported.—Ezra 5:6, 13; 6:1-3; Daniel 1:21; 9:1-3.
Jehovah’s “good word” is bound up with the foretold 70-year period, for God said:
“This is what Jehovah has said, ‘In accord with the fulfilling of seventy years at Babylon I shall turn my attention to you people, and I will establish toward you my good word in bringing you back to this place.’” (Jeremiah 29:10)
Daniel relied on that word, trusting that the 70 years were not a ‘round number’ but an exact figure that could be counted on. (Daniel 9:1, 2) And that proved to be so.
Similarly, we are willing to be guided primarily by God’s Word rather than by a chronology that is based principally on secular evidence or that disagrees with the Scriptures. It seems evident that the easiest and most direct understanding of the various Biblical statements is that the 70 years began with the complete desolation of Judah after Jerusalem was destroyed. (Jeremiah 25:8-11; 2 Chronicles 36:20-23; Daniel 9:2) Hence, counting back 70 years from when the Jews returned to their homeland in 537 B.C.E., we arrive at 607 B.C.E. for the date when Nebuchadnezzar, in his 18th regnal year, destroyed Jerusalem, removed Zedekiah from the throne and brought to an end the Judean line of kings on a throne in earthly Jerusalem.—Ezekiel 21:19-27. |
Learn Watchfulness From Jesus’ Apostles | https://wol.jw.org/en/wol/d/r1/lp-e/2012043 | Learn Watchfulness From Jesus’ Apostles
“Keep on the watch with me.”—MATT. 26:38.
WHAT CAN YOU LEARN ABOUT:
Watching for direction on where to preach?
Being vigilant with a view to prayers?
Bearing thorough witness despite obstacles?
1-3. How did the apostles fail to keep on the watch during Jesus’ final night on earth, and what shows that they learned from their mistake?
IMAGINE the scene on the final night of Jesus’ earthly life. Jesus has come to one of his favorite places, the garden of Gethsemane, just east of Jerusalem. He has come here with his faithful apostles. With much weighing on his mind and heart, Jesus needs to find solitude so that he can pray.—Matt. 26:36; John 18:1, 2.
2 Three of the apostles—Peter, James, and John—accompany Jesus to a spot deeper in the garden. “Stay here and keep on the watch with me,” he tells them, and then he goes off to pray. When he comes back, he finds his friends fast asleep. Again he implores them: “Keep on the watch.” Yet, they fall asleep two more times! Later that same night, all the apostles fail to keep spiritually alert. Why, they even abandon Jesus and flee!—Matt. 26:38, 41, 56.
3 Surely the apostles regretted their failure to keep on the watch. Those faithful men quickly learned from their mistake. The Bible book of Acts shows that they went on to set an outstanding example in keeping watchful. Their faithful course must have influenced their fellow Christians to do the same. Now more than ever, we need to keep on the watch. (Matt. 24:42) Let us discuss three lessons about keeping on the watch that we can learn from the book of Acts.
WATCHFUL FOR DIRECTION ON WHERE TO PREACH
4, 5. How did Paul and his traveling companions experience the direction of the holy spirit?
4 To begin with, the apostles were watchful for direction on where to preach. In one account, we learn how Jesus used the holy spirit, which Jehovah put at his disposal, to guide the apostle Paul and his traveling companions during a most unusual journey. (Acts 2:33) Let us join them.—Read Acts 16:6-10.
5 Paul, Silas, and Timothy had left the city of Lystra in southern Galatia. Days later they reached a Roman highway leading westward to the most populated region of the district of Asia. They wanted to take that road so as to visit cities where thousands of people needed to hear about Christ. But something stopped them in their tracks. Verse 6 says: “They went through Phrygia and the country of Galatia, because they were forbidden by the holy spirit to speak the word in the district of Asia.” In some undisclosed manner, the holy spirit prevented the travelers from preaching in the province of Asia. Evidently Jesus—by means of God’s spirit—wanted to guide Paul and his companions in a different direction.
6, 7. (a) What happened to Paul and the other travelers near Bithynia? (b) What decision did the disciples make, and with what result?
6 Where did the eager travelers go? Verse 7 explains: “Further, when getting down to Mysia they made efforts to go into Bithynia, but the spirit of Jesus did not permit them.” Prevented from preaching in Asia, Paul and his companions turned northward, intending to preach in the cities of Bithynia. However, when they neared Bithynia, Jesus again used the holy spirit to block them. By then, the men must have been puzzled. They knew what to preach and how to preach, but they did not know where to preach. We might put it this way: They had knocked on the door leading to Asia—but in vain. They had knocked on the door leading to Bithynia—again in vain. Did they stop knocking? Not those zealous preachers!
7 At this point, the men made a decision that might have appeared a bit strange. Verse 8 tells us: “They passed Mysia by and came down to Troas.” So the travelers turned west and walked 350 miles (563 km), bypassing city after city until they reached the port of Troas, the natural gateway to Macedonia. There, for the third time, Paul and his companions knocked on a door, but this time it swung wide open! Verse 9 reports what happened next: “During the night a vision appeared to Paul: a certain Macedonian man was standing and entreating him and saying: ‘Step over into Macedonia and help us.’” Finally, Paul knew where to preach. Without delay, the men sailed for Macedonia.
8, 9. What can we learn from the account of Paul’s journey?
8 What can we learn from this account? Note that only after Paul set out for Asia did God’s spirit intervene. Then, only after Paul neared Bithynia did Jesus step in. And finally, only after Paul reached Troas did Jesus direct him to Macedonia. As Head of the congregation, Jesus may deal with us in a similar way. (Col. 1:18) For example, you may have been thinking about serving as a pioneer or moving to an area where the need is greater. But it may be only after you take steps to reach your goal that Jesus, by means of God’s spirit, will guide you. To illustrate: A driver can direct his car to turn left or right but only if the car is moving. Likewise, Jesus may direct us in expanding our ministry but only if we are moving—if we are putting forth effort to reach our goal.
9 What, though, if your efforts do not bear fruit right away? Should you give up, concluding that God’s spirit is not guiding you? Well, remember that Paul too encountered setbacks. Yet, he kept on searching and knocking until he found a door that opened. Similarly, if you persevere in searching for “a large door that leads to activity,” you too may be rewarded.—1 Cor. 16:9.
VIGILANT WITH A VIEW TO PRAYERS
10. What shows that being vigilant in prayer is essential to keeping on the watch?
10 Consider, now, a second lesson about watchfulness that we can learn from our first-century Christian brothers: They were vigilant with a view to prayers. (1 Pet. 4:7) Persevering in prayer is essential to keeping on the watch. Recall that in the garden of Gethsemane just before his arrest, Jesus told three of his apostles: “Keep on the watch and pray continually.”—Matt. 26:41.
11, 12. Why and how did Herod mistreat the Christians, including Peter?
11 Peter, who was present on that occasion, later experienced firsthand the power of fervent prayers. (Read Acts 12:1-6.) In the opening verses of this account, we learn that in order to win favor with the Jews, Herod mistreated the Christians. He likely knew that James was an apostle who had been especially close to Jesus. Hence, Herod had James killed “by the sword.” (Verse 2) The congregation thus lost a beloved apostle. What a test for the brothers!
12 What did Herod do next? Verse 3 explains: “As he saw it was pleasing to the Jews, he went on to arrest Peter also.” But prisons had not always managed to contain the apostles, including Peter. (Acts 5:17-20) Herod may well have known that. The canny politician took no chances. He turned Peter over to “four shifts of four soldiers each to guard him, as he intended to produce him for the people after the passover.” (Verse 4) Imagine that! Herod had Peter chained between 2 guards, with 16 guards working in shifts day and night to make sure that this apostle did not escape. Herod’s intention was to present Peter to the people after the Passover, his death sentence a gift to delight the crowds. Under such dire circumstances, what could Peter’s fellow Christians do?
13, 14. (a) How did the congregation react to Peter’s imprisonment? (b) What can we learn from the example set by Peter’s fellow Christians in the matter of prayer?
13 The congregation knew exactly what to do. Verse 5 reads: “Consequently Peter was being kept in the prison; but prayer to God for him was being carried on intensely by the congregation.” Yes, their prayers in behalf of their beloved brother were intense, heartfelt pleas. So the death of James had not plunged them into despair; nor had it caused them to view prayer as ineffective. On the contrary, they knew that the prayers of faithful worshippers mean a great deal to Jehovah. If such prayers are in harmony with his will, he answers them.—Heb. 13:18, 19; Jas. 5:16.
14 What can we learn from the response of Peter’s fellow Christians? Keeping on the watch involves praying not just for ourselves but for our brothers and sisters as well. (Eph. 6:18) Do you know of fellow believers who are beset by trials? Some may be enduring persecution, governmental bans, or natural disasters. Why not make them the subject of your heartfelt prayers? You may know of others who are undergoing less noticeable hardships. They may be struggling to cope with family troubles, discouragement, or ill health. Why not think of specific individuals whom you can mention by name as you speak to Jehovah, the “Hearer of prayer”?—Ps. 65:2.
15, 16. (a) Describe how Jehovah’s angel delivered Peter from prison. (See the picture below.) (b) Why is it comforting to contemplate the way that Jehovah rescued Peter?
15 How, though, did things turn out for Peter? During his final night in the prison while he was fast asleep between his two guards, Peter experienced a series of amazing events. (Read Acts 12:7-11.) Picture what happened: Suddenly, a bright light filled his cell. An angel stood there, evidently unseen by the guards, and urgently woke Peter up. And those chains binding his hands simply fell off! The angel then led Peter out of the cell, right by the guards stationed outside, and through the massive iron gate, which opened “of its own accord.” Once they were outside the prison, the angel vanished. Peter was free!
16 Is it not faith-strengthening to contemplate Jehovah’s power to rescue his servants? Of course, we do not expect Jehovah to deliver us miraculously at this time. However, we have full faith that he uses his power in behalf of his people today. (2 Chron. 16:9) By means of his powerful holy spirit, he can make us equal to any trial we may face. (2 Cor. 4:7; 2 Pet. 2:9) And Jehovah will soon empower his Son to free countless millions from that most unyielding of prisons, death. (John 5:28, 29) Our faith in God’s promises can give us tremendous courage when we face trials today.
BEARING THOROUGH WITNESS DESPITE OBSTACLES
17. How did Paul set an outstanding example in preaching with zeal and urgency?
17 Here is a third lesson about watchfulness that we can learn from the apostles: They kept on bearing thorough witness despite obstacles. Preaching with zeal and urgency is vital to keeping on the watch. The apostle Paul was an outstanding example in this regard. He exerted himself zealously, traveling extensively and establishing many congregations. He endured many hardships, yet he never lost his zeal or his sense of urgency.—2 Cor. 11:23-29.
18. How did Paul continue to bear witness when he was in custody in Rome?
18 Consider our last glimpse of Paul in the book of Acts, as recorded in Acts chapter 28. Paul arrived in Rome, where he was to appear before Nero. He was kept in custody, perhaps chained to his guard. Yet, no chain could silence the zealous apostle! Paul continued to find ways to bear witness. (Read Acts 28:17, 23, 24.) After three days, Paul summoned the principal men of the Jews in order to give them a witness. Then, on a chosen day, he gave an even greater witness. Verse 23 states: “They [the local Jews] now arranged for a day with him, and they came in greater numbers to him in his lodging place. And he explained the matter to them by bearing thorough witness concerning the kingdom of God and by using persuasion with them concerning Jesus from both the law of Moses and the Prophets, from morning till evening.”
19, 20. (a) Why was Paul effective in bearing witness? (b) How did Paul respond when not everyone accepted the good news?
19 Why was Paul so effective in bearing witness? Notice that verse 23 really highlights a number of reasons. (1) He focused on God’s Kingdom and on Jesus Christ. (2) He tried to appeal to his listeners “by using persuasion.” (3) He reasoned from the Scriptures. (4) He showed a selfless attitude, bearing witness “from morning till evening.” Paul gave a powerful witness, but not everyone responded. “Some began to believe the things said; others would not believe,” notes verse 24. Dissension ensued, and the people departed.
20 Was Paul disheartened because not everyone accepted the good news? By no means! Acts 28:30, 31 tells us: “He remained for an entire two years in his own hired house, and he would kindly receive all those who came in to him, preaching the kingdom of God to them and teaching the things concerning the Lord Jesus Christ with the greatest freeness of speech, without hindrance.” On that truly warm note, the inspired book of Acts concludes.
21. What can we learn from Paul’s example when he was under house arrest?
21 What can we learn from Paul’s example? While under house arrest, Paul was not free to witness from house to house. Yet, he maintained a positive outlook, witnessing to all who came to him. Likewise, many of God’s people today maintain their joy and keep preaching despite being unjustly imprisoned because of their faith. Some of our dear brothers and sisters are housebound, perhaps even living in nursing homes because of advanced age or illness. As they are able, they preach to doctors and staff, visitors, and others who come in to them. Their heart’s desire is to bear thorough witness about God’s Kingdom. How we appreciate the example they set!
22. (a) What provision is helping us to benefit from the Bible book of Acts? (See box above.) (b) What is your determination as you await the end of this old system of things?
22 Clearly, there is much to learn about watchfulness from the apostles and other first-century Christians mentioned in the Bible book of Acts. As we await the end of this old system of things, let us be determined to imitate those first-century Christians in giving a bold and zealous witness. There is now no greater privilege we can have than to share in “bearing thorough witness” about God’s Kingdom!—Acts 28:23.
[Box on page 13]
“THE BOOK OF ACTS WILL NEVER BE THE SAME FOR ME”
After reading the book “Bearing Thorough Witness” About God’s Kingdom, a traveling overseer expressed his feelings as follows: “The book of Acts will never be the same for me. I have ‘walked’ through the account of Acts on many occasions but only as if holding a candle and wearing dirty glasses. Now I feel as if I have been blessed to see its glory in the brightness of the sun.”
[Picture on page 12]
An angel led Peter through the massive iron gate |
Cooking Spaghetti Giulia’s Way | https://wol.jw.org/en/wol/d/r1/lp-e/101986012 | Cooking Spaghetti Giulia’s Way
By “Awake!” correspondent in Italy
ALMOST everyone enjoys eating a steaming bowlful of spaghetti. But did you know that this cylindrically shaped pasta gets its name from its stringlike appearance? In the Italian language, the word for string is spago. From this we get the derivative “spaghetti,” or “little pieces of string.”
“How do you cook it?” we ask. We are happy to have an expert cook named Giulia to answer our question. She is always pleased to talk about her favorite subject—cooking.
“Apart from the sauce you decide to use,” Giulia quickly responds, “it is important that the spaghetti itself be cooked underdone. That means it should be cooked in boiling water with a little salt and taken out before it becomes too soft. Ideally, it should be slightly chewy. We Italians call it al dente (to the tooth). This is why the best quality spaghetti cannot be made with common wheat flour but only with flour from durum wheat. Cooking the pasta to the right point is one of the secrets of preparing a plate of tasty spaghetti.”
“Is it very difficult to cook the pasta?” we next ask. Giulia, already expecting that question, quickly adds, “It isn’t all that difficult. But for it to be truly tasty, remember you must not overcook the pasta.” Here are some of Giulia’s suggestions.
Giulia’s Cooking Suggestions
For every 100 grams (1/4 lb)a of pasta, put about 1 liter (1 qt) of water in a pot to boil with 5 grams (1 tsp) of coarse-grained salt. Let the water boil for two minutes. Then add the spaghetti, and stir immediately with a spoon or a fork to prevent it from sticking together. The water will momentarily stop boiling. Please do not put a lid on the pot.
When the water starts boiling again, lower the temperature so that the water boils only slightly. Stir the pasta from time to time. The cooking time depends on the type of pasta you are using, whether thick or thin. The time also depends on the altitude, since water boils at lower temperatures at higher altitudes. Sometimes the cooking time is written on the spaghetti package. In any case, keep an eye on the spaghetti while it is cooking, and above all, keep testing it!
As you stir the pasta, you will feel when it starts to soften. That’s when you should take a piece out to try it. Put it on a plate to cool so you don’t burn your tongue. Then taste it. If it is still hard, let the spaghetti cook a bit longer. When it’s soft but chewy, that is al dente. It’s time to take the pot off the stove. Drain the spaghetti in a colander immediately. If the spaghetti keeps standing in the hot water, it will continue to cook and become too soft.
“Is that all there is to cooking spaghetti?” we wonder.
“Cooking the pasta is only part of the job of preparing an appetizing dish,” continues Giulia. “Spaghetti needs a sauce. The sauce is another secret of success. Spaghetti goes very well with a tomato sauce made from peeled tomatoes cooked together in some olive oil with chopped garlic and onions. Or it can even be served with butter and sprinkled with Parmesan cheese. However, let me give you two recipes for some appetizing dishes.”
Giulia’s Special Recipes
Spaghetti alla Carbonara
Yield: 4 servings
◻ 300 to 400 grams spaghetti (3/4 to 1 lb)
◻ 120 grams lean smoked bacon (1/4 lb)
◻ 50 grams butter (1 3/4 oz)
◻ 4 egg yolks
◻ 40 grams grated Parmesan and/or Romano cheese (1 1/2 oz)
◻ Pepper and salt to taste
Just before putting the spaghetti into the boiling water:
1. Cut bacon into 3- to 4-millimeter cubes (1/8 in.).
2. Melt the butter in a pan over low heat.
3. Cook the bacon in the butter.
4. Add pepper and salt. Stir mixture frequently to avoid drying up the bacon; remove from stove when bacon is sufficiently browned.
5. Beat the four egg yolks together with the grated cheese in a bowl.
6. Pour the egg-cheese mixture into the pan with the bacon. Cook it lightly for a minute or so. Be very careful that eggs do not set.
7. As soon as the spaghetti is cooked al dente, it should be drained. Put spaghetti into serving bowl and mix it with the prepared sauce. Now it is ready to be served piping hot.
“I don’t know if the carbonari ate their spaghetti in this way, but I can assure you that it is quite delicious,” says Giulia. “Have you heard about the carbonari? They were 19th-century revolutionaries who were members of a secret society. It’s possible that this recipe is named after them, or it could have been named in honor of the more prosaic sellers of charcoal who have the very same name. I think we really don’t know its origin. Maybe the name was invented because it sounded good.”
Pesto alla Genovese
Yield: 4 servings
◻ 50 grams of small, fresh basil leaves (1 3/4 oz)
◻ 1 cup olive oil (8 oz)
◻ 2 cloves garlic
◻ 30 grams pine nuts (1 oz)
◻ 50 grams grated Parmesan and/or Romano cheese (1 3/4 oz)
◻ Pinch of salt
1. Wash the basil leaves in cold water until clean, and then dry them well with a clean cloth. (It is important that the basil leaves not be taken from a large plant because they will not have the desired flavor.)
2. Peel and slice the garlic, and put it into a mortar. Add the basil leaves. Crush both garlic and basil leaves together against the bottom and sides of the mortar with the pestle until a smooth paste results. (If you do not have a mortar, you can obtain similar results by mixing the same ingredients in an electric blender.)
3. Gradually add the grated cheese, oil, and pine nuts. As you do this, continue mixing and pounding to obtain a creamy sauce of an attractive green color. If you think it is too thick, add a little more olive oil.
4. Add a pinch of salt. Taste the pesto to regulate the amount of salt needed, since this will vary according to the kind of cheese you have used. It will not require any cooking. Pesto is a cold sauce!
5. As soon as the spaghetti is cooked al dente, drain it and put it into a serving bowl. Pour the sauce over it and mix well while it is hot. Now the dish is ready to serve and eat.
“Pesto is a typical dish from Genoa, the chief city of the Liguria region,” Giulia explains. “As you know, its ingredients are crushed or pounded together in a mortar. Since the Italian word meaning ‘to crush’ or ‘to pound’ is pestare, the resulting sauce is known as pesto.”
Are you thinking of trying these recipes? If so, Giulia’s happy response is, “Buon appetito!”
[Footnotes]
a All measurement conversions in article are approximations. You may wish to vary measurements to personal taste. |
From Our Readers | https://wol.jw.org/en/wol/d/r1/lp-e/101990011 | From Our Readers
Special Needs Thank you for the article on helping those with special needs. (August 22, 1989) I have a severe crippling disease that affects my muscles, joints, and organs. As a result, I have had many operations and have had to use wheelchairs, walkers, canes, and braces of various types. Being only 25 years old, I get many comments, directly and indirectly, that really hurt. While some people are simply curious, others are rude and thoughtless. Such an article helps not only disabled ones but also those who are blessed with good health; these learn to be more understanding.
D. H., United States
Gossip About a year ago, I fell victim to harmful gossip. I was offended and hurt at first, but my father and I tracked the rumor down and stopped it that same day. The article (July 22, 1989) helped me put this outrageous lie behind me.
P. M., United States
I am 17 years old, and some persons gossiped about me. One night I saw one of them, and I did not know what to do. When I got home, I came upon the article on gossip. I thanked Jehovah from the heart for answering my prayers. I learned how to deal with such persons and saw that I should not take myself too seriously. After all, I am not so important that they will talk about me the rest of my life, and what is more important, my real friends and Jehovah know that what they spread is not true. Thank you for being aware of the needs of youths!
L. U., Brazil
Shark Bionics I read with interest the article about artificial shark skin. (“Watching the World,” August 8, 1989) I am employed by a company that has been working on this same project for several years. Awake! articles like this that discuss the amazing creative designs found in nature have given me many opportunities to talk to others about our Creator.
M. H., United States
Profanity Recently I wrote you a letter about the problem of profanity among youths. To my great surprise, just today I received the August 22, 1989, issue with the article “What’s Wrong With Cursing Once in a While?” I know this article was prepared long before I wrote, and it is encouraging and faith-strengthening to experience personally that my prayer for help was answered through your publications.
J. A., United States
Safe Food I serve as a traveling minister of Jehovah’s Witnesses, accompanied by my wife. We don’t like to burden our hosts with a lot of rules on food care, so we are exposed to digestive problems. You can well imagine how helpful this article (June 22, 1989) has turned out to be for us! We really want to thank you for thinking of everything that is good for God’s people.
R. P., Venezuela
Death for Sale Everything written in your article (July 8, 1989) was informative and true. I know because I smoked for more than ten years. The result: fatigue, sweating, and bad humor when I had no tobacco. I decided to stop smoking, but my resolve lasted only two months. Some time later, I began to study with Jehovah’s Witnesses and learned to apply the Bible’s counsel at 2 Corinthians 7:1, and I finally quit. Soon I hope to be baptized as a Witness.
A. P., Spain |
Satisfying Life (la)
2001 | https://wol.jw.org/en/wol/publication/r1/lp-e/la | Table of outputs
Page
1. A Satisfying Life—Just a Fantasy?
2. Hints for Living a Satisfying Life
3. The Book of Reliable Guidance
4. The Author of the Unique Book
5. Getting to Know God
6. Why Did Jehovah Create Us?
7. A Satisfying Life—Why So Elusive?
8. The Way Back to a Satisfying Life
9. Enjoy a Satisfying Life—Now and Forever! |
“All Scripture” (si)
1990 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/books/all-scripture-si | Studies on the Inspired Scriptures and Their Background
Study Number 5—The Hebrew Text of the Holy Scriptures
How the Hebrew Scriptures, as part of the inspired Word of God, were copied, preserved as to textual integrity, and transmitted down to this day.
1. (a) How do the ‘words of Jehovah’ differ from other treasures of the past? (b) What questions arise as to the preservation of God’s Word?
THE ‘words of Jehovah’ captured in writing may be likened to waters of truth collected in a remarkable reservoir of inspired documents. How grateful we can be that throughout the period of these heavenly communications, Jehovah caused these “waters” to be gathered together in order to become an inexhaustible source of life-giving information! Other treasures of the past, such as regal crowns, heirlooms, and monuments of men, have tarnished, eroded, or collapsed with the passage of time, but the treasurelike sayings of our God will last to time indefinite. (Isa. 40:8) However, questions arise as to whether there has been contamination of these waters of truth after they were taken into the reservoir. Have they remained unadulterated? Have they been transmitted faithfully from the original-language texts, with the result that what is available to peoples of every language on earth today is reliable? We will find it a thrilling study to examine the section of this reservoir known as the Hebrew text, noting the care taken to preserve its accuracy, together with the wonderful provisions made for its transmission and availability to all nations of mankind through versions and new translations.
2. How were the inspired writings preserved down to Ezra’s day?
2 The original documents in the Hebrew and Aramaic languages were recorded by God’s human secretaries, from Moses in 1513 B.C.E. down to shortly after 443 B.C.E. As far as is known today, none of these original writings are now in existence. However, from the beginning, great care was exercised in preserving the inspired writings, including authorized copies of them. About 642 B.C.E., in King Josiah’s time, “the very book of the law” of Moses, doubtless the original copy, was found stored away in the house of Jehovah. It had by this time been faithfully preserved for 871 years. Bible writer Jeremiah manifested such great interest in this discovery that he made written record of it at 2 Kings 22:8-10, and about the year 460 B.C.E., Ezra again referred to the same incident. (2 Chron. 34:14-18) He was interested in these things, for “he was a skilled copyist in the law of Moses, which Jehovah the God of Israel had given.” (Ezra 7:6) No doubt Ezra had access to other scrolls of the Hebrew Scriptures that had been prepared up to his time, possibly including originals of some of the inspired writings. Indeed, Ezra seems to have been the custodian of the divine writings in his day.—Neh. 8:1, 2.
ERA OF MANUSCRIPT COPYING
3. What need arose for additional copies of the Scriptures, and how was this filled?
3 From Ezra’s time forward, there was an increased demand for copies of the Hebrew Scriptures. Not all the Jews returned to Jerusalem and Palestine in the restoration of 537 B.C.E. and thereafter. Instead, thousands remained in Babylon, while others migrated for business and other reasons, with the result that they were to be found in most of the large commercial centers of the ancient world. Many Jews would make annual pilgrimages back to Jerusalem for the various temple festivals, and there they would share in the worship conducted in Biblical Hebrew. In Ezra’s time the Jews in these many faraway lands used local assembly places known as synagogues, where readings and discussions of the Hebrew Scriptures took place.a Because of the many scattered places of worship, copyists had to multiply the supply of handwritten manuscripts.
4. (a) What was a genizah, and how was it used? (b) What valuable find was made in one of these in the 19th century?
4 These synagogues usually had a storage room known as the genizah. In the course of time, the Jews placed in the genizah discarded manuscripts that had become torn or worn with age, replacing them with new ones for current synagogue use. From time to time, the outputs of the genizah would be solemnly buried in the earth, in order that the text—containing the holy name of Jehovah—might not be desecrated. Over the centuries, thousands of old Hebrew Bible manuscripts disappeared from use in this way. However, the well-stocked genizah of the synagogue in Old Cairo was spared this treatment, probably because it was walled up and forgotten until the middle of the 19th century. In 1890, when the synagogue was being repaired, the outputs of the genizah were reexamined and its treasures were gradually either sold or donated. From this source, fairly complete manuscripts and thousands of fragments (some said to be of the sixth century C.E.) have found their way to Cambridge University Library and other libraries of Europe and America.
5. (a) What ancient Hebrew manuscripts have now been cataloged, and how old are they? (b) What does a study of them reveal?
5 Today, in various libraries of the world, there have been counted and cataloged perhaps 6,000 manuscripts of all or portions of the Hebrew Scriptures. Until recently there were no such manuscripts (except for a few fragments) older than the tenth century C.E. Then, in 1947, in the area of the Dead Sea, there was discovered a scroll of the book of Isaiah, and in subsequent years additional priceless scrolls of the Hebrew Scriptures came to light as caves in the Dead Sea area surrendered rich treasures of manuscripts that had been hidden for nearly 1,900 years. Experts have now dated some of these as having been copied in the last few centuries B.C.E. The comparative study of the approximately 6,000 manuscripts of the Hebrew Scriptures gives a sound basis for establishing the Hebrew text and reveals faithfulness in the transmission of the text.
THE HEBREW LANGUAGE
6. (a) What was the early history of the Hebrew language? (b) Why was Moses qualified to write Genesis?
6 What men today call the Hebrew language was, in its original form, the language that Adam spoke in the garden of Eden. For this reason it could be referred to as man’s language. It was the language spoken in Noah’s day, though with a growing vocabulary. In still further expanded form, it was the basic language that survived when Jehovah confused mankind’s speech at the Tower of Babel. (Gen. 11:1, 7-9) Hebrew belongs to the Semitic group of languages, of which it is the family head. It appears to be related to the language of Canaan in Abraham’s time, and from their Hebraic branch, the Canaanites formed various dialects. At Isaiah 19:18 it is referred to as “the language of Canaan.” Moses in his time was a scholar, learned not only in the wisdom of the Egyptians but also in the Hebrew language of his forefathers. For this reason he was in a position to read ancient documents that came into his hands, and these may have provided a basis for some of the information he recorded in what is now known as the Bible book of Genesis.
7. (a) What later development of Hebrew took place? (b) As what did Biblical Hebrew serve?
7 Later, in the days of the Jewish kings, Hebrew came to be known as “the Jews’ language.” (2 Ki. 18:26, 28) In Jesus’ time, the Jews spoke a newer or expanded form of Hebrew, and this still later became a rabbinic Hebrew. However, it should be noted that in the Christian Greek Scriptures, the language is still referred to as the “Hebrew” language, not the Aramaic. (John 5:2; 19:13, 17; Acts 22:2; Rev. 9:11) From earliest times, Biblical Hebrew was the binding language of communication, understood by most of Jehovah’s pre-Christian witnesses as well as by the Christian witnesses of the first century.
8. Having in mind the purpose of the Scriptures, for what can we be truly thankful?
8 The Hebrew Scriptures served as a reservoir of crystal-clear waters of truth, communicated and collected under divine inspiration. However, only those able to read Hebrew could avail themselves directly of these divinely provided waters. How could men of the multitongued nations also find a way to imbibe these waters of truth, thus gaining divine guidance and refreshment for their soul? (Rev. 22:17) The only way was by translation from the Hebrew into other languages, thus broadening the flow of the stream of divine truth to all the multitudes of mankind. We can be truly thankful to Jehovah God that from about the fourth or third century B.C.E. down to the present time, portions of the Bible have been translated into more than 1,900 languages. What a boon this has proved to be for all righteously inclined people, who have indeed been enabled to find their “delight” in these precious waters!—Ps. 1:2; 37:3, 4.
9. (a) What authority for translation does the Bible itself give? (b) What further good purpose have ancient Bible translations served?
9 Does the Bible itself give authority or justification for translating its text into other languages? Certainly it does! God’s word to Israel, “Be glad, you nations, with his people,” and Jesus’ prophetic command to Christians, “This good news of the kingdom will be preached in all the inhabited earth for a witness to all the nations,” must be fulfilled. For this to take place, translation of the Scriptures is a necessity. Looking back over nearly 24 centuries of Bible translating, it is clear that Jehovah’s blessing has accompanied this work. Moreover, ancient translations of the Bible that have survived in manuscript form have also served to confirm the high degree of textual faithfulness of the Hebrew reservoir of truth.—Deut. 32:43; Matt. 24:14.
EARLIEST TRANSLATED VERSIONS
10. (a) What is the Samaritan Pentateuch, and why is it useful to us today? (b) Give an example of the use of the Samaritan Pentateuch in the New World Translation.
10 The Samaritan Pentateuch. Dating from early times, there is the version known as the Samaritan Pentateuch, which, as the name implies, contains only the first five books of the Hebrew Scriptures. It is really a transliteration of the Hebrew text into Samaritan script, developed from the ancient Hebrew script. It provides a useful pointer to the Hebrew text of the time. This transliteration was made by the Samaritans—descendants of those left in Samaria following the conquest of the ten-tribe kingdom of Israel in 740 B.C.E. and those brought in by the Assyrians at that time. The Samaritans incorporated the worship of Israel with that of their own pagan gods, and they accepted the Pentateuch. It is thought that they made their transcription of it about the fourth century B.C.E., although some scholars suggest that it may have been as late as the second century B.C.E. As they read its text, they would, in fact, be pronouncing Hebrew. Although the text contains about 6,000 variations from the Hebrew text, many of them are minor details. Few of the existing manuscript copies are older than the 13th century C.E. Some references are made to the Samaritan Pentateuch in footnotes of the New World Translation.b
11. What are the Targums, and of what benefit are they in connection with the text of the Hebrew Scriptures?
11 The Aramaic Targums. The Aramaic word for “interpretation” or “paraphrase” is targum. From Nehemiah’s time forward, Aramaic came to be used as the common language of many of the Jews living in the territory of Persia, and so it was necessary to accompany readings of the Hebrew Scriptures with translations into that language. They likely assumed their present final form no earlier than about the fifth century C.E. Though they are only loose paraphrases of the Hebrew text, and not an accurate translation, they supply a rich background to the text and give aid in determining some difficult passages. Frequent references are made to the Targums in footnotes of the New World Translation.c
12. What is the Septuagint, and why is it so important?
12 The Greek Septuagint. The most important of the early versions of the Hebrew Scriptures, and the first actual written translation from the Hebrew, is the Greek Septuagint (meaning, “Seventy”). Its translation began about 280 B.C.E., according to tradition, by 72 Jewish scholars of Alexandria, Egypt. Later, the number 70 somehow came to be used, and thus the version was called the Septuagint. Evidently it was completed sometime in the second century B.C.E. It served as Scripture for the Greek-speaking Jews and was used extensively down to the time of Jesus and his apostles. In the Christian Greek Scriptures, most of the 320 direct quotations and the combined total of perhaps 890 quotations and references to the Hebrew Scriptures are based on the Septuagint.
13. What valuable fragments of the Septuagint have survived to this day, and of what value are they?
13 There are still available for study today a considerable number of fragments of the Septuagint written on papyrus. They are valuable because they belong to early Christian times, and though often just a few verses or chapters, they help in assessing the text of the Septuagint. The Fouad Papyri collection (Inventory No. 266) was discovered in Egypt in 1939 and has been found to be of the first century B.C.E. It contains portions of the books of Genesis and Deuteronomy. In the fragments of Genesis, the divine name does not occur because of the incomplete preservation. However, in the book of Deuteronomy, it occurs in various places, written in square Hebrew characters within the Greek text.d Other papyri date down to about the fourth century C.E., when the more durable vellum, a fine grade of parchment generally made from calf, lamb, or goat skins, began to be used for writing manuscripts.
14. (a) What does Origen testify as to the Septuagint? (b) When and how was the Septuagint tampered with? (c) What witness must the early Christians have given in using the Septuagint?
14 It is of interest that the divine name, in the form of the Tetragrammaton, also appears in the Septuagint of Origen’s six-column Hexapla, completed about 245 C.E. Commenting on Psalm 2:2, Origen wrote of the Septuagint: “In the most accurate manuscripts THE NAME occurs in Hebrew characters, yet not in today’s Hebrew [characters], but in the most ancient ones.”e The evidence appears conclusive that the Septuagint was tampered with at an early date, Kyʹri·os (Lord) and The·osʹ (God) being substituted for the Tetragrammaton. Since the early Christians used manuscripts containing the divine name, it cannot be supposed that they followed Jewish tradition in failing to pronounce “THE NAME” during their ministry. They must have been able to witness to Jehovah’s name directly from the Greek Septuagint.
15. (a) Using the chart on page 314, describe the vellum and leather manuscripts of the Septuagint. (b) What references does the New World Translation make to these?
15 There are hundreds of vellum and leather manuscripts of the Greek Septuagint still in existence. A number of these, produced between the fourth century C.E. and the ninth century C.E., are important because of the large sections of the Hebrew Scriptures that they cover. They are known as uncials because they are written entirely in large, separated capital letters. The remainder are called minuscules because they are written in a smaller, cursive style of handwriting. Minuscule, or cursive, manuscripts remained in vogue from the ninth century until the inception of printing. The outstanding uncial manuscripts of the fourth and fifth centuries, namely, the Vatican No. 1209, the Sinaitic, and the Alexandrine, all contain the Greek Septuagint with some slight variations. Frequent references are made to the Septuagint in the footnotes and comments in the New World Translation.f
16. (a) What is the Latin Vulgate, and why is it so valuable? (b) Give an example of the New World Translation’s reference to it.
16 The Latin Vulgate. This version has been the mother text used by a multitude of Catholic translators in producing other versions in the many languages of Western Christendom. How did the Vulgate originate? The Latin word vulgatus means “common, that which is popular.” When the Vulgate was first produced, it was in the common, or popular, Latin of the day so that it could be easily understood by the ordinary people of the Western Roman Empire. The scholar Jerome, who made this translation, had previously made two revisions of the Old Latin Psalms, in comparison with the Greek Septuagint. However, his translation of the Vulgate Bible was made direct from the original Hebrew and Greek languages and was thus not a version of a version. Jerome worked on his Latin translation from the Hebrew from about 390 C.E. to 405 C.E. While the completed work included Apocryphal books, that were by this time in the copies of the Septuagint, Jerome clearly distinguished between the books that were canonical and those that were not. The New World Translation refers many times to Jerome’s Vulgate in its footnotes.g
THE HEBREW-LANGUAGE TEXTS
17. Who were the scribes, or Sopherim, and for what did Jesus condemn them?
17 The Sopherim. The men who copied the Hebrew Scriptures starting in the days of Ezra and continuing to the time of Jesus were called scribes, or Sopherim. In the course of time, they began to take liberties in making textual changes. In fact, Jesus himself roundly condemned these would-be custodians of the Law for assuming powers that did not belong to them.—Matt. 23:2, 13.
18. (a) Who were the Masoretes, and what valuable comments have they made on the Hebrew text? (b) What are some examples of their corrections, as noted in the New World Translation?
18 The Masora Reveals Alterations. The scribal successors of the Sopherim in the centuries after Christ came to be known as the Masoretes. These took note of the alterations made by the earlier Sopherim, recording them in the margin or at the end of the Hebrew text. These marginal notes came to be known as the Masora. The Masora listed the 15 extraordinary points of the Sopherim, namely, 15 words or phrases in the Hebrew text that had been marked by dots or strokes. Some of these extraordinary points do not affect the English translation or the interpretation, but others do and are of importance.h The Sopherim allowed their superstitious fear of pronouncing the name Jehovah to ensnare them into altering it to read ʼAdho·naiʹ (Lord) at 134 places and to read ʼElo·himʹ (God) in some instances. The Masora lists these changes.i The Sopherim or early scribes are also charged with making at least 18 emendations (corrections), according to a note in the Masora, though there evidently were even more.j These emendations were very likely made with good intentions because the original passage appeared to show either irreverence for God or disrespect for his earthly representatives.
19. What is the Hebrew consonantal text, and when did it become fixed in form?
19 The Consonantal Text. The Hebrew alphabet is made up of 22 consonants, with no vowels. Originally, the reader had to supply the vowel sounds from his knowledge of the language. Hebrew writing was like an abbreviated script. Even in modern English there are many standard abbreviations that people use in which only consonants appear. For example, there is ltd. as an abbreviation for limited. Similarly, the Hebrew language comprised a series of words made up only of consonants. Thus, by “consonantal text” is meant the Hebrew text without any vowel markings. The consonantal text of the Hebrew manuscripts became fixed in form between the first and second centuries C.E., although manuscripts with variant texts continued to circulate for some time. Alterations were no longer made, unlike the previous period of the Sopherim.
20. What did the Masoretes do regarding the Hebrew text?
20 The Masoretic Text. In the second half of the first millennium C.E., the Masoretes (Hebrew, ba·ʽalehʹ ham·ma·soh·rahʹ, meaning “the Masters of Tradition”) established a system of vowel points and accent marks. These served as a written aid in the reading and pronouncing of vowel sounds, whereas previously the pronunciation had been handed down by oral tradition. The Masoretes made no changes whatsoever in the texts that they transmitted but recorded marginal notes in the Masora as they saw fit. They exercised great care to take no textual liberties. Additionally, in their Masora, they drew attention to textual peculiarities and gave corrected readings they considered necessary.
21. What is the Masoretic text?
21 Three schools of Masoretes were engaged in the development of the vocalizing and accent marking of the consonantal text, namely, the Babylonian, Palestinian, and Tiberian. The Hebrew text now presented in printed editions of the Hebrew Bible is known as the Masoretic text and uses the system devised by the Tiberian school. This system was developed by the Masoretes of Tiberias, a city on the western shore of the Sea of Galilee. Footnotes in the New World Translation refer many times to the Masoretic text (under the symbol M) and to its marginal notes, the Masora (under the symbol Mmargin).k
22. What manuscript of the Babylonian line of texts has become available, and how does it compare with the Tiberian text?
22 The Palestinian school placed the vowel signs above the consonants. Only a small number of such manuscripts came down to us, showing that this system of vocalization was imperfect. The Babylonian system of vowel pointing was likewise supralinear. A manuscript exhibiting the Babylonian pointing is the Petersburg Codex of the Prophets, of 916 C.E., preserved in the Leningrad Public Library, U.S.S.R. This codex contains Isaiah, Jeremiah, Ezekiel, and the “minor” prophets, with marginal notes (Masora). Scholars have eagerly examined this manuscript and compared it with the Tiberian text. Although it uses the supralinear system of vocalization, it in fact follows the Tiberian text as regards the consonantal text and its vowels and Masora. The British Museum has a copy of the Babylonian text of the Pentateuch, which has been found to be substantially in agreement with the Tiberian text.
23. What series of Hebrew manuscript finds has been made near the Dead Sea?
23 Dead Sea Scrolls. In 1947 an exciting new chapter in Hebrew manuscript history began. In a cave at Wadi Qumran (Nahal Qumeran), in the area of the Dead Sea, the first Isaiah scroll, together with other Biblical and non-Biblical scrolls, was discovered. Shortly thereafter, a complete photostatic copy of this well-preserved Isaiah scroll (1QIsa) was published for scholars to study. It is believed to date toward the end of the second century B.C.E. Here, indeed, was an incredible find—a Hebrew manuscript about a thousand years older than the oldest existing manuscript of the recognized Masoretic text of Isaiah!l Other caves in Qumran surrendered fragments of over 170 scrolls representing parts of all books of the Hebrew Scriptures except Esther. Studies of such scrolls are still in progress.
24. How do these manuscripts compare with the Masoretic text, and what use does the New World Translation make of them?
24 One scholar reports that his investigation of the lengthy Psalm 119 in one important Dead Sea Scroll of the Psalms (11QPsa) shows it to be in almost complete verbal agreement with the Masoretic text of Psalm 119. Regarding the Psalms Scroll, Professor J. A. Sanders noted: “Most of [the variants] are orthographic and important only to those scholars who are interested in clues to the pronunciation of Hebrew in antiquity, and such matters.”a Other examples of these remarkable ancient manuscripts indicate no great variations in most cases. The Isaiah scroll itself, though it shows some differences in spelling and in grammatical construction, does not vary as to doctrinal points. This published Isaiah scroll was examined as to its variations in the preparation of the New World Translation, and references are made to it.b
25. What Hebrew texts have now been discussed, and of what does their study assure us?
25 The major lines of transmission of the Hebrew Scriptures have now been discussed. Principally, these are the Samaritan Pentateuch, the Aramaic Targums, the Greek Septuagint, the Tiberian Hebrew text, the Palestinian Hebrew text, the Babylonian Hebrew text, and the Hebrew text of the Dead Sea Scrolls. As a result of study and comparison of these texts, we are assured that the Hebrew Scriptures have come down to us today substantially in the form in which inspired servants of God first recorded them.
THE REFINED HEBREW TEXT
26. (a) When was a critical study of the Hebrew text advanced, and what are some master texts that have been printed? (b) How has the Ginsburg text been used?
26 The standard printed edition of the Hebrew Bible right into the 19th century was the Second Rabbinic Bible of Jacob ben Chayyim published in 1524-25. It was not until the 18th century that scholars began to advance the critical study of the Hebrew text. In 1776-80, at Oxford, Benjamin Kennicott published variant readings from over 600 Hebrew manuscripts. Then, in 1784-98, at Parma, the Italian scholar J. B. de Rossi published variant readings of over 800 more manuscripts. Hebrew scholar S. Baer, of Germany, also produced a master text. In more recent times, C. D. Ginsburg devoted many years to producing a critical master text of the Hebrew Bible. This first appeared in 1894, with a final revision in 1926.c Joseph Rotherham used the 1894 edition of this text in producing his English translation, The Emphasised Bible, in 1902, and Professor Max L. Margolis and coworkers used the texts of Ginsburg and of Baer in producing their translation of the Hebrew Scriptures in 1917.
27, 28. (a) What is the Biblia Hebraica, and how has it been developed? (b) How has the New World Translation used this text?
27 In 1906 Hebrew scholar Rudolf Kittel released in Germany the first edition (and later, a second edition) of his refined Hebrew text eninputd Biblia Hebraica, or “The Hebrew Bible.” In this book Kittel provided a textual apparatus through extended footnotes, which collated or compared the many Hebrew manuscripts of the Masoretic text available at that time. He used the generally accepted text by Jacob ben Chayyim as the basic text. When the far older, superior Ben Asher Masoretic texts, which had been standardized about the 10th century C.E., became available, Kittel set out to produce an entirely different third edition of the Biblia Hebraica. This work was completed by his associates after his death.
28 Kittel’s Biblia Hebraica, the 7th, 8th, and 9th editions (1951-55), provided the basic text used for the Hebrew section of the New World Translation in English. A new edition of the Hebrew text, namely Biblia Hebraica Stuttgartensia, dated 1977, was used for updating the information presented in the footnotes of the New World Translation published in 1984.
29. What feature of the Biblia Hebraica was of particular value in restoring the divine name?
29 Kittel’s presentation of the marginal Masora, which captures many textual alterations of pre-Christian scribes, has contributed to accurate renderings in the New World Translation, including restorations of the divine name, Jehovah. The ever-increasing field of Biblical scholarship continues to be made available through the New World Translation.
30. (a) Using the chart on page 308 showing sources for the Hebrew Scripture portion of the text of the New World Translation, trace the history of the Hebrew text through to the Biblia Hebraica as the main source of the New World Translation. (b) What are some of the other sources to which the New World Bible Translation Committee made reference?
30 Accompanying this study is a chart that sets out the sources for the text of the Hebrew Scriptures in the New World Translation. This chart briefly shows the development of the Hebrew text leading to Kittel’s Biblia Hebraica, which was the main source used. The secondary sources that were consulted are shown by the white dotted lines. This is not intended to indicate that in the case of such versions as the Latin Vulgate and the Greek Septuagint, the original works were consulted. As with the inspired Hebrew writings themselves, the originals of these versions are not now extant. These sources were consulted by means of reliable editions of the texts or from dependable ancient translations and critical commentaries. By consulting these various sources, the New World Bible Translation Committee was able to present an authoritative and reliable translation of the original inspired Hebrew Scriptures. These sources are all indicated in the footnotes of the New World Translation.
31. (a) Of what, therefore, is the Hebrew Scripture portion of the New World Translation the result? (b) What thanks and hope may we thus express?
31 The Hebrew Scripture portion of the New World Translation is thus the product of age-long Biblical scholarship and research. It is founded on a text of great integrity, the richly endowed result of faithful textual transmission. With a flow and style that are arresting, it offers for serious Bible study a translation that is at once honest and accurate. Thanks be to Jehovah, the communicating God, that his Word is alive and exerts power today! (Heb. 4:12) May honesthearted persons continue to build faith through the study of God’s precious Word and be aroused to do Jehovah’s will during these momentous days.—2 Pet. 1:12, 13.
[Footnotes]
a It is not known when the use of synagogues was instituted. It may have been during the 70-year Babylonian exile when there was no temple in existence, or it may have been shortly following the return from exile, in Ezra’s day.
b See “Sam” in footnotes, at Genesis 4:8; Exodus 6:2; 7:9; 8:15; and Ex 12:40. This last rendering helps us to understand Galatians 3:17.
c See “T” in footnotes at Numbers 24:17; Deuteronomy 33:13; and Psalm 100:3.
d Reference Bible, appendix 1C, “The Divine Name in Ancient Greek Versions.”
e Insight on the Scriptures, Vol. 2, page 9.
f The New World Translation notes these variations by symbol LXXא for Sinaitic, LXXA for Alexandrine, and LXXB for Vatican. See footnotes at 1 Kings 14:2 and; 1 Chronicles 7:34; 12:19.
g See “Vg” in footnote at Exodus 37:6.
h Reference Bible, appendix 2A, “Extraordinary Points.”
i Reference Bible, appendix 1B, “Scribal Changes Involving the Divine Name.”
j Reference Bible, appendix 2B, “Emendations (Corrections) of the Sopherim.”
k See footnotes at Psalm 60:5; 71:20; 100:3; and Ps 119:79.
l Insight on the Scriptures, Vol. 1, page 322.
a The Dead Sea Psalms Scroll, 1967, J. A. Sanders, page 15.
b See “1QIsa” in footnotes at Isaiah 7:1; 14:4.
c See “Gins.” in footnote at Leviticus 11:42.
[Chart on page 313]
(For fully formatted text, see publication)
SOME LEADING PAPYRUS MANUSCRIPTS
Of the Hebrew Scriptures
Name of Manuscript Nash Papyrus
Date 2nd or 1st cent. B.C.E.
Language Hebrew
Located at Cambridge, England
Approximate outputs 24 lines of Ten Commandments and some verses of Deuteronomy chaps. 5, 6
Name of Manuscript Rylands 458
Symbol 957
Date 2nd cent. B.C.E.
Language Greek
Located at Manchester, England
Approximate outputs Fragments of Deuteronomy chaps. 23-28
Name of Manuscript Fouad 266
Date 1st cent. B.C.E.
Language Greek
Located at Cairo, Egypt
Approximate outputs Portions of Genesis and Deuteronomy
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) Deut. 18:5; Acts 3:22; appendix 1C
Name of Manuscript Dead Sea Leviticus Scroll
Symbol 4Q LXX Levb
Date 1st cent. B.C.E.
Language Greek
Located at Jerusalem, Israel
Approximate outputs Fragments of Leviticus
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) Lev. 3:12; 4:27
Name of Manuscript Chester Beatty 6
Symbol 963
Date 2nd cent. C.E.
Language Greek
Located at Dublin, Ireland, and Ann Arbor, Mich., U.S.A.
Approximate outputs Portions of Numbers and Deuteronomy
Name of Manuscript Chester Beatty 9, 10
Symbol 967/968
Date 3rd cent. C.E.
Language Greek
Located at Dublin, Ireland, and Princeton, N.J., U.S.A.
Approximate outputs Portions of Ezekiel, Daniel, and Esther
Of the Christian Greek Scriptures
Name of Manuscript Oxyrhynchus 2
Symbol P1
Date 3rd cent. C.E.
Language Greek
Located at Philadelphia, Pa., U.S.A.
Approximate outputs Matt. 1:1-9, 12, 14-20
Name of Manuscript Oxyrhynchus 1228
Symbol P22
Date 3rd cent. C.E.
Language Greek
Located at Glasgow, Scotland
Approximate outputs Fragments of John chaps. 15, 16
Name of Manuscript Michigan 1570
Symbol P37
Date 3rd/4th cent. C.E.
Language Greek
Located at Ann Arbor, Mich., U.S.A.
Approximate outputs Matt. 26:19-52
Name of Manuscript Chester Beatty 1
Symbol P45
Date 3rd cent. C.E.
Language Greek
Located at Dublin, Ireland; Vienna, Austria
Approximate outputs Fragments of Matthew, Mark, Luke, John, and Acts
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) Luke 10:42; John 10:18
Name of Manuscript Chester Beatty 2
Symbol P46
Date c. 200 C.E.
Language Greek
Located at Dublin, Ireland; Ann Arbor, Mich., U.S.A.
Approximate outputs Nine of Paul’s letters
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) Rom. 8:23, 28; 1 Cor. 2:16
Name of Manuscript Chester Beatty 3
Symbol P47
Date 3rd cent. C.E.
Language Greek
Located at Dublin, Ireland
Approximate outputs Rev. 9:10–17:2
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) Rev. 13:18; 15:3
Name of Manuscript Rylands 457
Symbol P52
Date c. 125 C.E.
Language Greek
Located at Manchester, England
Approximate outputs John 18:31-33, 37, 38
Name of Manuscript Bodmer 2
Symbol P66
Date c. 200 C.E.
Language Greek
Located at Geneva, Switzerland
Approximate outputs Most of John
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) John 1:18; 19:39
Name of Manuscript Bodmer 7, 8
Symbol P72
Date 3rd/4th cent. C.E.
Language Greek
Located at Geneva, Switzerland, and Vatican Library in Rome, Italy
Approximate outputs Jude, 1 Peter, and 2 Peter
Name of Manuscript Bodmer 14, 15
Symbol P75
Date 3rd cent. C.E.
Language Greek
Located at Geneva, Switzerland
Approximate outputs Most of Luke and John
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) Luke 8:26; John 1:18
[Chart on page 314]
(For fully formatted text, see publication)
SOME LEADING VELLUM AND LEATHER MANUSCRIPTS
Of the Hebrew Scriptures (in Hebrew)
Name of Manuscript Aleppo Codex
Symbol Al
Date 930 C.E.
Language Hebrew
Located at Formerly at Aleppo, Syria. Now in Israel.
Approximate outputs Large part of Hebrew Scriptures (Ben Asher text)
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) Josh. 21:37
Name of Manuscript British Museum Codex Or4445
Date 10th cent. C.E.
Language Hebrew
Located at London, England
Approximate outputs Most of Pentateuch
Name of Manuscript Cairo Karaite Codex
Symbol Ca
Date 895 C.E.
Language Hebrew
Located at Cairo, Egypt
Approximate outputs Earlier and later Prophets
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) Josh. 21:37; 2 Sam. 8:3
Name of Manuscript Leningrad Codex
Symbol B 19A
Date 1008 C.E.
Language Hebrew
Located at Leningrad,
U.S.S.R.
Approximate outputs Hebrew Scriptures
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) Josh. 21:37; 2 Sam. 8:3; appendix 1A
Name of Manuscript Petersburg Codex of the Prophets
Symbol B 3
Date 916 C.E.
Language Hebrew
Located at Leningrad,
U.S.S.R.
Approximate outputs Later Prophets
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) appendix 2B
Name of Manuscript Dead Sea First Isaiah Scroll
Symbol 1QIsa
Date End of 2nd cent. B.C.E.
Language Hebrew
Located at Jerusalem, Israel
Approximate outputs Isaiah
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) Isa. 11:1; 18:2; 41:29
Name of Manuscript Dead Sea Psalms Scroll
Symbol 11QPsa
Date 1st cent. C.E.
Language Hebrew
Located at Jerusalem, Israel
Approximate outputs Portions of 41 of the last third of the Psalms
Of the Septuagint and Christian Greek Scriptures
Name of Manuscript Sinaiticus
Symbol 01( א)
Date 4th cent. C.E.
Language Greek
Located at London, England
Approximate outputs Part of Hebrew Scriptures and all of Greek Scriptures as well as some Apocryphal writings
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) 1 Chron. 12:19; John 5:2; 2 Cor. 12:4
Name of Manuscript Alexandrinus
Symbol A (02)
Date 5th cent. C.E.
Language Greek
Located at London, England
Approximate outputs All of Hebrew and Greek Scriptures (some small portions lost or damaged) as well as some Apocryphal writings
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) 1 Ki. 14:2; Luke 5:39; Acts 13:20; Heb. 3:6
Name of Manuscript Vatican 1209
Symbol B (03)
Date 4th cent. C.E.
Language Greek
Located at Vatican Library in Rome, Italy
Approximate outputs Originally complete Bible. Now missing: Gen. 1:1–46:28; Ps. 106-137; Hebrews after Heb 9:14; 2 Timothy; Titus; Philemon; Revelation
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) Mark 6:14; John 1:18; 7:53–8:11
Name of Manuscript Ephraemi Syri rescriptus
Symbol C (04)
Date 5th cent. C.E.
Language Greek
Located at Paris, France
Approximate outputs Parts of Hebrew Scriptures (64 leaves) and of the Greek Scriptures (145 leaves)
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) Acts 9:12; Rom. 8:23, 28, 34
Name of Manuscript Codex Bezae Cantabrigiensis
Symbol Dea (05)
Date 5th cent. C.E.
Language Greek-Latin
Located at Cambridge, England
Approximate outputs Most of four Gospels and Acts, a few verses of 3 John
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) Matt. 24:36; Mark 7:16; Luke 15:21 (reference is shown just to symbol “D”)
Name of Manuscript Codex Claromontanus
Symbol DP (06)
Date 6th cent. C.E.
Language Greek-Latin
Located at Paris, France
Approximate outputs Pauline Epistles (including Hebrews)
Examples of Use in New World Translation—With References (see footnotes for scriptures cited) Gal. 5:12 (reference is shown just to symbol “D”)
[Diagram on page 308]
(For fully formatted text, see publication)
Sources for the Text of the New World Translation—Hebrew Scriptures
Original Hebrew Writings and Early Copies
Aramaic Targums
Dead Sea Scrolls
Samaritan Pentateuch
Greek Septuagint
Old Latin
Coptic, Ethiopic, Armenian
Hebrew Consonantal Text
Latin Vulgate
Greek Versions—Aquila, Theodotion, Symmachus
Syriac Peshitta
Masoretic Text
Cairo Codex
Petersburg Codex of the Prophets
Aleppo Codex
Ginsburg’s Hebrew Text
Codex Leningrad B 19A
Biblia Hebraica (BHK), Biblia Hebraica Stuttgartensia (BHS)
New World Translation
Hebrew Scriptures—English; From English Into Many Other Modern Languages
[Diagram on page 309]
(For fully formatted text, see publication)
Sources for the Text of the New World Translation—Christian Greek Scriptures
Original Greek Writings and Early Copies
Armenian Version
Coptic Versions
Syriac Versions—Curetonian, Philoxenian, Harclean, Palestinian, Sinaitic, Peshitta
Old Latin
Latin Vulgate
Sixtine and Clementine Revised Latin Texts
Greek Cursive MSS.
Erasmus Text
Stephanus Text
Textus Receptus
Griesbach Greek Text
Emphatic Diaglott
Papyri—(e.g., Chester Beatty P45, P46, P47; Bodmer P66, P74, P75)
Early Greek Uncial MSS.—Vatican 1209 (B), Sinaitic (א), Alexandrine (A), Ephraemi Syri rescriptus (C), Bezae (D)
Westcott and Hort Greek Text
Bover Greek Text
Merk Greek Text
Nestle-Aland Greek Text
United Bible Societies Greek Text
23 Hebrew Versions (14th-20th centuries), translated either from the Greek or from the Latin Vulgate, using Tetragrammaton for divine name
New World Translation
Christian Greek Scriptures—English; From English Into Many Other Modern Languages |
Knowledge (kl)
1995 | https://wol.jw.org/en/wol/publication/r1/lp-e/kl | outputs
PAGE CHAPTER
6 1 You Can Have a Happy Future!
12 2 The Book That Reveals the Knowledge of God
23 3 Who Is the True God?
32 4 Jesus Christ—The Key to the Knowledge of God
43 5 Whose Worship Does God Accept?
53 6 Why Do We Grow Old and Die?
62 7 What God Has Done to Save Mankind
70 8 Why Does God Permit Suffering?
80 9 What Happens to Our Dead Loved Ones?
90 10 God’s Kingdom Rules
98 11 These Are the Last Days!
108 12 Resist Wicked Spirit Forces
118 13 Why Living a Godly Life Brings Happiness
130 14 Whose Authority Should You Recognize?
140 15 Building a Family That Honors God
150 16 How You Can Draw Close to God
160 17 Find Security Among God’s People
170 18 Make It Your Aim to Serve God Forever
181 19 When the Knowledge of God Fills the Earth |
When We Die (ie)
1998 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/brochures-and-booklets/when-we-die-ie | Immortality of the Soul—The Birth of the Doctrine
“No subject connected with his psychic life has so engrossed the mind of man as that of his condition after death.”—“ENCYCLOPÆDIA OF RELIGION AND ETHICS.”
1-3. How did Socrates and Plato advance the idea that the soul is immortal?
A 70-YEAR-OLD scholar and teacher is accused of impiety and of corrupting young minds by his teaching. Even though he presents a brilliant defense at his trial, a biased jury finds him guilty and sentences him to death. Just hours before his execution, the aged teacher presents to the pupils gathered around him a series of arguments to affirm that the soul is immortal and that death is not to be feared.
2 The condemned man is none other than Socrates, renowned Greek philosopher of the fifth century B.C.E.a His student Plato recorded these incidents in the essays Apology and Phaedo. Socrates and Plato are credited with being among the first to advance the idea that the soul is immortal. But they were not the originators of this teaching.
3 As we shall see, the roots of the idea of human immortality reach into much earlier times. Socrates and Plato, however, polished the concept and transformed it into a philosophical teaching, thus making it more appealing to the cultured classes of their day and beyond.
From Pythagoras to the Pyramids
4. Before Socrates, what were the Greek views of the Hereafter?
4 The Greeks prior to Socrates and Plato also believed that the soul lived on after death. Pythagoras, the famous Greek mathematician of the sixth century B.C.E., held that the soul was immortal and subject to transmigration. Before him, Thales of Miletus, thought to be the earliest known Greek philosopher, felt that an immortal soul existed not only in men, animals, and plants but also in such objects as magnets, since they can move iron. The ancient Greeks claimed that the souls of the dead were ferried across the river Styx to a vast underground realm called the netherworld. There, judges sentenced the souls either to torment in a high-walled prison or to bliss in Elysium.
5, 6. How did the Persians regard the soul?
5 In Iran, or Persia, to the east, a prophet named Zoroaster appeared on the scene in the seventh century B.C.E. He introduced a way of worship that came to be known as Zoroastrianism. This was the religion of the Persian Empire, which dominated the world scene before Greece became a major power. The Zoroastrian scriptures say: “In Immortality shall the soul of the Righteous be ever in Joy, but in torment the soul of the Liar shall surely be. And these Laws hath Ahura Mazda [meaning, “a wise god”] ordained through His sovereign authority.”
6 The teaching of the immortality of the soul was also a part of the pre-Zoroastrian Iranian religion. Ancient tribes of Iran, for example, cared for the souls of the departed by offering them food and clothing to benefit them in the underworld.
7, 8. What did the ancient Egyptians believe about the soul’s surviving the death of the body?
7 Belief in life after death was central to Egyptian religion. The Egyptians held that the soul of the dead person would be judged by Osiris, the chief god of the underworld. For example, a papyrus document claimed to be from the 14th century B.C.E. shows Anubis, god of the dead, leading the soul of the scribe Hunefer before Osiris. On a pair of scales, the heart of the scribe, representing his conscience, is weighed against the feather that the goddess of truth and justice wears on her head. Thoth, another god, records the results. Since Hunefer’s heart is not heavy with guilt, it weighs less than the feather, and Hunefer is allowed to enter the realm of Osiris and receive immortality. The papyrus also shows a female monster standing by the scales, ready to devour the deceased if the heart fails the test. The Egyptians also mummified their dead and preserved the bodies of pharaohs in impressive pyramids, since they thought that the survival of the soul depended on preserving the body.
8 Various ancient civilizations, then, held one teaching in common—the immortality of the soul. Did they get this teaching from the same source?
The Point of Origin
9. Which religion influenced the ancient world of Egypt, Persia, and Greece?
9 “In the ancient world,” says the book The Religion of Babylonia and Assyria, “Egypt, Persia, and Greece felt the influence of the Babylonian religion.” This book goes on to explain: “In view of the early contact between Egypt and Babylonia, as revealed by the El-Amarna tablets, there were certainly abundant opportunities for the infusion of Babylonian views and customs into Egyptian cults. In Persia, the Mithra cult reveals the unmistakable influence of Babylonian conceptions . . . The strong admixture of Semitic elements both in early Greek mythology and in Grecian cults is now so generally admitted by scholars as to require no further comment. These Semitic elements are to a large extent more specifically Babylonian.”b
10, 11. What was the Babylonian view of life after death?
10 But does not the Babylonian view of what happens after death differ considerably from that of the Egyptians, the Persians, and the Greeks? Consider, for example, the Babylonian Epic of Gilgamesh. Its aging hero, Gilgamesh, haunted by the reality of death, sets out in search of immortality but fails to find it. A wine maiden he meets during his journey even encourages him to make the most of this life, for he will not find the unending life he seeks. The message of the whole epic is that death is inevitable and the hope of immortality is an illusion. Would this indicate that the Babylonians did not believe in the Hereafter?
11 Professor Morris Jastrow, Jr., of the University of Pennsylvania, U.S.A., wrote: “Neither the people nor the leaders of religious thought [of Babylonia] ever faced the possibility of the total annihilation of what once was called into existence. Death [in their view] was a passage to another kind of life, and the denial of immortality merely emphasized the impossibility of escaping the change in existence brought about by death.” Yes, the Babylonians also believed that life of some kind, in some form, continued after death. They expressed this by burying objects with the dead for their use in the Hereafter.
12-14. (a) After the Flood, what was the birthplace of the teaching of the immortality of the soul? (b) How did the doctrine spread across the earth?
12 Clearly, the teaching of the immortality of the soul goes back to ancient Babylon. According to the Bible, a book bearing the stamp of accurate history, the city of Babel, or Babylon, was founded by Nimrod, a great-grandson of Noah.c After the global Flood in Noah’s day, there was only one language and one religion. By founding the city and constructing a tower there, Nimrod started another religion. The Bible record shows that after the confusion of languages at Babel, the unsuccessful tower builders scattered and made new beginnings, taking along their religion. (Genesis 10:6-10; 11:4-9) Babylonish religious teachings thus spread across the face of the earth.
13 Tradition has it that Nimrod died a violent death. After his death the Babylonians reasonably would have been inclined to hold him in high regard as the founder, builder, and first king of their city. Since the god Marduk (Merodach) was regarded as the founder of Babylon, some scholars have suggested that Marduk represents the deified Nimrod. If this is so, then the idea that a person has a soul that survives death must have been current at least by the time of Nimrod’s death. In any case, the pages of history reveal that following the Flood, the birthplace of the teaching of the immortality of the soul was Babel, or Babylon.
14 How, though, did the doctrine become central to most religions of our time? The next section will examine its entry into Eastern religions.
[Footnotes]
a B.C.E. means “Before the Common Era.” C.E. denotes “Common Era,” often called A.D., for Anno Domini, meaning “in the year of the Lord.”
b El-Amarna is the site of ruins of the Egyptian city Akhetaton, claimed to have been built in the 14th century B.C.E.
c See The Bible—God’s Word or Man’s?, pages 37-54, published by the Watchtower Bible and Tract Society of New York, Inc.
[Pictures on page 6]
Egyptian view of the souls in the underworld
[Picture on page 7]
Socrates argued that the soul is immortal |
Table of outputs | https://wol.jw.org/en/wol/d/r1/lp-e/2012040 | Table of outputs
January 15, 2012
© 2012 Watch Tower Bible and Tract Society of Pennsylvania. All rights reserved.
Study Edition
STUDY ARTICLES
FEBRUARY 27, 2012–MARCH 4, 2012
True Christians Respect God’s Word
PAGE 4 • SONGS: 113, 116
MARCH 5-11, 2012
Learn Watchfulness From Jesus’ Apostles
PAGE 9 • SONGS: 125, 43
MARCH 12-18, 2012
Learn From ‘the Framework of Truth’
PAGE 16 • SONGS: 107, 13
MARCH 19-25, 2012
Making Whole-Souled Sacrifices for Jehovah
PAGE 21 • SONGS: 66, 56
MARCH 26, 2012–APRIL 1, 2012
A Royal Priesthood to Benefit All Mankind
PAGE 26 • SONGS: 60, 102
PURPOSE OF STUDY ARTICLES
STUDY ARTICLE 1 PAGES 4-8
This article will show how sincere Christians throughout the ages have sought to be guided by God’s Word. The discussion highlights our yeartext for 2012.
STUDY ARTICLE 2 PAGES 9-13
This article discusses three lessons about keeping on the watch that we can learn from the apostles and other first-century Christians. This study should strengthen our determination to bear thorough witness about God’s Kingdom.
STUDY ARTICLES 3, 4 PAGES 16-25
The Mosaic Law required that the ancient Israelites make sacrifices to Jehovah on a number of occasions. Christians are not bound by that Law. However, principles therein provide lessons regarding the spirit of gratitude that Jehovah expects from his worshippers today, as these articles will explain.
STUDY ARTICLE 5 PAGES 26-30
The greatest need for mankind is to be reconciled to God. This article explores how a royal priesthood will help to accomplish this reconciliation, and it explains how we will benefit.
ALSO IN THIS ISSUE
3 Yes, This Is the Study Edition!
14 ‘How Will I Be Able to Preach?’
15 Making Study Time More Enjoyable and Productive
31 From Our Archives
COVER: A street market in San Cristóbal de las Casas, Mexico. A pioneer couple who learned the Tzotzil language witness to an indigenous family
MEXICO
POPULATION
108,782,804
PUBLISHERS
710,454
TRANSLATION WORK
30 indigenous languages |
Blood (bq)
1977 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/brochures-and-booklets/blood-bq | Jehovah’s Witnesses and the Question of Blood
1. What fact about blood is being better understood?
1 BLOOD is vital to life. Though this has been recognized from ancient times, modern research is providing a greater understanding of its life-sustaining functions.
2. What is an accepted therapeutic method, but who disagree?
2 The practice of transfusing human blood holds a prominent position in modern medical care. Those in the medical field and many others regard the transfer of blood from one human to another as an accepted therapeutic method.1a But there are people who do not accept blood transfusions. They are Jehovah’s Witnesses.
3, 4. What Bible view do Jehovah’s Witnesses hold regarding life, and what questions does this raise?
3 Jehovah’s Witnesses cherish and deeply respect life. This is one of the reasons why they do not smoke, use addictive drugs or seek abortions. They have learned from the Bible to view life as sacred, something to be protected and preserved both for themselves and for their children.
4 Why, then, do Jehovah’s Witnesses object to blood transfusions? Is there some rational basis for this conviction that they hold to even in the face of death? And is their position on the matter totally incompatible with modern medical knowledge and principles?
5. What is the purpose of this publication, and how will the matter be handled?
5 This topic should be of interest to everyone in the medical profession, for at any time a doctor may be confronted with the blood transfusion issue. This is quite possible, as there are more than two million of Jehovah’s Witnesses earth wide. Probably some of them are living in your community. The following is written to aid doctors to understand Jehovah’s Witnesses as patients and to consider how their view can be reasonably accommodated. First we will examine the religious basis for their position. Then, beginning on page 17, we will consider the ethics involved and some recent findings and observations by qualified doctors that may be of practical value in resolving problems regarding the use of blood.
6. To whom is this subject of interest?
6 Even persons who are not in the medical field are invited to look into this important matter. The position that Jehovah’s Witnesses take on blood actually involves rights and principles that can affect each one of us. And a knowledge of what they believe, and why, will aid a person to understand better this issue that has often been of concern to doctors, jurists, and students of the Bible. What, then, are the key factors in the issue?
The Religious Basis
7. What are some views as to the use of blood, and on what basis do Jehovah’s Witnesses take a stand on blood?
7 Most doctors view the use of blood essentially as a matter of medical judgment, much as their daily decisions about using certain medicines or surgical procedures. Other persons may view the position of Jehovah’s Witnesses as more of a moral or legal question. They may think in terms of the right to life, authority to make decisions about one’s own body, or the civil obligations of the government to protect the lives of its citizens. These aspects all bear on the matter. Yet the stand taken by Jehovah’s Witnesses is above all a religious one; it is a position based on what the Bible says.
8. In view of the position taken by Jehovah’s Witnesses, what question logically arises?
8 Many persons may wonder about the validity of the above statement. They are aware that numerous churches support the use of blood, establishing blood-bank programs and encouraging the donation of blood. Accordingly, the question logically arises:
What does the Bible say about humans taking blood into their bodies?
9, 10. What shows that the Bible has much to say about blood, and what command regarding blood did God give early in mankind’s history?
9 Even individuals who do not personally view the Bible to be the inspired word of God must acknowledge that it has much to say about blood. From the first book of the Bible through to the last, “blood” is mentioned more than four hundred times. Certain Bible verses are especially pertinent to the question of sustaining life with blood. Let us briefly examine them:
10 The Bible record shows that early in mankind’s history the Creator and Life-Giver expressed himself on the issue of blood. Right after the global flood, when God first granted humans the right to eat animal flesh, he commanded Noah and his family: “Every moving animal that is alive may serve as food for you. As in the case of green vegetation, I do give it all to you. Only flesh with its soul—its blood—you must not eat.”—Genesis 9:3, 4.
11. What shows that in the killing of animals more is involved than just the matter of diet?
11 First of all, the Creator was providing a dietary regulation at a time when mankind was making a new start. (Compare Genesis 1:29.) God showed, however, that in killing animals for food more was involved than diet. That was because the blood of a creature represented its life or its soul. Thus, some Bible translations render Genesis 9:4 as: “Only you shall not eat flesh with its life, that is, its blood.”—Revised Standard Version; Moffatt.
12, 13. What did the Creator attach to the use of blood, and how do we know that not just the blood of animals is involved?
12 So this divine regulation was not merely a restriction on diet, such as a doctor’s advising a patient to avoid salt or fat. The Creator attached a highly important moral principle to blood. In pouring out all the blood that reasonably could be drained out, Noah and his descendants would manifest their regard for the fact that life was from and depended upon the Creator. But let us examine this matter further.
13 The above-quoted scripture applies to animal blood. Would the same principle apply to human blood? Yes, with even stronger force. For God went on to say to Noah: “Besides that, your blood of your souls shall I ask back. . . . Anyone shedding man’s blood, by man will his own blood be shed, for in God’s image he made man.” (Genesis 9:5, 6) Now, if animal blood (representing animal life) was of sacred significance to God, obviously human blood had a sacred significance of even greater value. Persons complying with these divine directions would not be shedding the blood of (killing) humans, nor would they be eating either animal or human blood.
However, was this command to Noah only a limited or temporary restriction? Does it have a bearing on later generations, including ours?
14, 15. What was the nature of the command to Noah regarding blood, and what comments by a rabbi are pertinent here?
14 Many Bible scholars recognize that God here set out a regulation that applied, not merely to Noah and his immediate family, but to all mankind from that time on—actually all those living since the Flood are from Noah’s family. (Genesis 10:32) Theologian and Reformationist John Calvin, for example, acknowledged about the prohibition on blood that “this law had been given to the whole world immediately after the flood.”2 And Gerhard von Rad, professor at Heidelberg University, refers to Genesis 9:3, 4, as “an ordinance for all mankind,” because all mankind has descended from Noah.3
15 Since the law on blood was instructioned with God’s pronouncement that emphasized a high regard for human life, we can appreciate the observations of Rabbi Benno Jacob:
“Thus the two prohibitions belong together. They are the most elementary demands of humanity in the literal sense of the word. . . . The permission to eat meat, but without its blood, and the prohibition against shedding human blood indicate the place of man within the world of the living . . . In summary: the reason for the prohibition of blood is of a moral character. . . . Later Judaism regarded this passage as establishing fundamental ethics for every human being.” (Italics added.)4
In fact, later Jews drew from the early part of Genesis seven “basic laws” for mankind, and this command to Noah and his sons about blood was one of them.5 Yes, despite the fact that most nations did not follow it, this was actually a law for all mankind.—Acts 14:16; 17:30, 31.
16, 17. What law to Israel showed that God’s ban on blood still applied, and what was the only way Israelites could use blood?
16 Later in his law given to the nation of Israel, Jehovah God prohibited murder, bearing out that the mandate he had given to Noah was still in effect. (Exodus 20:13) Correspondingly, God also forbade consuming blood, saying:
“As for any man of the house of Israel or some alien resident who is residing as an alien in their midst who eats any sort of blood, I shall certainly set my face against the soul that is eating the blood, and I shall indeed cut him off from among his people.”—Leviticus 17:10.
17 The Israelites were allowed to use animal blood only in one way. That was in offering it up as a sacrifice to God, acknowledging him as the Life-Giver to whom they were indebted. He told them: “The soul of the flesh is in the blood, and I myself have put it upon the altar for you to make atonement for your souls, because it is the blood that makes atonement by the soul [or life] in it.”—Leviticus 17:11.
18, 19. (a) What precaution were Israelite hunters required to take when they killed animals for food, and why? (b) By heeding this command, they showed recognition of what fact?
18 How about the blood of animals killed for food, not for sacrifice? God told his worshipers that a hunter who caught a wild beast or fowl “must in that case pour its blood out and cover it with dust. For the soul of every sort of flesh is its blood by the soul in it. Consequently I said to the sons of Israel: ‘You must not eat the blood of any sort of flesh, because the soul of every sort of flesh is its blood. Anyone eating it will be cut off.’”—Leviticus 17:13, 14; Deuteronomy 12:23-25.
19 This pouring out of the blood was not simply a religious ritual; it actually was an extension of the divine law given to Noah. When killing an animal, a person should recognize that its life comes from and belongs to God. By not eating the blood, but ‘pouring it out’ on the altar or on the ground, the Israelite was, in effect, returning the creature’s life to God.
20. (a) What penalties show that violating God’s law on blood was a serious offense? (b) Which scriptures show that eating flesh with the blood in it resulted in guilt?
20 For an Israelite to show disregard for life as represented by the blood was viewed as a most serious wrong. The person deliberately disregarding this law about blood was to be “cut off,” executed. (Leviticus 7:26, 27; Numbers 15:30, 31) A measure of guilt resulted even from eating the blood-containing flesh of an animal that died of itself or that was killed by a wild beast.—Leviticus 17:15, 16; compare Leviticus 5:3; 11:39.
Could God’s law on blood be set aside in times of emergency?
21. Which Scriptural example shows that God’s law on blood could not be set aside in emergencies?
21 The Bible answers, No. There was no special dispensation for times of stress. We can see this from what occurred with some soldiers of Israel in the days of King Saul. Famished after a long battle, they slaughtered sheep and cattle and “fell to eating along with the blood.” They were hungry and were not deliberately eating blood, but in their haste to eat the meat they did not see to it that the animals were properly bled. Did the fact that this seemed to be an “emergency” excuse their course? On the contrary, their God-appointed king recognized their action as ‘sinning against Jehovah by eating along with the blood.’—1 Samuel 14:31-35.
Does this proper aversion to blood apply to human blood also?
22. Why is it reasonable to conclude that God’s law regarding animal blood also applies to human blood?
22 Yes. And that is altogether understandable for God’s law prohibited consuming “any sort of blood,” “the blood of any sort of flesh.” (Leviticus 17:10, 14) We can see how the Jewish nation regarded this law by considering an incident involving some of the Jews who had followed and listened to Jesus. On one occasion he spoke figuratively about ‘drinking his blood,’ for he knew that in time his blood must be poured out in a sacrificial death and that it would result in life to those who, by faith, accepted his sacrifice. (John 6:53-58) Evidently not realizing that Jesus was speaking symbolically, some of his Jewish disciples were shocked over his words and left off following him. (John 6:60-66) Yes, the thought of taking in human blood was absolutely abhorrent to those Jewish worshipers of God.
What About Christians?
23. What effect did the Messiah’s sacrificial death have on the dietary restrictions of the Mosaic law?
23 The Mosaic law pointed to the coming and sacrificial death of the Messiah. Hence, after Jesus died, true worshipers were no longer obliged to keep the Mosaic law. (Romans 10:4; 6:14; Colossians 2:13, 14) Dietary restrictions of the Law, such as those against eating fat or the flesh of certain animals, were no longer binding.—Leviticus 7:25; 11:2-8.
So, does the divine prohibition against blood apply to Christians?
24. When dealing with the question of circumcision for Gentile Christians, what was decided regarding blood?
24 This matter came up for discussion in 49 C.E., during a conference of the apostles and older men of Jerusalem who served as a central body of elders for all Christians. The conference was held in response to a question about circumcision. This apostolic council decided that non-Jews who accepted Christianity did not have to get circumcised. During the discussion Jesus’ half brother James brought to the council’s attention certain other essential things that he deemed important to include in their decision, namely, “to abstain from things polluted by idols and from fornication and from what is strangled and from blood.” (Acts 15:19-21) He referred back to the writings of Moses, which reveal that even before the Law was given, God had disapproved of immoral sex relations, idolatry and the eating of blood, which would include eating the flesh of strangled animals containing blood.—Genesis 9:3, 4; 19:1-25; 34:31; 35:2-4.
25. This decision of the apostolic council became a part of what?
25 The decision of the council was sent by letter to the Christian congregations. It is now included in the Bible as part of the inspired Scriptures that are beneficial “for teaching, . . . for setting things straight.” (2 Timothy 3:16, 17) The decision was:
26, 27. What did that decision explicitly state, and how do we know that it was not merely the apostles’ opinion?
26 “The holy spirit and we ourselves have favored adding no further burden to you, except these necessary things, to keep abstaining from things sacrificed to idols and from blood and from things strangled and from fornication. If you carefully keep yourselves from these things, you will prosper.”—Acts 15:28, 29.
27 Yes, even though Christians were not under the Mosaic law, it was “necessary” that they abstain from blood. Was that just the apostles’ personal opinion? Not at all. As they stated, that decision was made in accord with God’s holy spirit.
28. According to Professor Walther Zimmerli, what distinction did that decree make?
28 Concerning that Christian decree, Professor Walther Zimmerli, of the University of Göttingen, Germany, commented:
“The first Judeo-Christian congregation in the decision reported on in Acts 15 made a distinction between the Law given to Israel through Moses and the command given [through] Noah to all the world.”—Zürcher Bibelkommentare.6
29. What indicates that the command to abstain from blood was a moral requirement and not merely a dietary one?
29 The command to ‘abstain from blood’ was not a mere dietary restriction but was a serious moral requirement, as is seen by the fact that it was as serious to Christians as ‘abstaining from idolatry or fornication.’
The Early Christians and Blood
30, 31. What shows the binding nature of the prohibition of blood and that it was not merely a temporary requirement?
30 The Jerusalem council sent this clear-cut decision to the Christian congregations, with positive results. We read in Acts chapter 16 concerning Paul and his associates: “As they traveled on through the cities they would deliver to those there for observance the decrees that had been decided upon by the apostles and older men who were in Jerusalem. Therefore, indeed, the congregations continued to be made firm in the faith and to increase in number from day to day.”—Acts 16:4, 5.
Was the decision recorded in Acts 15:28, 29 merely a temporary requirement, not an obligation that continued to rest on Christians?
31 Some persons have held that the apostolic decree was not a permanent obligation for Christians. But the book of Acts clearly indicates otherwise. It shows that, about ten years after the Jerusalem council issued that decree, Christians continued to comply with the “decision that they should keep themselves from what is sacrificed to idols as well as from blood and what is strangled and from fornication.” (Acts 21:25) This shows that they were aware that the requirement to abstain from blood was not limited to Gentile converts in one area nor applicable for just a brief period.
32, 33. What does Eusebius say as to the prohibition of blood being recognized in his day?
32 But what was the situation in later centuries when Christianity spread into distant places? Let us consider the evidence from the centuries following the publishing of the decree recorded in Acts 15:28, 29.
33 Eusebius, a third century writer who is considered the “father of Church history,” relates what occurred in Lyons (now in France) in the year 177 C.E. Religious enemies falsely accused Christians of eating infants. During the torture and execution of some Christians, a girl named Biblias responded to the false accusation, saying: “How can we eat infants—we, to whom it is not lawful to eat the blood of beasts.”7
34-36. What did Tertullian and Minucius Felix say as to Christians not eating blood in their day?
34 Similar false charges moved the early Latin theologian Tertullian (c. 160-230 C.E.) to point out that though Romans commonly drank blood, Christians certainly did not. He writes:
“Let your unnatural ways blush before the Christians. We do not even have the blood of animals at our meals, for these consist of ordinary food. . . . At the trials of Christians you offer them sausages filled with blood. You are convinced, of course, that the very thing with which you try to make them deviate from the right way is unlawful for them. How is it that, when you are confident that they will shudder at the blood of an animal, you believe they will pant eagerly after human blood?”8
35 Also, referring to the decree of Acts 15:28, 29, he says: “The interdict upon ‘blood’ we shall understand to be [an interdict] much more upon human blood.”9
36 Minucius Felix, a Roman lawyer who lived until about 250 C.E., makes the same point, writing: “So much do we shrink from human blood, that we do not use the blood even of eatable animals in our food.”10b
37, 38. What statements did a bishop and a Catholic Biblical scholar make on the subject of blood?
37 The historical evidence is so abundant and clear that Bishop John Kaye (1783-1853) could state categorically: “The Primitive Christians scrupulously complied with the decree pronounced by the Apostles at Jerusalem, in abstaining from things strangled and from blood.”11
But are the ‘primitive Christians’ and Jehovah’s Witnesses in modern times the only ones to have taken such a view based on the Bible?
38 Not at all. Commenting on Acts 15:29, Catholic Biblical scholar Giuseppe Ricciotti (1890-1964) refers to the incident at Lyons (described previously) as evidence that early ‘Christians could not eat blood.’ Then he adds, “but even in succeeding centuries down to the Middle Ages, we encounter unexpected echoes of this early ‘abomination’ [of blood], due unquestionably to the decree.”12
39. What did the Quinisext Council state regarding blood, and what did Otto of Bamberg say to new converts regarding blood?
39 For instance, the Quinisext Council held in 692 C.E. at Constantinople stated: “The divine Scripture commands us to abstain from blood, from things strangled, and from fornication. . . . If anyone henceforth venture to eat in any way the blood of an animal, if he be a clergyman, let him be deposed; if a layman, let him be cut off.”13 Similarly, Otto of Bamberg (c. 1060-1139 C.E.), a noted prelate and evangelist, explained to converts in Pomerania “that they should not eat any thing unclean, or which died of itself, or was strangled, or sacrificed to idols, or the blood of animals.”14
40. What did Martin Luther write regarding Acts 15:28, 29?
40 Moving closer to our time, Martin Luther also recognized the implications of the decree of 49 C.E. In protesting Catholic practices and beliefs he was inclined to group the apostolic council with later church councils whose decrees were not part of the Bible. Still, Luther wrote regarding Acts 15:28, 29:
“Now if we want to have a church that conforms to this council (as is right, since it is the first and foremost council, and was held by the apostles themselves), we must teach and insist that henceforth no prince, lord, burgher, or peasant eat geese, doe, stag, or pork cooked in blood . . . And burghers and peasants must abstain especially from red sausage and blood sausage.”15
41. What comment did a Baptist theologian make on Genesis 9:3, 4?
41 In the nineteenth century Andrew Fuller, viewed as “perhaps the most eminent and influential of Baptist theologians,” wrote concerning the Genesis 9:3, 4 prohibition on blood:
“This, being forbidden to Noah, appears also to have been forbidden to all mankind; nor ought this prohibition to be treated as belonging to the ceremonies of the Jewish dispensation. It was not only enjoined before that dispensation existed, but was enforced upon the Gentile Christians by the decrees of the apostles, Acts XV. 20. . . . Blood is the life, and God seems to claim it as sacred to himself.”16
42. What answer did clergyman William Jones give to those who would ignore the Bible’s prohibition of blood?
42 Might a Christian claim that the exercise of what some call “Christian liberty” should allow him to ignore this prohibition on blood? In his book The History of the Christian Church, clergyman William Jones (1762-1846) replies:
“Nothing can be more express than the prohibition, Acts XV. 28, 29. Can those who plead their ‘Christian liberty’ in regard to this matter point us to any part of the Word of God in which this prohibition is subsequently annulled? If not, may we be allowed to ask, ‘By what authority, except his own, can any of the laws of God be repealed?’”—P. 106.
43. What is the determination of Jehovah’s Witnesses regarding blood, based on which facts and scriptures?
43 The conclusion is plain: Under the guidance of the holy spirit the apostolic council decreed that Christians who want God’s approval must ‘abstain from blood,’ as God has required since the days of Noah. (Acts 15:28, 29; Genesis 9:3, 4) This Scriptural view was accepted and followed by the early Christians, even when doing so would cost them their lives. And down through the centuries this requirement has been recognized as “necessary” for Christians. Thus the determination of Jehovah’s Witnesses to abstain from blood is based on God’s Word the Bible and is backed up by many precedents in the history of Christianity.
Blood as Medicine
44. What three points have been established, and what is the Scriptural basis for each?
44 Up to this point we have established that the Bible requires the following: A human is not to sustain his life with the blood of another creature. (Genesis 9:3, 4) When an animal’s life is taken, the blood representing that life is to be ‘poured out,’ given back to the Life-Giver. (Leviticus 17:13, 14) And as decreed by the apostolic council, Christians are to ‘abstain from blood,’ which applies to human blood as well as to animal blood.—Acts 15:28, 29.
Do these Biblical statements, however, apply to the acceptance of transfused blood as a life-saving medical procedure?
45, 46. What question now presents itself, and what modern medical techniques may Bible principles be said to cover?
45 Some persons contend that the Bible forbids the eating of blood as a food and that this is fundamentally different from accepting a blood transfusion, a medical procedure that was not known in Bible times. Is that position valid?
46 There is no denying that in Bible times God’s law had particular application to consuming blood as food. Intravenous administration of blood was not then practiced. But, even though the Bible did not directly discuss modern medical techniques involving blood, it did in fact anticipate and cover these in principle.
47, 48. What distinction is not made at Acts 15:29, and for what reasons?
47 Note, for example, the command that Christians “keep abstaining . . . from blood.” (Acts 15:29) Nothing is there stated that would justify making a distinction between taking blood into the mouth and taking it into the blood vessels. And, really, is there in principle any basic difference?
48 Doctors know that a person can be fed through the mouth or intravenously. Likewise, certain medicines can be administered through various routes. Some antibiotics, for instance, can be taken orally in tablet form or injected into a person’s muscles or circulatory system (intravenously). What if you had taken a certain antibiotic tablet and, because of having a dangerous allergic reaction, were warned to abstain from that drug in the future? Would it be reasonable to consider that medical warning to mean that you could not take the drug in tablet form but could safely inject it into your bloodstream? Hardly! The main point would not be the route of administration, but that you should abstain from that antibiotic altogether. Similarly, the decree that Christians must ‘abstain from blood’ clearly covers the taking of blood into the body, whether through the mouth or directly into the bloodstream.
How important is this issue to Jehovah’s Witnesses?
49. What firm position do Jehovah’s Witnesses take, and of what are they convinced?
49 Persons who recognize their dependence on the Creator and Life-Giver should be determined to obey his commands. This is the firm position that Jehovah’s Witnesses take. They are fully convinced that it is right to comply with God’s law commanding abstention from blood. In this they are not following a personal whim or some baseless fanatical view. It is out of obedience to the highest authority in the universe, the Creator of life, that they refuse to take blood into their systems either by eating or by transfusion.
50, 51. What is at stake in the issue of blood, and to what words of the psalmist do we wholeheartedly subscribe?
50 The issue of blood for Jehovah’s Witnesses, therefore, involves the most fundamental principles on which they as Christians base their lives. Their relationship with their Creator and God is at stake. Furthermore, they wholeheartedly believe the psalmist’s words: “The judicial decisions of Jehovah are true; they have proved altogether righteous. . . . In the keeping of them there is a large reward.”—Psalm 19:9, 11.
51 Some persons who look just at the short-term effect of decisions might doubt that obeying God’s law about blood can be considered ‘rewarding.’ But Jehovah’s Witnesses are sure that obeying the directions from their Creator is for their lasting good.
52, 53. What stand did the early Christians take and at what cost to themselves?
52 The early Christians felt the same. History shows that their obedience to God was sometimes tested to the limit. In the Roman Empire they were put under pressure to perform acts of idolatry or to engage in immorality. Their refusal to give in could mean being thrown into the Roman arena to be torn apart by vicious animals. But those Christians stuck to their faith; they obeyed God.
53 Think what that involved. For the early Christians who were parents, refusal to break God’s law might even bring death upon their children. Yet we know from history that those Christians did not fearfully and faithlessly turn their back on God and the principles by which they lived. They believed Jesus’ words: “I am the resurrection and the life. He that exercises faith in me, even though he dies, will come to life.” (John 11:25) Hence, despite the immediate cost, those Christians obeyed the apostolic decree to abstain from things sacrificed to idols, from fornication and from blood. Faithfulness to God meant that much to them.
54. What responsibility do Jehovah’s Witnesses shoulder?
54 Today it means that much to Jehovah’s Witnesses also. They rightly feel a moral obligation to make decisions about worship for themselves and for their children. For that reason, Jehovah’s Witnesses are not looking for anyone else, whether a doctor, a hospital administrator or a judge, to make these moral decisions for them. They do not want someone else to try to shoulder their responsibility to God, for in reality no other person can do that. It is a personal responsibility of the Christian toward his God and Life-Giver.
Is Refusal a Form of Suicide?
55, 56. (a) What objection is raised to refusing blood transfusions? (b) Why can Witnesses not be accused of suicide, as seen by the testimony of others?
55 In the face of massive blood loss from injury, disease or surgical complications, blood transfusions have often been administered in an attempt to preserve life. Hence, when persons hear that someone refuses a blood transfusion, they may feel that he is in effect taking his own life. Is that so?
Is it “suicide” or exercising one’s “right to die” to refuse a blood transfusion?
56 Suicide is a seeking to take one’s own life. It is an attempt at self-destruction. But anyone even casually acquainted with the beliefs and practices of Jehovah’s Witnesses can see that they are not attempting self-destruction. Though they refuse blood transfusions, they welcome alternative medical assistance. An article in The American Surgeon correctly commented:
“In general, refusing medical care is not tantamount to ‘suicide.’ Jehovah’s Witnesses seek medical attention but refuse only one facet of medical care. Refusal of medical care or parts thereof is not a ‘crime’ committed on oneself by an overt act of the individual to destroy, as is suicide.” (Italics added.)17
Professor Robert M. Byrn pointed out in the Fordham Law Review that ‘rejecting lifesaving therapy and attempted suicide are as different in law as apples and oranges.’18 And, addressing a medical conference, Dr. David Pent of Arizona observed:
“Jehovah’s Witnesses feel that, should they die because of their refusal to receive a blood transfusion, they are dying for their beliefs in much the same way that the early religious martyrs did centuries ago. If this is passive medical suicide, there are several physicians in the audience right now who are smoking cigarettes, and that probably constitutes just as passive a suicide.”19
57. Why is refusing blood transfusions not an exercising of one’s right to die?
57 What about the idea that in refusing transfusions Jehovah’s Witnesses are exercising a “right to die”? The fact is that Jehovah’s Witnesses want to stay alive. That is why they seek medical help. But they cannot and will not violate their deep-seated and Bible-based religious convictions.
58. Which rights have the courts given individuals, and why logically so?
58 Courts of justice have often upheld the principle that each individual has a right to bodily integrity, meaning that in the final analysis a person himself is responsible to decide what will be done to his body. Really, is that not how you would want it to be if you were ill or hospitalized? Since it is your life, your health and your body, should you not have the final voice about whether something will be done to you or not?
59, 60. (a) Of what is the patient the final arbiter? (b) The right and duty of a physician is limited by what freedom of man?
59 There are logical consequences of this intelligent and moral view. A booklet produced by the American Medical Association explains: “The patient must be the final arbiter as to whether he will take his chances with the treatment or operation recommended by the doctor or risk living without it. Such is the natural right of the individual, which the law recognizes.” “A patient has the right to withhold his consent to lifesaving treatment. Accordingly, he can impose such terms, conditions, and limitations as he may desire upon his consent.”20
60 That is true regarding blood transfusion just as much as with any other “lifesaving treatment.” Dr. jur. H. Narr of Tübingen, Germany, stated: “The right and the duty of the physician to heal is limited by man’s basic freedom of self-determination respecting his own body. . . . The same is true for other medical intervention, hence also for refusal of blood transfusion.”21
61. What is the attitude of some persons regarding the preservation of life, but what question does this raise?
61 Understandably, some persons are shocked at the thought of anyone’s refusing blood if doing so could be dangerous or even fatal. Many feel that life is the foremost thing, that life is to be preserved at all costs. True, preservation of human life is one of society’s most important interests. But should this mean that “preserving life” comes before any and all principles?
62. According to N. L. Cantor, what shows that the sanctity of life is not the supreme value, and how might this be illustrated?
62 In answer, Norman L. Cantor, Associate Professor at Rutgers Law School, pointed out:
“Human dignity is enhanced by permitting the individual to determine for himself what beliefs are worth dying for. Through the ages, a multitude of noble causes, religious and secular, have been regarded as worthy of self-sacrifice. Certainly, most governments and societies, our own included, do not consider the sanctity of life to be the supreme value.”22
Mr. Cantor gave as an example the fact that during wars some men willingly faced injury and death in fighting for “freedom” or “democracy.” Did their countrymen view such sacrifices for the sake of principle to be morally wrong? Did their nations condemn this course as ignoble, since some of those who died left behind widows or orphans needing care? Do you feel that lawyers or doctors should have sought court orders to prevent these men from making sacrifices in behalf of their ideals? Hence, is it not obvious that willingness to accept dangers for the sake of principle is not unique with Jehovah’s Witnesses and the early Christians? The fact is that such allegiance to principle has been highly regarded by many persons.
63. What position of the Witnesses precludes anyone from trying to force a treatment upon them that violates their principles?
63 Also, it is worthy of reemphasis that, although Jehovah’s Witnesses do not accept blood transfusions, they welcome alternative treatments that may help to keep them alive. Why, then, should anyone else insist on and even force a certain therapy that totally violates a person’s principles and profoundest religious beliefs?
64. In one medical journal, what statement was made about doctors who try to force a certain treatment that violates the conscience of the patient?
64 Yet that has occurred. Some doctors or hospital administrators have even turned to the courts for legal authorization to force blood on an individual. Concerning those who have followed this course, Dr. D. N. Goldstein wrote in The Wisconsin Medical Journal:
“Doctors taking this position have denied the sacrifices of all the martyrs that have glorified history with their supreme devotion to principle even at the expense of their own lives. For those patients who choose certain death rather than violate a religious scruple are of the same stuff as those who paid with their lives for faith in God or who went to the stake rather than accept [forced] baptism. . . . Ours is the duty to save life but we may well question whether we do not also have a duty to safeguard integrity and preserve the few gestures of personal authenticity that continue to occur in an increasingly regimented society. . . . No doctor should seek legal assistance to save a body by destroying a soul. The patient’s life is his own.”23
The Doctor’s Role
65, 66. Why might a doctor find it distressing to deal with a Witness who refuses a blood transfusion?
65 We have seen that, because of their strong religious beliefs, Jehovah’s Witnesses avoid both food that contains blood and medically administered blood. But how are others affected by this stand, such as doctors who treat Witness patients?
66 Doctors are dedicated to saving or prolonging life. That is their profession. Consequently, when a doctor schooled to view blood transfusion as standard practice is treating a patient who is seriously ill or who has lost much blood, he may find it distressing to learn that the patient refuses blood. Whereas the patient’s Bible-trained conscience may not permit a blood transfusion, the physician, too, has a conscience and follows ethics that are extremely important to him.
Should a doctor follow his own medical training and convictions if he feels that a blood transfusion, though refused by the patient, is needed to save that one’s life?
67, 68. According to what medical and legal principles may a surgeon not follow his own convictions if they violate a patient’s conscience?
67 There is no question that in such cases a delicate situation exists. But each of us can ask: If I were in a situation where there was a conflict between my conscience as a patient and the sincere conviction of an attending physician, what course would I think ought to be followed? Consider the remarks made by Dr. William P. Williamson at the First National Congress on Medical Ethics and Professionalism:
“Certainly, the physician’s first thought must be the welfare of the patient. Since life is a gift of the Creator to the individual, the primary decision rightfully belongs to the patient, because the patient is the custodian of that gift. . . . The physician should treat the patient within the dictates of the patient’s religion, and not force his own religious convictions upon the patient.” (Italics added.)24
68 There is another reason, a legal one, why the patient’s conscience must not be overridden. As Professor Byrn wrote in Fordham Law Review: “ . . . I do not mean that the doctor is bound by the patient’s choice to do something contrary to the doctor’s conscience. . . . I do mean that the patient is not bound by the doctor’s conscience to do something contrary to the patient’s choice, and consequently the doctor may have the right and choice to do nothing. The law of informed consent would be rendered meaningless if patient choice were subservient to conscientious medical judgment.” (Italics added.)25
69, 70. Instead of abandoning a case, what should a doctor do when faced with a patient’s refusal to accept a blood transfusion?
69 The possibility exists of a physician in this situation ‘doing nothing,’ that is, withdrawing from the case; but is that the only alternative? In his article “Emergency Surgical Procedures in Adult Jehovah’s Witnesses,” Dr. Robert D. O’Malley commented: “The patient’s refusal to accept blood transfusion should not be used as an excuse for abandonment by the medical profession.”26
70 What, then, could a doctor do? Dr. J. K. Holcomb stated in a medical journal editorial:
“No doubt, we, as physicians, feel frustrated, even angered, when an obstinate patient refuses to accept what we would consider the preferred regimen of therapy. But, should we honestly feel this way when the patient cites a religious belief as the basis for his reluctance to accept specific treatment? If we are honest with ourselves, we will admit that we settle for something less than ideal treatment with many patients in our day-to-day practice. . . . If we can do this with respect to our medical convictions, shouldn’t we likewise be willing to do the best we can when a patient’s convictions, particularly religious ones, prevent our offering what we would consider the desired form of therapy. Usually, patients having religious reasons for not accepting blood transfusions, etc. are aware of the medical risks involved in their decision, but are willing to accept those risks and ask only that we do our best.”27
71. What can be said about the moral obligations of both patient and doctor as regards “extraordinary” treatment?
71 There is another consideration as to the moral aspect of the matter. John J. Paris, Assistant Professor of Social Ethics, pointed out: “There is great consensus in both the medical and moral communities that an individual has no moral obligation to undergo ‘extraordinary’ medical treatment. And if the patient has no moral obligation to undergo ‘extraordinary’ treatment—common though it might be in regular practice—neither has the physician any moral obligation to provide it; nor the judge to order it.”28 For Jehovah’s Witnesses, who direct their lives by the Bible, blood transfusions certainly are “extraordinary” treatment. In fact, they are morally forbidden.
Cooperation Between Patient and Doctor
72. What stand do Witnesses take as to medical treatment in general, but with what exception?
72 All persons concerned with this matter can rest assured that Jehovah’s Witnesses are not fanatics who oppose medical care. Recall that Luke, who wrote the Bible account of the decree against blood, was himself a physician. (Colossians 4:14) Thus, when Jehovah’s Witnesses are ill or have an accident, they do not look for some miraculous “faith healing” cure. Rather, they seek medical help. In this they do not try to dictate to doctors on how to practice medicine or even on the management of their own particular problem. The one thing that they consistently ask from doctors is that blood not be used.
73. What facts do Witnesses appreciate relative to their stand on blood?
73 The Witnesses have a high regard for the training and abilities of persons in the medical field. They sincerely appreciate doctors who use their skill to treat a patient, but doing so in accord with the patient’s conscientious beliefs. Witnesses recognize that it takes courage for a doctor to operate without being free to use blood. Also, it takes a measure of courage to go contrary to the views of one’s medical contemporaries and agree to practice medicine under conditions that may be viewed as medically less than optimum.
74. Of what fact are Witnesses aware, and what are they willing to face?
74 Naturally, Jehovah’s Witnesses are aware that some surgical procedures may involve so much blood loss that a doctor may honestly believe they cannot be undertaken on the terms the Witnesses present. Most surgery, however, can be performed without blood. True, doctors may feel that by not using blood the operation is made more dangerous. But the Witnesses are willing to face such increased risks with the courageous help of skilled doctors.
75. What conclusion was reached in an extreme case after a successful operation without blood?
75 During a panel discussion at the University of Pennsylvania, Dr. William T. Fitz related an interesting case. It involved a thirty-four-year-old patient who had bled severely from a tumor of the colon. The man, one of Jehovah’s Witnesses, told the doctors that he “would gladly undergo any surgical procedure as long as he would not be given blood.” The doctors agreed to operate, promising that blood would not be administered. During and after the operation blood loss was so great that the patient’s hemoglobin, which is normally 14 or 15 grams, fell to 2.4 grams. But he did not die. Rather, his condition stabilized and then his blood count climbed. Commenting on the doctors’ promise not to administer blood, Dr. Francis Wood, Chairman of the Department of Medicine, said: “I think you had a perfect right to promise. The man was going to die if you did not operate. He had some chance of getting well as a result of the operation without blood transfusion; therefore, I think you were perfectly justified in giving him the chance on his own terms.”29
Relieving Doctors of Liability
76. Why need doctors not fear malpractice suits by Witnesses because of their stand on blood?
76 Doctors are in a difficult position in treating any serious case, for failure to use all available procedures may involve them in a malpractice suit. Jehovah’s Witnesses, however, are willing to bear the responsibility for their refusal to accept blood transfusion. They will sign legal waivers that relieve the medical staff and hospital of any concern about suits, in the event that harm be attributed to their operating without blood.
77. What is the gist of the form the AMA recommends that patients who refuse blood transfusions should sign?
77 The American Medical Association has recommended a form eninputd “Refusal to Permit Blood Transfusion” for patients who will not accept blood because of religious beliefs. It reads: “I (We) request that no blood or blood derivatives be administered to ‐‐‐‐‐‐‐‐‐‐ during this hospitalization, notwithstanding that such treatment may be deemed necessary in the opinion of the attending physician or his assistants to preserve life or promote recovery. I (We) release the attending physician, his assistants, the hospital and its personnel from any responsibility whatever for any untoward results due to my (our) refusal to permit the use of blood or its derivatives.”30 This document is to be dated and signed by the patient and by witnesses present. A close relative such as a mate or parent (in the case of a child) could sign the form too.
78. How do the Witnesses show they are willing to accept personal responsibility for refusing blood transfusions?
78 The willingness of Jehovah’s Witnesses to accept personal responsibility regarding their stand on blood is further shown by the fact that most of them carry a signed card requesting “No Blood Transfusion!” This document acknowledges that the signee realizes and accepts the implications of refusing blood. Thus, even if he should be unconscious when brought to a doctor or hospital, this signed statement makes clear his firm position.
Might a doctor or hospital be held liable if blood is not given?
79. What has been said as to the likelihood of a physician’s being sued for not forcing a blood transfusion on a patient?
79 An article in the University of San Francisco Law Review considered this point. It explained that Judge Warren Burger, who became Chief Justice of the United States Supreme Court, said that a malpractice proceeding “would appear unsupported” in an instance where a waiver had been signed. The article continued:
“The possibility of a criminal charge is even more remote. One commentator who surveyed the literature reported, ‘I have not been able to find any authority for the statement that the physician would incur . . . criminal . . . liability by his failure to force a transfusion on an unwilling patient.’ The risk seems more the product of a fertile legal mind than a realistic possibility.”31
80. What is the position in England when a patient dies because of having refused a blood transfusion?
80 Regarding the situation in England, Emergencies in Medical Practice said: “If the position has been made clear to the patient and he dies untransfused no action can be taken against the doctor for no patient is obliged to preserve his life by the use of special or extraordinary measures.”32
81, 82. What moral obligation does a doctor have, but what moral obligation does he not have?
81 A doctor contemplating surgery on a patient will naturally want to explain clearly what are the possible risks of refusing blood. But once he has done this, the doctor need feel no moral obligation to press the matter further. Certainly it would be unethical to try to “wear down” or frighten into submission a patient who has resolutely decided against accepting blood.
82 Since Jehovah’s Witnesses willingly accept responsibility for their decision, doctors are legally and in fact morally relieved of any obligation to insist on blood. And this is how many ethical and sincere physicians prefer it to be. “One cannot warn too urgently against a weakening of the human right of self-determination, including that of the patient,” wrote surgeon G. Haenisch of Hamburg, Germany. “A grant of authority for the physician to undertake a treatment that he deems right though it be against the will of the patient is to be uncompromisingly rejected.”—Deutsche Medizinische Wochenschrift.33
83. What charge could a doctor be liable for if he forced a blood transfusion upon a Witness patient?
83 In view of this human right, legal and medical publications in some lands have repeatedly warned that administering a transfusion against a patient’s wishes could make a doctor (or the hospital staff) liable to assault and battery charges or a justified malpractice suit.
What about administering blood without telling the patient, perhaps when he is unconscious?
84, 85. Which course by a doctor would be “most distasteful ethically,” and why is this so?
84 Many sincere physicians feel that in some situations, such as with terminal cancer, it is a kindness not to give a patient full information about his condition. While there may be varying opinions about the propriety of withholding details of a patient’s condition, that is quite different from a doctor’s deliberately administering a treatment that he knows the patient has forbidden. Writing in the New York State Journal of Medicine, Dr. Bernard Garner and his associates stressed this point. They acknowledged that sometimes a doctor has let a Witness patient become unconscious and then given him blood, perhaps thinking ‘What he doesn’t know won’t hurt him.’ But they concluded emphatically: “Although the motive might be altruistic, this would be most distasteful ethically.”34
85 Why this is so was made clear by Marcus L. Plante, Professor of Law, University of Michigan Law School. He wrote that “the physician has a fiduciary relationship [one founded on trust] to his patient and owes an absolute obligation never to mislead the patient by words or silence as to the nature and character of the medical procedure he proposes to undertake.”35
86, 87. (a) What did West Germany’s Medical Tribune have to say about giving a patient a blood transfusion while he was unconscious? (b) What ruling by a court underscored this position, leading to what conclusion?
86 Furthermore, in some localities a doctor’s promising not to give blood and then underhandedly doing so is legally wrong. For example, in West Germany’s Medical Tribune it was pointed out that “nothing is changed when the patient becomes unconscious.” This is so because ‘refusal to accept a blood transfusion, once expressly stated by a competent patient, is also valid in the event he becomes unconscious.’36 Underscoring the matter more emphatically, the Supreme Court of Kansas declared:
“ . . . Each man is considered to be master of his own body, and he may, if he be of sound mind, expressly prohibit the performance of life-saving surgery, or other medical treatment. A doctor might well believe that an operation or form of treatment is desirable or necessary but the law does not permit him to substitute his own judgment for that of the patient by any form of artifice or deception.” (Italics added.)37
87 Consequently, deceptively administering a blood transfusion to one of Jehovah’s Witnesses is against the professional ethics of moral physicians. It could make a doctor liable legally.
Respecting Parental Responsibility
88, 89. (a) What aspect of this subject is highly charged with emotion? (b) How do Witnesses feel about it, and why?
88 Likely the aspect of this matter that is most highly charged with emotion involves the treating of a child. All of us realize that children need care and protection. God-fearing parents particularly appreciate this. They deeply love their children and keenly feel their God-given responsibility to care for them and make decisions for their lasting welfare.—Ephesians 6:1-4.
89 Society, too, recognizes parental responsibility, acknowledging that parents are the ones primarily authorized to provide for and decide for their children. Logically, religious beliefs in the family have a bearing on this. Children are certainly benefited if their parents’ religion stresses the need to care for them. That is so with Jehovah’s Witnesses, who in no way want to neglect their children. They recognize it as their God-given obligation to provide food, clothing, shelter and health care for them. Moreover, a genuine appreciation of the need to provide for one’s children also requires inculcating in them morality and regard for what is right. As has been mentioned, the early Christians were exemplary in this; the parents both taught their children and personally lived up to the moral teachings they enunciated. History relates that whole families sometimes were exposed to death in Roman arenas because the parents would not violate their conscientious beliefs.
90. (a) What has resulted from a lack of parental teaching? (b) In contrast, what do Witness parents do?
90 We are all aware that the lack of parental teaching and moral example has contributed to the fact that many youths today have no basic values; they think nothing of endangering their health and life, as well as the lives of others, in an unrestrained search for thrills. Is it not much better for youngsters to have parents who promote morality and respect for high principles? Parents who are Jehovah’s Witnesses show great love for their children as well as their God by using the Bible to aid their children to become moral persons. Thus, when these children are old enough to know what the Bible says about blood, they themselves support their parents’ decision to ‘abstain from blood.’—Acts 15:29.
Need a doctor feel that he ought to administer blood to a child in spite of the resolute wishes of the parents and perhaps even of the child itself?
91, 92. Why should a doctor not feel that he must give a child a blood transfusion in spite of the resolute wishes of the parents against such?
91 Frankly, in view of the well-recognized right of parental responsibility, the moral, principled and consistent position for a doctor is to recognize the responsibility of loving, concerned parents to make decisions for their minor children.
92 In this regard, Dr. A. D. Kelly, Secretary of the Canadian Medical Association, wrote that “parents of minors and the next of kin of unconscious patients possess the right to interpret the will of the patient and that we should accept and respect their wishes. . . . I do not admire the proceedings of a moot court assembled at 2:00 a.m. to remove a child from his parent’s custody.”38
93. Why is it fundamentally inconsistent to force a blood transfusion on a child of Witness parents?
93 Some persons in the medical and legal professions have recognized that a competent adult has the right to refuse a blood transfusion. But they have held that if parents refuse permission for their child, a transfusion should be forced by court order. This position, however, lacks fundamental consistency and harmony, as pointed out in the journal Forensic Science:
“Are we then to assume that the courts are willing to assign a different religion to the children than that of their parents, when statistics show that the overwhelming majority of children are reared and indeed follow the same religious denomination as their parents? Would this also not be as much an infringement of religious rights of the children by the courts as those rights which the court is trying to protect for the adults under the First Amendment [of the Constitution] by denying the transfusion over the adult’s objections? Are the courts not assigning in essence a religion to the children if they deny transfusions on religious grounds for adults and permit them for the children of the same adults?”39
94. Name a gross inconsistency that prevails in some hospitals.
94 There is often another gross moral inconsistency in forcing a blood transfusion on a child whose parents have asked that other medical therapies be used. At some hospitals doctors in one room may be forcing a transfusion on an infant. Yet in a nearby room other doctors may be performing legal abortions, ending lives only a few months younger than the child on whom blood is forced ‘to save a life.’ This has led thinking persons to wonder if ‘preserving life’ is always the real issue behind forced transfusions.
95. What did a Scottish college lecturer have to say about forcing blood transfusions on adults and children?
95 Consider the implications of state-authorized medical treatment that forcibly takes away the right of parental responsibility. In Scotland, A. D. Farr, a college lecturer on blood transfusion techniques, wrote with regard to forcing transfusions on adults and children:
“The over-ruling in respect of a minority religious belief is extended to over-ruling the whole principle of an adult being allowed to accept or reject a particular form of medical treatment. . . . The State is gradually taking over the function of making decisions for the individual. It is in this way that free countries cease to be free and become totalitarian. It was indeed by the taking-over of the German children into the Hitler Youth movement that freedom and privacy were finally suppressed in Nazi Germany. This is not mere fanciful speculation. Freedom is a precious and comparatively rare possession, to be jealously guarded in those countries where it exists. Any one encroachment on individual liberty is one too many.”40
96, 97. How does the principle of choice in medical treatment argue against forced blood transfusions?
96 Additionally, even if a doctor sincerely believes that a child needs a blood transfusion, does that mean that no other therapy will do? Or does it mean instead that he thinks that a transfusion offers more likelihood of success than alternative therapies? In this connection a council of judges in the United States of America wrote in “Guides to the Judge in Medical Orders Affecting Children”:
97 “If there is a choice of procedures—if, for example, the doctor recommends a procedure which has an 80 per cent chance of success but which the parents disapprove, and the parents have no objection to a procedure which has only a 40 per cent chance of success—the doctor must take the medically riskier but parentally unobjectionable course.”41
98. What fact regarding the nature of medical knowledge further argues against forced blood transfusions?
98 These judges also said that “medical knowledge is not sufficiently advanced to enable a physician to predict with reasonable certainty that his patient will live or die or will suffer a permanent physical impairment or deformity.” Is there not much truth in that? Do not medical authorities emphasize that at best they can say only what seems likely to happen? Accordingly, many respected physicians and surgeons have cooperated with Jehovah’s Witnesses, providing fine medical treatment for young and old while respecting their Bible-based convictions about blood.
Treating the “Whole Man”
99. What bearing does the principle of treating the whole person have on forced blood transfusions?
99 Persons in the medical field are appreciating more and more that it is important to deal with a patient as a “whole man.” What needs treatment is not just a thyroid or a liver, but a whole person, a human with feelings and beliefs that actually may influence his response to treatment. In a Texas Medicine editorial, Dr. Grant F. Begley wrote that “when I treat an illness that affects the body, mind, and spirit of the person in my care, it is what he believes that is important. His beliefs, not mine, are the ones that cause him to feel fear, doubt, and guilt. If my patient does not believe in blood transfusions, what I think about them does not matter.”42
100, 101. What can be said about healing the body while breaking the spirit of a person?
100 Treating the “whole man” is both humane and practical in view of the tragic results that can come from doing otherwise. “The perceptive physician,” urged Dr. Melvin A. Casberg in The Journal of the American Medical Association, “must be aware of these separate but interrelated facets of the body, the mind, and the spirit, and appreciate that healing the body in the face of a broken mind or spirit is but a partial victory, or even an ultimate defeat.”43
101 A doctor thus is following the course of wisdom and treating the “whole man” when he shows respect for his patient’s religious convictions as to the use of blood.
Is Their Stand Medically Unreasonable?
102-104. Which facts argue that the stand of the Witnesses regarding blood transfusions is not unreasonable?
102 Even though Jehovah’s Witnesses’ basic objection to blood transfusions is for religious reasons, many persons view this stand as medically unreasonable. But is it? Since the Witnesses’ position on blood relates to a medical issue, there is benefit in briefly examining the medical implications of refusing blood.
103 In just the United States, Japan and France, some 15 million units (500 cc. each) of blood are transfused annually. It is appropriate to ask: Is all this blood given because it is needed to save life?
104 The conclusion reached by 800 European doctors convened in Paris was that “blood is too often considered as a ‘miracle tonic’ given the patient whether he needs it or not.” These doctors particularly disapproved of single-unit transfusions, which they said are “useless 99 times out of 100.”44 A study in the United States suggested that 72 percent of the transfusions administered in some places are ‘unnecessary or questionable.’45
105, 106. Why do some doctors fail to view blood transfusions objectively, and why have some judges recommended alternative treatment?
105 Dr. Rune Eliasson of Stockholm, Sweden, ventured the opinion “that many physicians, perhaps misled by the power of the word over the mind, have allowed themselves to be too easily blinded by the halo they themselves have placed around the transfusion of blood so that the advantages and disadvantages of this form of treatment cannot be seen in their proper perspective.”46
106 Whether or not you agree with the religious reasons why Jehovah’s Witnesses do not accept blood transfusions, the “advantages and disadvantages of this form of treatment” merit consideration. This is especially so since some judges discussing transfusions have recommended that a patient’s wishes as to alternative treatment should be followed if there is a distinct risk associated with the standard treatment.
Blood—Complex and Unique
107, 108. Which fact about blood has a strong bearing on the value of blood transfusions?
107 Whereas some persons may be quick to call the rejection of blood “suicidal,” a fair approach to the matter requires acknowledging the fact that there are uncertainties and even dangers associated with blood transfusion.
108 Doctors know that blood is extremely complex. This is manifested even in just the matter of blood types. Reference works state that there are some fifteen to nineteen known blood group systems. Regarding only one of these, the Rh blood group system, a recent book about blood said that “at the present time nearly three hundred different Rh types may theoretically be recognised.”47
109-111. What other characteristics of blood have a bearing on the risk factor in blood transfusions?
109 Another facet of the complexity and uniqueness of each one’s blood is the variety of antibodies in it. At a meeting of scientists in Zurich, Switzerland, a group of English criminologists pointed out that the antibodies are so diverse that the blood of each person might be said to be specific and unique. Scientists hope to be able to “reconstruct from a bloodstain the personality image of every person who leaves behind a trace of blood.”48
110 The fact that blood is an extremely complex tissue that differs from person to person has a significant bearing on blood transfusion. This is a point Dr. Herbert Silver, from the Blood Bank and Immunohematology Division of the Hartford (Connecticut) Hospital, recently made. He wrote that, considering only those blood factors for which tests can be performed, “there is a less than 1 in 100,000 chance of giving a person blood exactly like his own.”49
111 Consequently, whether having religious objections to blood transfusions or not, many a person might decline blood simply because it is essentially an organ transplant that at best is only partially compatible with his own blood.
Blood Transfusions—How Much Actual Danger?
112-114. What testimony is there to show that blood transfusions involve risks?
112 Doctors know that with any medical preparation there is a measure of risk, even with medicines as common as aspirin and penicillin. Accordingly, it might well be expected that treatment with a substance as complex as human blood involves some danger. But just how much danger? And what bearing might this have on a physician’s view of the stand taken by Jehovah’s Witnesses?
113 A frank appraisal of the facts proves that blood transfusion must honestly be regarded as a procedure involving considerable danger and even as potentially lethal.50
114 Dr. C. Ropartz, Director of the Central Department of Transfusions in Rouen, France, commented that “a bottle of blood is a bomb.” Since the dangerous results may not appear until some time has passed, he added, “furthermore, it may also be a time bomb for the patient.”51 A United States Government publication carried an article on the dangers of blood and said that
“ . . . donating blood can be compared to sending a loaded gun to an unsuspecting or unprepared person. . . . Like the loaded gun, there is a safety lever or button governing blood transfusions. But, how many persons have died from gun shot wounds as the result of believing the lever was on ‘safe’?”52
Can knowledgeable doctors dismiss the stated dangers as being exaggerations?
115-117. Why can knowledgeable doctors not dismiss the dangers of blood transfusions as being exaggerated?
115 Hardly, for the reality of the dangers is often brought home to physicians. “No biologic product,” wrote Winfield S. Miller in Medical Economics, “has a greater potential for fatal mistakes in medical practice than blood. More than one doctor has learned to his sorrow that every bottle of blood in the blood banks is a potential bottle of nitroglycerin.”53
116 The patient or his family may not realize the dangers until it is too late. Stanford University’s Dr. J. Garrott Allen, a leading expert on the blood problem, estimated that blood transfusions kill at least 3,500 Americans each year and injure another 50,000.54 But there is strong reason to believe that this actually is an underestimation. For instance, the Southern Medical Journal recently suggested that the estimate that “between 3,000 and 30,000 deaths attributable to transfusions” is probably a conservative estimate.55 And bear in mind that these are figures for just one country, to say nothing of the rest of the world.
117 At a meeting of the American College of Surgeons, Dr. Robert J. Baker reported that the ‘danger of adverse effects from blood is far greater than previously believed with one out of 20 patients developing a reaction.’ How many persons realize this? Showing why that report should concern us all, Dr. Charles E. Huggins, associate director of a large blood bank, added: “The report is frightening but realistic because the same problems are facing every institution [throughout] the world.”56
118. Is there a likelihood of relief from blood transfusion problems? If not, why not?
118 Is relief in sight? Many persons, perhaps even some in the medical profession, may feel that science has been making real headway in overcoming the dangers of blood transfusion. But, as was stated in a recent issue of the journal Surgery, “major new problems related to massive transfusion have been proposed, problems hardly or not at all considered as recently as five years ago, yet potentially overshadowing almost all the problems that haunted the consciousness of the blood bankers, clinicians, and investigators for the first 40 years of clinical blood banking.”57
What Are the Dangers?
119, 120. What various kinds of risks are associated with blood transfusions?
119 Without belaboring the fact that dangers do exist, we can briefly examine what some of these are. Though many doctors are acquainted with the following information, it may help other persons to appreciate that, even though the stand taken by Jehovah’s Witnesses is for religious reasons, it has merit medically.
120 The textbook Hematology contains this table:58
Types of Transfusion Reactions
Febrile
Leukocyte antibodies
Platelet antibodies
Pyrogens
Allergic
Hemolytic
(incompatible transfusion)
Transmission of disease
Serum hepatitis
Malaria
Syphilis
Cytomegalovirus infection
Gross bacterial contamination
Cardiac overload
Citrate intoxication
Potassium intoxication
Abnormal bleeding
Incompatible transfusion
Massive transfusion
Isosensitization
Transfusion hemosiderosis
Miscellaneous
Thrombophlebitis
Air embolism
Injection of foreign material
121, 122. What are some of the immediate harmful reactions to blood transfusions?
121 These numerous types of transfusion reactions are indeed serious, for they can cause death. Let us consider some of them.
122 The table presents first some of the “immediate” reactions. A febrile or fever-producing reaction can usually be treated successfully. However, as Professor of Medicine James W. Linman reports, “severe febrile reactions occur and may be sufficiently stressful to be life-threatening in certain acutely ill patients.”58 Mismatched blood brings on a hemolytic reaction, involving rapid destruction of red blood cells, which can result in kidney failure, shock and death. Hemolytic reactions are especially dangerous to patients under anesthesia, for the symptoms may not be noticed until it is too late.59
123-125. To what extent is the danger of transmitting disease associated with blood transfusions?
123 “Transmission of disease” is also listed among possible reactions. Is there any substantial danger from this quarter?
124 Hepatitis B (serum hepatitis) is a particularly hazardous complication of blood transfusions. The blood of a donor, without its being suspected, may contain the hepatitis virus that can damage the health of a person receiving the blood, or even kill him. The more transfusions someone gets, the greater his likelihood is of contracting serum hepatitis. Yet it does not take a great deal of blood. Less than a drop will do; you can contract the disease from as little as one millionth of a milliliter of infected blood.60
125 How likely is it that you might contract hepatitis from a blood transfusion? To some extent that depends on where you live, for posttransfusion hepatitis is more common in lands where some of the blood comes from paid “donors,” people who sell their blood.
126, 127. What can be said about the incidence of serum hepatitis?
126 An estimate that often appears in medical journals is that one percent, or one person out of one hundred, contracts hepatitis following a transfusion.61 However, the evidence indicates that the true incidence may be much higher. This is so because hepatitis B has an incubation period of up to six months, so that the disease may not appear until long after the transfusion. Drs. John B. Alsever and Peter Van Schoonhoven wrote in Arizona Medicine:
“Its incidence over the past ten to fifteen years in large community blood centers has been about 1% in reported retrospective studies of clinically evident disease. However, when one studies transfused patients prospectively in the laboratory at 2- to 4-week intervals, one finds up to a ten times greater incidence of infection.”62
127 Look at this from another standpoint. It has often been said that in the United States there are 30,000 cases of posttransfusion hepatitis annually, with 1,500 to 3,000 deaths.63 If that were the situation it would be serious enough. However, information provided by the government’s Center for Disease Control points to a conservative figure for hepatitis B cases as being 200,000 or more annually.64 And who can even estimate the total number of transfusion-related hepatitis cases for all North and South America, Europe, Africa and Asia?
128. Why is the possibility of a Witness getting serum hepatitis more than a justifiable risk?
128 Of course, some persons view the possibility of getting hepatitis from a blood transfusion as a justifiable risk. A doctor might reason, “I would rather have my patient alive with hepatitis, which I can treat, than dead from not having a transfusion.” But such reasoning is not a valid basis for viewing a patient’s conscientious objections to transfusion as ‘suicidal’ and unworthy of consideration.
Can a patient reasonably be assured that he will survive posttransfusion hepatitis?
129, 130. What facts argue against a patient’s being reasonably assured that he will survive an attack of serum hepatitis?
129 A sobering fact is that authorities admit that about 10 to 12 percent of those contracting serum hepatitis from transfusions die as a result.65 With persons over forty years of age, the mortality rate is 20 percent—one out of five.66 In patients over the age of sixty, about half die from the hepatitis.67
130 Furthermore, there is no sure way to eliminate the high risk of contracting hepatitis from transfusions. The Journal of Legal Medicine acknowledged that “none of the now known methods of preserving blood possess any antiviral properties. Any modality that will destroy or even attenuate the virus of hepatitis will also destroy the blood or blood fraction.”68
131, 132. To what extent have modern techniques eliminated the risks of getting serum hepatitis from a blood transfusion?
131 What about advances in testing techniques to identify and thus eliminate tainted blood? Dr. M. Shapiro, of the South African Blood Transfusion Service, recently pointed out that “even with the most sensitive tests perhaps only 1 in 8 or even fewer cases of post-transfusional hepatitis are avoidable by laboratory screening alone of donor bloods.”69
132 Consequently, even if serum hepatitis were the only posttransfusion disease danger, there would be ample medical reason for a person to have reservations about accepting blood. The fact is, though, that hepatitis is only one of the risks. Note these others:
133. What dilemma does syphilitic contamination of blood pose?
133 “Blood should be considered a dangerous medicine, and should be used with the same caution as, for example, morphine.”70 Thus, Professor H. Busch, a director of transfusion medicine, ended a report to a convention of North German surgeons. In it he mentioned a dilemma regarding blood transfusions. He said that for its optimum biological value donated blood should be transfused within twenty-four hours; after that the metabolic risks increase because of changes in the stored blood. On the other hand, blood must be stored for at least seventy-two hours or else it may pass on syphilis. And even tests to identify syphilitic blood are not a safeguard, for they do not detect syphilis in its early stages. There is no need to describe here the damage that can come to a person receiving syphilis-infected blood, as well as the harm to his or her family.
134, 135. What other infections may be transmitted by blood transfusions?
134 The German report also stressed the danger of blood transfusions that spread cytomegalovirus infections and malaria. Cytomegalovirus is known to be especially dangerous for children. With good reason, then, the German doctors were warned of the “very serious, even fatal, results” that are possible from blood transfusions. And the American Medical Association advised that “with the increase in global travel and the return of servicemen from endemic areas, there has been an increase in the incidence of malaria in recipients of blood transfusion.”71
135 In tropical areas there are a number of other diseases that can be transmitted by blood transfusions, such as Chagas’ disease (having a fatality rate of one out of ten), African trypanosomiasis (African sleeping sickness), yaws and filariasis.72
136. What is another danger associated with blood transfusions, and how serious is it?
136 Another danger that cannot be overlooked is gross bacterial contamination of blood. Certain types of bacteria can multiply even in chilled blood, posing a grave threat to anyone later receiving that blood. Though fewer patients experience this complication than, say, serum hepatitis, the results are tragic for those who do. The mortality rate is between 50 and 75 percent.73
137. Because of the dangers associated with blood transfusions, what do some hospitals require of patients?
137 What does the future hold as to dangers associated with blood transfusions? “The list of transmitted diseases,” reports Dr. John A. Collins of the Washington University School of Medicine, “will vary and will certainly grow, and considerable uneasiness may occur as more tumor-related viruses are identified in human blood.”74 Accordingly, many hospitals now require a patient to sign a waiver or agreement that he will not hold the doctor or hospital liable for injury resulting from a blood transfusion.75
138. What is the primary reason why Witnesses will not accept blood transfusions?
138 Does this brief consideration of only some of the medical risks of blood mean that Jehovah’s Witnesses object to transfusions primarily for medical reasons? No, that is not the case. The fundamental reason why they do not accept blood transfusions is because of what the Bible says. Theirs is basically a religious objection, not a medical one. Nevertheless, the fact that there are serious risks in taking blood simply underscores the reasonableness, even from a medical standpoint, of the position that Jehovah’s Witnesses take.
Alternative Therapies
139-141. In elective surgery, what alternatives are there to blood transfusions?
139 If the course followed by Jehovah’s Witnesses were a fanatical one that had no basis and unavoidably meant harm to themselves and perhaps others, there would be reason for concern. In this connection it might well be asked:
Is this religious view taken by Jehovah’s Witnesses so incompatible with the standards of human society and with medical knowledge that it cannot be reasonably accommodated?
140 The factual answer is that their Bible-based objection to blood certainly can be accommodated in most cases by the use of alternative therapies.
141 As is well known, in cases of elective surgery, doctors may ‘build up the patient’s blood’ before and afterward, such as with amino acids and oral or injectable iron compounds76c; this can lessen any need for transfusion. Deep hypothermia (lowering the patient’s body temperature) has proved advantageous in minimizing blood loss during surgery, even on infants.78 Similarly, inducing hypotension (lowering blood pressure) can reduce the bleeding from small vessels during surgery. And probably what has proved most successful is meticulous attention to sealing off even the smallest of cut vessels. In the American Journal of Obstetrics and Gynecology, one doctor who has operated on many of Jehovah’s Witnesses said:
“There is no doubt that the situation where you are operating without the possibility of transfusion tends to improve your surgery. You are a little bit more aggressive in clamping every bleeding vessel.”79
If a patient has lost a great deal of blood during surgery or through an accident, is the view that there is no alternative to blood a reasonable one?
142, 143. Just what is the prime need when there is a great loss of blood?
142 Some facts presented by Professor James W. Linman in Hematology serve as a fine basis for evaluating the answer:
“Blood is not a tonic or stimulant; it will not promote wound healing or suppress an infection; and its oxygen-carrying capacity is rarely, if ever, a limiting factor in surgery. A transfusion serves only to augment total blood volume, to enhance the oxygen-carrying capacity of the blood, and as a source of normal plasma constituents.” (Italics added.)80
143 Consider first the matter of ‘augmenting total blood volume.’ Quite often when a person loses a great deal of blood, what fundamentally is needed to prevent shock and death is to replace the volume of fluid lost. At a congress of the Medical Association of South Africa, a blood transfusion specialist explained that a person might lose up to 1.5 liters (over three pints) of blood and still have over 60 percent of his red cells,81 an amount adequate for tissue nourishment. But the person needs more fluid in his vessels to keep the red blood cells circulating.
144. Which is the fluid of choice when there is a great loss of blood?
144 The British journal Anaesthesia reported that nonblood solutions do this more effectively than do transfusions of blood, for they do not reduce cardiac efficiency, a not uncommon complication accompanying blood transfusion. The article said that on occasions when apparently adequate amounts of whole blood failed to produce the desired result in a case of trauma, using nonblood solutions often produced dramatic improvement. Hence, the article observed:
“Even if an adequate supply of whole blood is available, however, it is doubtful if it is the fluid of choice for the initial treatment for the rapid transfusion of grossly hypovolaemic patients [those who have lost much blood].”82
145, 146. To what extent can one sustain the loss of blood, and why are alternative solutions not blood substitutes?
145 Is it not logical that a person normally could lose the equivalent of a unit (500 cc.) or more of blood without fatal results? Many persons have donated a unit of blood and then gone right on with their day’s activities. Controlled clinical study has indicated that a person with ‘a large blood volume may tolerate the loss of as much as two liters [2,000 cc.] of whole blood’ without requiring anything besides replacing the fluid lost with nonblood solutions.83
146 What, though, about ‘enhancing the oxygen-carrying capacity of blood’? Doctors know that alternative solutions are not really “blood substitutes.” Why not? Because the hemoglobin of the red cells delivers oxygen throughout the body. Nonblood solutions do not contain this.
With a patient who has lost a great deal of blood, must whole blood or packed red cells be administered so as to supply oxygen to all his body?
147, 148. What have facts shown as to a safe hematocrit or hemoglobin output for surgery?
147 This is a view frequently advanced, but is it in keeping with the facts?
148 A person normally has about 14 or 15 grams of hemoglobin in each 100 cc. of blood. Doctors generally take the position that ‘under sophisticated conditions a hemoglobin of 10.3 to 10.5 grams is regarded as the safe lower value for routine surgery.’84 But, in actuality, much of a person’s hemoglobin is in reserve for use during strenuous exertion; hence, a bedfast patient often is comfortable with as little as 5 or 6 grams.85 M.Keith Sykes, Professor of Clinical Anesthesia at the University of London, recently pointed out: “Although most centres choose a value of 9 or 10 g per cent as the dividing line between acceptance and refusal for elective operations, it must be emphasized that there is no conclusive evidence that values above this level are ‘safe’ or that values below this level impart an extra risk to surgery. It therefore seems unreasonable to choose an arbitrary figure as an acceptable haemoglobin level.”86 Likewise, Dr. Jeffrey K. Raines, of Massachusetts General Hospital, stated that “we can let the hematocrit get much lower than we had thought. We used to think a patient had to have a hemoglobin of 10, but we now know that is not really so.”87 Dr. Ricardo Vela of a department of anesthesia in Madrid, Spain, had experience in this connection with patients who are Jehovah’s Witnesses. He wrote that very low hemoglobin levels that formerly would have been considered as forbidden “were surprisingly well tolerated by the patients.”88
149, 150. What has been learned as to a blood transfusion’s immediately enhancing the blood’s oxygen-carrying capacity?
149 There is another aspect of this matter that has not been widely appreciated, even in the medical field.
Will a transfusion immediately enhance the blood’s oxygen-carrying capacity?
150 Many persons believe that it will, but a recent editorial in Anaesthesia made this significant point: “It is worth remembering also that the haemoglobin of stored, citrated red cells is not fully available for the transfer of oxygen to the tissues for some 24 hours after transfusion . . . ; rapid blood transfusion must therefore be regarded primarily as a mere volume expander in the initial stages.”89 Researchers at Ohio State University found that the reason for this is that chemical changes occur in stored blood. Their investigation showed that blood stored more than ten days “does not improve or may even worsen oxygen delivery immediately after transfusion.” And they found that the oxygen delivery was still below normal twenty-four hours later.90
What are some of the nonblood fluids used as alternatives to blood transfusions? Are they being used effectively? What are their advantages?
151. What are some of the fluids used as alternatives to blood transfusions?
151 Probably the most widely available and most frequently used emergency plasma replacement is simple saline solution (0.9%). It is easy to prepare, inexpensive, stable and chemically compatible with human blood.91 Ringer’s lactate (Hartmann’s) is an additional electrolyte or crystalloid solution that has been successfully used in cases of massive burns and in surgery where patients have lost up to 66 percent of the fluid volume of their blood.92
152. Which other plasma volume expanders have been used with good results?
152 Another approach is to replace lost blood with colloids such as dextran. That is a clinical sugar solution that has proved valuable both in surgery and in treating burn cases and shock.93 Sometimes it is combined with a buffered salt solution so as to draw on the best properties of each. Haemaccel and hydroxyethyl starch solution have also been employed with good results in various operative situations as plasma volume expanders.94d
153. What can be said about the use of various expanders in the acute stage of blood-volume crisis?
153 Each of these fluids has its own properties and merits. But regarding disaster situations Anaesthesia commented:
“Initially in the acute stage the exact fluid chosen, provided that it is not positively harmful, is relatively unimportant. Later, once the circulatory volume has been expanded, the specific requirements for a particular case must be taken into consideration.”95
154, 155. What evidence shows that blood is not the only effective replacement for blood loss?
154 Does this mean that these fluids are only for emergencies? Not at all. Regarding “all major types of operation,” surgeons at the University of Kentucky College of Medicine wrote:
“A hundred patients each lost over 1,000 ml of blood while undergoing surgery and received two to three times that volume of Hartmann’s solution. Postoperative mortality and morbidity were not affected by the lack of blood in the replacement regimen. . . . Despite the persistent tradition that blood is the only effective replacement for blood loss, the practice of using saline solutions for part or all of blood substitution has gained ground in many centers.”96
155 Though for religious reasons Jehovah’s Witnesses will not accept blood, they have no such objections to the use of nonblood plasma expanders. From the standpoint of a doctor, then, these products have the advantage of being usable with Witness patients. But there are numerous other advantages.
156, 157. Name some of the advantages that plasma expanders have over blood.
156 “Non-biological substitutes for blood,” wrote Professor E. A. Moffitt of Canada, “can be manufactured in large quantities and stored for long periods of time. . . . The risks of blood transfusion are the advantages of plasma substitutes: avoidance of bacterial or viral infection, transfusion reactions and Rh sensitization.”97
157 There is another noteworthy benefit from using plasma expanders. When human blood is stored, chemicals must be added to prevent coagulation. Later when this blood is given to a patient, the additives can interfere with his own blood’s natural ability to coagulate; continued loss of blood can result. Heart surgeon Dr. Melvin Platt has called attention to the fact that this problem is avoided when “a neutral substance” such as Ringer’s lactate solution rather than stored blood is used.98
Major Surgery Without Blood
158. What interesting facts has the experience of Dr. Denton Cooley revealed?
158 Courageous doctors who have agreed to operate on Jehovah’s Witnesses without using blood have often found the experience revealing. This is illustrated by rather recent developments in open-heart surgery. In the past, massive amounts of blood were normally used. But the surgical team headed by Dr. Denton Cooley at the Texas Heart Institute decided to try operating on Jehovah’s Witnesses. Because the doctors could not prime the needed heart-lung pump with blood or administer blood during or after surgery, they employed nonblood plasma expanders. Dr. Cooley reports: “We became so impressed with the results on the Jehovah’s Witnesses that we started using the procedure on all our heart patients. We’ve had surprisingly good success and used it in our [heart] transplants as well.” He added: “We have a contract with the Jehovah’s Witnesses not to give a transfusion under any circumstances. The patients bear the risk then, because we don’t even keep blood on hand for them.”99
159. What have been the long-term effects of bloodless heart surgery on Witness adults and children?
159 What have been the long-term results of ‘bloodless heart surgery’ on adults and children? Dr. Jerome H. Kay of California wrote: “We have now done approximately 6,000 open-heart operations at the Saint Vincent’s Hospital in Los Angeles. Since we have not been using blood for the majority of patients, it is our impression that the patients do better.”100 A Canadian study provided specific details, revealing that when nonblood fluids, such as dextran and Ringer’s solution, were used instead of blood “the number of deaths dropped from 11 per cent to 3.8.”101 This type of surgery has also successfully been done on Jehovah’s Witnesses and children in Norway, Australia, South Africa, France, England and Japan.
160, 161. What have been the results where Witnesses have had to undergo operations where blood is normally considered essential?
160 Experienced surgeons are aware, however, that general surgical patients account for a greater proportion of the blood used than those undergoing more dramatic operations such as open-heart surgery. What has occurred with Jehovah’s Witnesses requiring more common operations where substantial quantities of blood are normally used?
161 Under the input “Major Surgery in Jehovah’s Witnesses” a group of New York doctors related a number of cases involving extensive surgery, such as the total removal of cancerous organs, and explained that by employing precise surgical techniques these procedures can be done without blood.102 Other procedures successfully performed without administering blood include radical head and neck operations, extensive abdominal surgery and hemipelvectomies (amputation of leg and hip).103 After removing a large brain aneurysm on a Witness, Dr. J. Posnikoff took exception to the “current opinion of most neurosurgeons that transfusion of blood is absolutely essential” for such brain surgery. He urged other surgeons “not to routinely deny major operation to those who may be in desperate need but cannot morally accept blood transfusion.”104
162. What has been the experience of Dr. Philip Roen?
162 The conclusion reached by Dr. Philip R. Roen in “Extensive Urologic Surgery Without Blood Transfusion” was:
“Our experiences with Jehovah’s Witnesses requiring operative procedures has demonstrated to us that blood transfusions are not necessarily essential even when hemoglobin levels are low—as low as 5 Gm. per 100 ml. . . . The stand of Jehovah’s Witnesses in refusing blood transfusion during necessary major and extensive operative procedures provides a considerable problem and challenge for the urologist. Such patients cannot and must not be abandoned because of their religious beliefs. We have not hesitated to perform any and all indicated surgical procedures in the face of proscribed blood replacement.”105
What Will You Do?
163, 164. What facts show that the position of the Witnesses regarding blood transfusions can be accommodated medically?
163 In considering the position Jehovah’s Witnesses take on blood, we have given attention to certain important aspects. We have examined the basis for their refusing blood and have seen that they do so for religious reasons based on the Bible. We have also reviewed the ethics involved, showing that it is the right of each person to determine what will be done to his body and to decide about medical treatment for himself and his children. In analyzing the doctor’s role, we have seen that treating an individual in accord with the patient’s beliefs is consistent with the fundamental principles of the medical profession. And, in discussing the medical aspects of blood transfusion, we have demonstrated that the position Jehovah’s Witnesses take can be accommodated medically. Case histories prove that in most instances skilled, courageous doctors can successfully treat Witness patients without employing blood.
164 While all of this may be so, we should not look upon the matter as merely an abstract discussion of an interesting question. Each of us may be called upon to use this information in deciding what to do personally.
What about a doctor?
165, 166. (a) In view of all the foregoing facts, what should a doctor appreciate about Jehovah’s Witnesses? (b) What does this mean in his actual practice?
165 In the light of all that we have considered, a doctor should appreciate that Jehovah’s Witnesses are not “suicidal” religious fanatics who oppose all medical care. Rather, they are a reasonable, moral people who are anxious to stay alive; they love life and good health, which is why they seek qualified medical care. But a doctor should also understand that Jehovah’s Witnesses have seriously thought about their religious beliefs and are thoroughly convinced that they and their families must not accept blood. So, when confronted with this refusal to accept blood, medical personnel ought not view it as some emotional whim that can be ignored. It is an important religious conviction that should be respected, honored.
What does this mean in practice?
166 It means that, in order to show respect for time-honored principles, blood must not be forced upon one of Jehovah’s Witnesses. True, for a doctor to accommodate their religious conviction might require adjusting his usual therapy. But, viewing matters on a long-range basis, is it not better for medical treatment to be somewhat circumscribed by religious convictions than for fundamental religious beliefs to be dictated to or overridden by current medical practice? Balanced consideration proves that to be true. By cooperating with one of Jehovah’s Witnesses a doctor can show his genuine commitment to the upholding of human rights and his respect for free exercise of religious conscience. At the same time he will be treating the “whole man,” using those therapies that serve to heal the patient physically while not harming him emotionally or spiritually. This will be in the patient’s lasting interests and will dignify the basic ethics that the doctor is dedicated to uphold.
What about Jehovah’s Witnesses or others who are concerned with applying God’s Word in their lives?
167, 168. What counsel is given the Witnesses when they are faced with the question of a blood transfusion?
167 Our review of the question of blood should further enhance one’s respect for the Bible’s injunctions against the sustaining of one’s life with blood.
168 Each Christian rightly makes the determination to continue steadfast in his faith. In dealing with medical personnel, the Christian should display reasonableness and a cooperative spirit, at the same time making it clear that any medical treatment offered must be consistent with his religious beliefs, such as his refusal to accept blood. If surgery is needed, it will be important to discuss with the doctors ahead of time the Christian stand on blood, so as to obtain their assurance that under no circumstances will blood be administered before, during or after the operation. And if a particular doctor does not feel that he can perform the surgery without resorting to blood, by the Christian’s knowing that beforehand he can seek the services of another physician.
169. By their stand on blood, what do the Witnesses manifest, in keeping with which example of early Christians?
169 In striving to uphold God’s law on blood, Jehovah’s Witnesses manifest their appreciation of the fact that their life is from and dependent upon the Creator and Life-Giver. He has said in the Bible that a Christian’s happiness and continued life in the future are based upon faith and obedience. (1 John 2:3-6) For that reason the early Christians were willing to risk their present life rather than go contrary to their religious beliefs. Jehovah’s Witnesses today are just as determined to maintain their good relationship with God. So they will continue to obey the Bible’s command to ‘abstain from blood.’—Acts 15:29.
REFERENCES
1. The Gift Relationship (1971), by Professor Richard M. Titmuss, p. 27.
2. Calvin’s New Testament Commentaries; The Acts of the Apostles, Vol. II, p. 50.
3. Genesis—A Commentary (1961), by Gerhard von Rad, p. 128.
4. Genesis (1974), by B. Jacob, edited by E. I. and W. Jacob, p. 64.
5. The Torah: A Modern Commentary, Genesis (1974), by W. Gunther Plaut, p. 86.
6. Zürcher Bibelkommentare 1. Mose 1-11 (1967), p. 330.
7. The History of the Christian Church (1837), by William Jones, p. 106.
8. Tertullian, Apologetical Works, and Minucius Felix, Octavius, translated by Rudolph Arbesmann (1950), p. 33.
9. The Ante-Nicene Fathers, Vol. IV, pp. 85, 86.
10. The Ante-Nicene Fathers, Vol. IV, p. 192.
11. The Ecclesiastical History of the Second and Third Centuries (1845), by John Kaye, Bishop of Lincoln, p. 146.
12. The Acts of the Apostles (1958), by Guiseppe Ricciotti, p. 243.
13. Nicene and Post-Nicene Fathers of the Christian Church, by Philip Schaff and Henry Wace, Vol. XIV, p. 395.
14. Tertullian, Vol. I, translated by C. Dodgson (1842), p. 109.
15. Luther’s Works, Vol. 41 (Church and Ministry III), edited by Eric W. Gritsch, p. 28.
16. The Complete Works of the Rev. Andrew Fuller (1836), p. 751.
17. The American Surgeon, July 1968, p. 542.
18. Fordham Law Review, Vol. 44, 1975, pp. 23, 24.
19. American Journal of Obstetrics and Gynecology, June 1, 1968, p. 395.
20. Medicolegal Forms with Legal Analysis (1976), pp. 24, 38.
21. Medical Tribune (in German), March 19, 1976, p. 30.
22. Rutgers Law Review, Vol. XXVI, 1973, p. 244.
23. The Wisconsin Medical Journal, August 1967, p. 375.
24. The Journal of the American Medical Association, September 5, 1966, pp. 794, 795.
25. Fordham Law Review, Vol. 44, 1975, p. 29.
26. The Journal of Abdominal Surgery, June 1967, p. 160.
27. The Cape County Journal, June 1967, p. 5.
28. University of San Francisco Law Review, Summer 1975, p. 28.
29. Surgery, Gynecology and Obstetrics, April 1959, pp. 503, 504.
30. Medicolegal Forms with Legal Analysis (1976), p. 85.
31. University of San Francisco Law Review, Summer 1975, pp. 27, 28.
32. Emergencies in Medical Practice (1971), edited by C. Allan Birch, p. 564.
33. Deutsche Medizinische Wochenschrift, December 19, 1975, p. 2622.
34. New York State Journal of Medicine, May 1976, p. 766.
35. Fordham Law Review, Vol. 36, 1968, p. 651.
36. Medical Tribune (in German), March 19, 1976, p. 30.
37. Natanson v. Kline et al., 186 Kan. 393, 350 P.2d 1093, 1104.
38. Canadian Medical Association Journal, February 18, 1967, p. 432.
39. Forensic Science, July 1972, p. 135.
40. God, Blood and Society (1972), by A. D. Farr, p. 115.
41. Crime and Delinquency, April 1968, p. 116.
42. Texas Medicine, December 1970, p. 25.
43. The Journal of the American Medical Association, July 3, 1967, p. 150.
44. Ouest-France, March 10, 1975.
45. Drugs (1973), Vol. 6 p. 130.
46. Obstetrik och gynekologi (1962), edited by Carl Gemzell, p. 206.
47. God, Blood and Society (1972), by A. D. Farr, p. 32.
48. Die Welt, October 14, 1975.
49. The Journal of the American Medical Association, April 12, 1976, p. 1611.
50. Clinical Hematology (1974), by Professor Maxwell M. Wintrobe, p. 474.
51. Le Concours Médical, April 1, 1972, p. 2598.
52. Oasis, February 1976, pp. 23, 24.
53. Medical Economics, December 11, 1967, p. 96.
54. The National Observer, January 29, 1972, p. 1.
55. Southern Medical Journal, April 1976, p. 476.
56. Chicago Tribune, October 10, 1969, p. 2.
57. Surgery, February 1974, pp. 274, 275.
58. Hematology (1975), by Professor James W. Linman, p. 991.
59. Journal of Forensic Sciences, January 1969, p. 87.
60. The Gift Relationship (1971), by Professor Richard M. Titmuss, p. 142.
61. Journal of Hygiene, October 1974, p. 173; Southern Medical Journal, April 1976, p. 477.
62. Arizona Medicine, April 1974, p. 263.
63. Annals of the New York Academy of Sciences, January 20, 1975, p. 191.
64. The American Journal of the Medical Sciences, September-October 1975, pp. 276, 281; Morbidity and Mortality Weekly Report, May 7, 1976, p. 3; Inspection News, November-December 1972, p. 18.
65. Scandinavian Journal of Infectious Diseases, Vol. 6, 1974, p. 286.
66. Hematology (1975), by Professor James W. Linman, p. 994.
67. The Gift Relationship (1971), by Professor Richard M. Titmuss, p. 147.
68. The Journal of Legal Medicine, June 1976, p. 19.
69. South African Medical Journal, January 24, 1976, p. 107.
70. Die Welt, December 9, 1974.
71. General Principles of Blood Transfusion (1973), p. 15.
72. Tropical Diseases Bulletin, September 1972, pp. 828, 848.
73. Hematology (1975), by Professor James W. Linman, p. 995.
74. Surgery, February 1974, p. 275.
75. Medicolegal Forms with Legal Analysis (1976), p. 83.
76. The Journal of Thoracic and Cardiovascular Surgery, July 1974, p. 3.
77. Mayo Clinic Proceedings, November 1976, p. 725.
78. Medical World News, December 4, 1970, p. 7.
79. American Journal of Obstetrics and Gynecology, June 1, 1968, p. 395.
80. Hematology (1975), by Professor James W. Linman, p. 985.
81. South African Medical Journal, January 24, 1976, p. 107.
82. Anaesthesia, July 1968, pp. 395, 396.
83. Archives of Surgery, January 1969, p. 52.
84. Anaesthesia, July 1968, p. 413; Mayo Clinic Proceedings, November 1976, p. 726.
85. Postgraduate Medicine, November 1959, p. A44.
86. Canadian Anaesthetists’ Society Journal, January 1975, p. 8.
87. RN Magazine, May 1975, p. 38.
88. Bibliotheca Haematologica, “Intentional Hemodilution,” No. 41, 1975, p. 270.
89. Anaesthesia, March 1975, p. 150.
90. Columbus, Ohio, The Dispatch, August 31, 1972, p. 1B.
91. Anaesthesia, July 1968, pp. 418, 419.
92. Annals of the New York Academy of Sciences, August 14, 1968, p. 905; The Journal of the American Medical Association, March 29, 1971, p. 2077.
93. Blood Transfusion in Clinical Medicine (1972), by Professor P. L. Mollison, pp. 150, 153.
94. Surgical Clinics of North America, June 1975, p. 671.
95. Anaesthesia, July 1968, p. 416.
96. The Journal of the American Medical Association, February 5, 1968, pp. 399, 401.
97. Canadian Anaesthetists’ Society Journal, January 1975, p. 12.
98. The Elks Magazine, August 1976, p. 14.
99. The San Diego Union, Sunday, December 27, 1970, p. A-10.
100. The Journal of the American Medical Association, December 3, 1973, p. 1231.
101. The Toronto Star, November 22, 1975, p. A8.
102. New York State Journal of Medicine, May 1976, pp. 765, 766.
103. The Journal of the American Medical Association, February 5, 1968, p. 399.
104. California Medicine, February 1967, pp. 124, 127.
105. New York State Journal of Medicine, October 15, 1972, pp. 2526, 2527.
[Footnotes]
a Source material for references, pages 61-64.
b Other references (from the second and third centuries) supporting this application of Acts 15:28, 29 are found in: Origen’s Against Celsus VIII, 29, 30 and Commentary on Matthew XI, 12; Clement’s The Instructor II, 7 and The Stromata IV, 15; The Clementine Homilies VII, 4, 8; Recognitions of Clement IV, 36; Justin Martyr’s Dialogue XXXIV; Cyprian’s Treatises XII, 119; The Teaching of the Twelve Apostles VI; Constitutions of the Holy Apostles VI, 12; Lucian’s On the Death of Peregrinus 16.
c Studies indicate that by means of iron therapy red-cell production can be increased to two to four times the normal rate.77
d PVP (polyvinylpyrrolidone) is also still used in some lands. |
School Guidebook (sg)
1992 | https://wol.jw.org/en/wol/publication/r1/lp-e/sg | Study 27
Highlighting the Theme and Main Points
1-4. Explain what is meant by the theme of a talk.
1 Every talk needs a theme in order to give it direction and to tie all its parts together in a pleasing way. Whatever your theme may be, it must permeate the entire talk. It is the gist of your talk; it could be expressed perhaps in one sentence and yet it would include each aspect of the material presented. The theme should be obvious to everyone in the audience, and it will be if it is properly emphasized.
2 The theme of a talk is not simply a broad subject, such as “faith”; it is the particular aspect from which that subject is discussed. For example, the theme might be “Your Faith—How Far Does It Reach?” Or it could be “Faith Needed to Please God” or “The Foundation of Your Faith” or “Keep On Growing in Faith.” Although these themes all center on faith, they each view the subject in a different way and require development along completely different lines.
3 In some instances you may have to gather material before your theme is selected. But the theme must be clearly established before preparation is begun on the outline of the talk or before the main points are selected. For instance, following each home Bible study you may wish to discuss the organization of Jehovah’s witnesses. That is a broad subject. To decide what you will say on this subject, you must consider your audience and the purpose of your talk. On this basis you will select a theme. If you were trying to start a new person in the service, you might decide to show that Jehovah’s witnesses imitate Jesus Christ by preaching from house to house. That would be your theme. Everything you say would be to develop that phase of the broad subject, Jehovah’s witnesses.
4 How can you emphasize a theme in your talk? First, you must select an appropriate theme, one suited to your purpose. This requires advance preparation. Once the theme has been selected and your talk developed around it, it will almost automatically be emphasized if you talk on the outline that you have prepared. However, in actual delivery, the repeating of key words or the central idea in the theme from time to time will more readily ensure the theme’s being driven home.
5, 6. How can you determine whether a theme is appropriate?
5 Appropriate theme. In the Theocratic Ministry School it is often no problem to have an appropriate theme, because in many cases one is provided for you. But this will not be true of every talk that you are called on to give. So it is wise to give careful consideration to the theme.
6 What determines whether a theme is appropriate? Several things. You must consider your audience, your objective, and the material that you have been assigned to cover, if such is the case. If you find that you give talks in which no theme is emphasized, it may be that you are not actually building your talk around any central idea. You may be including in the talk too many points that really do not contribute to the theme.
7, 8. Show ways that one can highlight the theme.
7 Theme words or idea repeated. One way that all parts of a talk can be made to highlight the theme is to repeat key words stated in the theme or to repeat the central idea of the theme. In music, a theme is a melody repeated often enough to characterize the entire composition. In fact, generally just a few measures are enough to make the number recognizable. The melody does not always reappear in the same form. Sometimes only a phrase or two of the melody occurs, occasionally a variation on the theme is used, but, in one way or another, the composer skillfully weaves his melody in and out of the composition until it permeates the whole and characterizes it.
8 So it should be with the theme of a talk. The key words or theme idea repeated is like the recurring melody of a composition. Synonyms of these words or the central theme idea rephrased serves as a variation on the theme. Such means employed discreetly enough not to become monotonous will cause the subject theme to become the characteristic expression of the entire talk and it will be the main thought your audience will carry away.
**********
9-13. Explain what the main points in a talk are. Illustrate.
9 After determining the theme of your talk, the next step in preparation is to select the main points that you plan to use in developing it. On your Speech Counsel slip this is listed as “Main points made to stand out.”
10 What are the main points in a talk? They are not simply interesting ideas or points that are briefly stated in passing. They are the main sections of the talk, the ideas that are developed at some length. They are like shelf labels or signs in grocery stores that help one to identify what a section of shelves contains, and they govern what may be included in that section and what ought to be left out. Under the label CEREALS, jams and jellies would be out of place and only confuse persons. Under the sign COFFEE AND TEA, rice would not belong. If the shelf labels are hidden because of overcrowding or overloading, then it is difficult to find anything. But if the signs remain clearly visible, a person can quickly recognize what is before him. So it is with the main points of your talk. As long as they can be perceived and kept in mind, your audience will need very few notes to follow you to your conclusion.
11 Another factor. The selection and use of main points will vary according to the audience and purpose of the talk. For this reason, the school overseer should evaluate the student’s choice of main points on the basis of the student’s use of them, not on an arbitrary selection of points the counselor may have made in advance.
12 In making your selection choose only the essentials. So, ask, what makes a point essential? It is essential if you cannot accomplish the purpose of your talk without it. For example, in a discussion of the ransom with a person unacquainted with the doctrine, it is vital to establish Jesus’ humanity on earth, otherwise it would be impossible to demonstrate the corresponding quality of his sacrifice. Therefore you would consider this to be one of the main points of the discussion. But if you had already proved to this person that the Trinity was a false concept, then your discussion of the position that Jesus occupied as a human might be only secondary because of its already being accepted. And because of this it would then be comparatively simple to establish the corresponding value of Jesus’ ransom. In that case the consideration of Jesus’ humanity would not be an essential.
13 So ask yourself, What does my audience already know? What must I establish to accomplish my purpose? If you know the answer to the first question, you can answer the second by gathering your material, temporarily setting aside all matters that are known and sorting out all the remaining points into the fewest possible groups. These groups become your identifying signs as to what spiritual food you are presenting to the audience. These labels or main points must never become covered up or hidden. They are your main points, which must stand out.
14-17. Give reasons why we should not have too many main points.
14 Not too many main points. There are only a few essentials on any subject. In the majority of cases they can be numbered on one hand. This is true regardless of the time you have in which to present them. Do not fall into the common snare of trying to make too many points stand out. When a grocery store gets too big and there are too many categories, one may have to ask for directions. Your audience can reasonably grasp only so many different ideas at one sitting. And the longer your talk, the simpler it must be made and the stronger and more sharply defined your key points must be. So do not try to make your audience remember many things. Select those points that you feel they absolutely must carry away and then spend all your time talking about these.
15 What determines whether there are too many points or not? Simply stated, if any idea could be left out and the purpose of the talk still be accomplished, that point is not a key point. To round out the talk you may decide to include the point as a connective or a reminder, but it should not stand out as prominently as those that could not possibly be omitted.
16 Another thing, you must have sufficient time to develop each point successfully, conclusively. If much must be said in a short time, hold the matters known to the audience down to a minimum. Strip away all but the unfamiliar factors and make them so clear that it will be difficult for the audience to forget them.
17 Lastly, your talk must give an impression of simplicity. This does not always depend on the amount of material presented. It may be just the way your points are grouped together. For example, if you were to walk into a store where everything was piled together in the middle of the floor, it would look crowded and most confusing. You would have difficulty finding anything. But, when everything is properly arranged and all related items are grouped together and identified by a section sign, the effect is quite pleasing and any one item can be easily located. Make your talk simple by grouping your thoughts under just a few main ideas.
18. How should main points be developed?
18 Main ideas developed separately. Each main thought must stand on its own. Each must be developed separately. This does not prevent a brief outline or summary of the main headings in the introduction or conclusion of your talk. But in the body of the talk you should talk about only one main idea at a time, allowing only such overlapping or regressions as may be needed for connections or emphasis. Learning to make a topical outline will greatly aid in determining whether main points are developed separately.
19-21. How should sub-points be employed?
19 Sub-points focus on main ideas. Points of proof, scriptures, or other material presented should focus attention on the main idea and amplify it.
20 In preparation, analyze all secondary points and keep only what directly contributes to that main point, either to clarify, prove or amplify the point. Anything irrelevant should be eliminated. It will only confuse the issue.
21 Any point related to a main idea should be directly connected to that thought by what you say. Do not leave it to the audience to apply. Make the connection clear. Say what the connection is. What is not spoken will generally not be understood. This can be accomplished by repeating key words that express the main thought or by repeating the idea of the main point from time to time. When you master the art of focusing all your sub-points on the main points of the talk, and tying in each main point with the theme, your talks will take on a delightful simplicity that will make them easy to give and hard to forget. |
Enjoy Life Forever! (lff)
2021 | https://wol.jw.org/en/wol/publication/r1/lp-e/lff | input Page/Publishers’ Page
Enjoy Life Forever!—An Interactive Bible Course
“Those seeking Jehovah will praise him. May you enjoy life forever.”—Psalm 22:26.
Photo Credits: Page 15: Image © Homo Cosmicos/Shutterstock; page 17: NASA, ESA and the Hubble Heritage Team (STScI/AURA)-ESA/Hubble Collaboration. Licensed under CC BY 4.0 (http://creativecommons.org/licenses/by/4.0/). Source: https://esahubble.org/images/heic0702a/; page 56: Photo by US Signal Corps/The LIFE Picture Collection via Getty Images; page 76: Château de Versailles, France/Bridgeman Images; pages 103 and 131: Based on NASA/Visible Earth imagery; page 163: © SINGLECELL ANIMATION LLC/Science Source; page 183: Daniel Osterkamp/Moment/Getty Images
Unless otherwise indicated, Scripture quotations are from the modern-language New World Translation of the Holy Scriptures.
All publications referred to herein are published by Jehovah’s Witnesses.
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English (lff-E)
July 2024 Printing
© 2021 WATCH TOWER BIBLE AND TRACT SOCIETY OF PENNSYLVANIA |
Reasoning (rs)
1989 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/books/reasoning-rs | Tongues, Speaking in
Definition: A special ability given through the holy spirit to some disciples in the early Christian congregation that enabled them to preach or otherwise glorify God in a language other than their own.
Does the Bible say that all who would have God’s spirit would “speak in tongues”?
1 Cor. 12:13, 30: “Truly by one spirit we were all baptized into one body . . . Not all have gifts of healings, do they? Not all speak in tongues, do they?” (Also 1 Corinthians 14:26)
1 Cor. 14:5: “Now I would like for all of you to speak in tongues, but I prefer that you prophesy. Indeed, he that prophesies is greater than he that speaks in tongues, unless, in fact, he translates, that the congregation may receive upbuilding.”
Does ecstatic speech in a language that a person never learned prove that he has holy spirit?
Can the ability to “speak in tongues” come from a source other than the true God?
1 John 4:1: “Beloved ones, do not believe every inspired expression [“every spirit,” KJ, RS], but test the inspired expressions to see whether they originate with God.” (See also Matthew 7:21-23; 2 Corinthians 11:14, 15.)
Among those ‘speaking in tongues’ today are Pentecostals and Baptists, also Roman Catholics, Episcopalians, Methodists, Lutherans, and Presbyterians. Jesus said that the holy spirit would ‘guide his disciples into all the truth.’ (John 16:13) Do the members of each of these religions believe that the others who also “speak in tongues” have been guided into “all the truth”? How could that be, since they are not all in agreement? What spirit is making it possible for them to “speak in tongues”?
A joint statement by the Fountain Trust and the Church of England Evangelical Council admitted: “We are also aware that a similar phenomenon can occur under occult/demonic influence.” (Gospel and Spirit, April 1977, published by the Fountain Trust and the Church of England Evangelical Council, p. 12) The book Religious Movements in Contemporary America (edited by Irving I. Zaretsky and Mark P. Leone, quoting L. P. Gerlach) reports that in Haiti ‘speaking in tongues’ is characteristic of both Pentecostal and Voodoo religions.—(Princeton, N.J.; 1974), p. 693; see also 2 Thessalonians 2:9, 10.
Is the ‘speaking in tongues’ that is done today the same as that done by first-century Christians?
In the first century, the miraculous gifts of the spirit, including the ability to “speak in tongues,” verified that God’s favor had shifted from the Jewish system of worship to the newly established Christian congregation. (Heb. 2:2-4) Since that objective was accomplished in the first century, is it necessary to prove the same thing again and again in our day?
In the first century, the ability to “speak in tongues” gave impetus to the international work of witnessing that Jesus had commissioned his followers to do. (Acts 1:8; 2:1-11; Matt. 28:19) Is that how those who “speak in tongues” use that ability today?
In the first century, when Christians ‘spoke in tongues,’ what they said had meaning to people who knew those languages. (Acts 2:4, 8) Today, is it not true that ‘speaking in tongues’ usually involves an ecstatic outburst of unintelligible sounds?
In the first century, the Bible shows, congregations were to limit the ‘speaking in tongues’ to two or three persons who might do that at any given meeting; they were to do it “each in turn,” and if there was no interpreter present they were to keep silent. (1 Cor. 14:27, 28, RS) Is that what is being done today?
See also pages 381, 382, under the heading “Spirit.”
Might the holy spirit be directing charismatics into practices that reach beyond what is found in the Scriptures?
2 Tim. 3:16, 17: “All Scripture is inspired of God and beneficial for teaching, for reproving, for setting things straight, for disciplining in righteousness, that the man of God may be fully competent, completely equipped for every good work.” (If someone claims to have an inspired message that conflicts with revelations made by God’s spirit through Jesus and his apostles, could it possibly be from the same source?)
Gal. 1:8: “Even if we or an angel out of heaven were to declare to you as good news something beyond [“at variance with,” NE] what we declared to you as good news, let him be accursed.”
Does the way of life of members of organizations that look with favor on ‘speaking in tongues’ give evidence that they have God’s spirit?
As a group do they outstandingly manifest such fruits of the spirit as mildness and self-control? Are these qualities readily evident to persons who attend their meetings for worship?—Gal. 5:22, 23.
Are they truly “no part of the world”? Because of this do they give full devotion to the Kingdom of God or are they involved in the world’s political affairs? Have they remained clean of bloodguilt during wartime? As a group do they have a fine reputation because of avoiding the world’s immoral conduct?—John 17:16; Isa. 2:4; 1 Thess. 4:3-8.
Are true Christians today identified by the ability to “speak in tongues”?
John 13:35: “By this all will know that you are my disciples, if you have love among yourselves.”
1 Cor. 13:1, 8: “If I speak in the tongues of men and of angels but do not have love, I have become a sounding piece of brass or a clashing cymbal. Love never fails. But whether there are gifts of prophesying, they will be done away with; whether there are tongues, they will cease.”
Jesus said that holy spirit would come upon his followers and that they would be witnesses of him to the most distant part of the earth. (Acts 1:8) He instructed them to “make disciples of people of all the nations.” (Matt. 28:19) He also foretold that ‘this good news of the kingdom would be preached in all the inhabited earth for a witness to all nations.’ (Matt. 24:14) Who today, both as a group and individually, are doing this work? In harmony with what Jesus said, should we not look for this as an evidence that a group has holy spirit?
Is ‘speaking in tongues’ to continue until that which is “perfect” comes?
At 1 Corinthians 13:8 reference is made to several miraculous gifts—prophecy, tongues, and knowledge. Verse 9 again refers to two of these gifts—knowledge and prophecy—saying: “For we know in part, and we prophesy in part.” (KJ) Or, as RS reads: “For our knowledge is imperfect and our prophecy is imperfect.” Then verse 10 states: “But when that which is perfect is come, then that which is in part shall be done away.” (KJ) The word “perfect” is translated from the Greek teʹlei·on, which conveys the thought of being full grown, complete, or perfect. Ro, By, and NW here render it “complete.” Notice that it is not the gift of tongues that is said to be “imperfect,” “in part,” or partial. That is said of “prophecy” and “knowledge.” In other words, even with those miraculous gifts, the early Christians had only an imperfect or partial understanding of God’s purpose. But when the prophecies would come to fulfillment, when God’s purpose would be accomplished, then “that which is perfect,” or complete, would come. So, this is obviously not discussing how long the ‘gift of tongues’ would continue.
However, the Bible does indicate how long the ‘gift of tongues’ would be a part of Christian experience. According to the record, this gift and the other gifts of the spirit were always conveyed to persons by the laying on of hands of the apostles of Jesus Christ or in their presence. (Acts 2:4, 14, 17; 10:44-46; 19:6; see also Acts 8:14-18.) Thus, after their death and when the individuals who in that way had received the gifts died, the miraculous gifts resulting from the operation of God’s spirit must have come to their end. Such a view agrees with the purpose of those gifts as stated at Hebrews 2:2-4.
Does not Mark 16:17, 18 (KJ) show that the ability to “speak with new tongues” would be a sign identifying believers?
It should be noted that these verses refer not only to ‘speaking with new tongues’ but also to handling serpents and drinking deadly poison. Are all who “speak in tongues” also encouraging these practices?
For comments on the reasons why these verses are not accepted by all Bible scholars, see pages 158, 159, under the heading “Healing.”
If Someone Says—
‘Do you believe in speaking in tongues?’
You might reply: ‘Jehovah’s Witnesses do speak many languages, but we do not engage in ecstatic speaking in “unknown tongues.” But may I ask, Do you believe that the “speaking in tongues” that is done today is the same as what was practiced by first-century Christians?’ Then perhaps add: ‘Here are some points of comparison that I found to be very interesting. (Perhaps use material from pages 401, 402.)’
Or you could say: ‘We do believe that first-century Christians “spoke in tongues” and that this filled definite needs back then. Do you know what those needs were?’ Then perhaps add: (1) ‘It served as a sign that God had shifted his favor from the Jewish system to the newly formed Christian congregation. (Heb. 2:2-4)’ (2) ‘It was a practical means to spread the good news on an international scale in a short time. (Acts 1:8)’ |
“All Scripture” (si)
1990 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/books/all-scripture-si | Bible Book Number 26—Ezekiel
Writer: Ezekiel
Place Written: Babylon
Writing Completed: c. 591 B.C.E.
Time Covered: 613–c. 591 B.C.E.
1. What were the circumstances of the exiles in Babylon, and what new tests did they face?
IN THE year 617 B.C.E., Jehoiachin, king of Judah, surrendered Jerusalem to Nebuchadnezzar, who took the foremost people of the land and the treasures of the house of Jehovah and of the king’s house to Babylon. Among the captives were the king’s family and the princes; the valiant, mighty men; the craftsmen and builders; and Ezekiel the son of Buzi the priest. (2 Ki. 24:11-17; Ezek. 1:1-3) With heavy hearts, these exiled Israelites had completed their weary journey from a land of hills, springs, and valleys to one of vast level plains. Now they lived by the river Chebar in the midst of a mighty empire, surrounded by a people of strange customs and of pagan worship. Nebuchadnezzar permitted the Israelites to have their own houses, keep servants, and engage in business. (Ezek. 8:1; Jer. 29:5-7; Ezra 2:65) If industrious, they could become prosperous. Would they fall into the traps of Babylonian religion and materialism? Would they continue to rebel against Jehovah? Would they accept their exile as discipline from him? They would meet new tests in the land of their exile.
2. (a) Which three prophets were outstanding during the critical years before Jerusalem’s destruction? (b) Significantly, how is Ezekiel addressed, and what does his name mean? (c) During what years did Ezekiel prophesy, and what is known of his life and his death?
2 During these critical years leading down to the destruction of Jerusalem, Jehovah did not deprive himself or the Israelites of the services of a prophet. Jeremiah was stationed in Jerusalem itself, Daniel was in the court of Babylon, and Ezekiel was the prophet to the Jewish exiles in Babylonia. Ezekiel was both priest and prophet, a distinction likewise enjoyed by Jeremiah and later by Zechariah. (Ezek. 1:3) Throughout his book he is addressed over 90 times as “son of man,” a point of significance when studying his prophecy because, in the Christian Greek Scriptures, Jesus is similarly referred to as “Son of man” nearly 80 times. (Ezek. 2:1; Matt. 8:20) His name Ezekiel (Hebrew, Yechez·qeʼlʹ) means “God Strengthens.” It was in the fifth year of Jehoiachin’s exile, 613 B.C.E., that Ezekiel was commissioned by Jehovah as prophet. We read of him still at his work in the 27th year of the exile, 22 years later. (Ezek. 1:1, 2; 29:17) He was married, but his wife died on the day that Nebuchadnezzar began his final siege of Jerusalem. (24:2, 18) The date and manner of his own death are unknown.
3. What can be said about Ezekiel’s writership, as well as the canonicity and authenticity of the book of Ezekiel?
3 That Ezekiel actually wrote the book that bears his name and that it has a rightful place in the canon of Scripture is not in dispute. It was included in the canon in Ezra’s day and appears in the catalogs of early Christian times, notably in the canon of Origen. Its authenticity is also testified to by the striking similarity between its symbolisms and those of Jeremiah and the Revelation.—Ezek. 24:2-12—Jer. 1:13-15; Ezek. 23:1-49—Jer. 3:6-11; Ezek. 18:2-4—Jer. 31:29, 30; Ezek. 1:5, 10—Rev. 4:6, 7; Ezek. 5:17—Rev. 6:8; Ezek. 9:4—Rev. 7:3; Ezek. 2:9; 3:1—Rev. 10:2, 8-10; Ezek. 23:22, 25, 26—Rev. 17:16; 18:8; Ezek. 27:30, 36—Rev. 18:9, 17-19; Ezek. 37:27—Rev. 21:3; Ezek. 48:30-34—Rev. 21:12, 13; Ezek. 47:1, 7, 12—Rev. 22:1, 2.
4. What dramatic fulfillments have Ezekiel’s prophecies seen?
4 Further proof of authenticity is to be found in the dramatic fulfillment of Ezekiel’s prophecies against neighboring nations, such as Tyre, Egypt, and Edom. For example, Ezekiel prophesied that Tyre would be devastated, and this was partly fulfilled when Nebuchadnezzar took the city after a siege of 13 years. (Ezek. 26:2-21) This conflict did not mean the complete end for Tyre. However, Jehovah’s judgment was that it should be totally destroyed. He had foretold through Ezekiel: “I will scrape her dust away from her and make her a shining, bare surface of a crag. . . . Your stones and your woodwork and your dust they will place in the very midst of the water.” (26:4, 12) This was all fulfilled more than 250 years later when Alexander the Great moved against the island city of Tyre. Alexander’s soldiers scraped up all the debris of the ruined mainland city and threw it into the sea, making a half-mile [800 m] causeway out to the island city. Then, with an intricate siegework, they scaled the 150-foot-high [46 m] walls to take the city in 332 B.C.E. Thousands were killed, and many more were sold into slavery. As Ezekiel had also predicted, Tyre became the ‘bare surface of a crag and a drying yard for dragnets.’ (26:14)a On the other side of the Promised Land, the treacherous Edomites were also annihilated, in fulfillment of Ezekiel’s prophecy. (25:12, 13; 35:2-9)b And, of course, Ezekiel’s prophecies about the destruction of Jerusalem and Israel’s restoration also proved to be accurate.—17:12-21; 36:7-14.
5. How did the Jews react to Ezekiel’s early prophecies?
5 In the early years of his prophetic career, Ezekiel proclaimed God’s certain judgments against unfaithful Jerusalem and warned the exiles against idolatry. (14:1-8; 17:12-21) The captive Jews were showing no real signs of repentance. Their responsible men made a practice of consulting Ezekiel, but they paid no attention to the messages from Jehovah that Ezekiel conveyed to them. They went right ahead with their idolatry and materialistic practices. The loss of their temple, their holy city, and their dynasty of kings came as a terrific shock, but it awakened only a few to humility and repentance.—Ps. 137:1-9.
6. What do Ezekiel’s later prophecies emphasize, and how is the sanctification of Jehovah’s name highlighted?
6 Ezekiel’s prophecies in the later years emphasized the hope of restoration. They also took Judah’s neighbor nations to task for exulting over her downfall. Their own humiliation, together with Israel’s restoration, would sanctify Jehovah before their eyes. In summary, the purpose of the captivity and of the restoration was: ‘You people, both of the Jews and of the nations, will have to know that I am Jehovah.’ (Ezek. 39:7, 22) This sanctification of Jehovah’s name is highlighted throughout the book, there being more than 60 occurrences of the expression: “You [or, they] will have to know that I am Jehovah.”—6:7, footnote.
outputS OF EZEKIEL
7. Into what three sections does the book of Ezekiel naturally fall?
7 The book falls naturally into three sections. The first, chapters 1 to 24, contains warnings of the certain destruction of Jerusalem. The second section, chapters 25 to 32, contains prophecies of doom to several pagan nations. The last section, chapters 33 to 48, consists of prophecies of the restoration, culminating in the vision of a new temple and holy city. For the most part, the prophecies are arranged chronologically as well as topically.
8. What does Ezekiel see in his initial vision?
8 Jehovah commissions Ezekiel as watchman (1:1–3:27). In his initial vision, in 613 B.C.E., Ezekiel sees a violent wind from the north, together with a cloud mass and quivering fire. Out of it come four winged living creatures, with faces of a man, a lion, a bull, and an eagle. They have the appearance of burning coals, and each is accompanied, as it were, by a wheel in the midst of a wheel of fearful height, with rims full of eyes. They move in any direction in constant unity. Above the heads of the living creatures is the likeness of an expanse, and above the expanse is a throne on which is “the appearance of the likeness of the glory of Jehovah.”—1:28.
9. What is involved in Ezekiel’s commission?
9 Jehovah calls on the prostrate Ezekiel: “Son of man, stand up.” He then commissions him as prophet to Israel and to the rebellious nations round about. Whether they heed or not is beside the point. At least they will know that a prophet of the Lord Jehovah has been in their midst. Jehovah makes Ezekiel eat the roll of a book, which becomes like honey for sweetness in his mouth. He tells him: “Son of man, a watchman is what I have made you to the house of Israel.” (2:1; 3:17) Ezekiel must faithfully give the warning, or he will die.
10. What sign to Israel does Ezekiel enact?
10 Enacting the siege of Jerusalem (4:1–7:27). Jehovah tells Ezekiel to engrave a sketch of Jerusalem on a brick. He must stage a mock siege against it as a sign to Israel. To impress the point, he is to lie before the brick 390 days on his left side and 40 days on his right side, while subsisting on a very meager diet. That Ezekiel actually acts out the scene is indicated by his plaintive appeal to Jehovah for a change of cooking fuel.—4:9-15.
11. (a) How does Ezekiel portray the calamitous end of the siege? (b) Why will there be no relief?
11 Jehovah has Ezekiel portray the calamitous end of the siege by shaving off his hair and his beard. A third of this he must burn, a third hack with a sword, and a third scatter to the wind. Thus, at the end of the siege, some of Jerusalem’s inhabitants will die by famine, pestilence, and the sword, and the rest will be scattered among the nations. Jehovah will make her a devastation. Why? Because of the offensiveness of her depraved and detestable idolatry. Wealth will buy no relief. In the day of Jehovah’s fury, the people of Jerusalem will throw their silver in the streets, “and they will have to know that I am Jehovah.”—7:27.
12. What detestable things are seen by Ezekiel in his vision of apostate Jerusalem?
12 Ezekiel’s vision of apostate Jerusalem (8:1–11:25). It is now 612 B.C.E. In a vision Ezekiel is transported to faraway Jerusalem, where he sees the detestable things that are happening in Jehovah’s temple. In the courtyard, there is a disgusting symbol inciting Jehovah to jealousy. Boring through the wall, Ezekiel finds 70 of the elderly men worshiping before wall carvings of loathsome beasts and dungy idols. They excuse themselves by saying: “Jehovah is not seeing us. Jehovah has left the land.” (8:12) At the north gate, women are weeping over the pagan god Tammuz. But that is not all! Right in the entrance of the temple itself, there are 25 men, with their backs to the temple, worshiping the sun. They are profaning Jehovah to his face, and he will surely act in his rage!
13. What orders do the man in linen and the six men with weapons carry out?
13 Now look! Six men appear with smashing weapons in their hands. Among them is a seventh clothed with linen, with a secretary’s inkhorn. Jehovah tells this man in linen to pass through the midst of the city and put a mark on the foreheads of the men sighing and groaning over the detestable things being done in its midst. Next, he tells the six men to move in and kill off everyone, “old man, young man and virgin and little child and women,” on whom there is no mark. This they do, starting with the old men before the house. The man in linen reports: “I have done just as you have commanded me.”—9:6, 11.
14. What does the vision finally show as to Jehovah’s glory and his judgments?
14 Ezekiel again sees the glory of Jehovah, rising above the cherubs. A cherub thrusts out fiery coals from between the wheelwork, and the man in linen takes them and scatters them over the city. As for the scattered ones of Israel, Jehovah promises to regather them and give them a new spirit. But what of these wicked false worshipers in Jerusalem? “Upon their head I shall certainly bring their own way,” says Jehovah. (11:21) The glory of Jehovah is seen ascending from over the city, and Ezekiel proceeds to tell the vision to the exiled people.
15. By what further illustration does Ezekiel show the certainty of Jerusalem’s inhabitants going into captivity?
15 Further prophecies in Babylon concerning Jerusalem (12:1–19:14). Ezekiel becomes the actor in another symbolic scene. During the daytime, he brings out of his house his luggage for exile, and then at night he goes through a hole in the wall of the city with his face covered. He explains this to be a portent: “Into exile, into captivity they will go.” (12:11) Those stupid prophets who walk after their own spirit! They are crying, “There is peace!” when there is no peace. (13:10) Even if Noah, Daniel, and Job were in Jerusalem, they could not deliver a soul but themselves.
16. How is the worthlessness of Jerusalem pictured, but why will there be a restoration?
16 The city is like a worthless vine. The wood is no good for making poles, not even pegs! It is burned at both ends and scorched in the middle—useless. How faithless and worthless has Jerusalem become! Born from the land of the Canaanites, she was picked up by Jehovah as an abandoned infant. He reared her and entered into a marriage covenant with her. He made her beautiful, “fit for royal position.” (16:13) But she has become a prostitute, turning to the nations as they pass by. She has worshiped their images and burned her sons in the fire. Her end will be destruction at the hands of these same nations, her paramours. She is worse than her sisters Sodom and Samaria. Even so, Jehovah, the merciful God, will make atonement for her and restore her according to his covenant.
17. What does Jehovah show by the riddle of the eagle and the vine?
17 Jehovah gives the prophet a riddle and then relates the interpretation. It illustrates the futility of Jerusalem’s turning to Egypt for help. A great eagle (Nebuchadnezzar) comes and plucks the top (Jehoiachin) of a lofty cedar, brings him to Babylon, and plants in his place a vine (Zedekiah). The vine turns its branches toward another eagle (Egypt), but is it successful? It is torn out by the roots! Jehovah himself will take a tender twig from the lofty treetop of the cedar and transplant it upon a high and lofty mountain. There it will grow into a majestic cedar as a residing place for “all the birds of every wing.” All will have to know that Jehovah has done it.—17:23, 24.
18. (a) What principles does Jehovah state in reproving the Jewish exiles? (b) What judgment awaits the kings of Judah?
18 Jehovah reproves the Jewish exiles for their proverbial saying: “Fathers are the ones that eat unripe grapes, but it is the teeth of the sons that get set on edge.” No, “the soul that is sinning—it itself will die.” (18:2, 4) The righteous one will keep living. Jehovah takes no delight in the death of the wicked. His delight is to see the wicked turn from his evil ways and live. As for the kings of Judah, like young lions they have been snared by Egypt and by Babylon. Their voice will “no more be heard on the mountains of Israel.”—19:9.
19. (a) Against the background of ruin, what hope does Ezekiel make known? (b) How does he illustrate the unfaithfulness of Israel and Judah and its result?
19 Denunciations against Jerusalem (20:1–23:49). Time has moved on to 611 B.C.E. Again the elders among the exiles come to Ezekiel to inquire of Jehovah. What they hear is a recital of Israel’s long history of rebellion and depraved idolatry and a warning that Jehovah has called for a sword to execute judgment against her. He will make Jerusalem “a ruin, a ruin, a ruin.” But, glorious hope! Jehovah will hold the kingship (“the crown”) for the one who comes with “the legal right” and will give it to him. (21:26, 27) Ezekiel reviews the detestable things done in Jerusalem, “the bloodguilty city.” The house of Israel has become like “scummy dross” and is to be gathered into Jerusalem and liquefied there as in a furnace. (22:2, 18) The unfaithfulness of Samaria (Israel) and of Judah is illustrated by two sisters. Samaria as Oholah prostitutes herself to the Assyrians and is destroyed by her lovers. Judah as Oholibah does not learn a lesson but does even worse, prostituting herself first to Assyria and then to Babylon. She will be utterly destroyed, “and you people will have to know that I am the Sovereign Lord Jehovah.”—23:49.
20. To what is besieged Jerusalem likened, and what powerful sign does Jehovah give with regard to his judgment on her?
20 The final siege of Jerusalem commences (24:1-27). It is 609 B.C.E. Jehovah announces to Ezekiel that the king of Babylon has besieged Jerusalem on this tenth day of the tenth month. He compares the walled city to a widemouthed cooking pot, with its choice inhabitants as the flesh therein. Heat it up! Boil out all the uncleanness of Jerusalem’s abominable idolatry! On that same day, Ezekiel’s wife dies, but in obedience to Jehovah, the prophet does not mourn. This is a sign that the people must not mourn at Jerusalem’s destruction, for it is a judgment from Jehovah, in order that they may know who he is. Jehovah will send an escapee to advise of the destruction of “the beautiful object of their exultation,” and until he arrives, Ezekiel must speak no more to the exiles.—24:25.
21. How will the nations have to know Jehovah and his vengeance?
21 Prophecies against the nations (25:1–32:32). Jehovah foresees that the surrounding nations will rejoice at Jerusalem’s downfall and use it as an occasion for casting reproach on the God of Judah. They shall not go unpunished! Ammon will be given to the Orientals, and Moab will also. Edom will be made a devastated place, and great acts of vengeance will be executed against the Philistines. All of them, Jehovah says, “will have to know that I am Jehovah when I bring my vengeance on them.”—25:17.
22. What special mention does Tyre receive, and how will Jehovah be sanctified in connection with Sidon?
22 Tyre receives special mention. Proud of her thriving commerce, she is like a pretty ship in the midst of the seas, but soon she will lie broken in the depths of the waters. “I am god,” boasts her leader. (28:9) Jehovah has his prophet deliver a dirge concerning the king of Tyre: As a beauteous anointed cherub, he has been in Eden, the garden of God; but Jehovah will put him out of His mountain as profane, and he will be devoured by a fire from within. Jehovah says He will also be sanctified by bringing destruction on scornful Sidon.
23. What will Egypt have to know, and how will this come about?
23 Jehovah now tells Ezekiel to set his face against Egypt and its Pharaoh and to prophesy against them. “My Nile River belongs to me, and I—I have made it for myself,” brags Pharaoh. (29:3) Pharaoh, and the Egyptians who believe in him, will also have to know that Jehovah is God, and the lesson will be administered by a 40-year desolation. Ezekiel here inserts some information actually revealed to him later, in 591 B.C.E. Jehovah will give Egypt to Nebuchadnezzar as compensation for his service in wearing down Tyre. (Nebuchadnezzar took very little spoil at Tyre, since the Tyrians escaped with most of their wealth to their island city.) In a dirge, Ezekiel makes known that Nebuchadnezzar will despoil the pride of Egypt, and “they will also have to know that I am Jehovah.”—32:15.
24. (a) What is Ezekiel’s responsibility as watchman? (b) At news of Jerusalem’s fall, what message does Ezekiel proclaim to the exiles? (c) What promise of blessing is highlighted in chapter 34?
24 Watchman to the exiles; restoration foretold (33:1–37:28). Jehovah reviews with Ezekiel his responsibility as watchman. The people are saying, “The way of Jehovah is not adjusted right.” So Ezekiel must make it clear to them how wrong they are. (33:17) But now it is 607 B.C.E., the fifth day of the tenth month.c An escapee arrives from Jerusalem to tell the prophet: “The city has been struck down!” (33:21) Ezekiel, now free again to speak to the exiles, tells them that any thoughts they have of rescuing Judah are futile. Though they come to Ezekiel to hear Jehovah’s word, he is to them just like a singer of love songs, like one with a pretty voice playing well on a stringed instrument. They pay no attention. However, when it comes true, they will know that a prophet has been in their midst. Ezekiel rebukes the false shepherds who have forsaken the flock to feed themselves. Jehovah, the Perfect Shepherd, will gather the scattered sheep and bring them to a fat pasturage on the mountains of Israel. There he will raise up over them one shepherd, ‘even his servant David.’ (34:23) Jehovah himself will become their God. He will make a covenant of peace and pour upon them rains of blessing.
25. (a) Why and how will Jehovah make the land like Eden? (b) What is illustrated by the vision of the dry bones? by that f the two sticks?
25 Ezekiel again prophesies desolation for Mount Seir (Edom). However, the devastated places of Israel will be rebuilt, for Jehovah will have compassion for his holy name, to sanctify it before the nations. He will give his people a new heart and a new spirit, and their land will again become “like the garden of Eden.” (36:35) Ezekiel now sees a vision of Israel represented as a valley of dry bones. Ezekiel prophesies over the bones. Miraculously they begin to have flesh, breath, and life again. Just so will Jehovah open the burial places of captivity in Babylon and restore Israel to its land again. Ezekiel takes two sticks representing the two houses of Israel, Judah and Ephraim. In his hand they become one stick. Thus, when Jehovah restores Israel, they will be united in a covenant of peace under his servant “David.”—37:24.
26. Why does Gog of Magog attack, and with what result?
26 The attack by Gog of Magog on restored Israel (38:1–39:29). Then will come invasion from a new quarter! Drawn out to the attack by the tantalizing peace and prosperity of Jehovah’s restored people, Gog of Magog will make his frenzied attack. He will rush in to engulf them. At this, Jehovah will rise in the fire of his fury. He will set each one’s sword against his brother and bring on them pestilence and blood and a flooding downpour of hailstones, fire, and sulfur. They will go down knowing that Jehovah is “the Holy One in Israel.” (39:7) His people will then light fires with the enemies’ shattered war equipment and bury the bones in “the Valley of Gog’s Crowd.” (39:11) Carrion birds and beasts will eat the flesh of those slain and drink their blood. Henceforth Israel will dwell in security, with no one to make them tremble, and Jehovah will pour out his spirit on them.
27. What does Ezekiel see in a visionary visit to the land of Israel, and how does God’s glory appear?
27 Ezekiel’s vision of the temple (40:1–48:35). We come to the year 593 B.C.E. It is the 14th year since the destruction of Solomon’s temple, and the repentant ones among the exiles are in need of encouragement and hope. Jehovah transports Ezekiel in a vision to the land of Israel and sets him down on a very high mountain. Here, in vision, he sees a temple and “the structure of a city to the south.” An angel instructs him: “Tell everything that you are seeing to the house of Israel.” (40:2, 4) Then he shows Ezekiel all the details of the temple and its courtyards, measuring the walls, the gates, the guard chambers, the dining rooms, and the temple itself, with its Holy and Most Holy. He takes Ezekiel to the east gate. “And, look! the glory of the God of Israel was coming from the direction of the east, and his voice was like the voice of vast waters; and the earth itself shone because of his glory.” (43:2) The angel fully instructs Ezekiel concerning the House (or temple); the altar and its sacrifices; the rights and duties of the priests, the Levites, and the chieftain; and the apportioning of the land.
28. What does Ezekiel’s vision show concerning the stream that proceeds forth from the House, and what is revealed as to the city and its name?
28 The angel brings Ezekiel back to the entrance of the House, where the prophet sees water going forth from the threshold of the House toward the east, by the south side of the altar. It starts as a trickle but gets bigger and bigger until it becomes a torrent. Then it flows into the Dead Sea, where fish come to life and a fishing industry springs up. On either side of the torrent, trees provide food and healing for the people. The vision then gives the inheritances of the 12 tribes, not overlooking the alien resident and the chieftain, and describes the holy city to the south, with its 12 gates named after the tribes. The city is to be called by a most glorious name: “Jehovah Himself Is There.”—48:35.
WHY BENEFICIAL
29. In what way did the Jewish exiles benefit from Ezekiel’s prophecy?
29 The pronouncements, the visions, and the promises that Jehovah gave to Ezekiel were all faithfully related to the Jews in exile. While many scoffed at and ridiculed the prophet, some did believe. These benefited greatly. They were strengthened by the promises of restoration. Unlike other nations taken into captivity, they preserved their national identity, and Jehovah restored a remnant, as he foretold, in 537 B.C.E. (Ezek. 28:25, 26; 39:21-28; Ezra 2:1; 3:1) They rebuilt the house of Jehovah and renewed true worship there.
30. What principles set out in Ezekiel are valuable to us today?
30 The principles set out in Ezekiel are also invaluable to us today. Apostasy and idolatry, coupled with rebellion, can only lead to Jehovah’s disfavor. (Ezek. 6:1-7; 12:2-4, 11-16) Each one will answer for his own sin, but Jehovah will forgive the one who turns back from his wrong course. That one will be granted mercy and will keep living. (18:20-22) God’s servants must be faithful watchmen like Ezekiel, even in difficult assignments and under ridicule and reproach. We must not let the wicked die unwarned, with their blood upon our heads. (3:17; 33:1-9) Shepherds of God’s people bear a heavy responsibility to care for the flock.—34:2-10.
31. What prophecies of Ezekiel foretell the coming of the Messiah?
31 Outstanding in the book of Ezekiel are the prophecies concerning the Messiah. He is referred to as the one “who has the legal right” to the throne of David and to whom it must be given. In two places he is spoken of as “my servant David,” also as “shepherd,” “king,” and “chieftain.” (21:27; 34:23, 24; 37:24, 25) Since David had long since died, Ezekiel was speaking of the One who was to be both David’s Son and Lord. (Ps. 110:1; Matt. 22:42-45) Ezekiel, like Isaiah, speaks of the planting of a tender twig that will be put on high by Jehovah.—Ezek. 17:22-24; Isa. 11:1-3.
32. How does Ezekiel’s temple vision compare with the Revelation vision of “the holy city”?
32 It is of interest to compare Ezekiel’s temple vision with the Revelation vision of “the holy city Jerusalem.” (Rev. 21:10) There are differences to be noted; for example, Ezekiel’s temple is separate and to the north of the city, while Jehovah himself is the temple of the city of Revelation. In each case, however, there is the flowing forth of the river of life, there are the trees bearing monthly crops of fruit and leaves for healing, and there is the presence of the glory of Jehovah. Each vision makes its contribution toward appreciation for Jehovah’s kingship and his provision of salvation for those who render him sacred service.—Ezek. 43:4, 5—Rev. 21:11; Ezek. 47:1, 8, 9, 12—Rev. 22:1-3.
33. What does Ezekiel emphasize, and what will result to those who now sanctify Jehovah in their lives?
33 The book of Ezekiel emphasizes that Jehovah is holy. It makes known that the sanctification of Jehovah’s name is more important than anything else. “‘I shall certainly sanctify my great name, . . . and the nations will have to know that I am Jehovah,’ is the utterance of the Sovereign Lord Jehovah.” As the prophecy shows, he will sanctify his name by destroying all profaners of that name, including Gog of Magog. Wise are all those who now sanctify Jehovah in their lives by meeting his requirements for acceptable worship. These will find healing and eternal life by the river that flows from his temple. Transcendent in glory and exquisite in beauty is the city that is called “Jehovah Himself Is There”!—Ezek. 36:23; 38:16; 48:35.
[Footnotes]
a Insight on the Scriptures, Vol. 2, pages 531, 1136.
b Insight on the Scriptures, Vol. 1, pages 681-2.
c While the Masoretic text says that the escapee arrived from Jerusalem in the 12th year, other manuscripts read “eleventh year,” and the text is so rendered by Lamsa and Moffatt as well as An American Translation. |
Young People Ask (yp)
1989 | https://wol.jw.org/en/wol/publication/r1/lp-e/yp | Section 9
Leisure Time
In some developing countries, leisure time is a rare commodity. But in Western lands, youths often have more time on their hands than they know what to do with. Whether your leisure time is a blessing or a curse depends upon how you use it. In this section, we will look at some ways to use it productively. |
“Eternal Purpose” (po)
1974 | https://wol.jw.org/en/wol/publication/r1/lp-e/po | Chapter 7
Tracing the Human Line of Descent of the “Seed”
1. Why had the cases of Abel, Enoch and Noah made Satan the Devil more desperate in his aim to wreck the promised “seed”?
LYING at the heart of God’s “eternal purpose” is the “seed” to be produced by God’s “woman.” The contest that began in the garden of Eden between Satan and God centered on this mysterious “seed.” This had to be so, because that “seed” was to be brought forth in due time to bruise the head of the Great Serpent, and Satan the Devil knew that the “head” meant was his own. (Genesis 3:15) Satan was determined to break the integrity of the coming “seed” and thereby make him unfit for God’s purpose. At the Deluge the first round of the contest between Satan and God was over, but with a showing against Satan. He had failed to crack the integrity of at least three men who were descended from the first man and woman whose integrity he had schemed to ruin. Abel, Enoch and Noah had weakened the confident position of Satan and had made him more desperate in his aim to wreck the “seed.”
2. Mankind today should be thankful that Noah gave them what kind of a start in life after the deluge? How so?
2 The next six hundred and fifty-eight years after the Deluge ended were to prove very revealing concerning details about the “seed” of God’s “woman.” After the deluge all mankind down till today could trace its descent from Noah the builder of the ark that weathered the deluge. So now the world of mankind was given a righteous start, for Noah “walked with the true God.” (Genesis 6:9) Imperfect he was by heredity, but, morally, he was faultless, blameless, before God. How thankful we, his descendants, should be for that! Right after leaving the ark and setting foot on Mount Ararat, Noah led mankind in the worship of mankind’s Preserver, Jehovah God.
“Noah began to build an altar to Jehovah and to take some of all the clean beasts and of all the clean flying creatures and to offer burnt offerings upon the altar. And Jehovah began to smell a restful odor, and so Jehovah said in his heart: ‘Never again shall I call down evil upon the ground on man’s account, because the inclination of the heart of man is bad from his youth up; and never again shall I deal every living thing a blow just as I have done. For all the days the earth continues, seed sowing and harvest, and cold and heat, and summer and winter, and day and night, will never cease.’”—Genesis 8:20-22; compare Isaiah 54:9.
3. How did Lamech’s prophecy at Noah’s birth prove true, and of what did the rainbow become a symbol?
3 The prophecy that Noah’s father Lamech pronounced over him at his birth proved to be justified. (Genesis 5:29) The divine curse pronounced upon the ground outside the garden of Eden after Adam’s transgression was lifted, and Noah (whose name means “Rest”) caused a restful odor to ascend from his burnt offerings to God and induced God’s calling for a rest for mankind from the toil of cultivating a cursed ground. God also caused the first reported rainbow to appear in the light of the sun now shining directly upon the earth because of removal of the water canopy. Referring to that rainbow as a sign of guarantee, Jehovah promised that “no more will the waters become a deluge to bring all flesh to ruin.” No more will there be a watery deluge.—Genesis 9:8-15.
4. Noah’s three sons and their wives having survived the deluge with Noah, what question now arose as to the promised “seed”?
4 Noah’s three sons, Shem, Ham and Japheth, and their wives survived with him and his wife. Which one, now, of these three sons was to be the one through whom the line of descent would run down to the earthly appearance of the “seed” of God’s “woman”? The choice that had to be made would affect differently the three races that would descend from the three patriarchs, Shem, Ham and Japheth. The prophecy that God inspired Noah to pronounce over his three sons on a critical occasion set forth in which way the divine favor and blessing would go. What was the basis for this?
5. What caused Noah to pronounce a curse upon Ham’s son Canaan?
5 In obedience to God’s command to Noah’s sons to become fruitful in the earth, Shem became father to Arpachshad two years after the start of the deluge. (Genesis 11:10) In time Ham became father to Canaan. (Genesis 9:18; 10:6) Some time after Canaan’s birth there was an occasion when Noah, for some unstated reason, got drunk on wine from his vineyard. Ham entered Noah’s tent and saw him lying uncovered, naked, but he did nothing to conceal his father’s nakedness. Rather, he aired it to Shem and Japheth. With due respect for their father, Shem and Japheth refused to look upon Noah’s nakedness, and moving with their backs turned to their father, they spread a cloth over him. They took no advantage of their father’s nakedness and showed and kept their high respect for him as their father and as Jehovah’s prophet.
“Finally Noah awoke from his wine and got to know what his youngest son had done to him. At this he said: ‘Cursed be Canaan. Let him become the lowest slave to his brothers.’ And he added: ‘Blessed be Jehovah, Shem’s God, And let Canaan become a slave to him. Let God grant ample space to Japheth, And let him reside in the tents of Shem. Let Canaan become a slave to him also.’”—Genesis 9:20-27.
6. According to Noah’s prophecy, through which son was the line of descent to the Messiah to run?
6 Noah was sober when he pronounced those words. He did not curse the whole race that descended from Ham, because of Ham’s lack of respect, especially for God’s prophet. So God inspired Noah to curse only one son of Ham, namely, Canaan, whose descendants took up residence in the land of Canaan in Palestine. The Canaanites did become slaves to the descendants of Shem, when God brought the Israelites into Canaanland in accord with His promise to Abraham the Hebrew. Shem lived five hundred and two years after the start of the Deluge, so that his life overlapped on that of Abraham by one hundred and fifty years. (Genesis 11:10, 11) Noah declared Jehovah to be Shem’s God. Jehovah was to be blessed, because it was the fear of Him that motivated Shem to show the due respect for Noah as God’s prophet. Japheth was to be treated as a guest in Shem’s tents, and not as a slave like Canaan. Thus, by being a host to his brother Japheth, Shem was ranked as superior to him in the wording of the prophecy. In harmony with this, Shem’s line of descent was to lead to Messiah.
THE FOUNDING OF BABYLON
7. Which grandson of Ham established the first Babylonian Empire, and how?
7 Another descendant of Ham that did not turn out well was his grandson Nimrod. Surviving for three hundred and fifty years after the start of the deluge, Noah lived to see the rise and doubtless the downfall of this great-grandson of his. (Genesis 9:28, 29) Nimrod founded an organization that acted like part of the visible “seed” of the Great Serpent, Satan the Devil. Says Genesis 10:8-12: “And Cush became father to Nimrod. He made the start in becoming a mighty one in the earth. He displayed himself a mighty hunter in opposition to Jehovah. That is why there is a saying: ‘Just like Nimrod a mighty hunter in opposition to Jehovah.’ And the beginning of his kingdom came to be Babel and Erech and Accad and Calneh, in the land of Shinar. Out of that land he went forth into Assyria and set himself to building Nineveh and Rehoboth-Ir and Calah and Resen between Nineveh and Calah: this is the great city.” According to this, Nimrod established the first Babylonian Empire.
8, 9. (a) Why did Jehovah not choose Babel as the city on which to place his name? (b) Whose language was not changed at Babel?
8 It was at Babel (called Babylon by the Greek-speaking Jews) that the confusion of the language of mankind took place, when Jehovah God displayed his disapproval at the building of the city and of a false religious tower therein, because the builders purposed to make a celebrated name for themselves and to keep from being “scattered over all the surface of the earth.” They did not foresee the decay of the cities that is taking place today. (Genesis 11:1-9) Though the first empire on earth, this Babylonian Empire of Nimrod did not become the First World Power of Bible record. Ancient Egypt did. Babel’s political power was weakened, because its builders, now disunited by differing languages, were thus made by Jehovah to scatter over all the earth.
9 Jehovah God did not choose Babylon as the city on which to place his name. Noah and his blessed son Shem had no part in the building of Babel and its tower of false religion, and their language was not confused.
10, 11. (a) In Shem’s days the line of descent for the promised “seed” was narrowed down to which of his descendants? (b) This was indicated by what disclosure, to whom?
10 Two years after Noah’s death in 2020 B.C.E., Abraham was born in the line of Shem, who was still alive. This descendant proved to be a worshiper of Shem’s God, Jehovah. Shem could have had great satisfaction when he learned of the thrilling disclosure that Jehovah made to Abraham. This proved that Jehovah was sticking to his “eternal purpose” that He had formed at the garden of Eden after the transgression by Eve and Adam. It narrowed down the coming of the “seed” of God’s “woman” to the line of Abraham, out of all the descendants of Shem. But what was the divine disclosure to Abraham, who at the time was called Abram?
11 Abram (Abraham) was in Mesopotamia, at the city of Ur of the Chaldeans not far from Babylon (Babel), when the disclosure was made to him. Genesis 12:1-3 tells us: “And Jehovah proceeded to say to Abram: ‘Go your way out of your country and from your relatives and from the house of your father to the country that I shall show you; and I shall make a great nation out of you and I shall bless you and I will make your name great; and prove yourself a blessing. And I will bless those who bless you, and him that calls down evil upon you I shall curse, and all the families of the ground will certainly bless themselves by means of you.’”
12. For whom was that disclosure “good news,” and what era may be said to have begun at that disclosure?
12 “All the families of the ground”—that includes our families today in this twentieth century! Those of our families can procure a blessing by means of this ancient Abram (Abraham)! That is good news, indeed! And it broke upon the post-Deluge world of mankind away back there in the twentieth century before our Common Era. What this meant is commented on later in these inspired words: “Surely you know that those who adhere to faith are the ones who are sons of Abraham. Now the Scripture, seeing in advance that God would declare people of the nations righteous due to faith, declared the good news beforehand to Abraham, namely: ‘By means of you all the nations will be blessed.’” (Galatians 3:7, 8) In view of that it may rightly be said that the Era of the Good News (the Gospel Age, as some might want to call it) began back there shortly before Abraham obeyed the divine command.
13. (a) What was the state of Abraham’s flesh when God’s command came to him, and so what was it that counted with God? (b) When did Abraham cross the Euphrates River?
13 A fact to be noted here, also, is that, at the time of God’s choice of him to be the channel of blessing to all families and nations, Abraham was not circumcised in the flesh. God’s command to him to get himself and his household males circumcised did not come till at least twenty-four years later, the year before the birth of his son Isaac (1918 B.C.E.). If not Abraham’s fleshly condition, what was it, then, that counted with God? It was Abraham’s faith. Jehovah God knew that Abraham had faith in Him. Not in vain did He issue to Abraham the command to leave his homeland. Abraham promptly left and moved with his household northwestward to Haran, and from there, after the death of his father Terah in Haran, he crossed the Euphrates River and moved toward the land that God was proceeding to show him. His crossing of the Euphrates River occurred on Nisan 14 in the spring of the year 1943 B.C.E., or 430 years before the celebration of the first Passover by Abraham’s descendants down in Egypt.—Exodus 12:40-42; Galatians 3:17.
14. What did Jehovah say to Abraham in the land of Canaan, and after that what did Abraham do?
14 The prophet Moses made a record of this, writing: “At that Abram went just as Jehovah had spoken to him, and Lot went with him. And Abram was seventy-five years old when he went out from Haran. So Abram took Sarai his wife and Lot the son of his brother and all the goods that they had accumulated and the souls whom they had acquired in Haran, and they got on their way out to go to the land of Canaan. Finally they came to the land of Canaan. And Abram went on through the land as far as the site of Shechem, near the big trees of Moreh; and at that time the Canaanite was in the land. Jehovah now appeared to Abram and said: ‘To your seed I am going to give this land.’ After that he built an altar there to Jehovah, who had appeared to him.”—Genesis 12:4-7; Acts 7:4, 5.
15. Why would God’s promise of a “seed” to Abraham call for a miracle, this involving what still greater miracle?
15 Thus, although at that time Abram, at the age of seventy-five years, did not have any children, no child by his sixty-five-year-old wife Sarai, yet Jehovah promised that Abram would have a seed or offspring, to which Jehovah would give the land of Canaan. Abraham accepted that divine promise in faith. For, according to female powers of reproduction by that time back there, this approached onto God’s promising a miracle. Twenty-four years later, when Abraham heard that he was to have a son by his wife Sarah he laughed and said in his heart: “Will a man a hundred years old have a child born, and will Sarah, yes, will a woman ninety years old give birth?” (Genesis 17:17; 18:12-14) If that was “extraordinary,” still more marvelous would be the miracle that would fulfill God’s prophecy in Genesis 3:15. This was because God’s “woman” was heavenly and her promised “seed” would be heavenly and yet that “seed” would be tied in with Abraham’s earthly line of descent. In this way this “seed” of God’s “woman” could be called “the seed of Abraham,” yes, “son of Abraham.”
16. God’s promise to bring nations and kings out of Abraham and Sarah raised what questions regarding the “seed”?
16 At the time that God, by his angel, assured Abraham that he was to have a son by his wife Sarah, to be named Isaac, God said to Abraham: “I will make you very, very fruitful and will make you become nations, and kings will come out of you. . . . I will bless her [Sarah] and also give you a son from her; and I will bless her and she shall become nations; kings of peoples will come from her.” (Genesis 17:6, 16) So, now, which of those “nations” would be Jehovah’s favored nation? Would it have a king over it? Would the “seed” of God’s “woman” become that king? It is but natural to ask such questions.
MELCHIZEDEK
17. What was the most outstanding contact with kings in Canaanland in Abraham’s career, and why did Abraham pay him a tithe?
17 Before this, Abraham had had contact with earthly kings. The most significant of such contacts was when he met the outstanding king in the land of Canaan. Abraham had just been obliged to rescue his nephew Lot from the hands of four kings who had invaded the land of Canaan and defeated five of its kings and had carried off captives, including Lot. On his return from inflicting defeat upon those four marauder kings, Abraham approached the city of Salem, in the mountains to the west of the Dead Sea. “And Melchizedek king of Salem brought out bread and wine, and he was priest of the Most High God. Then he blessed him and said: ‘Blessed be Abram of the Most High God, Producer of heaven and earth; and blessed be the Most High God, who has delivered your oppressors into your hand!’ At that Abram gave him a tenth of everything.” (Genesis 14:18-20) Since, as Melchizedek told Abraham, the Most High God had delivered Abraham’s oppressors into his hand, it was only fitting that Abraham should give a tenth of all the spoils to the priest of the Most High God, Melchizedek.
18. Why was Melchizedek’s blessing upon Abraham no empty utterance, and how did David show that one’s importance in God’s purpose?
18 Melchizedek’s blessing upon Abraham was not an empty utterance. It counted for something, and was in line with Jehovah’s own promise that Abraham should be a blessing to all the families of the ground—all families should procure a blessing by means of him. (Genesis 12:3) This mysterious King-Priest Melchizedek, although given such scant mention in history, was not lost to sight. Nine hundred years later the Most High God inspired another king of Salem, King David of Jerusalem, to prophesy and show just how significant Melchizedek had been within the purpose of the Most High God. According to this, Melchizedek was the prefiguring of a still greater king, one even greater than David, one whom even David would be obliged to call “my Lord.” This prefigured king could be no one else but the Messiah, the “seed” of God’s “woman.” So, under the power of God’s holy spirit, David wrote, in Psalm 110:1-4:
“The utterance of Jehovah to my Lord is: ‘Sit at my right hand Until I place your enemies as a stool for your feet.’ The rod of your strength Jehovah will send out of Zion, saying: ‘Go subduing in the midst of your enemies.’ Your people will offer themselves willingly on the day of your military force. In the splendors of holiness, from the womb of the dawn, You have your company of young men just like dewdrops. Jehovah has sworn (and he will feel no regret): ‘You are a priest to time indefinite According to the manner of Melchizedek!’”
19. The one prophesied to wield the rod of strength on Mount Zion had to be whose descendant, and why was David not prophesying about kings from Solomon to Zedekiah?
19 Note what those inspired words signify. The fact that King David said that Jehovah would send out the King’s rod of strength from Zion indicates that the King would be a fleshly descendant of David. According to Jehovah’s covenant with David for an everlasting kingdom, no one would sit as king on Mount Zion and wield the rodlike scepter of strength except a fleshly descendant of David. (2 Samuel 7:8-16) Hence, this one whose rod of strength would be sent out of Zion would be called a “son of David.” But in this case David was not referring prophetically to his son, King Solomon, who was the most glorious king of David’s line to throne on Mount Zion and reign over all twelve tribes of his people. David never addressed his son Solomon as “My Lord,” neither any other of the kings on Zion who followed Solomon all the way down to King Zedekiah. Furthermore, neither Solomon nor any of the succeeding kings on Mount Zion were priests as well as kings, as Melchizedek was.—2 Chronicles 26:16-23.
20. How would this prophetic one, although being David’s son, yet be David’s “Lord”?
20 However, since this promised ruler was to be a “son” of King David, why would David refer to him as “My Lord”? This was due to the fact that this outstanding “son of David” would be a king far higher than David. Although David sat on the “throne of Jehovah” on earthly Mount Zion, he never, even at his death, ascended to heaven and sat down on the “right hand” of Jehovah. But the one who would become David’s “Lord” would do so. His royal position at Jehovah’s right hand in heaven could be referred to as a heavenly Mount Zion because it was pictured by the earthly Mount Zion, which used to be enclosed within Jerusalem’s walls but is not so today. As Jehovah himself said, in Psalm 89:27, with regard to the Messiah: “Also, I myself shall place him as firstborn, The most high of the kings of the earth.” Not alone would he be a lordly King higher than David, but he would also be forever a “priest” of the Most High God, like Melchizedek the king of ancient Salem.—Psalm 76:2; 110:4.
21. Why, then, would Abraham’s name become great?
21 Little did the patriarch Abraham, back there in the twentieth century B.C.E., realize that the “kings” to whom he and his wife Sarah were to become the ancestors would include the Messianic king who was foreshadowed by Melchizedek, to whom Abraham paid tithes of all his spoils of conquest. No wonder that Abraham’s name was to become great because of its association with such a King-Priest! No wonder that, through this Priest-King like Melchizedek, all the families of the earth would bless themselves or procure a blessing by means of Abraham!—Genesis 12:3.
THE “FRIEND” OF GOD
22. How did God illustrate that His chosen nation would come through Abraham’s natural son and heir?
22 After Abraham’s victorious encounter with the four invading kings, God promised Abraham the needed protection and also that his “heir” would be a natural son of his. That God’s chosen nation would come through this son and heir, God assured Abraham by means of an illustration: “He now brought him outside and said: ‘Look up, please, to the heavens and count the stars, if you are possibly able to count them.’ And he went on to say to him: ‘So your seed will become.’ And he put faith in Jehovah; and he proceeded to count it to him as righteousness.”—Genesis 15:1-6.
23. On the basis of what was righteousness counted to Abraham, and to what was he justified?
23 Let us not forget that, at this time, Abraham was still an uncircumcised Hebrew. Hence, righteousness could not be counted to Abraham due to his being circumcised in the flesh; it was counted to him because of his faith in Jehovah, who was revealing part of his purpose to Abraham. So Abraham was counted righteous before God; he was thus justified to friendship with Jehovah God. Centuries later King Jehoshaphat of Jerusalem called Abraham the friend or “lover” of Jehovah. Still later, through the prophet Isaiah, Jehovah spoke of him as “Abraham my friend.” (2 Chronicles 20:7; Isaiah 41:8) This proves how valuable, how vital, faith in Jehovah in connection with his “seed” really is.
24. How did Abraham become father to Ishmael, and then how to Isaac?
24 In the year 1932 B.C.E., at the suggestion of his barren, aged wife Sarah, Abraham had a son by means of her Egyptian slave girl Hagar and called his name Ishmael. (Genesis 16:1-16) Thirteen years thereafter, in 1919 B.C.E., Jehovah told Abraham that Ishmael was not to serve as the true “seed,” but a son by his true wife Sarah would be the chosen “seed.” It would be a son by a free woman. And so, in the succeeding year, Isaac was born when Sarah was ninety years of age. “And Abraham was a hundred years old when Isaac his son was born to him.” On the eighth day of life Isaac was circumcised, just as his father Abraham had been just the year previous.—Genesis 21:1-5.
25. What does the account show as to whether Jehovah made a nation including all the natural sons of Abraham?
25 It is interesting to note that God did not now make a nation out of his two sons, Ishmael the firstborn and Isaac, a two-tribe nation. No, but five years later, at the urgent request of his wife Sarah, Abraham dismissed Hagar and her son Ishmael from his household, to fend for themselves, to go wherever they wanted to go. (Genesis 21:8-21) Neither afterward, after the death of Sarah in 1881 B.C.E., did God make a nation out of Isaac and the other sons that Abraham had by means of a concubine, Keturah, a seven-tribe nation. “Later on Abraham gave everything he had to Isaac, but to the sons of the concubines that Abraham had Abraham gave gifts. Then he sent them away from Isaac his son, while he was still alive, eastward, to the land of the East.”—Genesis 25:1-6.
26. For what admirable demonstration of faith did Abraham receive a special blessing in the land of Moriah, and what did it state?
26 A very admirable demonstration of faith on the part of Abraham led to a great blessing for this “friend” of Jehovah. It came after a penetrating test of Abraham’s faith and obedience toward the Most High God. The blessing of divine approval was pronounced at a mountaintop in the land of Moriah, thought by many to be the location where King Solomon built the magnificent temple of Jehovah centuries afterward. (2 Chronicles 3:1) There, at the place designated by Jehovah, and on the wood spread out over a newly made stone altar, lay the form of a growing boy. It was Isaac. Beside the altar stood his father Abraham with a slaughtering knife in his hand. He was just about to carry out God’s command to kill Isaac sacrificially and offer him up as a burnt offering to the God who had given him the boy miraculously. Then:
“Jehovah’s angel began calling to him out of the heavens and saying: ‘Abraham, Abraham! . . . Do not put out your hand against the boy and do not do anything at all to him, for now I do know that you are God-fearing in that you have not withheld your son, your only one, from me.’ . . . And Jehovah’s angel proceeded to call to Abraham the second time out of the heavens and to say: ‘By myself I do swear,’ is the utterance of Jehovah, ‘that by reason of the fact that you have done this thing and you have not withheld your son, your only one, I shall surely bless you and I shall surely multiply your seed like the stars of the heavens and like the grains of sand that are on the seashore; and your seed will take possession of the gate of his enemies. And by means of your seed all nations of the earth will certainly bless themselves due to the fact that you have listened to my voice.’”—Genesis 22:1-18.
27. What did this divine statement show as to the choosing of the “seed” and as to the procuring of the blessing through it?
27 This meant that the promised “seed” by means of whom all the nations would procure a blessing would come through Isaac’s line of descent. Thereby Jehovah God showed that he was doing the choosing of the line of descent, and that all the half brothers of Isaac would have no part in furnishing that “seed.” Nevertheless, the nations that descended from Isaac’s half brothers could procure for themselves a blessing by means of that “seed.” All nations of today, that is, people of all nationalities of today, can likewise procure a blessing through Abraham’s “seed.”
28. Shem lived long enough to learn of what events in connection with his line of descent?
28 The patriarch Shem, a survivor of the global deluge, lived on to learn of that divine blessing pronounced upon Abraham; in fact, Shem lived on to learn of the marriage of Isaac to the beautiful Rebekah from Haran in Mesopotamia. Shem lived on to 1868 B.C.E., ten years after that marriage, but did not live to see the offspring of that marriage. But Abraham did so.—Genesis 11:11; 25:7. |
Close to Jehovah (cl)
2022 | https://wol.jw.org/en/wol/publication/r1/lp-e/cl | Draw Close to Jehovah |
Live Forever (pe)
1989 | https://wol.jw.org/en/wol/publication/r1/lp-e/pe | Chapter 18
“The End of the World” Is at Hand!
1. How would Christ’s earthly followers know when he had begun to rule in heaven?
WHEN JESUS CHRIST threw Satan and his angels out of heaven and began his Kingdom rule, it meant that the end of Satan and his wicked system was near. (Revelation 12:7-12) But how could Christ’s followers on earth know that this event in heaven, unseen to their eyes, had taken place? How could they know that Christ was invisibly present in Kingdom power and that “the end of the world” was near? They could know by checking to see if the “sign” that Jesus gave was being fulfilled.
2. What question did Christ’s disciples ask him?
2 Shortly before Jesus’ death, while he was sitting on the Mount of Olives, four of his apostles came to ask him for a “sign.” This is the way their question has been read, in the King James Version, by millions of people: “Tell us, when shall these things be? and what shall be the sign of thy coming, and the end of the world?” (Matthew 24:3) But what do these expressions, “thy coming” and “the end of the world,” really mean?
3. (a) What do the expressions “thy coming” and “the end of the world” really mean? (b) How, then, is the question asked by Christ’s disciples correctly translated?
3 The Greek word here translated “coming” is parousia, and it means “presence.” So, then, when the “sign” is seen, this means we would know that Christ is present though unseen, that he has already come in Kingdom power. The expression “end of the world” is also very misleading. It does not mean the end of the earth, but, rather, the end of Satan’s system of things. (2 Corinthians 4:4) The apostles’ question therefore accurately reads: “Tell us, When will these things be, and what will be the sign of your presence and of the conclusion of the system of things?”—Matthew 24:3, New World Translation.
4. (a) What makes up “the sign” that Jesus gave? (b) In what way can “the sign” be compared to a fingerprint?
4 Jesus did not give just one event as “the sign.” He told of many happenings and situations. Other Bible writers besides Matthew mentioned additional events that would mark the “last days.” All these things that were foretold would take place during the time that Bible writers called the “last days.” (2 Timothy 3:1-5; 2 Peter 3:3, 4) These happenings would be like the different lines that make up a person’s fingerprint, a print that cannot belong to any other person. The “last days” contain their own pattern of marks, or happenings. These form a positive “fingerprint” that cannot belong to any other time period.
5, 6. As you examine 11 evidences of the “last days” on the following pages, what do you understand about “the conclusion of the system of things”?
5 In chapter 16 of this book we considered Bible evidence that Christ returned and began ruling in the midst of his enemies in the year 1914. Now take a careful look at the various features of “the sign” of Christ’s presence and further evidence of the “last days” of Satan’s wicked system of things. As you examine these foretold things on the next few pages, note how they have been undergoing fulfillment since 1914.
“NATION WILL RISE AGAINST NATION AND KINGDOM AGAINST KINGDOM.”—Matthew 24:7.
Surely you have seen this part of the “sign” being fulfilled since 1914! In that year World War I began. Never in history had there been such a terrible war. It was total war. World War I was much greater than all the major wars fought during the 2,400 years before 1914. Yet only 21 years after that war ended, World War II began. And it was four times as destructive as World War I.
Terrible wars continue to be fought. Since World War II ended in 1945, more than 25 million persons have been killed in some 150 wars fought around the globe. On any given day, there have been, on the average, 12 wars going on somewhere in the world. And there is the continual threat of another world war. The United States alone has enough nuclear weapons to destroy every man, woman and child on earth 12 times over!
“THERE WILL BE FOOD SHORTAGES.”—Matthew 24:7.
Following World War I came the greatest famine in all history. In northern China alone 15,000 died every day from starvation. But the shortage of food was even greater after World War II. A fourth of the world was then starving! And ever since, food has remained scarce for many people on earth.
“Every 8.6 seconds someone in an underdeveloped country dies as a result of illness caused by malnutrition,” said the New York Times in 1967. Millions still die of starvation—some 50 million a year! By 1980, about one fourth of the people on earth (1,000,000,000 persons) were hungry because they could not get enough to eat. Even in places where food is plentiful, many are too poor to buy it.
“IN ONE PLACE AFTER ANOTHER PESTILENCES.”—Luke 21:11.
Right after World War I more people died of the Spanish flu than had died of any disease epidemic in the history of mankind. The death toll was some 21 million people! Yet pestilence and disease continue to rage. Millions die each year from heart trouble and cancer. Venereal disease is spreading rapidly. Other terrible diseases, such as malaria, snail fever and river blindness, occur in country after country, especially in Asia, Africa and Latin America.
“THERE WILL BE . . . EARTHQUAKES IN ONE PLACE AFTER ANOTHER.”—Matthew 24:7.
From 1914 until now, there have been many more major earthquakes than in any other like period in recorded history. For over 1,000 years, from the year 856 C.E. to 1914, there were only 24 major earthquakes, causing some 1,973,000 deaths. But in the 63 years from 1915 to 1978, a total of some 1,600,000 persons died in 43 great earthquakes.
“INCREASING OF LAWLESSNESS.”—Matthew 24:12.
From all over the world come reports of increasing lawlessness and crime. Crimes of violence, such as murder, rape and robberies, are now running wild. In the United States alone, a serious crime is committed, on the average, about every second. In many places no one feels safe on the streets, even during the daytime. At night people stay in their homes behind locked and barricaded doors, afraid to go outside.
“MEN BECOME FAINT OUT OF FEAR.”—Luke 21:26.
Fear is probably the biggest single emotion in people’s lives today. Not long after the exploding of the first nuclear bombs, atomic scientist Harold C. Urey said: “We will eat fear, sleep fear, live in fear and die in fear.” For much of humankind this is what is happening. And it is not simply because of the ever-present threat of nuclear warfare. People also fear crime, pollution, disease, inflation and many other things that threaten their security and their very lives.
‘DISOBEDIENCE TO PARENTS.’—2 Timothy 3:2.
Parents today often have little control over their children. Youths rebel against all authority. So every country on earth is affected by the plague of youth crime. More than half of all serious crimes in some countries are committed by children 10 to 17 years of age. Murder, rape, assault, robbery, burglary, car theft—all these things children are doing. Never in history has disobedience to parents been so common.
“LOVERS OF MONEY.”—2 Timothy 3:2.
Wherever you look today you can see acts of greed. Many will do practically anything for money. They will steal or even kill. It is not unusual for greedy persons to produce and sell products that are known, in one way or another, to make others sick or to kill them. Either openly, or by the way they live, people are saying of money: ‘This is my god.’
“LOVERS OF PLEASURES RATHER THAN LOVERS OF GOD.”—2 Timothy 3:4.
Most people today think only of doing what pleases them or their families, not what pleases God. Particularly do many love what God condemns, including fornication, adultery, drunkenness, drug abuse and other so-called pleasures. Even pleasures that, in themselves, can be wholesome are put ahead of any effort to learn about God and serve him.
“HAVING A FORM OF GODLY DEVOTION BUT PROVING FALSE TO ITS POWER.”—2 Timothy 3:5.
World leaders and common people alike often make an outward show of being godly. They may attend church services and make contributions to religious causes. Those in government may put their hand on a Bible when they take office. But often it is simply “a form of godly devotion.” Just as the Bible foretold, the true worship of God is not really a force in most people’s lives today. They are not motivated by a real power for good.
“RUINING THE EARTH.”—Revelation 11:18.
The air we breathe, the water we drink and the land our food is grown on are being polluted. It is so serious that scientist Barry Commoner warned: “I believe that continued pollution of the earth, if unchecked, will eventually destroy the fitness of this planet as a place for human life.”
6 After considering the foregoing, is it not clear that “the sign” Christ gave and the evidences foretold by his disciples are now being fulfilled? Although there are many other proofs, those listed here should be enough to show that we really are living in the time the Bible foretold as the “last days.”
7. (a) What makes the Bible prophecies regarding Christ’s presence and the “last days” so remarkable? (b) In contrast with what the Bible foretold, what were world leaders forecasting just prior to 1914?
7 Yet some persons may say: ‘Such things as wars, famines, pestilences and earthquakes have occurred often throughout history. So it would not be hard to foretell that they would occur again.’ But think: The Bible not only foretold these things, but indicated that they would occur on a worldwide scale. Also, the Bible said that all these things would happen upon the generation that was alive in 1914. Yet what were prominent world leaders foretelling just before 1914? They were saying that conditions promising world peace were never more favorable. Yet the terrible troubles the Bible foretold began right on time, in 1914! In fact, world leaders now say that 1914 was a turning point in history.
8. (a) Which generation did Jesus indicate would see the end of this system of things? (b) So of what can we be certain?
8 After drawing attention to the many things that have marked the period from 1914 onward, Jesus said: “This generation will by no means pass away until all these things [including the end of this system] occur.” (Matthew 24:34, 14) Which generation did Jesus mean? He meant the generation of people who were living in 1914. Those persons yet remaining of that generation are now very old. However, some of them will still be alive to see the end of this wicked system. So of this we can be certain: Shortly now there will be a sudden end to all wickedness and wicked people at Armageddon.
[Picture on page 149]
Jesus told his disciples what would be visible proof of his invisible presence in Kingdom power
[Picture on page 154]
1914—ARMAGEDDON
Some of the generation living in 1914 will see the end of the system of things and survive it |
HOW YOUR DONATIONS ARE USED
Defending Religious Freedom in Indigenous Communities | https://wol.jw.org/en/wol/d/r1/lp-e/502500209 | HOW YOUR DONATIONS ARE USED
Defending Religious Freedom in Indigenous Communities
MAY 1, 2021
Among the hundreds of millions of people who live in Latin America, there are millions who have their own indigenous languages and customs. Many of these indigenous people are our spiritual brothers and sisters, who value their cultural heritage. In order to help people spiritually, they translate and distribute publications of Jehovah’s Witnesses in over 130 indigenous languages of Latin America.a Still, some of them have encountered opposition for choosing to serve Jehovah and for refusing to participate in unscriptural customs that are common in their communities. How have your donations been used to help them?
Helped to Return Home
In Mexico, our brothers and sisters in a Huichol community in the mountains of Jalisco State respectfully refused to participate in religious practices that violated their conscience.b But this angered some in the community. On December 4, 2017, a violent mob attacked a group of Witnesses and several others who were with them. The mob forcibly expelled them from the community, destroyed their property, and threatened to kill any who tried to return.
Witnesses in nearby towns cared for the immediate needs of our brothers and sisters. But what could be done so that they could return home? “We did not have enough money to hire a lawyer,” explains a brother named Agustín, “and we did not know where to go for legal advice.”
Since our brothers’ freedom of worship was under attack, the Central America branch took immediate action. First, they asked local officials to investigate these crimes. Next, they received approval from the Coordinators’ Committee of the Governing Body of Jehovah’s Witnesses to work with the Legal Department at world headquarters and to file a lawsuit on behalf of our Huichol brothers and sisters. The case eventually reached the Supreme Court of Justice of the Nation—Mexico’s highest court.
An international team of lawyers prepared a clear argument in which they explained that just as others must respect the culture of indigenous communities, the communities themselves must respect and protect the freedoms of all of their members. Human rights have no borders.
On July 8, 2020, the Supreme Court of Justice ruled unanimously in favor of Jehovah’s Witnesses. They ordered that all those who had been expelled should be allowed to return to their community. Agustín, quoted earlier, expresses the appreciation that he and others feel: “We are so grateful and happy for what the brothers have done for us. If they had not helped us, we could not have done anything.”
“So Much for So Few”
Meanwhile, our brothers in San Juan de Ilumán, a village in Ecuador that is home to many indigenous people of the Otavalo Valley, faced similar opposition. In 2014, after obtaining all the necessary permits, they began to build a Kingdom Hall. However, a priest led a mob of over 100 and forcibly stopped construction. The community then ordered Jehovah’s Witnesses to stop meeting together for worship.
The legal departments at the Ecuador branch and at world headquarters collaborated to defend the congregation from this violation of their freedom of worship. Our brothers took the matter to court. This prompted the community to withdraw its opposition and to allow the congregation to resume their meetings and finish building their Kingdom Hall. But to protect our brothers’ rights in the future, our representatives asked the higher courts to rule on a fundamental issue: Must indigenous communities respect international human rights?
On July 16, 2020, the Constitutional Court of Ecuador, the highest court in the land, heard the case. Brothers who are lawyers in Ecuador represented the congregation. In addition, four of our brothers who are experienced international lawyers addressed the court. Because of COVID-19 restrictions, they spoke from various countries via videoconference. This is the first time any court has allowed a legal team that represents Jehovah’s Witnesses worldwide to present arguments in this way.c The team cited international legal authorities to confirm that indigenous persons do not give up their individual human rights simply because they are part of an indigenous community.
Via videoconference, an international team of lawyers defended the rights of our brothers
Our brothers in the Otavalo Valley eagerly await the Constitutional Court’s decision. In the meantime, they are touched by the help they have received. César, who serves as an elder in the Ilumán Quichua Congregation, says: “Only Jehovah, through his organization, would do so much for so few.”
The lawyers involved in the litigation are all Jehovah’s Witnesses, and they are happy to share their legal expertise at no charge. Still, filing these cases, preparing for them, and arguing them in court cost time and money. Our lawyers and other brothers spent over 380 hours preparing legal arguments and another 240 hours translating documents for the Mexico hearing. Almost 40 lawyers from around the world spent hundreds of hours on the Ecuador case. How have we been able to care for expenses associated with defending our brothers? By means of the contributions you have made using the various methods explained at donate.jw.org. Thank you for your generosity.
a Jehovah’s Witnesses also translate into many Latin American languages of Indo-European influence and several sign languages that are unique to the region.
b The Huichol people are also known as Wixáritari, and their language is often referred to as Wixárika.
c Although our worldwide organization was not party to the case, the judges allowed our brothers to appear before the court as amicus curiae, a “friend of the court.” |
THE BIBLE CHANGES LIVES
Bible Truth Satisfied My Thirst for Answers | https://wol.jw.org/en/wol/d/r1/lp-e/2015004 | THE BIBLE CHANGES LIVES
Bible Truth Satisfied My Thirst for Answers
As told by Mayli Gündel
YEAR BORN: 1987
COUNTRY OF ORIGIN: AZERBAIJAN
HISTORY: MUSLIM FATHER AND JEWISH MOTHER
MY PAST:
I was born in Baku, Azerbaijan, as the second of two children. My father was Muslim, and my mother was Jewish. My parents loved each other and accepted their differing beliefs. Mom supported Dad when he fasted during Ramadan, and Dad supported Mom when she observed the Passover. In our home we had the Koran, the Torah, and the Bible.
I considered myself a Muslim. Although I never questioned God’s existence, there were issues that puzzled me. I wondered, ‘Why did God create humans, and for what useful purpose would someone suffer his entire life only to be tormented forever in hell?’ Since people said that everything that happens is God’s will, I wondered, ‘Is God just a puppeteer who enjoys watching people suffer?’
When I was 12 years old, I started to pray namaz, the Muslim’s five daily ceremonial prayers. About that time, Father sent my sister and me to a Jewish school. Among other subjects, we were taught Torah traditions and the Hebrew language. Before daily classroom lessons, we had to pray according to Jewish tradition. Thus, in the morning, I prayed namaz at home, and later in the day, I joined Jewish prayers in school.
I desperately hungered for logical answers to my questions. I repeatedly asked the rabbis at school: “Why did God create humans? How does God view my Muslim father? He is a good man, so why is he considered unclean? Why did God create him?” The few answers I received were irrational and unconvincing.
HOW THE BIBLE CHANGED MY LIFE:
My faith in God was shattered in 2002. We had just immigrated to Germany when, only a week later, my father suffered a stroke and fell into a coma. For years I had prayed for the health and well-being of my family. Convinced that the Almighty alone has power over life and death, I pleaded every day for the life of my dad. I thought, ‘It is a small thing for God to fulfill a little girl’s heartfelt wish.’ I was sure he would grant my entreaties. But my father died.
Aghast at God’s seeming indifference, I was devastated. ‘Either I am praying the wrong way,’ I reasoned, ‘or God does not exist.’ I was stunned and unable to pray namaz anymore. Other religions did not make sense to me, so I concluded that there is no God.
Six months later, Jehovah’s Witnesses called at our door. Since we did not think highly of Christianity, my sister and I wanted to show them politely that they were wrong. We asked them: “How can Christians worship Jesus, the cross, Mary, and other idols when that is against the Ten Commandments?” From the Scriptures the Witnesses showed us convincing proof that idol worship is forbidden for true Christians and that prayers should be directed exclusively to God. That astonished me.
Then we asked: “What about the Trinity? If Jesus is God, how could he live on earth and be killed by humans?” Again, they answered with the Bible and explained that Jesus is neither God nor equal to Him. The Witnesses explained that for this reason, they do not believe in the Trinity. I was astounded and thought, ‘These are really strange Christians.’
Still, I wanted to know why people die and why God allows suffering. The Witnesses showed me the book Knowledge That Leads to Everlasting Life,a which contained entire chapters that addressed my questions. They immediately started a Bible study with me.
During each study session, I found sensible, Bible-based answers to my questions. I came to know that God’s name is Jehovah. (Psalm 83:18) His main quality is unselfish love. (1 John 4:8) He created humans because he wanted to share the gift of life. I came to understand that although God permits injustice, he detests it and will soon remove it forever. I learned that the rebellion of Adam and Eve has been detrimental to mankind. (Romans 5:12) Among the sad consequences is the death of beloved ones, such as my father. However, God will undo such tragedies in a coming new world, where those who have died will return to life.—Acts 24:15.
Bible truth satisfied my thirst for answers. I started to believe in God again. As I got to know Jehovah’s Witnesses better, I realized that they are a worldwide brotherhood. The unity and love among them impressed me. (John 13:34, 35) What I learned about Jehovah moved me to want to serve him, so I decided to become one of Jehovah’s Witnesses. I was baptized on January 8, 2005.
HOW I HAVE BENEFITED:
The Bible’s convincing logic changed my whole outlook on life for the better. The credible explanations I found through God’s Word bring me inner peace. I draw great joy and comfort from the hope of seeing my father again through the resurrection promised in God’s Word.—John 5:28, 29.
For six years I have been happily married to my God-fearing husband, Jonathan. We have both learned that the truth about God is logical and simple, yet at the same time a priceless treasure. That is why we appreciate sharing our faith and our wonderful hope with others. Today I know that Jehovah’s Witnesses are not “strange” but are true Christians.
a Published by Jehovah’s Witnesses but now out of print. |
‘Selling Souls’ | https://wol.jw.org/en/wol/d/r1/lp-e/101984005 | ‘Selling Souls’
According to the Swedish newspaper Stockholms Tidningen, during the last few decades a certain company in Sweden has thoroughly studied church registers, state archives, records of court proceedings, and so forth, to collect as many names of deceased people as possible, about 15 million, some dating back to the 16th century. The records holding such names have been microfilmed and the films sold to the Mormons in the United States. To help the deceased generations, and especially their own forefathers, to get saved, the Mormons get baptized on behalf of the dead ones. The Swedish company involved, called Recolid, is said to have made nearly a million dollars by this productive ‘selling of souls.’ |
Scriptures for Christian Living (scl)
2023 | https://wol.jw.org/en/wol/publication/r1/lp-e/scl | Kindness
What evidence do we see of Jehovah’s kindness?
Ro 3:23, 24; Tit 3:3-6; Heb 2:9; 1Pe 5:5
Relevant Bible account(s):
Jon 3:10; 4:11—Jehovah kindly forgives the repentant Ninevites, even showing concern for their animals
Lu 6:32-36—Jesus motivates us to be kind by reminding us that Jehovah is kind even to those who are unthankful and wicked
What are some ways in which we can show kindness?
Pr 19:17; 22:9; Lu 6:35; Eph 4:32
See also Pr 11:17; 31:10, 26; Heb 13:16
Relevant Bible account(s):
Mr 14:3-9; Joh 12:3—Jesus praises Lazarus’ sister Mary for her generous act of kindness
2Ti 1:16-18—Onesiphorus refreshes the apostle Paul when he is in prison |
From Our Readers | https://wol.jw.org/en/wol/d/r1/lp-e/102003012 | From Our Readers
Globalization I appreciated your cover series “Globalization—Curse or Cure?” (May 22, 2002) I have attended several lectures regarding globalization and found the presentations biased and partisan. The speakers would either try to favor globalization by citing its benefits or criticize it without providing an alternative. Yet, as your articles pointed out, God’s Kingdom will bring about a globalization that will benefit each one of us. How eagerly I wait for such beneficial changes to come!
E. F., Philippines
Once again you have written a very fine article that will generate wide acclaim. As your conclusion emphasizes, the only solution for mankind is the rulership of God’s Kingdom over a paradise earth. I just wish to express my appreciation for your fine work in producing articles that are relevant to the perilous days we live in.
G. B., Ireland
I would like to thank you for your praiseworthy evangelizing work. I read the cover series “Globalization—Curse or Cure?” and found it to be remarkably accurate. This series helps us to become aware of our human limitations. It also helps us to appreciate that if we do not live in harmony with Jehovah’s laws, things cannot succeed.
J. D., Belgium
I wish to express my admiration for the articles on globalization. They were very well written and illustrated. Before reading these articles, I did not have the slightest idea of the meaning of the term, but now I feel well-informed. I always enjoy reading Awake!
E. K., Peru
Hearing Many thanks for the article “Protect Your Hearing!” (May 22, 2002) I am in my first year of training to be a hearing-aid specialist, so I see the effects of noise every day. In particular, it is important to make youths aware of the everyday noise they expose themselves to.
C. K., Germany
Young People Ask I found the article “Young People Ask . . . How Can I Find a Good Roommate?” (May 22, 2002) to be very informative. I am not young, but recently I was divorced from my husband. I was shocked to find that because of the high cost of living, I could not make it on my own. My only recourse was to find a roommate. I thought that because of my age, this was going to be a real challenge. A young sister, new in our congregation, needed a roommate too. We moved in together. The arrangement was really a blessing. After a while, we found ourselves in a financial dilemma, and another sister moved in with us. I have to say that only in Jehovah’s organization could a 60-year-old grandmother and two young women from different backgrounds find so much peace and love living together! We’ve become a little family, and in many ways it has filled a void in our lives.
L. G., United States
Watching the World Thank you for the “Watching the World” item eninputd “Understanding Mental Illness.” (May 22, 2002) I have had bipolar disorder for 18 years. Despite this illness, I have lived a productive life. I have raised three sons and have been a good wife to my husband. I have also helped some individuals to a knowledge of the Bible. I have a loving family and loving friends in the congregation. Thank you for Awake! It brings all of us up to the same level of education.
H. B., South Africa
[Picture Credit Line on page 30]
Mountain High Maps® Copyright © 1997 Digital Wisdom, Inc. |
United in Worship (uw)
1983 | https://wol.jw.org/en/wol/publication/r1/lp-e/uw | Chapter 16
Listen to Counsel, Accept Discipline
1. (a) Are there any of us who do not need counsel and discipline? (b) But what questions do we do well to consider?
MOST of us readily agree with the scripture that says: “We all stumble many times.” (Jas. 3:2) It is not difficult to think of instances in which we have fallen short of being the sort of person that God’s Word urges us to be and that we want to be. So we acknowledge that the Bible is right when it tells us: “Listen to counsel and accept discipline, in order that you may become wise in your future.” (Prov. 19:20) We know that we need such help. No doubt we have made adjustments in our lives to align them with what we have learned from the Bible. But how do we react if a fellow Christian counsels us personally on a specific matter in which we acted unwisely? Or what if he simply offers a suggestion as to how we might improve in some activity?
2. (a) Why should we show appreciation for personal counsel? (b) How should we not react?
2 Despite our immediate inward reactions due to imperfect human nature, we should sincerely express appreciation for counsel and work at applying it. The outcome of our doing so can be beneficial. (Heb. 12:11) Perhaps, however, when counseled, we have tried to justify ourselves, minimize the seriousness of the situation or shift the blame to someone else. Have you ever reacted in that way? As we think back on the occasion, do we feel resentment toward the one who gave the counsel? Are we inclined to pick on the shortcomings of the one who counseled us or the manner in which he counseled, as if this somehow excused our own weakness? Can the Bible help a person to overcome such inclinations?
Examples Recorded for Our Admonition
3. (a) What does the Bible contain that can help us to develop the right view toward counsel and discipline? (b) Use the questions provided above to analyze the reactions of Saul and Uzziah to counsel.
3 In addition to providing an abundance of direct admonition on this subject, God’s Word contains real-life experiences about individuals who were counseled. Often the counsel was also discipline, in that the one receiving it needed to change his attitude or his conduct. As you use the questions below to examine some of these examples, you will find that there is much from which we all can benefit:
SAUL, SON OF KISH: He had failed to obey Jehovah fully in that, when warring against Amalek, he had spared the king and the best of their animals. (1 Sam. 15:1-11)
In Saul’s response to reproving counsel given by Samuel, what shows that he was trying to minimize the wrong? (1Sa 15 vs. 20) To whom did he try to shift the blame? (1Sa 15 vs. 21) When he finally admitted the wrong, what excuse did he offer? (1Sa 15 vs. 24) What did he seem to be most concerned about even at this point? (1Sa 15 vss. 25, 30)
UZZIAH: He went into Jehovah’s temple to burn incense, even though only the priests were authorized to do this. (2 Chron. 26:16-20)
When the chief priest tried to stop King Uzziah, why did the king react with anger? (Compare 2Ch 26 verse 16.) What was the outcome? (2Ch 26 vss. 19-21)
4. (a) Why did both Saul and Uzziah find it hard to accept counsel? (b) Why is that also a serious problem today?
4 In each of these cases, why did the individual find it so difficult to face up to his need for counsel? The basic problem was pride, thinking too highly of self. Many persons today bring much grief on themselves because of this trait. Having attained to what they consider to be some status, whether because of age or position, they are not receptive to personal counsel. They seem to feel that it implies some deficiency in them or mars their reputation. But what really indicates weakness is pride. This is not something to excuse in oneself simply because the fault is common. It is a snare that Satan uses to becloud a person’s thinking so that he resists the loving help provided by Jehovah through his Word and his visible organization. Jehovah warns: “Pride is before a crash, and a haughty spirit before stumbling.”—Prov. 16:18; see also Romans 12:3; Proverbs 16:5.
5. Use the questions that are part of this paragraph to ascertain what lessons can be learned from the accounts regarding Moses and David.
5 On the other hand, the Scriptures contain fine examples of those who accepted counsel. Valuable lessons can be learned also from these. Consider:
MOSES: His father-in-law gave him some practical advice on how to handle his heavy work load without ruining his health. Moses listened and immediately applied it. (Ex. 18:13-24)
Although Moses had great authority, why was he so receptive to sound counsel? (Compare Numbers 12:3.) How important is that quality to us? (Zeph. 2:3)
DAVID: He was guilty of committing adultery, then scheming to have the woman’s husband killed so that David could marry her and thus cover over the adultery. Months went by before Jehovah sent Nathan to reprove David. (2 Sam. 11:2–12:12)
Did David get angry at the reproof, minimize the wrong or try to shift the blame? (2 Sam. 12:13; Ps. 51:superscription and Ps. 51 vss. 1-3) Did the fact that God accepted David’s repentance mean that David and his household were freed of bad effects from his wrong conduct? (2 Sam. 12:10, 11, 14; Ex. 34:6, 7)
6. (a) How did David feel about those who gave him sound counsel? (b) How can we be benefited if we readily accept such counsel? (c) What should we not forget if we are severely disciplined?
6 King David well knew the benefit of listening to sound counsel, and on occasion he thanked God for the one through whom it came. (1 Sam. 25:32-35; see also Proverbs 9:8.) Are we like that? If so, we will be safeguarded against saying and doing many things that could cause regret. But if we come into circumstances that lead to our being severely disciplined, as David was in connection with his sin with Bath-sheba, may we not lose sight of the fact that the discipline is an evidence of Jehovah’s love, with our eternal welfare in view.—Prov. 3:11, 12; 4:13.
Priceless Qualities to Cultivate
7. What quality did Jesus show that persons must have in order to get into the Kingdom?
7 To have a good relationship with Jehovah and with our Christian brothers, we need to develop certain personal qualities. Jesus highlighted one of these when he set a young child in the midst of his disciples and said: “Unless you turn around and become as young children, you will by no means enter into the kingdom of the heavens. Therefore, whoever will humble himself like this young child is the one that is the greatest in the kingdom of the heavens.” (Matt. 18:3, 4) Those disciples needed to make changes. They had to get rid of their pride and to cultivate humility.
8. (a) Before whom do we need to be humble, and why? (b) If we are, how will we respond to counsel?
8 The apostle Peter later wrote to fellow Christians: “All of you gird yourselves with lowliness of mind toward one another, because God opposes the haughty ones, but he gives undeserved kindness to the humble ones.” (1 Pet. 5:5) We know that we need to be humble before God, but this scripture is saying that we need to be humble, or lowly in mind, also in our relations with fellow believers. If we are, we will not foolishly resent suggestions they may offer us. We will be willing to learn from one another. (Prov. 12:15) And if our brothers find it necessary to give us corrective counsel, then, recognizing that Jehovah lovingly uses this means to mold us, we will not refuse it.—Ps. 141:5.
9. (a) What important quality is closely related to humility? (b) Why should we be concerned about the effect of our conduct on others?
9 Another quality, closely related to humility, is genuine concern for the welfare of others. We cannot get away from the fact that what we do affects other people. The apostle Paul counseled early Christians in Corinth and Rome to show concern for the conscience of others. He was not saying that they had to set aside all personal preferences, but he did urge them not to do anything that might embolden another person to do what his conscience told him was wrong, thus leading to his spiritual ruin. Clearly expressing the overall principle, Paul wrote: “Let each one keep seeking, not his own advantage, but that of the other person. . . . Therefore, whether you are eating or drinking or doing anything else, do all things for God’s glory. Keep from becoming causes for stumbling to Jews as well as Greeks and to the congregation of God.”—1 Cor. 10:24-33; 8:4-13; Rom. 14:13-23.
10. What might indicate whether we make a practice of applying that Scriptural counsel?
10 Are you a person who makes it a practice to put the welfare of other people ahead of personal preference? There are many ways in which this can be done, but consider an example: Generally speaking, dress and grooming are simply matters of personal taste, as long as we are modest, neat and clean. But if you were to learn that, because of the background of people in your community, your manner of dress or grooming hindered others from listening to the Kingdom message, would you make adjustments? Is the life of another person more important to you than pleasing self?
11. What shows that it is important to cultivate these qualities if we really want to be Christians?
11 When the qualities discussed above become part of our personality, this gives evidence that we are beginning to have the mind of Christ. In being humble, Jesus set the perfect example. (John 13:12-15; Phil. 2:5-8) In showing concern for others, instead of simply pleasing himself, he set the pattern for us to follow.—Rom. 15:2, 3.
Do Not Reject Jehovah’s Discipline
12. (a) What changes do we all need to make in order to have a personality that is pleasing to God? (b) What will help us?
12 Because we are all sinners, changes in our attitude, our speech and our conduct are required in order for us to reflect the personality of our God. We need to put on the “new personality.” (Col. 3:5-14; Titus 2:11-14) Counsel and discipline help us to identify areas where adjustments are needed and then to see how to make these.
13. (a) By what means has Jehovah provided counsel and discipline for all of us? (b) What should we do with it?
13 The basic source of that instruction is the Bible itself. (2 Tim. 3:16, 17) Then through Bible literature and meetings provided by Jehovah’s visible organization he helps us to see how to apply it. Will we humbly recognize our personal need for it—even if we have heard it before—and constantly seek to make improvement?
14. What further help does Jehovah provide for us as individuals?
14 Jehovah does not leave us to struggle alone with matters that may be a special problem for us. With loving concern, he makes provision for personal help. Millions of persons have benefited from such help by means of home Bible studies. Parents have a special responsibility to discipline their children in order to safeguard them against conduct that could cause much heartache later in life. (Prov. 6:20-35; 15:5) Within the congregation, too, those who have spiritual qualifications bear responsibility to use the Scriptures to readjust others when they discern a need, but doing so in a spirit of mildness. (Gal. 6:1, 2) In these ways Jehovah counsels and disciplines us so that we might worship him as a united people.
Review Discussion
● How does Jehovah lovingly help us to see where we personally need to make adjustments?
● Why do many persons have difficulty in accepting counsel? How serious is this?
● What priceless qualities will help us to be receptive to counsel? How did Jesus set the example in these? |
BIBLE VERSES EXPLAINED
Luke 2:14—“Peace on Earth to Everyone Who Pleases God” | https://wol.jw.org/en/wol/d/r1/lp-e/502300139 | BIBLE VERSES EXPLAINED
Luke 2:14—“Peace on Earth to Everyone Who Pleases God”
“Glory in the heights above to God, and on earth peace among men of goodwill.”—Luke 2:14, New World Translation.
“Praise God in heaven! Peace on earth to everyone who pleases God.”—Luke 2:14, Contemporary English Version.
Meaning of Luke 2:14
These words of praise, proclaimed by angels at the time of Jesus’ birth, indicate that those who put faith in Jesus can enjoy God’s approval and experience peace.
“Glory in the heights above to God.” By means of this expression, the angels emphasize that God is worthy of receiving all glory. The expression also draws attention to the fact that Jesus’ birth and earthly ministry would greatly contribute to Jehovaha God’s glory. For example, Jesus always gave credit to God for what he taught, such as when he said: “What I teach is not mine, but belongs to him who sent me.” (John 7:16-18) When Jesus performed miracles, onlookers often “began to glorify God.” (Luke 5:18, 24-26; John 5:19) Even Jesus’ death contributed to God’s glory. It opened the way for God to accomplish his grand purpose of filling the earth with righteous and peace-loving humans.—Genesis 1:28.
“On earth peace.” This peace involves much more than just the absence of war. It includes the peace, or inner calm, that is only possible when a person has Jehovah’s approval. Thanks to Jesus, humans can achieve this peaceful relationship with God. (James 4:8) And as King of God’s Kingdom, Jesus will bring complete and lasting peace to the whole earth.—Psalm 37:11; Luke 1:32, 33.
“Men of goodwill.” This expression refers to people who have God’s goodwill, or favor, because of their genuine faith in him and the one whom he sent, Jesus. It does not refer to an expression of God’s goodwill toward all humans regardless of their attitudes and actions, nor does it refer to the goodwill that humans may show. Some Bible translations, such as the King James Version, render this expression “good will towards men.” However, older more reliable Greek manuscripts support the rendering of the New World Translation and many other modern translations in conveying the idea of peace among people whom God approves.—See “Luke 2:14 From Additional Translations.”
Context of Luke 2:14
Luke chapter 2 describes the early years of Jesus’ life as a human. Soon after his birth, an angel appeared to shepherds who were “living out of doors and keeping watch in the night over their flocks.”b (Luke 2:4-8) The angel announced “good news of a great joy,” telling the shepherds: “Today there was born to you in David’s city a savior, who is Christ the Lord.” (Luke 2:9-11) The shepherds were told where they could find the newborn, and then they witnessed a multitude of spirit creatures praising God. Upon reaching Bethlehem, the shepherds found Mary and Joseph along with the baby Jesus. (Luke 2:12-16) After relating their amazing experience, the shepherds returned to their flocks, “glorifying and praising God for all they had heard and seen.”—Luke 2:17-20.
Luke 2:14 From Additional Translations
“Glory to God in the highest heaven, and on earth peace to those on whom his favor rests.”—Luke 2:14, New International Version.
“Glory to God in the highest heaven, and peace on earth to those with whom he is pleased!”—Luke 2:14, Good News Translation.
“Glory to God in the highest, and on earth peace among those with whom he is pleased!”—Luke 2:14, English Standard Version.
Read Luke chapter 2 in the study edition of the New World Translation of the Holy Scriptures. This easy-to-read Bible contains audio recordings, explanatory notes, cross-references, pictures, videos, and maps.
Watch this short video to see an overview of the book of Luke.
a Jehovah is the personal name of God. (Psalm 83:18) See the article “Who Is Jehovah?”
b The fact that the shepherds were spending the night outdoors indicates that these events did not take place in winter. To learn more, read the article “When Was Jesus Born?” |
Blood Transfusions—A Long History of Controversy | https://wol.jw.org/en/wol/d/r1/lp-e/102000002 | Blood Transfusions—A Long History of Controversy
“If red blood cells were a new drug today, it would be very difficult to get it licensed.”—Dr. Jeffrey McCullough.
IN THE winter of 1667, a violent madman named Antoine Mauroy was brought to Jean-Baptiste Denis, eminent physician to King Louis XIV of France. Denis had the ideal “cure” for Mauroy’s mania—a transfusion of calf’s blood, which he thought would have a calming effect on his patient. But things did not go well for Mauroy. Granted, after a second transfusion, his condition improved. But soon madness again seized the Frenchman, and before long he was dead.
Even though it was later determined that Mauroy actually died from arsenic poisoning, Denis’ experiments with animal blood provoked a heated controversy in France. Finally, in 1670 the procedure was banned. In time, the English Parliament and even the pope followed suit. Blood transfusions fell into obscurity for the next 150 years.
Early Hazards
In the 19th century, blood transfusions made a comeback. Leading the revival was an English obstetrician named James Blundell. With his improved techniques and advanced instruments—and his insistence that only human blood should be used—Blundell brought blood transfusions back into the limelight.
But in 1873, F. Gesellius, a Polish doctor, slowed the transfusion revival with a frightening discovery: More than half the transfusions performed had ended in death. Upon learning this, eminent physicians began denouncing the procedure. The popularity of transfusions once again waned.
Then, in 1878, French physician Georges Hayem perfected a saline solution, which he claimed could serve as a substitute for blood. Unlike blood, the saline solution had no side effects, did not clot, and was easy to transport. Understandably, Hayem’s saline solution came to be widely used. Strangely, however, opinion soon favored blood again. Why?
In 1900, Austrian pathologist Karl Landsteiner discovered the existence of blood types, and he found that one type of blood is not always compatible with another. No wonder so many transfusions in the past had ended in tragedy! Now that could be changed, simply by making sure that the blood type of the donor was compatible with that of the recipient. With this knowledge, physicians renewed their confidence in transfusions—just in time for World War I.
Blood Transfusions and War
During World War I, blood was liberally transfused into wounded soldiers. Of course, blood clots quickly, and previously it would have been all but impossible to transport it to the battlefield. But early in the 20th century, Dr. Richard Lewisohn, of Mount Sinai Hospital in New York City, successfully experimented with an anticoagulant called sodium citrate. This exciting breakthrough was regarded by some doctors as a miracle. “It was almost as if the sun had been made to stand still,” wrote Dr. Bertram M. Bernheim, a distinguished physician of his day.
World War II saw an increase in the demand for blood. The public was bombarded with posters bearing such slogans as “Give Blood Now,” “Your Blood Can Save Him,” and “He Gave His Blood. Will You Give Yours?” The call for blood brought great response. During World War II, some 13,000,000 units were donated in the United States. It is estimated that in London more than 68,500 gallons [260,000 L] were collected and distributed. Of course, blood transfusions carried a number of health risks, as soon became clear.
Blood-Borne Disease
After World War II, great strides in medicine made possible some surgeries that were previously unimaginable. Consequently, a global multibillion-dollar-a-year industry sprang up to supply the blood for transfusions, which physicians began to consider standard operating procedure.
Soon, however, concern over transfusion-related disease came to the fore. During the Korean War, for example, nearly 22 percent of those who received plasma transfusions developed hepatitis—almost triple the rate during World War II. By the 1970’s, the U.S. Centers for Disease Control estimated the number of deaths from transfusion-related hepatitis at 3,500 a year. Others put the figure ten times higher.
Thanks to better screening and more careful selection of donors, the number of cases of hepatitis-B contamination declined. But then a new and sometimes fatal form of the virus—hepatitis C—took a heavy toll. It is estimated that four million Americans contracted the virus, several hundred thousand of them through blood transfusions. Granted, rigorous testing eventually reduced the prevalence of hepatitis C. Still, some fear that new dangers will appear and will only be understood when it is too late.
Another Scandal: HIV-Contaminated Blood
In the 1980’s, it was found that blood can be contaminated with HIV, the virus that leads to AIDS. At first, blood bankers were loathe to consider that their supply might be tainted. Many of them initially greeted the HIV threat with skepticism. According to Dr. Bruce Evatt, “it was as though someone had wandered in from the desert and said, ‘I’ve seen an extraterrestrial.’ They listened, but they just didn’t believe it.”
Nevertheless, country after country has seen scandals break out exposing HIV-contaminated blood. It is estimated that in France, between 6,000 and 8,000 people were infected with HIV through transfusions that were administered between 1982 and 1985. Blood transfusions are held responsible for 10 percent of HIV infections throughout Africa and for 40 percent of the AIDS cases in Pakistan. Today, because of improved screening, HIV transmission through blood transfusions is rare in developed nations. However, such transmission continues to be a problem in developing nations that lack screening processes.
Understandably, in recent years there has been an increased interest in bloodless medicine and surgery. But is this a safe alternative?
[Box on page 6]
Blood Transfusions—No Medical Standard
Each year in the United States alone, more than 11,000,000 units of red cells are transfused into 3,000,000 patients. In view of that large number, one would assume that there is a strict standard among physicians when it comes to administering blood. Yet, The New England Journal of Medicine notes that there is surprisingly little data “to guide decisions about transfusions.” Indeed, there is a wide variation in practice, not only regarding precisely what is transfused and how much but also regarding whether a transfusion is administered at all. “Transfusion depends on the doctor, not on the patient,” says the medical journal Acta Anæsthesiologica Belgica. Considering the above, it is hardly surprising that a study published in The New England Journal of Medicine found that “an estimated 66 percent of transfusions are administered inappropriately.”
[Pictures on page 5]
World War II saw an increase in the demand for blood
[Credit Lines]
Imperial War Museum, London
U.S. National Archives photos |
Creator (ct)
1998 | https://wol.jw.org/en/wol/publication/r1/lp-e/ct | Chapter Ten
If the Creator Cares, Why So Much Suffering?
AS YOUR watch ticks off 60 seconds, more than 30 people die from infectious diseases, 11 lose the battle against cancer, and 9 are cut down by heart disease. And you know that those are just some of the diseases afflicting people; many suffer and die from other causes.
In 1996, a clock in the lobby of the United Nations building in New York City symbolically ticked for each baby born into a poor family—47 times a minute. From another perspective, every time the earth rotates, 20 percent of its population goes to bed hungry. And what if you tried to calculate the amount of crime where you live?
We must face the fact that suffering abounds in the world around us today.
“Yet,” says an ex-police officer “many of us remain untouched at a heart level to the injustices everywhere around us.” The impression that we are untouched, though, may last only until our life or the life of a loved one is involved. For instance, put yourself in the place of Masako, who nursed her mother and her father as both suffered with cancer. While they lost weight and groaned in pain, Masako felt enwrapped in helplessness. Or think of the despair of Sharada, an Asian girl who was nine years old when her father sold her for $14 (U.S.). Taken from her village to a foreign city, she was forced to offer sexual favors to six men a day.
Why does such suffering abound? And why does the Creator not stop it? Because of such suffering, many turn their back on God. The mother of the ex-policeman mentioned above became the victim of a psychopath. He explains his reaction: “The thought of a sovereign, loving God who controlled the universe had never been farther from my mind.” You too may ask, ‘Why?’ Yes, why does such suffering exist? What is the cause, and is the Creator concerned about it?
Is a Previous Life Causing Suffering?
Around the globe, millions believe that the cause of suffering is a person’s past; his present suffering is punishment for what he did in a past life. “Human suffering is due to our being bound in Karma, for all of us, as soon as we are born, carry a heavy burden of past Karma.”a That view was offered by Daisetz T. Suzuki, a philosopher who popularized Zen in Western society. Hindu sages had devised “the law of Karma” as they groped to explain human suffering. But is their explanation of suffering reasonable or truly satisfying?
One Buddhist woman said: “I thought it did not make sense to have to suffer for something I was born with but about which I knew nothing. I had to accept it as my destiny.” She found this explanation of suffering unsatisfactory. You may also. While the idea of rebirth may not be common where you live, underlying it is a teaching that can be found throughout Christendom and elsewhere—the teaching that humans have an immortal soul that survives the body. This “soul” is said to be involved in suffering—either in a present life or in an afterlife.
Such ideas are widespread, but what proof is there that they are valid? On important matters like this, is it not wiser to be guided by what our Creator says? While human ideas and strong convictions can be mistaken, we have seen that God’s statements are reliable.
As we noted in the preceding chapter, the sin of our first human parents brought on the ultimate human tragedy—death. The Creator warned Adam: “In the day you [disobey, or sin] you will positively die.” (Genesis 2:17; 3:19) God said nothing about Adam’s having an immortal soul; he was a human. In Biblical terms this means that he was a soul. Thus, when he died, the soul named Adam died. He was not thereafter conscious or suffering.
Our Creator does not promote or agree with teachings of Karma, rebirth cycles, or an immortal soul that may suffer in a later existence. Yet if we realize what the effects of Adam’s sin are, we can better understand why suffering exists today.
From Where Did Suffering Come?
While it is hard to comprehend the whole scope of human suffering, using the right instrument can help. Just as using binoculars helps us to see distant objects more clearly, using the Bible enables us to discern the cause of suffering.
For one thing, the Bible alerts us to the fact that “time and unforeseen occurrence” befall all humans. (Ecclesiastes 9:11) For example, Jesus referred to a news item of his day—18 people were killed when a tower fell on them. He made it clear that these victims were not worse sinners than others. (Luke 13:1-5) They suffered because they were in the wrong place at the wrong time. But the Bible goes beyond that, providing satisfying information as to the prime causes of suffering. What information?
After the first humans sinned, the divine Judge, Jehovah, ruled that they had forfeited any right to continue living. In the years until they actually died, Adam and Eve faced considerable suffering. It was suffering that they had brought upon themselves—the effects of aging and sickness, the struggle to eke out a living, and the grief of seeing their family shattered by jealousy and violence. (Genesis 3:16-19; 4:1-12) It is important to fix in mind where the blame for all that suffering primarily rested. They brought it on themselves. Even so, how can we understand why suffering continues down till our day?
Although many people would object to being considered sinners, the Bible puts the facts in proper perspective, saying: “Through one man sin entered into the world and death through sin, and thus death spread to all men because they had all sinned.” (Romans 5:12) The first human couple reaped the consequences of their own harmful course, but their offspring were affected too. (Galatians 6:7) Their progeny inherited imperfection, leading to death. Some find this more understandable when they consider the scientific fact that even now children may inherit diseases or defects from their parents. This can be so with hemophilia, thalassemia (Mediterranean anemia), coronary artery disease, one type of diabetes, and even breast cancer. The children are not personally at fault, yet they may suffer as a result of what they have inherited.
Our genetic ancestors, Adam and Eve, chose to reject Jehovah’s way of ruling mankind.b You know from history that humans have tried all sorts of governments in an effort to rule the earth. Some men and women involved in these efforts were well-intentioned. Yet, how do you evaluate the results of man’s self-rule? Has most human suffering been relieved? Hardly. On the contrary, many policies and national wars have amplified suffering. Some 3,000 years ago, a wise ruler observed: “Man has dominated man to his injury.”—Ecclesiastes 8:9.
Do you see the situation as being much different now, perhaps better? Most would answer no. Many men, women, and children suffer not only because of inherited sin and imperfection but because of what they or others have done. Think of the human mismanagement of the earth, which is often due to greed. Men are guilty, too, of causing pollution, creating poverty, and contributing to hunger or to disease epidemics. Even some natural disasters, which many call acts of God, are man-made. There is another major cause of suffering that is usually overlooked.
The Person Behind the Suffering
One book of the Bible is especially revealing as to what the prime cause of suffering is and why the caring Creator has permitted it. This book, Job, can clarify any blurred vision on the matter of suffering. It does so by offering insight into the invisible realm, where certain key events occurred.
Some 3,500 years ago, shortly before Moses wrote the first Bible books, the man Job lived in what is now Arabia. The record shows that Job was upright, benevolent, and well respected. He had great wealth in the form of livestock, even being called “the greatest of all the Orientals.” On a personal level, Job had a fine family—a wife, seven sons, and three daughters. (Job 1:1-3; 29:7-9, 12-16) One day, a messenger rushed in to report that some of Job’s valuable herds had been plundered by a raiding band. Soon another reported the loss of flocks of Job’s sheep. Then the Chaldeans took away his 3,000 camels, killing all but one of the attendants. Finally came the worst news. An unusual wind devastated the house of his firstborn and killed all his children, who were gathered there. Faced with such suffering, would Job blame God? How would you have felt in his place?—Job 1:13-19.
More calamities were to come, though. Job was afflicted with a horrible disease that covered him with malignant boils.c He became so sick and repugnant that his wife blamed God. “Curse God and die!” she said. Job did not know why he was suffering, yet he would not accuse God of causing it. We read: “In all this Job did not sin with his lips.”—Job 2:6-10.
Hearing of Job’s vexations, three acquaintances came to him. “Where have the upright ever been effaced?” asked Eliphaz, who assumed that Job must have acted wickedly. (Job, chapters 4, 5) He accused Job of secret sins, even of denying bread to the needy and having oppressed widows and orphans. (Job, chapters 15, 22) The two other sham comforters also berated Job as though he were responsible for his sufferings. Were they correct? Not at all.
The book of Job helps us to identify the root cause of Job’s suffering and to see why God allowed it. Job Chapters 1 and 2 reveal what had recently taken place in the invisible heavens, in the spirit realm. The rebellious spirit called Satand assembled with other spirits in God’s presence. At the mention of Job’s blameless course, Satan challenged: “Is it for nothing that Job has feared God? . . . For a change, thrust out your hand, please, and touch everything he has and see whether he will not curse you to your very face.”—Job 1:9-12.
In other words, Satan accused God of bribing Job. This defiant spirit creature claimed that if Job was stripped of his wealth and his health, he would curse Jehovah. By extension, Satan was asserting that no human would love and be loyal to God in the face of suffering. That challenge had global and enduring impact. The issues that Satan raised had to be settled. Thus, God gave Satan freedom to act against Job, and Satan brought those various forms of suffering on the man.
Understandably, Job did not and could not know of the universal issue that was raised in the heavens. And Satan arranged things so that it appeared as if God were causing all of Job’s calamities. For example, when lightning struck Job’s flocks of sheep, the surviving attendant concluded that it was “the very fire of God.” Although Job did not know why these things were happening, he would not curse or reject Jehovah God.—Job 1:16, 19, 21.
If you analyze the circumstances behind Job’s experience, you will see that the issue is, Will humans serve Jehovah out of love, despite troubles? Job helped to answer that. Only true love for God could have moved a person to remain faithful to Jehovah, which is what Job did. What a testimony against Satan’s false accusations! This case, however, did not begin and end with Job back then; it has extended for centuries. We are involved too.
How do many react when they see or face suffering, whatever its cause? They may be unaware of the issues raised in Job’s day, or they may not believe that Satan even exists. Hence, often they doubt that there is a Creator, or they blame him for the suffering. How do you feel about this? From what you know of the Creator, would you not concur with the Bible writer James? Despite suffering, he had this conviction: “When under trial, let no one say: ‘I am being tried by God.’ For with evil things God cannot be tried nor does he himself try anyone.”—James 1:13.
We have a valuable aid in getting the wise view. That is, our considering Jesus’ case. We know that Jesus is esteemed for his insight, knowledge, and ability as a teacher. Where did he stand regarding Satan and suffering? Jesus was certain that Satan the Devil both exists and can cause suffering. Satan, who tried to break Job’s integrity, overtly tried to do the same to Jesus. Beyond proving that Satan is real, this shows that the challenge raised in Job’s day was continuing. As did Job, Jesus proved faithful to the Creator even at the cost of riches and power and although it caused him physical suffering and death on a torture stake. Jesus’ case shows that God was still allowing humans to demonstrate that they would be loyal to him despite problems.—Luke 4:1-13; 8:27-34; 11:14-22; John 19:1-30.
Time Passes—For Good Reason
In understanding suffering, we have to recognize that accidents, sinful human tendencies, man’s mismanagement of the earth, and Satan the Devil are causes for suffering. However, knowing what is behind suffering is not enough. When one is afflicted, it would be easy to feel as did the ancient prophet Habakkuk when he said: “How long, O Jehovah, must I cry for help, and you do not hear? How long shall I call to you for aid from violence, and you do not save? Why is it that you make me see what is hurtful, and you keep looking upon mere trouble? And why are despoiling and violence in front of me, and why does quarreling occur, and why is strife carried?” (Habakkuk 1:2, 3) Yes, why does Jehovah ‘keep looking upon trouble’ without seeming to act? As the Almighty, he has the power and the love of justice needed to end suffering. So when will he do so?
As was mentioned earlier, when the first human couple chose total independence, the Creator was sure that some of their offspring would act differently. Jehovah wisely allowed time to pass. Why? In order to prove that rulership apart from the Creator leads only to unhappiness and, conversely, that living in harmony with the Creator is right and brings happiness.
In the meantime, God has maintained the earth as a reasonably pleasant environment. The apostle Paul reasoned: “In the past generations he permitted all the nations to go on in their ways, although, indeed, he did not leave himself without witness in that he did good, giving you rains from heaven and fruitful seasons, filling your hearts to the full with food and good cheer.” (Acts 14:16, 17) Clearly, the Creator does not bring suffering, but he has permitted it so as to settle issues of the utmost importance.
When Will Relief Come?
Actually, the fact that human suffering is on the increase shows that the time for it to end is near. Why can that be said? The Bible reveals what happened in the invisible realm in Job’s day, and it does so again regarding our day. Its last book, Revelation, focuses on a conflict that took place in the heavens. The result? Satan “was hurled down to the earth” with his demon hordes. “On this account,” that Bible book continues, “be glad, you heavens and you who reside in them! Woe for the earth and for the sea, because the Devil has come down to you, having great anger, knowing he has a short period of time.”—Revelation 12:7-12.
A detailed consideration of Bible prophecy points to this century as the time when that event took place. As you may know, respected historians acknowledge that there was a major turning point in history in 1914, when World War I began.e Since then, suffering and woes have increased. Jesus pointed to this same time period when his intimate disciples asked him about “the sign of [his] presence and of the conclusion of the system of things.” Jesus said: “Nation will rise against nation, and kingdom against kingdom; and there will be great earthquakes, and in one place after another pestilences and food shortages; and there will be fearful sights and from heaven great signs.” (Matthew 24:3-14; Luke 21:5-19) These words, indicating great suffering, are having their full-scale fulfillment for the very first time in history.
The Bible describes these events as a prelude to a “great tribulation such as has not occurred since the world’s beginning until now, no, nor will occur again.” (Matthew 24:21) This will be God’s decisive intervention in human affairs. He will act to end the wicked system of things, which has caused suffering for ages. But this will not mean the ‘end of the world’ by a nuclear holocaust that destroys mankind. God’s Word assures us that there will be survivors. “A great crowd . . . out of all nations and tribes and peoples and tongues” will come out of that tribulation alive.—Revelation 7:9-15.
To get a rounded-out picture, consider what the Bible says will follow. The gardenlike home originally purposed for mankind as their dwelling will be restored. (Luke 23:43) You will see no homeless people. Isaiah wrote: “‘They will certainly build houses and have occupancy; and they will certainly plant vineyards and eat their fruitage. . . . For like the days of a tree will the days of my people be; and the work of their own hands my chosen ones will use to the full. They will not toil for nothing, nor will they bring to birth for disturbance; because they are the offspring made up of the blessed ones of Jehovah, and their descendants with them. . . . The wolf and the lamb themselves will feed as one, and the lion will eat straw just like the bull . . . They will do no harm nor cause any ruin in all my holy mountain,’ Jehovah has said.”—Isaiah 65:21-25.
What of suffering on a personal level? There will be no war, violence, or crime. (Psalm 46:8, 9; Proverbs 2:22; Isaiah 2:4) Man’s Maker and Life-Giver will assist obedient humans in gaining and enjoying full health. (Isaiah 25:8; 33:24) There will be no more hunger, since the earth will be restored to an ecological balance and will produce abundantly. (Psalm 72:16) Indeed, sources of suffering that we now see will be things of the past.—Isaiah 14:7.
This certainly qualifies as the best of news. Yet, some might feel that there still are two dark clouds, so to speak. A person’s enjoyment of those blessings would be limited if he had to expect that after just 70 or 80 years he would die. And might he not feel sad about loved ones who died before the Creator ended human suffering? What is the answer?
Undoing the Worst Suffering
The Creator has the solution. He is the Maker of the universe and of human life here on earth. He can do what is beyond human ability or what humans are only starting to realize is possible. Consider just two examples of this.
We have the potential to live endlessly.
The Bible clearly holds out the prospect of receiving everlasting life from God. (John 3:16; 17:3) After studying the genes in human cells, Dr. Michael Fossel reported that the quality of male reproductive cells does not deteriorate with age. “The genes we already possess, properly expressed, can maintain our cells without aging.” That harmonizes with what we saw in Chapter 4, that our brains have a capacity hardly even touched in a present life span; they seem designed to function endlessly. These, of course, are just side points, supplemental to what the Bible says directly—Jehovah will make it possible for us to live forever without suffering. Notice what he promises in the final book of the Bible: “[God] will wipe out every tear from their eyes, and death will be no more, neither will mourning nor outcry nor pain be anymore.”—Revelation 21:4.
The Creator is capable of helping someone who suffered and died—bringing him back to life, resurrecting him.
Lazarus was one who was resurrected. (John 11:17-45; see pages 158-60.) Professor Donald MacKay used the illustration of a computer file. He wrote that the destruction of a computer does not necessarily mean the permanent end of an equation or a process that was on it. The same equation or process could be put into a new computer and run there “if the mathematician so desires.” Professor MacKay continued: “Mechanistic brain science would seem to raise equally little objection to the hope of eternal life expressed in [the Bible], with its characteristic emphasis on the ‘resurrection.’” If a human died, the Creator could later bring him back to life, as he did with Jesus and as Jesus did with Lazarus. MacKay concluded that a person’s death would pose no barrier to his being restored to life in a new body “if our Creator so wishes.”
Yes, the ultimate solution rests with our Creator. He alone can fully remove suffering, reverse the effects of sin, and undo death. Jesus Christ told his disciples about an outstanding development that is yet ahead of us. He said: “The hour is coming in which all those in the memorial tombs will hear his voice and come out.”—John 5:28, 29.
Just think of it! The Sovereign Ruler of the universe is ready and able to restore to life those in his memory. These will be given opportunity to prove themselves worthy of receiving “the real life.”—1 Timothy 6:19; Acts 24:15.
Are we, though, called upon to do anything now while we await full relief from human suffering? And if so, might this make our life even more meaningful today? Let us see.
[Footnotes]
a Karma is said to be “the influence of an individual’s past actions on his future lives, or reincarnations.”
b Genesis 2:17 presents God’s command to Adam against eating from the tree of the knowledge of good and evil. In a footnote on this, The New Jerusalem Bible (1985) comments on what this knowledge represented: “It is the power of deciding for himself what is good and what is evil and of acting accordingly, a claim to complete moral independence by which man refuses to recognise his status as a created being, see Is[aiah] 5:20. The first sin was an attack on God’s sovereignty.”
c Other passages round out the picture of Job’s suffering. His flesh was covered with maggots, his skin formed crusts, and his breath was loathsome. Job was racked with pain, and his blackened skin dropped off.—Job 7:5; 19:17; 30:17, 30.
d In our earlier chapter “What Can You Learn About the Creator From a Book?” we considered the role of Satan the Devil in Adam and Eve’s sin.
e For a discussion of this prophecy, see chapter 9 of the book What Does the Bible Really Teach? published by Jehovah’s Witnesses.
[Box on page 168]
No Immortal Soul
The Bible teaches that each person is a human soul; when a person dies, the soul dies. Ezekiel 18:4 says: “The soul that is sinning—it itself will die.” The dead are not conscious or alive anywhere. Solomon wrote: “As for the dead, they are conscious of nothing at all.” (Ecclesiastes 9:5, 10) Neither the Jews nor the earliest Christians originally taught that the soul is immortal.
“The soul in the O[ld] T[estament] means not a part of man, but the whole man—man as a living being. Similarly, in the N[ew] T[estament] it signifies human life . . . The Bible does not speak of the survival of an immaterial soul.”—New Catholic Encyclopedia.
“The idea of the immortality of the soul and faith in the resurrection of the dead . . . are two concepts on completely different planes.”—Dopo la morte: immortalità o resurrezione? by theologian Philippe H. Menoud.
“Since man as a whole is a sinner, therefore at death he dies completely with body and soul (full death) . . . Between death and resurrection, there is a gap.”—the Lutheran catechism Evangelischer Erwachsenenkatechismus.
[Box on page 175]
Has It Been So Long?
From Job’s day to Jesus’ might seem like a long time for suffering to continue—some 1,600 years. For a human, 100 years would appear a long time to wait for suffering to end. But we must recognize that the key issues that Satan raised reflected negatively on the Creator. In God’s view the subsequent allowance of suffering and wickedness has been brief. He is “the King of eternity” for whom ‘a thousand years are but as yesterday when it is past.’ (1 Timothy 1:17; Psalm 90:4) And for humans granted permanent life, this period of history in which suffering existed will seem quite short too.
[Box on page 178]
Turning Point in History
“Looking back from the vantage point of the present we see clearly today that the outbreak of World War I ushered in a twentieth-century ‘Time of Troubles’—in the expressive term of the British historian Arnold Toynbee—from which our civilization has by no means yet emerged.”—The Fall of the Dynasties, Edmond Taylor.
“It is indeed the year 1914 rather than that of Hiroshima which marks the turning point in our time, for by now we can see that . . . it was the first world war that ushered in the era of confused transition in the midst of which we are floundering.”—Dr. René Albrecht-Carrié, Barnard College.
“In 1914 the world lost a coherence which it has not managed to recapture since. . . . This has been a time of extraordinary disorder and violence, both across national frontiers and within them.”—The Economist.
[Box on page 181]
Resurrection of the Person Possible?
Neurologist Richard M. Restak commented about the human brain and its neurons. “All that we are and all that we have done could be read by an observer capable of deciphering the connections and circuits that have been established within our 50 billion nerve cells.” If that is so, would not our loving Creator, with the information that he has, be able to rebuild a person?
[Box on page 182]
Your Connections Are Numbered
Jesus said: “The very hairs of your head are all numbered.” (Matthew 10:29-31) What about the gray matter inside your head? Brain cells (called neurons) are so small that they can be seen only with a powerful microscope. Imagine your trying to count, not just neurons, but the smaller interconnections (synapses), which may be up to 250,000 for some neurons.
Dr. Peter Huttenlocher, using the powerful electron microscope, pioneered the counting of neuronal connections from autopsies—of fetuses, of deceased babies, and of old people. Surprisingly, all the samples, each about the size of a pinhead, had roughly the same number of neurons, some 70,000.
Then Dr. Huttenlocher began counting the number of neuronal, or brain-cell, connections in such tiny samples. The fetus’ neurons had 124 million connections; those of a newborn had 253 million; an eight-month-old had 572 million. Dr. Huttenlocher found that thereafter as a child grew, the number gradually decreased.
These findings are of interest in view of what the Bible says about the resurrection. (John 5:28, 29) An adult has for his entire brain about one million billion neuronal connections, that is, 1 with 15 zeros. Does the Creator have the ability not only to count these connections but also to reconstruct them?
The World Book Encyclopedia gives the number of stars in the universe as 200 billion billion, or 2 with 20 zeros. The Creator knows all these stars by name. (Isaiah 40:26) Thus, it is well within his ability to recall and reconstruct the neuronal connections making up the memories and feelings of humans he chooses to resurrect.
[Picture on page 166]
Many believe in the cycle of Karma, from birth to death
[Picture on page 171]
Alexis, son of Czar Nicholas II and Alexandra, inherited hemophilia. We have inherited imperfection from our forefather, Adam
[Pictures on page 179]
Even while he has permitted suffering, the Creator has provided many delights for humans |
Hope for the Dead—The Resurrection | https://wol.jw.org/en/wol/d/r1/lp-e/2014008 | Hope for the Dead—The Resurrection
Do you believe in the Bible’s promise of a resurrection?a The prospect of being reunited with our loved ones who have died is appealing, to say the least. But is it realistic to nourish such a hope? To help answer that, we do well to consider the example of the apostles of Jesus Christ.
The apostles firmly believed in the resurrection of the dead. Why? For at least two reasons. First, their hope was primarily based on this fact: Jesus himself had been raised from the dead. The apostles—and “more than 500 brothers at one time”—saw the resurrected Jesus. (1 Corinthians 15:6) Additionally, Jesus’ resurrection was widely attested to and accepted, as the four Gospels show.—Matthew 27:62–28:20; Mark 16:1-8; Luke 24:1-53; John 20:1–21:25.
Second, the apostles had witnessed Jesus carry out at least three resurrections—first at Nain, then at Capernaum, and finally at Bethany. (Luke 7:11-17; 8:49-56; John 11:1-44) The last of those resurrections, described earlier in this issue, involved a family especially close to Jesus. Let us look further at what happened.
“I AM THE RESURRECTION”
“Your brother will rise.” Jesus spoke those words to Martha, whose brother, Lazarus, had been dead for four days. Martha did not at first understand the meaning of Jesus’ words. “I know he will rise,” she responded, but she thought that it would be at some time in the future. Imagine her surprise when after hearing Jesus say, “I am the resurrection and the life,” she saw Jesus raise her brother from the dead!—John 11:23-25.
Where was Lazarus during the four days after his death? Lazarus said nothing to suggest that he had been alive somewhere else during those four days. No, Lazarus did not have an immortal soul that had gone to heaven. By resurrecting Lazarus, Jesus did not bring him back down to earth, dragging him away from enjoying heavenly bliss in a place near to God. So where was Lazarus during those four days? He was, in fact, asleep in the grave.—Ecclesiastes 9:5, 10.
Remember, Jesus compared death to a sleep from which one is awakened by resurrection. The account reads: “‘Lazarus our friend has fallen asleep, but I am traveling there to awaken him.’ The disciples then said to him: ‘Lord, if he is sleeping, he will get well.’ Jesus, however, had spoken about his death. But they imagined he was speaking about taking rest in sleep. Then Jesus said to them plainly: ‘Lazarus has died.’” (John 11:11-14) By resurrecting Lazarus, Jesus gave him back his life and reunited him with his family. What a marvelous gift Jesus gave to that family!
The resurrections Jesus performed when on earth were a foregleam of what he will do in the future as King of God’s Kingdom.b During his rule over the earth, the heavenly Jesus will bring back to life those humans who are asleep in mankind’s common grave. That is why he said: “I am the resurrection.” Think of the happiness you will feel when you see your loved ones again! Think, too, of the joy that resurrected ones will experience!—Luke 8:56.
Think of the happiness you will feel when you see your loved ones again!
FAITH FOR EVERLASTING LIFE
Jesus said to Martha: “The one who exercises faith in me, even though he dies, will come to life; and everyone who is living and exercises faith in me will never die at all.” (John 11:25, 26) Those whom Jesus resurrects during his thousand-year reign will have the prospect of living forever—as long as they truly put faith in him.
“The one who exercises faith in me, even though he dies, will come to life.”—John 11:25
After making those remarkable statements about the resurrection, Jesus asked Martha a soul-searching question: “‘Do you believe this?’ She said to him: ‘Yes, Lord, I have believed that you are the Christ, the Son of God.’” (John 11:26, 27) What about you—would you like to develop the kind of faith in the resurrection hope that Martha had? A first step is to take in knowledge of God’s purpose for humankind. (John 17:3; 1 Timothy 2:4) Such knowledge can lead to faith. Why not ask Jehovah’s Witnesses to show you what the Bible teaches about this subject? They will be happy to discuss with you the marvelous hope of the resurrection.
a See the article “Death Does Not End It All!” on page 6 of this issue.
b For more information about the Bible’s promise of a future resurrection, see chapter 7 of the book What Does the Bible Really Teach? published by Jehovah’s Witnesses. |
True Peace (tp)
1986 | https://wol.jw.org/en/wol/publication/r1/lp-e/tp | Offer of Literature
The ‘coming’ of God’s kingdom will mean more for mankind than any other event in history. That is why all of us need to be fully informed concerning the Kingdom.
Jehovah’s Witnesses will be happy to discuss this vital topic with you, free of charge, on a family or an individual basis. Just write to Watch Tower at the appropriate address listed on the next page of this book, requesting such a Bible discussion. Arrangements will be made for a qualified Witness to call on you and help you to come to a clear understanding of the Kingdom.
Millions of persons in all parts of the earth have already been benefitted by this free service. You, too, may obtain the satisfying answers that will help you to build faith in God’s kingdom.
Would you like to read God’s Word in easy-to-understand, accurately translated English? More than 60,000,000 copies of the “New World Translation of the Holy Scriptures” have already been printed. You may request your copy by writing Watch Tower, using the appropriate address on the next page. |
Scriptures for Christian Living (scl)
2023 | https://wol.jw.org/en/wol/publication/r1/lp-e/scl | Idolatry
1Co 5:11; 10:14; Col 3:5
See also De 4:25, 26; Isa 42:8; 1Jo 5:21
Relevant Bible account(s):
Isa 44:9-20—Through the prophet Isaiah, Jehovah exposes the foolishness of idol worship
Da 3:1-30—The prophet Daniel’s three young Hebrew companions choose to face death in a fiery furnace rather than to take part in idolatry |
Sing Praises (ssb)
1984 | https://wol.jw.org/en/wol/publication/r1/lp-e/Ssb | Song 43
Forward, You Ministers of the Kingdom!
(2 Timothy 4:5)
1. Go forward in preaching the Kingdom
To people of ev’ry land.
With love in our hearts for our neighbor,
Help meek ones to take their stand.
To glorify our sacred service,
We must consider how we dress.
Our ministry is very precious;
Jehovah we e’er seek to bless.
(Chorus)
2. New ministers, keep stretching forward,
With God’s prize of life in view.
Forgetting the things you’ve abandoned,
From God’s Word your strength renew.
And as clean bearers of God’s message,
From this world diff’rent may you be.
Befitting it is for God’s servants
From ways of the old world to flee.
(Chorus)
3. Together we press ever forward,
God’s remnant and other sheep.
The old and the young, men and women,
In step with the truth do keep.
We have a ministry so sacred
That we desire to dignify.
To lovers of truth, it brings comfort
And honors our God, the Most High.
(CHORUS)
Forward going,
Preach the Kingdom message ever far and wide.
Forward moving,
Keeping ever loyal on Jehovah’s side. |
Sing Praises (ssb)
1984 | https://wol.jw.org/en/wol/publication/r1/lp-e/Ssb | Song 9
Jehovah’s Blessing Makes Rich
(Proverbs 10:22)
1. Bounteous blessings Jehovah does grant
As we unitedly serve.
Great is our joy when in hearts we implant
Words that the wise will observe.
2. Though persecution and hatred abound,
And of these we bear the brunt,
Since our God’s mercies we see all around,
Boldly all trials we confront.
3. If we perform what our hands find to do,
Working in things that are right,
Our God, Jehovah, who’s loyal and true,
In us will find keen delight.
4. Hence, as God’s worshipers, may we show zeal.
Blessings there are to be had!
His loving-kindnesses he will reveal;
With them no pain will he add. |
“All Scripture” (si)
1990 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/books/all-scripture-si | Studies on the Inspired Scriptures and Their Background
Study Number 4—The Bible and Its Canon
The origin of the word “Bible”; determining which books rightfully belong in the Divine Library; rejection of the Apocrypha.
1, 2. (a) What is the general meaning of the Greek word bi·bliʹa? (b) How are this and associated words used in the Christian Greek Scriptures? (c) How did the word “Bible” come into the English language?
SINCE the inspired Scriptures are commonly referred to as the Bible, it is of interest to inquire into the origin and meaning of the word “Bible.” It is derived from the Greek word bi·bliʹa, which means “little books.” This, in turn, is derived from biʹblos, a word describing the inner part of the papyrus plant from which, in ancient times, a “paper” for writing was produced. (The Phoenician port of Gebal, through which papyrus was imported from Egypt, came to be called Byblos by the Greeks. See Joshua 13:5, footnote.) Various written communications upon this type of material became known by the word bi·bliʹa. Thus, bi·bliʹa came to describe any writings, scrolls, books, documents, or scriptures or even a library collection of little books.
2 Surprisingly, the word “Bible” itself generally is not found in the text of English or other-language translations of the Holy Scriptures. However, by the second century B.C.E., the collection of the inspired books of the Hebrew Scriptures was referred to as ta bi·bliʹa in the Greek language. At Daniel 9:2 the prophet wrote: “I myself, Daniel, discerned by the books . . . ” Here the Septuagint has biʹblois, the dative plural form of biʹblos. At 2 Timothy 4:13, Paul wrote: “When you come, bring . . . the scrolls [Greek, bi·bliʹa].” In their several grammatical forms, the Greek words bi·bliʹon and biʹblos occur more than 40 times in the Christian Greek Scriptures and are usually translated “scroll(s)” or “book(s).” Bi·bliʹa was later used in Latin as a singular word, and from the Latin, the word “Bible” came into the English language.
3. How did writers of the Bible testify to its being God’s inspired Word?
3 It Is God’s Word. While various men were used in the inspired writing of it and still others have shared in translating it from the original tongues into the written languages of today, the Bible is, in the fullest sense, God’s Word, his own inspired revelation to men. The inspired writers themselves viewed it this way, as is evidenced by their use of such phrases as “expression of Jehovah’s mouth” (Deut. 8:3), “sayings of Jehovah” (Josh. 24:27), “commandments of Jehovah” (Ezra 7:11), “law of Jehovah” (Ps. 19:7), “word of Jehovah” (Isa. 38:4), ‘utterance of Jehovah’ (Matt. 4:4), and “Jehovah’s word” (1 Thess. 4:15).
THE DIVINE LIBRARY
4. Of what is the Bible composed, and who has determined this?
4 What man knows today as the Bible is in fact a collection of ancient divinely inspired documents. These were composed and compiled in written form over a period of 16 centuries. All together this collection of documents forms what Jerome well described in Latin as the Bibliotheca Divina, or the Divine Library. This library has a catalog, or official listing of publications, which is limited to those books pertaining to the scope and specialization of that library. All unauthorized books are excluded. Jehovah God is the Great Librarian who sets the standard that determines which writings should be included. So the Bible has a fixed catalog that contains 66 books, all products of God’s guiding holy spirit.
5. What is the Bible canon, and how did this designation originate?
5 The collection, or list, of books accepted as genuine and inspired Scripture is often referred to as the Bible canon. Originally, the reed (Hebrew, qa·nehʹ) served as a measuring rod if a piece of wood was not at hand. The apostle Paul applied the Greek word ka·nonʹ to a “rule of conduct” as well as to the “territory” measured out as his assignment. (Gal. 6:16, footnote; 2 Cor. 10:13) So canonical books are those that are true and inspired and worthy to be used as a straightedge in determining the right faith, doctrine, and conduct. If we use books that are not “straight” as a plumb line, our “building” will not be true, and it will fail the test of the Master Surveyor.
6. What are some of the factors determining a book’s canonicity?
6 Determining Canonicity. What are some of the divine indications that have determined the canonicity of the 66 books of the Bible? First of all, the documents must deal with Jehovah’s affairs in the earth, turning men to his worship and stimulating deep respect for his name and for his work and purposes in the earth. They must give evidence of inspiration, that is, that they are products of holy spirit. (2 Pet. 1:21) There must be no appeal to superstition or creature worship but, rather, an appeal to love and service of God. There would have to be nothing in any of the individual writings that would conflict with the internal harmony of the whole, but, rather, each book must, by its unity with the others, support the one authorship, that of Jehovah God. We would also expect the writings to give evidence of accuracy down to the smallest details. In addition to these basic essentials, there are other specific indications of inspiration, and therefore of canonicity, according to the nature of each book’s outputs, and these have been discussed herein in the introductory material to each of the Bible books. Also, there are special circumstances that apply to the Hebrew Scriptures and others to the Christian Greek Scriptures that help in establishing the Bible canon.
THE HEBREW SCRIPTURES
7. By what progressive steps was the Hebrew canon completed, and with what would any newer portion have to be in harmony?
7 It should not be thought that acceptance of what constituted inspired Scripture had to wait till the completion of the Hebrew canon in the fifth century B.C.E. The writings of Moses under the direction of God’s spirit were from the very beginning accepted by the Israelites as inspired, of divine authorship. When completed, the Pentateuch constituted the canon up to that time. Further revelations concerning Jehovah’s purposes given to men under inspiration would need to follow logically and be in harmony with the fundamental principles concerning true worship that are set forth in the Pentateuch. We have seen this to be true when we considered the different Bible books, especially as these deal directly with that grand theme of the Bible, the sanctification of Jehovah’s name and the vindication of his sovereignty by means of the Kingdom under Christ, the Promised Seed.
8. What establishes the canonicity of the prophetic books of the Bible?
8 The Hebrew Scriptures, especially, abound with prophecy. Jehovah himself, through Moses, provided the basis for establishing the genuineness of prophecy, whether it was really from God or not, and this helped to determine the canonicity of a prophetic book. (Deut. 13:1-3; 18:20-22) An examination of each of the prophetic books of the Hebrew Scriptures along with the Bible as a whole and secular history establishes beyond doubt that “the word” they spoke was in Jehovah’s name, that it did “occur or come true,” either completely or in a miniature or partial way when it had to do with things yet future, and that it turned the people toward God. Meeting these requirements established the prophecy as being genuine and inspired.
9. What important factor must be borne in mind when one considers the question of the Bible canon?
9 Quotations by Jesus and the inspired writers of the Christian Greek Scriptures provide a direct way of establishing the canonicity of many of the books of the Hebrew Scriptures, although this measure is not applicable to all, for example, the books of Esther and Ecclesiastes. In considering the matter of canonicity, then, one other most important factor must be kept in mind, one that applies to the entire Bible canon. Just as Jehovah inspired men to write down his divine communications for their instruction, upbuilding, and encouragement in his worship and service, so it logically follows that Jehovah would direct and guide the collating of the inspired writings and the establishing of the Bible canon. He would do this so that there would be no doubt as to what made up his Word of truth and what would constitute the enduring measuring line of true worship. Indeed, only in this way could creatures on earth continue to be given ‘a new birth through the word of God’ and be able to testify that “the saying of Jehovah endures forever.”—1 Pet. 1:23, 25.
10. By when was the canon of the Hebrew Scriptures fixed?
10 Establishing the Hebrew Canon. Jewish tradition credits Ezra with beginning the compiling and cataloging of the canon of the Hebrew Scriptures, and it says that this was completed by Nehemiah. Ezra was certainly well equipped for such a work, being one of the inspired Bible writers himself as well as a priest, scholar, and official copyist of sacred writings. (Ezra 7:1-11) There is no reason to doubt the traditional view that the canon of the Hebrew Scriptures was fixed by the end of the fifth century B.C.E.
11. How does the traditional Jewish canon list the Hebrew Scriptures?
11 We today list 39 books of the Hebrew Scriptures; the traditional Jewish canon, while including these same books, counts them as 24. Some authorities, by putting Ruth with Judges and Lamentations with Jeremiah, counted the number of books as 22, though still holding to exactly the same canonical writings.a This made the number of inspired books equal the number of letters in the Hebrew alphabet. The following is the list of the 24 books according to the traditional Jewish canon:
The Law (The Pentateuch)
1. Genesis
2. Exodus
3. Leviticus
4. Numbers
5. Deuteronomy
The Prophets
6. Joshua
7. Judges
8. Samuel (First and Second together as one book)
9. Kings (First and Second together as one book)
10. Isaiah
11. Jeremiah
12. Ezekiel
13. The Twelve Prophets (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi, as one book)
The Writings (Hagiographa)
14. Psalms
15. Proverbs
16. Job
17. The Song of Solomon
18. Ruth
19. Lamentations
20. Ecclesiastes
21. Esther
22. Daniel
23. Ezra (Nehemiah was included with Ezra)
24. Chronicles (First and Second together as one book)
12. What further confirms the Hebrew canon, and with what writings did it end?
12 This was the catalog, or canon, that was accepted as inspired Scripture by Christ Jesus and the early Christian congregation. It was only from these writings that the inspired writers of the Christian Greek Scriptures quoted, and by introducing such quotations with expressions like “as it is written,” they confirmed these as being the Word of God. (Rom. 15:9) Jesus, in speaking of the complete inspired Scriptures written up till the time of his ministry, referred to the things recorded in “the law of Moses and in the Prophets and Psalms.” (Luke 24:44) Here “Psalms,” as the first book of the Hagiographa, is used to refer to this whole section. The last historical book to be included in the Hebrew canon was that of Nehemiah. That this was under the direction of God’s spirit is seen in that this book alone provides the starting point for reckoning Daniel’s outstanding prophecy that “from the going forth of the word to restore and to rebuild Jerusalem” until the coming of the Messiah there would be a period of 69 prophetic weeks. (Dan. 9:25; Neh. 2:1-8; 6:15) The book of Nehemiah also provides the historical background for the last of the prophetic books, Malachi. That Malachi belongs in the canon of the inspired Scriptures cannot be doubted, since even Jesus, the Son of God, quoted it a number of times. (Matt. 11:10, 14) While similar quotations are made from the majority of the books of the Hebrew canon, all of which were written prior to Nehemiah and Malachi, the writers of the Christian Greek Scriptures make no quotations from any so-called inspired writings written after the time of Nehemiah and Malachi down to the time of Christ. This confirms the traditional view of the Jews, and also the belief of the Christian congregation of the first century C.E., that the Hebrew Scripture canon ended with the writings of Nehemiah and Malachi.
APOCRYPHAL BOOKS OF THE HEBREW SCRIPTURES
13. (a) What are the Apocryphal books? (b) How did they come to be accepted into the Roman Catholic canon?
13 What are the Apocryphal books? These are the writings that some have included in certain Bibles but that have been rejected by others because they do not bear evidence of having been inspired by God. The Greek word a·poʹkry·phos refers to things “carefully concealed.” (Mark 4:22; Luke 8:17; Col. 2:3) The term is applied to books of doubtful authorship or authority or those which, while considered to be of some value for personal reading, lacked evidence of divine inspiration. Such books were kept apart and not read publicly, hence the thought of “concealed.” At the Council of Carthage, in 397 C.E., it was proposed that seven of the Apocryphal books be added to the Hebrew Scriptures, along with additions to the canonical books of Esther and Daniel. However, it was not until as late as 1546, at the Council of Trent, that the Roman Catholic Church definitely confirmed the acceptance of these additions into its catalog of Bible books. These additions were Tobit, Judith, additions to Esther, Wisdom, Ecclesiasticus, Baruch, three additions to Daniel, First Maccabees, and Second Maccabees.
14. (a) In what way is First Maccabees of interest? (b) What authorities never referred to the Apocrypha, and why?
14 The book of First Maccabees, while not in any way to be reckoned as an inspired book, contains information that is of historical interest. It gives an account of the struggle of the Jews for independence during the second century B.C.E. under the leadership of the priestly family of the Maccabees. The rest of the Apocryphal books are full of myths and superstitions and abound with errors. They were never referred to or quoted by Jesus or the writers of the Christian Greek Scriptures.
15, 16. How did Josephus and Jerome indicate which books are canonical?
15 The Jewish historian Flavius Josephus, of the first century C.E., in his work Against Apion (I, 38-41 [8]), refers to all the books that were recognized by the Hebrews as sacred. He wrote: “We do not possess myriads of inconsistent books, conflicting with each other. Our books, those which are justly accredited, are but two and twenty [the equivalent of our 39 today, as is shown in paragraph 11], and contain the record of all time. Of these, five are the books of Moses, comprising the laws and the traditional history from the birth of man down to the death of the lawgiver. . . . From the death of Moses until Artaxerxes, who succeeded Xerxes as king of Persia, the prophets subsequent to Moses wrote the history of the events of their own times in thirteen books. The remaining four books contain hymns to God and precepts for the conduct of human life.” Thus Josephus shows that the canon of the Hebrew Scriptures had been fixed long before the first century C.E.
16 Biblical scholar Jerome, who completed the Latin Vulgate translation of the Bible about 405 C.E., was quite definite in his position on the Apocryphal books. After listing the inspired books, using the same counting as Josephus, numbering the 39 inspired books of the Hebrew Scriptures as 22, he writes in his prologue to the books of Samuel and Kings in the Vulgate: “Thus there are twenty-two books . . . This prologue of the Scriptures can serve as a fortified approach to all the books which we translate from the Hebrew into Latin; so that we may know that whatever is beyond these must be put in the apocrypha.”
THE CHRISTIAN GREEK SCRIPTURES
17. What responsibility does the Roman Catholic Church claim, but who really determined which books make up the Bible canon?
17 The Roman Catholic Church claims responsibility for the decision as to which books should be included in the Bible canon, and reference is made to the Council of Carthage (397 C.E.), where a catalog of books was formulated. The opposite is true, however, because the canon, including the list of books making up the Christian Greek Scriptures, was already settled by then, that is, not by the decree of any council, but by the direction of God’s holy spirit—the same spirit that inspired the writing of those books in the first place. The testimony of later noninspired catalogers is valuable only as an acknowledgment of the Bible canon, which God’s spirit had authorized.
18. What important conclusions can be drawn from the chart showing early catalogs of the Christian Greek Scriptures?
18 The Evidence of Early Catalogs. A glance at the accompanying chart reveals that a number of fourth-century catalogs of the Christian Scriptures, dated prior to the above-mentioned council, agree exactly with our present canon, and some others omit only Revelation. Before the end of the second century, there is universal acceptance of the four Gospels, Acts, and 12 of the apostle Paul’s letters. Only a few of the smaller writings were doubted in certain areas. Likely this was so because such writings were limited in their initial circulation for one reason or another and thus took longer to become accepted as canonical.
19. (a) What outstanding document has been located in Italy, and what is its date? (b) How does this define the accepted canon of that time?
19 One of the most interesting early catalogs is the fragment discovered by L. A. Muratori in the Ambrosian Library, Milan, Italy, and published by him in 1740. Though the beginning is missing, its reference to Luke as the third Gospel indicates that it first mentioned Matthew and Mark. The Muratorian Fragment, which is in Latin, dates to the latter part of the second century C.E. It is a most interesting document, as the following partial translation shows: “The third book of the Gospel is that according to Luke. Luke, the well-known physician, wrote it in his own name . . . The fourth book of the Gospel is that of John, one of the disciples. . . . And so to the faith of believers there is no discord, even although different selections are given from the facts in the individual books of the Gospels, because in all [of them] under the one guiding Spirit all the things relative to his nativity, passion, resurrection, conversation with his disciples, and his twofold advent, the first in the humiliation arising from contempt, which took place, and the second in the glory of kingly power, which is yet to come, have been declared. What marvel is it, then, if John adduces so consistently in his epistles these several things, saying in person: ‘what we have seen with our eyes, and heard with our ears, and our hands have handled, those things we have written.’ For thus he professes to be not only an eyewitness but also a hearer and narrator of all the wonderful things of the Lord, in their order. Moreover, the acts of all the apostles are written in one book. Luke [so] comprised them for the most excellent Theophilus . . . Now the epistles of Paul, what they are, whence or for what reason they were sent, they themselves make clear to him who will understand. First of all he wrote at length to the Corinthians to prohibit the schism of heresy, then to the Galatians [against] circumcision, and to the Romans on the order of the Scriptures, intimating also that Christ is the chief matter in them—each of which it is necessary for us to discuss, seeing that the blessed Apostle Paul himself, following the example of his predecessor John, writes to no more than seven churches by name in the following order: to the Corinthians (first), to the Ephesians (second), to the Philippians (third), to the Colossians (fourth), to the Galatians (fifth), to the Thessalonians (sixth), to the Romans (seventh). But though he writes twice for the sake of correction to the Corinthians and the Thessalonians, that there is one church diffused throughout the whole earth is shown [?i.e., by this sevenfold writing]; and John also in the Apocalypse, though he writes to seven churches, yet speaks to all. But [he wrote] out of affection and love one to Philemon, and one to Titus, and two to Timothy; [and these] are held sacred in the honorable esteem of the Church. . . . Further, an epistle of Jude and two bearing the name of John are counted . . . We receive the apocalypses of John and Peter only, which [latter] some of us do not wish to be read in church.”—The New Schaff-Herzog Encyclopedia of Religious Knowledge, 1956, Vol. VIII, page 56.
20. (a) How is the omission of one of John’s letters and one of Peter’s explained? (b) How closely, then, does this catalog correspond to our present-day catalog?
20 It is noted that toward the end of the Muratorian Fragment, mention is made of just two epistles of John. However, on this point the above-mentioned encyclopedia, page 55, notes that these two epistles of John “can only be the second and third, whose writer calls himself merely ‘the elder.’ Having already treated the first, though only incidentally, in connection with the Fourth Gospel, and there declared his unquestioning belief in its Johannine origin, the author felt able here to confine himself to the two smaller letters.” As to the apparent absence of any mention of Peter’s first epistle, this source continues: “The most probable hypothesis is that of the loss of a few words, perhaps a line, in which I Peter and the Apocalypse of John were named as received.” Therefore, from the standpoint of the Muratorian Fragment, this encyclopedia, on page 56, concludes: “The New Testament is regarded as definitely made up of the four Gospels, the Acts, thirteen epistles of Paul, the Apocalypse of John, probably three epistles of his, Jude, and probably I Peter, while the opposition to another of Peter’s writings was not yet silenced.”
21. (a) Of what interest are Origen’s comments on the inspired writings? (b) What did later writers acknowledge?
21 Origen, about the year 230 C.E., accepted among the inspired Scriptures the books of Hebrews and James, both missing from the Muratorian Fragment. While he indicates that some doubted their canonical quality, this also shows that by this time, the canonicity of most of the Greek Scriptures was accepted, only a few doubting some of the less well-known epistles. Later, Athanasius, Jerome, and Augustine acknowledged the conclusions of earlier lists by defining as the canon the same 27 books that we now have.b
22, 23. (a) How were the lists of the catalogs in the chart prepared? (b) Why were there apparently no such lists prior to the Muratorian Fragment?
22 The majority of the catalogs in the chart are specific lists showing which books were accepted as canonical. Those of Irenaeus, Clement of Alexandria, Tertullian, and Origen are completed from the quotations they made, which reveal how they regarded the writings referred to. These are further supplemented from the records of the early historian Eusebius. However, the fact that these writers do not mention certain canonical writings does not argue against their canonicity. It is just that they did not happen to refer to them in their writings either by choice or because of the subjects under discussion. But why do we not find exact lists earlier than the Muratorian Fragment?
23 It was not until critics like Marcion came along in the middle of the second century C.E. that an issue arose as to which books Christians should accept. Marcion constructed his own canon to suit his doctrines, taking only certain of the apostle Paul’s letters and an expurgated form of the Gospel of Luke. This, together with the mass of apocryphal literature by then spreading throughout the world, was what led to statements by catalogers as to which books they accepted as canonical.
24. (a) What characterizes the Apocryphal “New Testament” writings? (b) What do scholars say of these?
24 Apocryphal Writings. Internal evidence confirms the clear division that was made between the inspired Christian writings and works that were spurious or uninspired. The Apocryphal writings are much inferior and often fanciful and childish. They are frequently inaccurate.c Note the following statements by scholars on these noncanonical books:
“There is no question of any one’s having excluded them from the New Testament: they have done that for themselves.”—M. R. James, The Apocryphal New Testament, pages xi, xii.
“We have only to compare our New Testament books as a whole with other literature of the kind to realize how wide is the gulf which separates them from it. The uncanonical gospels, it is often said, are in reality the best evidence for the canonical.”—G. Milligan, The New Testament Documents, page 228.
“It cannot be said of a single writing preserved to us from the early period of the Church outside the New Testament that it could properly be added to-day to the Canon.”—K. Aland, The Problem of the New Testament Canon, page 24.
25. What facts about the individual writers of the Christian Greek Scriptures argue for the inspiration of these writings?
25 Inspired Penmen. This further point is of interest. All the writers of the Christian Greek Scriptures in one way or another were closely associated with the original governing body of the Christian congregation, which included apostles personally selected by Jesus. Matthew, John, and Peter were among the original 12 apostles, and Paul was later selected as an apostle but was not reckoned as one of the 12.d Although Paul was not present at the special outpouring of spirit at Pentecost, Matthew, John, and Peter were there, along with James and Jude and probably Mark. (Acts 1:14) Peter specifically counts the letters of Paul in with “the rest of the Scriptures.” (2 Pet. 3:15, 16) Mark and Luke were close associates and traveling companions of Paul and Peter. (Acts 12:25; 1 Pet. 5:13; Col. 4:14; 2 Tim. 4:11) All these writers were endowed with miraculous abilities by holy spirit, either by special outpouring as occurred at Pentecost and when Paul was converted (Acts 9:17, 18) or, no doubt as in the case of Luke, by the laying on of the apostles’ hands. (Acts 8:14-17) All the writing of the Christian Greek Scriptures was completed during the time that the special gifts of the spirit were operative.
26. (a) What do we accept as God’s Word, and why? (b) How should we show appreciation for the Bible?
26 Faith in the almighty God, who is the Inspirer and Preserver of his Word, makes us confident that he is the one who has guided the gathering together of its various parts. So we confidently accept the 27 books of the Christian Greek Scriptures along with the 39 of the Hebrew Scriptures as the one Bible, by the one Author, Jehovah God. His Word in its 66 books is our guide, and its entire harmony and balance testify to its completeness. All praise to Jehovah God, the Creator of this incomparable book! It can equip us completely and put our feet on the way to life. Let us use it wisely at every opportunity.
[Footnotes]
a Encyclopaedia Judaica, 1973, Vol. 4, cols. 826, 827.
b The Books and the Parchments, 1963, F. F. Bruce, page 112.
c Insight on the Scriptures, Vol. 1, pages 122-5.
d Insight on the Scriptures, Vol. 1, pages 129-30.
[Chart on page 303]
Outstanding Early Catalogs of the Christian Greek Scriptures
A - Accepted without query as Scriptural and canonical
D - Doubted in certain quarters
DA - Doubted in certain quarters, but cataloger accepted it as Scriptural and canonical
? - Scholars uncertain of the reading of the text or how a book mentioned is viewed
- A blank space indicates that the book was not used or mentioned by that authority
Name and Place
Muratorian Irenaeus, Clement of Tertullian, Fragment, Asia Minor Alexandria N. Africa Italy
Approximate Date C.E. 170 180 190 207
Matthew A A A A
Mark A A A A
Luke A A A A
John A A A A
Acts A A A A
Romans A A A A
1 Corinthians A A A A
2 Corinthians A A A A
Galatians A A A A
Ephesians A A A A
Philippians A A A A
Colossians A A A A
1 Thessalonians A A A A
2 Thessalonians A A A A
1 Timothy A A A A
2 Timothy A A A A
Titus A A A A
Philemon A A
Hebrews D DA DA
James ?
1 Peter A? A A A
2 Peter D? A
1 John A A DA A
2 John A A DA
3 John A?
Jude A DA A
Revelation A A A A
Name and Place
Origen, Eusebius, Cyril of Cheltenham Alexandria Palestine Jerusalem List, N. Africa
Approximate
Date C.E. 230 320 348 365
Matthew A A A A
Mark A A A A
Luke A A A A
John A A A A
Acts A A A A
Romans A A A A
1 Corinthians A A A A
2 Corinthians A A A A
Galatians A A A A
Ephesians A A A A
Philippians A A A A
Colossians A A A A
1 Thessalonians A A A A
2 Thessalonians A A A A
1 Timothy A A A A
2 Timothy A A A A
Titus A A A A
Philemon A A A A
Hebrews DA DA A
James DA DA A
1 Peter A A A A
2 Peter DA DA A D
1 John A A A A
2 John DA DA A D
3 John DA DA A D
Jude DA DA A
Revelation A DA A
Name and Place
Athanasius, Epiphanius, Gregory Amphilocius, Alexandria Palestine Nazianzus, Asia Minor Asia Minor
Approximate
Date C.E. 367 368 370 370
Matthew A A A A
Mark A A A A
Luke A A A A
John A A A A
Acts A A A A
Romans A A A A
1 Corinthians A A A A
2 Corinthians A A A A
Galatians A A A A
Ephesians A A A A
Philippians A A A A
Colossians A A A A
1 Thessalonians A A A A
2 Thessalonians A A A A
1 Timothy A A A A
2 Timothy A A A A
Titus A A A A
Philemon A A A A
Hebrews A A A DA
James A A A A
1 Peter A A A A
2 Peter A A A D
1 John A A A A
2 John A A A D
3 John A A A D
Jude A A A D
Revelation A DA D
Name and Place
Philaster, Jerome, Augustine, Third Italy Italy N. Africa Council of Carthage, N. Africa
Approximate
Date C.E. 383 394 397 397
Matthew A A A A
Mark A A A A
Luke A A A A
John A A A A
Acts A A A A
Romans A A A A
1 Corinthians A A A A
2 Corinthians A A A A
Galatians A A A A
Ephesians A A A A
Philippians A A A A
Colossians A A A A
1 Thessalonians A A A A
2 Thessalonians A A A A
1 Timothy A A A A
2 Timothy A A A A
Titus A A A A
Philemon A A A A
Hebrews DA DA A A
James A DA A A
1 Peter A A A A
2 Peter A DA A A
1 John A A A A
2 John A DA A A
3 John A DA A A
Jude A DA A A
Revelation DA DA A A |
Knowledge (kl)
1995 | https://wol.jw.org/en/wol/publication/r1/lp-e/kl | Chapter 12
Resist Wicked Spirit Forces
1. How did Jesus react when he encountered wicked spirits?
RIGHT after his baptism, Jesus Christ went into the Judean wilderness to pray and meditate. There Satan the Devil tried to get him to break God’s law. However, Jesus rejected the Devil’s bait and did not get caught in his trap. Jesus faced other wicked spirits during his ministry on earth. Yet, time and again, he rebuked and resisted them.—Luke 4:1-13; 8:26-34; 9:37-43.
2. We will consider what questions?
2 Bible accounts describing those encounters should convince us that wicked spirit forces do exist. They try to mislead people. However, we can resist these evil spirits. But where do wicked spirits come from? Why do they try to deceive humans? And what methods do they use to achieve their ends? Finding the answers to such questions as these will help you to resist wicked spirit forces.
WICKED SPIRITS—THEIR ORIGIN AND TARGET
3. How did Satan the Devil come to be?
3 Jehovah God made a multitude of spirit creatures long before he created humans. (Job 38:4, 7) As explained in Chapter 6, one of these angels developed a desire to have humans worship him instead of worshiping Jehovah. Pursuing that objective, this wicked angel resisted and slandered the Creator, even suggesting to the first woman that God was a liar. Fittingly, then, this rebellious spirit creature became known as Satan (resister) the Devil (slanderer).—Genesis 3:1-5; Job 1:6.
4. How did certain angels sin in Noah’s day?
4 Later, other angels sided with Satan the Devil. In the days of the righteous man Noah, some of these abandoned their service in heaven and took on fleshly bodies to satisfy their lust for sexual relations with earthly women. Satan no doubt influenced those angels to take that disobedient course. It led to their fathering the hybrid offspring called Nephilim, who became violent bullies. When Jehovah caused the great Deluge, it destroyed corrupted mankind and this unnatural progeny of the disobedient angels. The rebellious angels escaped destruction by dematerializing their fleshly bodies and returning to the spirit realm. But God restrained these demons by treating them as outcasts in spiritual darkness. (Genesis 6:1-7, 17; Jude 6) Satan, “the ruler of the demons,” and his wicked angels nevertheless have pushed on with their rebellion. (Luke 11:15) What is their goal?
5. Satan and his demons have what objective, and what do they use to entrap people?
5 The evil objective of Satan and the demons is to turn people against Jehovah God. Hence, these wicked ones have been misleading, frightening, and assaulting people throughout human history. (Revelation 12:9) Modern-day examples confirm that demon aggression is more vicious now than it has ever been. To entrap people, the demons often use spiritism in all its forms. How do the demons use this bait, and how can you defend yourself?
HOW WICKED SPIRITS TRY TO MISLEAD YOU
6. What is spiritism, and what are some forms of it?
6 What is spiritism? It is involvement with demons, or wicked spirits, either directly or through a human medium. Spiritism does for demons what bait does for hunters: It attracts prey. And just as a hunter uses a variety of baits to lure animals into his trap, so wicked spirits encourage various forms of spiritism to bring humans under their control. (Compare Psalm 119:110.) Some of these forms are divination, magic, looking for omens, sorcery, binding with spells, consulting mediums, and inquiring of the dead.
7. How widespread is spiritism, and why does it flourish even in so-called Christian lands?
7 The bait works, for spiritism attracts people around the world. Those living in jungle villages go to medicine men, and city office workers consult astrologers. Spiritism flourishes even in so-called Christian lands. Research indicates that in the United States alone, some 30 magazines with a combined circulation of over 10,000,000 are devoted to various forms of spiritism. Brazilians spend over 500 million dollars on spiritistic items each year. Yet, 80 percent of those frequenting spiritistic centers of worship in that country are baptized Catholics who also attend Mass. Inasmuch as some clergymen practice spiritism, many religious people think that practicing it is acceptable to God. But is it?
WHY THE BIBLE CONDEMNS THE PRACTICE OF SPIRITISM
8. What is the Scriptural view of spiritism?
8 If you have been taught that some forms of spiritism are means of contacting good spirits, you may be surprised to learn what the Bible says about spiritism. Jehovah’s people were warned: “Do not turn yourselves to the spirit mediums, and do not consult professional foretellers of events, so as to become unclean by them.” (Leviticus 19:31; 20:6, 27) The Bible book of Revelation gives the warning that “those practicing spiritism” will end up in “the lake that burns with fire and sulphur. This means the second [everlasting] death.” (Revelation 21:8; 22:15) All forms of spiritism are disapproved by Jehovah God. (Deuteronomy 18:10-12) Why is that the case?
9. Why can we conclude that present-day messages from the spirit world are not from Jehovah?
9 Jehovah sent good spirits, or righteous angels, to communicate with some humans before the Bible was completed. Since its completion, God’s Word has provided the guidance humans need to serve Jehovah acceptably. (2 Timothy 3:16, 17; Hebrews 1:1, 2) He does not bypass his holy Word by giving messages to mediums. All such present-day messages from the spirit world come from wicked spirits. The practice of spiritism can lead to demon harassment or even possession by wicked spirits. Therefore, God lovingly warns us not to get involved in any spiritistic practices. (Deuteronomy 18:14; Galatians 5:19-21) Moreover, if we continued to practice spiritism after knowing Jehovah’s view of it, we would be siding with the rebellious wicked spirits and would be enemies of God.—1 Samuel 15:23; 1 Chronicles 10:13, 14; Psalm 5:4.
10. What is divination, and why should we avoid it?
10 One popular form of spiritism is divination—attempting to find out about the future or the unknown with the help of spirits. Some forms of divination are astrology, crystal-ball gazing, interpretation of dreams, palmistry, and fortune-telling with the use of tarot cards. Many view divination as harmless fun, but the Bible shows that fortune-tellers and wicked spirits go hand in hand. For example, Acts 16:16-19 mentions “a demon of divination” that enabled a certain girl to practice “the art of prediction.” However, her ability to foretell the future was lost when the demon was expelled. Clearly, divination is a bait used by the demons to lure people into their trap.
11. How do attempts to communicate with the dead lead into a trap?
11 If you are grieving over the death of a beloved family member or a close friend, you could easily be enticed by another bait. A spirit medium may give you special information or may speak in a voice that seems to be that of the dead person. Beware! Attempts to communicate with the dead lead into a trap. Why? Because the dead cannot speak. As you no doubt recall, God’s Word plainly says that at death a person “goes back to his ground; in that day his thoughts do perish.” The dead “are conscious of nothing at all.” (Psalm 146:4; Ecclesiastes 9:5, 10) Moreover, it is actually the demons who have been known to imitate the voice of the deceased and give a spirit medium information about the one who has died. (1 Samuel 28:3-19) So “anyone who inquires of the dead” is being entrapped by wicked spirits and is acting contrary to the will of Jehovah God.—Deuteronomy 18:11, 12; Isaiah 8:19.
FROM ATTRACTING TO ATTACKING
12, 13. What evidence is there that the demons persist in tempting and harassing people?
12 When you comply with the counsel of God’s Word regarding spiritism, you spurn the bait of the demons. (Compare Psalm 141:9, 10; Romans 12:9.) Does this mean that wicked spirits will stop trying to capture you? By no means! After tempting Jesus three times, Satan “retired from him until another convenient time.” (Luke 4:13) Similarly, obstinate spirits not only attract people but also attack them.
13 Recall our earlier consideration of Satan’s attack on God’s servant Job. The Devil caused the loss of his livestock and the death of most of his servants. Satan even killed Job’s children. Next, he struck Job himself with a painful disease. But Job kept his integrity to God and was greatly blessed. (Job 1:7-19; 2:7, 8; 42:12) Since then, the demons have made some people speechless or blind and have continued to revel in the suffering of humans. (Matthew 9:32, 33; 12:22; Mark 5:2-5) Today, reports show that demons sexually harass some and drive others to insanity. They incite still others to murder and suicide, which are sins against God. (Deuteronomy 5:17; 1 John 3:15) Nonetheless, thousands of people once ensnared by these wicked spirits have been able to break free. How has this been possible for them? They have done so by taking vital steps.
HOW TO RESIST WICKED SPIRITS
14. In harmony with the example of first-century Ephesian Christians, how can you resist wicked spirits?
14 What is one way that you can resist wicked spirits and protect yourself and your family from their snares? First-century Christians in Ephesus who had practiced spiritism before becoming believers took positive steps. We read that “quite a number of those who practiced magical arts brought their books together and burned them up before everybody.” (Acts 19:19) Even if you have not practiced spiritism, get rid of anything having spiritistic uses or overtones. This includes books, magazines, videos, posters, musical recordings, and objects used for spiritistic purposes. Also included are idols, amulets and other items worn for protection, and gifts received from practicers of spiritism. (Deuteronomy 7:25, 26; 1 Corinthians 10:21) To illustrate: A married couple in Thailand had long been harassed by demons. Then they got rid of objects associated with spiritism. What was the result? They were relieved of the demonic attacks and thereafter made real spiritual progress.
15. In resisting wicked spirit forces, what is another necessary step?
15 In order to resist wicked spirits, another necessary step is to apply the apostle Paul’s counsel to put on the complete suit of God-given spiritual armor. (Ephesians 6:11-17) Christians must fortify their defenses against wicked spirits. What does this step include? “Above all things,” said Paul, “take up the large shield of faith, with which you will be able to quench all the wicked one’s burning missiles.” Indeed, the stronger your faith, the greater will be your ability to resist wicked spirit forces.—Matthew 17:14-20.
16. How can you strengthen your faith?
16 How can you strengthen your faith? By continuing to study the Bible and apply its counsel in your life. The strength of one’s faith depends largely on the firmness of its base—the knowledge of God. Do you not agree that the accurate knowledge you have gained and taken to heart as you have studied the Bible has built up your faith? (Romans 10:10, 17) No doubt, therefore, as you continue this study and make it your custom to attend the meetings of Jehovah’s Witnesses, your faith will be fortified even more. (Romans 1:11, 12; Colossians 2:6, 7) It will be a mighty bulwark against demon attacks.—1 John 5:5.
17. What further steps may be necessary in resisting wicked spirit forces?
17 What further steps might be taken by a person who is determined to resist wicked spirit forces? Ephesian Christians needed protection because they lived in a city infested with demonism. Hence, Paul told them: “Carry on prayer on every occasion in spirit.” (Ephesians 6:18) Since we live in a demon-infested world, praying intensely for God’s protection is essential in resisting wicked spirits. (Matthew 6:13) Helpful in this regard is the spiritual assistance and prayers of appointed elders in the Christian congregation.—James 5:13-15.
KEEP UP YOUR FIGHT AGAINST WICKED SPIRITS
18, 19. What can be done if the demons again trouble a person?
18 Even after taking these basic steps, however, some have been troubled by wicked spirits. For instance, one man in Côte d’Ivoire studied the Bible with Jehovah’s Witnesses and destroyed all his amulets. Thereafter, he made fine progress, dedicated his life to Jehovah, and was baptized. But a week after his baptism, the demons began to trouble him again, and voices told him to abandon his newfound faith. If this happened to you, would it mean that you had lost Jehovah’s protection? Not necessarily.
19 Though the perfect man Jesus Christ had divine protection, he heard the voice of the wicked spirit creature Satan the Devil. Jesus showed what to do in such a case. He told the Devil: “Go away, Satan!” (Matthew 4:3-10) In like manner, you should refuse to listen to voices from the spirit world. Resist wicked spirits by calling on Jehovah for help. Yes, pray aloud using God’s name. Proverbs 18:10 says: “The name of Jehovah is a strong tower. Into it the righteous runs and is given protection.” The Christian man in Côte d’Ivoire did this, and the wicked spirits stopped harassing him.—Psalm 124:8; 145:18.
20. In summary, what can you do to resist wicked spirits?
20 Jehovah has allowed the wicked spirits to remain in existence, but he shows his power, particularly in behalf of his people, and his name is being declared in all the earth. (Exodus 9:16) If you stay close to God, you need not fear wicked spirits. (Numbers 23:21, 23; James 4:7, 8; 2 Peter 2:9) Their power is limited. They were punished in Noah’s day, were cast out of heaven in recent times, and are now awaiting final judgment. (Jude 6; Revelation 12:9; 20:1-3, 7-10, 14) In fact, they dread their coming destruction. (James 2:19) So whether wicked spirits try to attract you with some kind of bait or attack you in any way, you can resist them. (2 Corinthians 2:11) Shun every form of spiritism, apply the counsel of God’s Word, and seek Jehovah’s approval. Do this without delay, for your life depends on your resisting wicked spirit forces!
TEST YOUR KNOWLEDGE
How do wicked spirits try to mislead people?
Why does the Bible condemn spiritism?
How can a person break free from wicked spirit forces?
Why should you keep resisting wicked spirits?
[Picture on page 110]
How do you view spiritism in its many forms? |
HOW YOUR DONATIONS ARE USED
Dots That Change Lives | https://wol.jw.org/en/wol/d/r1/lp-e/502500214 | HOW YOUR DONATIONS ARE USED
Dots That Change Lives
OCTOBER 1, 2021
“Probably many of our readers are acquainted with those who are blind,” stated the June 1, 1912, issue of The Watch Tower. “They can obtain free reading matter . . . . This literature for the blind is printed in raised characters which the blind can read.” The Watch Tower added: “Many of the blind are deeply appreciative of the message that a glorious day of blessing is coming to the world.”
When those words were written, a universal English braille system had not yet been adopted. However, Jehovah’s Witnesses were already making Bible truth available “in raised characters”—that is, in braille. And we still do! We now have braille literature available in more than 50 languages. How is it produced?
Groups of one to six raised dots represent characters. The raised dots are arranged in a six-position cell or matrix
Transcribing and Embossing
The first step in producing braille is to transcribe the text into braille characters. “In the past, we used commercial software for braille transcription, but it did not support all the languages we needed,” explains Michael Millen, who works with Text Processing Services in Patterson, New York. “Now we use the Watchtower Translation System, which supports braille transcription into most of the world’s languages. I believe there’s nothing like it anywhere else.”
Braille literature includes not only the text of the publication but also descriptions of the artwork. For example, the image on the cover of the braille edition of Enjoy Life Forever! is described this way: “A man starting to walk down a winding path surrounded by beautiful vegetation, hills, and mountains.” Jamshed, a ministerial servant and pioneer who is blind, says, “These picture descriptions are invaluable to me.”
After transcription, files are sent to branch offices that emboss braille publications. There, the publication is embossed onto durable paper that will neither puncture during embossing nor lose its shape after repeated use. Next, the pages are collated, spiral-bound, and shipped either with regular congregation literature shipments or as “free matter for the blind” if the post office has that service. When necessary, branches will even arrange for expedited shipping so that brothers who are blind or visually impaired have the publications they need for congregation meetings.
All this work requires a considerable amount of time and money. In fact, our printery at Wallkill, New York, makes 50,000 standard Bibles in the same amount of time it takes to emboss only 2 braille Bibles. Each Bible in grade-two English braille comprises 25 volumes, and the materials needed to produce those volumes cost 123 times more than those needed to produce a standard Bible.a Just the covers for one set of 25 volumes cost about $150 (U.S.)!
The New World Translation in grade-two English braille comprises 25 volumes!
How do those who help produce braille publications feel about their work? Nadia, who serves at the South Africa branch, says: “Our brothers and sisters who are blind or visually impaired do not have an easy life, so I view it as a blessing to make something that helps them. It is evident that Jehovah loves them very much.”
Learn to Read Braille
But what if a person who is blind cannot read braille? A few years ago, we released Learn to Read Braille, a workbook that contains both braille and printed text. It is designed for a sighted person and a blind person to use together. The brochure is part of a kit that includes a positive slate and a stylus. The braille learner uses these tools to emboss each braille character for himself. These embossing exercises make each character more memorable to the learner and help him to identify it by touch.
“I’m Totally ‘Addicted’”
How have brothers and sisters who are blind or visually impaired benefited from these publications? Ernst, who lives in Haiti, used to attend congregation meetings, but he did not have any braille publications. As a result, he had to rely heavily on his memory in order to handle student speaking assignments and give comments during question-and-answer parts. “But now,” he says, “I can raise my hand and give comments at any time. I truly feel at one with my brothers and sisters. We are all receiving the same spiritual food!”
“Our publications are much clearer than other braille publications I have read,” says Jan, a visually impaired elder in Austria who conducts the Watchtower Study and Congregation Bible Study. “For example, we have page numbers, footnotes that are easy to find, and precise picture descriptions.”
Seon-ok, a pioneer in South Korea, is blind and deaf. In the past she depended on tactile signing at the meetings, but she is now able to read braille Bible study aids herself. “Other braille publications can be difficult to read because dots are missing, the lines are crooked, or the paper is too thin,” she says. “But Jehovah’s Witnesses use better quality paper and make the dots more prominent, making it easier for me to read.” She adds: “In the past, I could study Bible-based publications only with the help of other people. Now, however, I can study by myself. It makes me happy to be able to prepare for our weekly Christian meetings and to participate fully in them. I read all our braille publications. You could say that I’m totally ‘addicted’ to them.”
Like our printed literature, our braille publications include the following statement: “This publication is not for sale. It is provided as part of a worldwide Bible educational work supported by voluntary donations.” Thank you for making such donations through the methods described at donate.jw.org. Your generosity helps make spiritual food available to all, including the blind and the visually impaired.
a In some braille systems, words are shortened to save space. In grade-two braille, for example, common words and letter combinations are abbreviated. Therefore, a book in grade-two braille is smaller than the same book in grade-one braille. |
Creator (ct)
1998 | https://wol.jw.org/en/wol/publication/r1/lp-e/ct | outputs
PAGE CHAPTER
5 1 What Can Add Meaning to Your Life?
10 2 How Did Our Universe Get Here?—The Controversy
28 3 What Is the Origin of Life?
49 4 How Unique You Are!
73 5 The Handiwork—What Is Behind It?
85 6 An Ancient Creation Record—Can You Trust It?
103 7 What Can You Learn About the Creator From a Book?
120 8 The Creator Reveals Himself—To Our Benefit!
144 9 A Great Teacher Shows Us the Creator More Clearly
165 10 If the Creator Cares, Why So Much Suffering?
184 11 Add Meaning to Your Life Permanently |
Why Worship God (wj)
1993 | https://wol.jw.org/en/wol/publication/r1/lp-e/wj | Truth Brings Eternal Blessings
“From delusion lead me to Truth.
From darkness lead me to Light.”
This well-known Indian prayer has been recited from ancient times. Today the world is full of darkness, and many people wonder where God’s truth is to be found. If you saw it, could you identify it? This brochure, after examining India’s spiritual heritage, will guide you to the truth that brings rich blessings from God. |
For Family Review | https://wol.jw.org/en/wol/d/r1/lp-e/102011017 | For Family Review
What Is Wrong With This Picture?
Read John 6:5-13. What three features of this drawing are incorrect? Write your answers on the lines below, and complete the picture by coloring it.
1. ․․․․․
2. ․․․․․
3. ․․․․․
FOR DISCUSSION:
What did Jesus have the disciples collect, and why? What does this teach you about Jesus? What can you do to avoid being wasteful?
FAMILY ACTIVITY:
Read the Bible account together. If possible, have one person read the part of the narrator, a second the part of Jesus, a third the part of Philip, and a fourth the part of Andrew.
Collect and Learn
Cut out, fold in half, and save
BIBLE CARD 1 JOSHUA
QUESTIONS
A. How did Joshua and his army bring down the walls of Jericho?
B. Complete Joshua’s statement: “As for me and my household, . . .”
C. Joshua had been known by what other names?
[Chart]
4026 B.C.E. Adam created
Lived circa 1500’s B.C.E.
1 C.E.
98 C.E. Last Bible book written
[Map]
Moved from Egypt to the Promised Land
EGYPT
PROMISED LAND
JOSHUA
PROFILE
Son of Nun. He ministered to Moses and was later appointed to lead Israel. (Exodus 33:11; Deuteronomy 34:9; Joshua 1:1, 2) Joshua fearlessly led God’s people into the Promised Land. He trusted Jehovah’s promises, obeyed his direction, and served him faithfully.
ANSWERS
A. They obeyed God by marching around the city.—Joshua 6:1-27.
B. “. . . we shall serve Jehovah.”—Joshua 24:15.
C. Hoshea and Jehoshua.—Numbers 13:8, 16.
Peoples and Lands
4. My name is Victor. I am 7 and live in Malawi, which is in Africa. About how many of Jehovah’s Witnesses live in Malawi? Is it 750, 7,500, or 75,000?
5. Which dot shows where I live? Circle it, and draw a dot where you live, and see how close you are to Malawi.
A
B
C
D
Children’s Picture Search
Can you find these pictures in this issue? In your own words, describe what is happening in each picture.
● Answers to pages 30 and 31 on page 22
ANSWERS TO PAGES 30 AND 31
1. There should be a little boy, not a girl, holding the food supply.
2. Instead of five apples, there should be five loaves of bread.
3. Instead of two corncobs, there should be two fishes.
4. 75,000.
5. C. |
Is Religion a Force for Peace? | https://wol.jw.org/en/wol/d/r1/lp-e/102011001 | Is Religion a Force for Peace?
ACCLAIMED by some as the holiest church in Christendom, the Church of the Holy Sepulchre in Jerusalem has also become a symbol of religious strife and hostility. According to tradition, the church marks the place “where Christ is supposed to have been buried and to have risen from the dead.” However, this revered site has also been the stage for many violent confrontations. Monks and priests from six different “Christian” denominations have attacked one another over issues of church-usage rights. The rivalry has intensified in recent years. Riot police armed with assault rifles have had to intervene and take temporary control of the church.
A History of Violence
The events at the Church of the Holy Sepulchre are part of a long history of bloodshed and carnage instructioned to religious fervor. In a review of recent conflicts in different parts of the world, the book Violence in God’s Name says: “From Indonesia to Northern Ireland, the Middle East to Kashmir, India to Nigeria, the Balkans to Sri Lanka, Christians, Buddhists, Jews, Hindus, Muslims and Sikhs justify the use of violence on the grounds that they are protecting their religious identity and interests.”
Yet, most religions embrace peace and harmony as central tenets. Through the ages, altruistic principles such as love of neighbor and the sanctity of human life have been ardently promoted by religion. Should not religion, then, exercise its formidable powers in behalf of peace? Sincere worshippers do well to examine this question. |
Spirits of the Dead (sp)
2005 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/brochures-and-booklets/spirits-of-the-dead-sp | outputs
4 Spirits Have Not Lived and Died on Earth
7 Millions of Spirit Creatures
8 Rebellion in the Spirit Realm
11 The Demons Are Killers!
13 The Demons Falsely Claim the Dead Are Alive
19 The Demons Encourage Rebellion Against God
23 Serve Jehovah, Not Satan
28 A Marvelous Future
30 The Paradise Earth |
Worship God (wt)
2002 | https://wol.jw.org/en/wol/publication/r1/lp-e/wt | Chapter Fourteen
How Does Jehovah Direct His Organization?
1. What information about Jehovah’s organization does the Bible reveal, and why is it important to us?
DOES God have an organization? The inspired Scriptures tell us that he does. In his Word, he gives us glimpses of the awesome heavenly part of that organization. (Ezekiel 1:1, 4-14; Daniel 7:9, 10, 13, 14) Although we cannot see this invisible part, it greatly affects true worshipers today. (2 Kings 6:15-17) Jehovah’s organization also has a visible part, on earth. The Bible helps us to understand what it is and how Jehovah directs it.
Identifying the Visible Part
2. What new congregation did God bring into existence?
2 For 1,545 years the nation of Israel was the congregation of God. (Acts 7:38) But Israel failed to keep God’s laws and rejected his own Son. As a result, Jehovah rejected that congregation and cast it off. Jesus told the Jews: “Look! Your house is abandoned to you.” (Matthew 23:38) God then brought into existence a new congregation, with which he made a new covenant. This congregation was to be made up of 144,000 individuals chosen by God to be united with his Son in heaven.—Revelation 14:1-4.
3. What took place at Pentecost 33 C.E. as clear evidence that God was now using a new congregation?
3 The first ones of that new congregation were anointed with Jehovah’s holy spirit at Pentecost 33 C.E. Concerning that remarkable event, we read: “Now while the day of the festival of Pentecost was in progress they were all together at the same place, and suddenly there occurred from heaven a noise just like that of a rushing stiff breeze, and it filled the whole house in which they were sitting. And tongues as if of fire became visible to them and were distributed about, and one sat upon each one of them, and they all became filled with holy spirit.” (Acts 2:1-4) Thus God’s spirit gave clear evidence that this was now the body of people that God would use to accomplish his purpose under the direction of Jesus Christ in heaven.
4. Who today make up Jehovah’s visible organization?
4 Today, only a remnant of the 144,000 are on earth. But in fulfillment of Bible prophecy, “a great crowd” of “other sheep,” millions of them, have been brought into association with the anointed remnant. Jesus, the Fine Shepherd, has merged these other sheep with the remnant so that they form just one flock under him as their one Shepherd. (Revelation 7:9; John 10:11, 16) These all make up one united congregation, Jehovah’s visible organization.
Theocratic in Structure
5. Who directs God’s organization, and how?
5 The Scriptural expression “the congregation of the living God” makes evident who directs it. The organization is theocratic, or God-ruled. Jehovah provides direction for his people through Jesus, the one He appointed to be the invisible Head of the congregation, and by means of His own inspired Word, the Bible.—1 Timothy 3:14, 15; Ephesians 1:22, 23; 2 Timothy 3:16, 17.
6. (a) How was heavenly direction of the congregation manifest in the first century? (b) What shows that Jesus is still the Head of the congregation?
6 Such direction was very evident at Pentecost. (Acts 2:14-18, 32, 33) It was manifest when Jehovah’s angel directed the spreading of the good news into Africa, when Jesus’ voice gave directions at the conversion of Saul of Tarsus, and when Peter began the preaching work among the Gentiles. (Acts 8:26, 27; 9:3-7; 10:9-16, 19-22) But, in time, no more voices were heard from heaven, no more angels were seen, no more miraculous gifts of the spirit were bestowed. Yet, Jesus had promised: “Look! I am with you all the days until the conclusion of the system of things.” (Matthew 28:20; 1 Corinthians 13:8) Today, Jehovah’s Witnesses acknowledge Jesus’ direction. Without that, proclaiming the Kingdom message in the face of intense hostility would be impossible.
7. (a) Who make up “the faithful and discreet slave,” and why? (b) What assignment was given to the “slave”?
7 Shortly before his death, Jesus told his disciples about “the faithful and discreet slave” that he as Master would entrust with special responsibility. That “slave” would be on hand when the Lord departed for heaven and would still be working hard at Christ’s invisible return in Kingdom power. Such a description could hardly fit one individual, but it does fit Christ’s anointed congregation. Having purchased it with his blood, Jesus referred to it as his “slave.” He commissioned its members to make disciples and to feed them progressively, giving them “their [spiritual] food at the proper time.”—Matthew 24:45-47; 28:19; Isaiah 43:10; Luke 12:42; 1 Peter 4:10.
8. (a) What responsibilities does the slave class now have? (b) Why is our response to instruction through God’s channel important?
8 Since the slave class was loyally doing the Master’s work at his invisible return in 1914, there is evidence that it was entrusted with enlarged responsibilities in 1919. The years since then have been the time for a global witness to the Kingdom, and a great crowd of worshipers of Jehovah is being gathered with a view to their preservation through the great tribulation. (Matthew 24:14, 21, 22; Revelation 7:9, 10) These too need spiritual food, and it is served to them by the slave class. To please Jehovah, we therefore need to accept the instruction he provides through this channel and to act in harmony with it.
9, 10. (a) In the first century, what arrangement was there for resolving questions about doctrine and giving direction to preaching the good news? (b) What arrangement for coordinating the activities of Jehovah’s people exists today?
9 At times, questions arise regarding doctrine and procedure. What then? Acts chapter 15 tells us how an issue regarding Gentile converts was resolved. The matter was referred to the apostles and older men at Jerusalem, who served as a central governing body. Those men were not infallible, but God used them. They considered the scriptures on the subject and also the evidence of the operation of God’s spirit in opening the Gentile field. Then they rendered a decision. God blessed that arrangement. (Acts 15:1-29; 16:4, 5) From that central body, individuals were sent out to further the Kingdom preaching.
10 In our day the Governing Body of Jehovah’s visible organization is made up of spirit-anointed brothers from various lands and is located at the world headquarters of Jehovah’s Witnesses. Under the headship of Jesus Christ, the Governing Body furthers pure worship in every land, coordinating the preaching activities of Jehovah’s Witnesses in their tens of thousands of congregations. Those on the Governing Body share the viewpoint of the apostle Paul, who wrote to fellow Christians: “Not that we are the masters over your faith, but we are fellow workers for your joy, for it is by your faith that you are standing.”—2 Corinthians 1:24.
11. (a) How are elders and ministerial servants appointed? (b) Why should we cooperate closely with the appointed ones?
11 Jehovah’s Witnesses worldwide look to the Governing Body to select qualified brothers who, in turn, are authorized to appoint elders and ministerial servants to care for the congregations. The requirements for those appointed are stated in the Bible and take into account that those men are not perfect and make mistakes. The elders who make recommendations and those who do the appointing bear a serious responsibility before God. (1 Timothy 3:1-10, 12, 13; Titus 1:5-9) Hence, they offer prayer for the aid of God’s spirit and seek guidance from his inspired Word. (Acts 6:2-4, 6; 14:23) Let us show our appreciation for these “gifts in men,” who help us all attain to “the oneness in the faith.”—Ephesians 4:8, 11-16.
12. How does Jehovah use women in the theocratic arrangement?
12 The Scriptures direct that oversight in the congregation be cared for by men. This does not downgrade women, for some of them are heirs of the heavenly Kingdom, and they do much of the preaching work. (Psalm 68:11) Too, by faithfully caring for their family responsibilities, women contribute to the fine reputation of the congregation. (Titus 2:3-5) But teaching within the congregation is cared for by men who are appointed to do that.—1 Timothy 2:12, 13.
13. (a) What view does the Bible urge elders to take regarding their position? (b) In what privilege may all of us share?
13 In the world, an individual who holds a prominent position is considered to be important, but within God’s organization the rule is: “He that conducts himself as a lesser one among all of you is the one that is great.” (Luke 9:46-48; 22:24-26) The Scriptures counsel elders to be careful not to lord it over those who are God’s inheritance but, rather, to become examples to the flock. (1 Peter 5:2, 3) Not just a select few, but all of Jehovah’s Witnesses, male and female, have the privilege of representing the Sovereign of the universe, humbly speaking in his name and telling people everywhere about his Kingdom.
14. Using the scriptures cited, discuss the questions listed at the end of the paragraph.
14 We do well to ask ourselves: ‘Do I truly appreciate how Jehovah is directing his visible organization? Do my attitudes, speech, and actions reflect that?’ Reasoning on the following points can help each of us to make such an analysis.
If I truly submit to Christ as Head of the congregation, then, as indicated in the following scriptures, what will I be doing? (Matthew 24:14; 28:19, 20; John 13:34, 35)
When I appreciatively accept the spiritual provisions that come through the slave class and its Governing Body, for whom am I showing respect? (Luke 10:16)
How should everyone in the congregation, especially the elders, deal with one another? (Romans 12:10)
15. (a) By our attitude toward Jehovah’s visible organization, what do we demonstrate? (b) What opportunities are there for us to prove the Devil a liar and to bring joy to Jehovah’s heart?
15 Jehovah is guiding us today by means of his visible organization under Christ. Our attitude toward this arrangement demonstrates how we feel about the issue of sovereignty. (Hebrews 13:17) Satan contends that our chief concern is self. But if we serve in any way needed and avoid things that draw undue attention to self, we prove the Devil a liar. If we love and respect those who take the lead among us but refuse to ‘admire personalities for our own benefit,’ we bring joy to Jehovah. (Jude 16; Hebrews 13:7) By being loyal to Jehovah’s organization, we show that Jehovah is our God and that we are united in worship of him.—1 Corinthians 15:58.
Review Discussion
• What is Jehovah’s visible organization today? What is its purpose?
• Who is the appointed Head of the congregation, and through what visible arrangements does he provide loving direction for us?
• What wholesome attitudes should we cultivate toward those in Jehovah’s organization?
[Pictures on page 133]
Jehovah guides us by means of his visible organization under Christ |
Examining the Scriptures—2018
2017 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/brochures-and-booklets/examining-the-scriptures/examining-the-scriptures-2018 | September
Saturday, September 1
Let endurance complete its work.—Jas. 1:4.
In the Bible, enduring means more than simply putting up with trials or adversity. Endurance involves our mind and heart, or the way we react to hardships. A person who endures manifests courage, steadfastness, and patience. Endurance is “the spirit which can bear things, not simply with resignation, but with blazing hope,” says one reference work. “It is the quality which keeps a man on his feet with his face to the wind. It is the virtue which can transmute the hardest trial into glory because beyond the pain it sees the goal.” Christian endurance is motivated by love. (1 Cor. 13:4, 7) Love for Jehovah motivates us to endure anything that is in harmony with his will. (Luke 22:41, 42) Love for our brothers helps us to endure their imperfections. (1 Pet. 4:8) Love for our marriage mate enables us to endure “tribulation” that even happily married couples experience and to strengthen the marital bond.—1 Cor. 7:28. w16.04 2:3, 4
Sunday, September 2
They continued devoting themselves . . . to associating together.—Acts 2:42.
The Greek word translated “devoting themselves” implies enduring or persevering in a course with intense effort. Under Roman rule and faced with opposition by the Jewish religious leaders, those early Christians did not find it easy to attend meetings. Nevertheless, they persevered. Many modern-day servants of Jehovah have shown deep appreciation for Christian meetings. George Gangas, who served on the Governing Body for over 22 years, stated: “To me, meeting with the brothers is one of life’s greatest pleasures and a source of encouragement.” He added: “My innermost thought and desire is to attend the meetings.” Do you feel the same way about gathering together to worship Jehovah? Then be determined to endure and persevere in your earnest efforts to attend meetings regularly. You will thus show that you agree with King David, who said: “Jehovah, I love the house where you dwell.”—Ps. 26:8. w16.04 3:16-18
Monday, September 3
First make your peace with your brother.—Matt. 5:24.
Suppose you learn that a brother was offended by something you said or did. What should you do? Talk with your brother. Note what your objective should be. It is not to cast part of the blame on your brother but to admit your fault and make peace. Being at peace with our fellow worshippers is of utmost importance. Consider Abraham and his nephew Lot. Both men possessed livestock, and their shepherds apparently quarreled about grazing land. Eager to eliminate tensions, Abraham offered Lot first choice of the areas where their respective households would settle. (Gen. 13:1, 2, 5-9) What a good example! Abraham sought peace, not his own interests. Did he lose out because of his generosity? Not at all. Immediately after this incident with Lot, Jehovah promised Abraham great blessings. (Gen. 13:14-17) God will never allow his servants to suffer lasting loss for acting in harmony with divine principles and settling differences in a spirit of love. w16.05 1:11, 12
Tuesday, September 4
Keep perceiving what the will of Jehovah is.—Eph. 5:17.
Through his written Word, Jehovah has given us a number of specific commands. For example, he forbids sexual immorality, idolatry, stealing, and drunkenness. (1 Cor. 6:9, 10) Additionally, God’s Son, Jesus Christ, gave his followers this challenging, though thrilling, command: “Go, . . . and make disciples of people of all the nations, baptizing them in the name of the Father and of the Son and of the holy spirit, teaching them to observe all the things I have commanded you. And look! I am with you all the days until the conclusion of the system of things.” (Matt. 28:19, 20) What a protection divine laws and commandments have proved to be! Obeying them has increased our self-respect, contributed to good health, and enhanced family happiness. More important, our loyal adherence to Jehovah’s commands, including the command to share in the preaching work, has brought us his approval and blessing. w16.05 3:1
Wednesday, September 5
Be transformed by making your mind over.—Rom. 12:2.
As we yield to the guidance of God’s holy spirit and align our thinking with Jehovah’s viewpoint as revealed in his Word, we will become more godly in our thoughts, words, and actions. (Luke 11:13; Gal. 5:22, 23) Even then, we will need to remain on guard against succumbing to our particular weaknesses. (Prov. 4:23) If your spiritual progress seems slow, remember that such growth takes time. The cultivating of spiritual qualities is an ongoing process. We must be patient as we endeavor to let the Bible continue to produce positive changes in our life. At first, we may need to discipline ourselves to do what is Scripturally right. In time, though, thinking and acting in a godly way will likely become easier and more natural for us as our thoughts and actions progressively line up with those of Jehovah God.—Ps. 37:31; Prov. 23:12; Gal. 5:16, 17. w16.05 4:14, 16
Thursday, September 6
His delight is in the law of Jehovah, and he reads His law in an undertone day and night.—Ps. 1:2.
Jehovah molds his servants today primarily by means of his Word, his holy spirit, and the Christian congregation. God’s Word can mold us as we read it purposefully, meditate on it, and ask Jehovah to help us apply it. “I remember you while upon my bed,” wrote David. “I meditate on you during the watches of the night.” (Ps. 63:6) He also wrote: “I will praise Jehovah, who has given me advice. Even during the night, my innermost thoughts correct me.” (Ps. 16:7) Yes, David allowed divine counsel to settle into the deepest parts of his being, to mold his innermost thoughts and feelings, even when the counsel was strong. (2 Sam. 12:1-13) What a fine example of humility and submissiveness David set for us! Do you too meditate on God’s Word, allowing it to settle into your innermost parts? Should you do so even more?—Ps. 1:3. w16.06 1:11
Friday, September 7
Do not be quick to take offense.—Eccl. 7:9.
We must consider that all of us are some 6,000 years removed from the human perfection that existed in Eden. Imperfect people are prone to make mistakes. Therefore, it would not be good to expect too much of fellow believers and to let their faults rob us of the joy that comes from being part of God’s people in these last days. An even greater mistake would be to allow the faults of others to stumble us and cause us to leave Jehovah’s organization. Were that to happen, we would lose not only the privilege of doing God’s will but also the hope of life in God’s new world. To maintain our deep joy and firm hope, we want to keep clearly in mind the comforting promise of Jehovah: “Look! I am creating new heavens and a new earth; and the former things will not be called to mind, nor will they come up into the heart.” (Isa. 65:17; 2 Pet. 3:13) Do not let the faults of others prevent you from obtaining such blessings. w16.06 4:13, 14
Saturday, September 8
Jehovah our God is one Jehovah.—Deut. 6:4.
The word “one” suggests unity and oneness of purpose and activity. Jehovah God is not divided or unpredictable. Rather, he is always faithful, consistent, loyal, and true. He promised Abraham that his descendants would inherit the Promised Land, and Jehovah performed mighty deeds to fulfill that promise. The passing of 430 years did not diminish Jehovah’s determination to do so. (Gen. 12:1, 2, 7; Ex. 12:40, 41) Centuries later, when identifying the Israelites as his witnesses, Jehovah told them: “I am the same One. Before me no God was formed, and after me there has been none.” Emphasizing his unchanging purpose, Jehovah added: “I am always the same One.” (Isa. 43:10, 13; 44:6; 48:12) What an extraordinary privilege for the Israelites—and for us—to be servants of Jehovah, the God who is consistent and loyal in all his ways!—Mal. 3:6; Jas. 1:17. w16.06 3:6, 7
Sunday, September 9
Keep looking, keep awake, for you do not know when the appointed time is.—Mark 13:33.
Most nations today have “watchmen” in the form of border patrols and high-tech surveillance systems. They watch for intrusions into their territory and for enemies who pose a threat to national security. However, such “watchmen” can perceive only those threats that come from man-made governments or humans. They are unaware of the existence and activities of God’s heavenly Kingdom government in the hands of Christ and the role it will play in the impending judgment on all the nations. (Isa. 9:6, 7, ftn.; 56:10; Dan. 2:44) On the other hand, by being alert and watchful spiritually, we will be ready whenever that day of judgment arrives. (Ps. 130:6) The closer we get to the end of this system of things, the greater the challenge for us to stay awake. How tragic it would be if we were to fail to keep on the watch! w16.07 2:2, 9, 10
Monday, September 10
[God’s] undeserved kindness to me was not in vain.—1 Cor. 15:10.
Paul was very much aware that he had neither earned nor deserved God’s great mercy, having been a former persecutor of Christians. Toward the end of his life, Paul wrote to his fellow worker Timothy: “I am grateful to Christ Jesus our Lord, who imparted power to me, because he considered me faithful by assigning me to a ministry.” (1 Tim. 1:12-14) What was that ministry? Paul told the elders of the congregation in Ephesus what it included, stating: “I do not consider my own life of any importance to me, if only I may finish my course and the ministry that I received from the Lord Jesus, to bear thorough witness to the good news of the undeserved kindness of God.” (Acts 20:24) In his zeal to perform his ministry, Paul set an excellent example for modern-day Christians and demonstrated that God’s undeserved kindness had not been shown to him “in vain.” w16.07 4:1-3
Tuesday, September 11
I will show a waiting attitude.—Mic. 7:7.
Jehovah always supports his faithful servants, even though he may allow them to wait for privileges or a favorable change of circumstances. He promised Abraham a son, but the patriarch had to exercise faith and patience. (Heb. 6:12-15) Although he waited years for Isaac’s birth, Abraham did not lose heart, and Jehovah did not disappoint him. (Gen. 15:3, 4; 21:5) Waiting is not easy. (Prov. 13:12) If we were to brood over disappointments, we could become very discouraged. Instead, it is wise to use our time to improve our spiritual qualifications. By reading God’s Word and meditating on it, we can develop wisdom, insight, good judgment, knowledge, thinking ability, and soundness of mind. Daily, we face issues involving entertainment, dress and grooming, managing money, and getting along with others. By applying what we learn from the Bible, we can make decisions that please Jehovah. w16.08 3:9-11
Wednesday, September 12
God is the one who . . . energizes you.—Phil. 2:13.
Jehovah helped the Israelites to defeat the Amalekites and the Ethiopians, and he gave Nehemiah and his associates the power to complete the rebuilding work. God will similarly give us strength to stand firm against opposition, apathy, and anxiety so that we can carry out our preaching work. (1 Pet. 5:10) We do not expect Jehovah to perform miracles for us. Rather, we should do our part. That includes our reading God’s Word daily, preparing for and attending the meetings weekly, feeding our mind and heart through personal study and family worship, and always relying on Jehovah in prayer. Let us never allow other pursuits and activities to interfere with the means that Jehovah uses to strengthen and encourage us. If you sense that your hands have dropped down in any of these areas, ask for God’s help. Then see how his spirit “energizes you, giving you both the desire and the power to act.” w16.09 1:12
Thursday, September 13
Because of the prevalence of sexual immorality, let each man have his own wife and each woman have her own husband.—1 Cor. 7:2.
The apostle Paul recommended singleness; yet, he said the words above. Paul added: “If they do not have self-control, let them marry, for it is better to marry than to be inflamed with passion.” Getting married can help a person to avoid letting passion lead him to such a practice as masturbation or to sexual immorality. In addition, age is a factor to consider, for the apostle stated: “If anyone thinks he is behaving improperly by remaining unmarried, and if he is past the bloom of youth, then this is what should take place: Let him do what he wants; he does not sin. Let them marry.” (1 Cor. 7:9, 36; 1 Tim. 4:1-3) Nevertheless, a person should not be prompted to marry because of surges of passion that may come in youth. He may not be mature enough to take on the responsibilities of married life. w16.08 1:17
Friday, September 14
In every way we recommend ourselves as God’s ministers.—2 Cor. 6:4.
Many people form impressions and opinions of us by “what appears to the eyes.” (1 Sam. 16:7) As God’s ministers, therefore, we understand that our getting dressed is not just a matter of putting on something comfortable that we like. The principles that we glean from God’s Word should move us to avoid wearing clothing that is tight-fitting, revealing, or sexually provocative. That would rule out wearing clothing that exposes or accentuates private parts of our anatomy. Nobody should feel uncomfortable or forced to look the other way when seeing how we are dressed. When we are neat, clean, modestly dressed, and well-groomed, people are more likely to respect us and to be attracted to the God we worship. Furthermore, our appropriate attire will reflect well on the organization we represent. As a result, others may be more likely to pay attention to our lifesaving message. w16.09 3:5, 6
Saturday, September 15
Be reasonable, displaying all mildness toward all men.—Titus 3:2.
Do not be quick to assume you know what others believe. Some people say that they believe in evolution, but they also feel that God exists. They think that God used evolution to create different forms of life. Others say that they believe in evolution because they feel that it would not be taught at school were it not a fact. And some stop believing in God because they are disappointed with religion. So when you discuss the origin of life with someone, it is usually wise to ask questions first. Find out what that person believes. If you are reasonable and willing to listen, he may be inclined to listen to you. If someone seems to be attacking your belief in creation, you might ask him to explain how life could have begun without a Creator. For the first life-form to continue, it had to be able to reproduce, to make copies of itself. One professor of chemistry said: “One is struck by the complexity of even the simplest form of life.” w16.09 4:12, 13
Sunday, September 16
They would not accept release by some ransom, in order that they might attain a better resurrection.—Heb. 11:35.
Though we cannot be sure whom Paul had in mind, some, like Naboth and Zechariah, were stoned to death for obeying God and doing his will. (1 Ki. 21:3, 15; 2 Chron. 24:20, 21) Daniel and his companions clearly had the opportunity to “accept release” by compromising their integrity. Instead, their faith in God’s power enabled them, so to speak, to ‘stop the mouths of lions’ and ‘quench the force of fire.’ (Heb. 11:33, 34; Dan. 3:16-18, 20, 28; 6:13, 16, 21-23) Because of their faith, such prophets as Micaiah and Jeremiah “received their trial by mockings . . . and prisons.” Others, like Elijah, “wandered about in deserts and mountains and caves and dens of the earth.” All of them endured because they had an “assured expectation of what is hoped for.”—Heb. 11:1, 36-38; 1 Ki. 18:13; 22:24-27; Jer. 20:1, 2; 28:10, 11; 32:2. w16.10 3:10, 11
Monday, September 17
With humility consider others superior to you.—Phil. 2:3.
We can show kindness to newcomers from a foreign background by warmly greeting them at the Kingdom Hall. We may have noticed that new immigrants are sometimes shy and stay by themselves. Because of their upbringing or social status, they may feel inferior to those of another race or nationality. So we should take the initiative to show a warm and sincere interest in them. If available in your language, the JW Language app can help you learn how to greet newcomers in their mother tongue. (Phil. 2:4) You may feel awkward about approaching those from another culture. To overcome such feelings, you might tell them something about yourself. You may soon realize that you have more things in common than you have differences—real or imagined—and that each culture has its own strengths and weaknesses. w16.10 1:13, 14
Tuesday, September 18
Sexual immorality is reported among you, and such immorality as is not even found among the nations.—1 Cor. 5:1.
We can contribute to the spiritual cleanness of the congregation by following the direction found in God’s Word. Consider the situation in ancient Corinth. Paul had poured himself out preaching in that city, and he loved his fellow “holy ones” there. (1 Cor. 1:1, 2) But how troubling it must have been for him to have to address the problem of sexual immorality that was being tolerated in that congregation! Paul directed the elders to hand the immoral man over to Satan—in other words, to disfellowship him. To preserve the congregation’s purity, the elders needed to clear out the “leaven.” (1 Cor. 5:5-7, 12) When we support the elders’ decision to disfellowship an unrepentant wrongdoer, we help to maintain the cleanness of the congregation and perhaps move the person to repent and seek Jehovah’s forgiveness. w16.11 2:14
Wednesday, September 19
If you have any word of encouragement for the people, tell it.—Acts 13:15.
Encouragement is a power for good. “I have fought feelings of worthlessness for many years,” says Rubén. “But one time, I was preaching with an elder who realized that I was having a bad day. He listened with sympathy as I expressed my feelings. Then he reminded me of the good I was accomplishing. He also reminded me of Jesus’ words—that each of us is worth more than many sparrows. I often recall that scripture, and it still touches my heart. The elder’s words made a huge difference.” (Matt. 10:31) It should not surprise us that the Bible emphasizes the need for regular encouragement. The apostle Paul wrote to the Hebrew Christians: “Keep on encouraging one another each day, . . . so that none of you should become hardened by the deceptive power of sin.” (Heb. 3:13) You know how important the counsel to encourage one another is if you recall a time when words of encouragement lifted your spirits. w16.11 1:2, 3
Thursday, September 20
Men will rise and speak twisted things to draw away the disciples after themselves.—Acts 20:30.
In 313 C.E., “Christianity” was granted legal recognition by the pagan Roman Emperor Constantine. After the Council of Nicaea, Constantine, who was present at the council, ordered Arius, a dissenting priest, into exile because Arius refused to acknowledge Jesus as God. Later, under Emperor Theodosius I (379-395 C.E.), the Catholic Church, as the contaminated form of Christianity came to be known, became the official religion of the Roman Empire. Historians refer to pagan Rome as having been “Christianized” in the fourth century. The truth is that by that time an apostate form of Christianity had joined the pagan religious organizations of the Roman Empire as members of Babylon the Great. Even so, a small number of anointed wheatlike Christians were doing their best to worship God.—Matt. 13:24, 25, 37-39. w16.11 4:8, 9
Friday, September 21
Throw all your anxiety on [Jehovah], because he cares for you.—1 Pet. 5:7.
We live in very stressful times. Satan the Devil is bitterly angry and “walks about like a roaring lion, seeking to devour someone.” (1 Pet. 5:8; Rev. 12:17) Therefore, it is not surprising that at times even we, God’s servants, experience some feelings of anxiety. After all, on occasion, God-fearing servants of Jehovah in the past, such as King David, had “anxious concern.” (Ps. 13:2) Recall, too, that the apostle Paul experienced “anxiety for all the congregations.” (2 Cor. 11:28) But what can we do when we are overwhelmed by feelings of anxiety? Our loving heavenly Father came to the aid of his servants in the past, and today he makes it possible for us to gain considerable relief from distress or anxiety. How? By means of heartfelt prayer, by reading God’s Word and meditating on it, by tapping into Jehovah’s holy spirit, and by sharing our feelings with a trusted confidant. w16.12 3:1, 2
Saturday, September 22
The end of those things is death.—Rom. 6:21.
Jehovah’s people have turned their back on “the fruit that [they] used to produce” before they came to know, love, and serve God. Their past way of life may have included “things of which [they] are now ashamed” and that would have merited death. (Rom. 6:21) Then they changed. That was true of many in Corinth to whom Paul wrote. Some had been idolaters, adulterers, homosexuals, thieves, drunkards, and the like. Yet, they were “washed clean” and “sanctified.” (1 Cor. 6:9-11) That was likely also true of some in the Roman congregation. Paul was inspired to write to them: “Neither go on presenting your bodies to sin as weapons of unrighteousness, but present yourselves to God as those alive from the dead, also your bodies to God as weapons of righteousness.” (Rom. 6:13) Paul was sure that they could remain spiritually clean and thus continue to benefit from God’s undeserved kindness. w16.12 1:13
Sunday, September 23
Trust in Jehovah.—Ps. 37:3.
Jehovah created humans with remarkable abilities. He gave us thinking ability to solve problems and plan for the future. (Prov. 2:11) He gave us power to carry out our plans, enabling us to work toward proper goals. (Phil. 2:13) He also created us with a conscience—an inborn sense of right and wrong—that can help us avoid wrongdoing and correct our mistakes when we fall short. (Rom. 2:15) Through his Word, Jehovah repeatedly admonishes us to use our abilities for good. For example, in the Hebrew Scriptures, we read: “The plans of the diligent surely lead to success”; and “whatever your hand finds to do, do with all your might.” (Prov. 21:5; Eccl. 9:10) In the Christian Greek Scriptures, we are told: “As long as we have the opportunity, let us work what is good toward all”; and “to the extent that each one has received a gift, use it in ministering to one another.” (Gal. 6:10; 1 Pet. 4:10) Clearly, Jehovah wants us to do what we can to benefit ourselves and others. w17.01 1:1, 2
Monday, September 24
These things happened to them as examples, and they were written for a warning to us upon whom the ends of the systems of things have come.—1 Cor. 10:11.
The descendants of Adam and Eve inherited imperfection and death from their disobedient parents. However, they retained the right to exercise the gift of free will. This is evident in the way God dealt with the nation of Israel. Through his servant Moses, Jehovah gave the people the choice to accept or reject the privilege of becoming His special property. (Ex. 19:3-6) What was their response? They freely chose to carry out the conditions of becoming God’s name people and unanimously declared: “All that Jehovah has spoken, we are willing to do.” (Ex. 19:8) Sadly, in time the nation misused its freedom of choice and broke that promise. Let us heed this warning example and always treasure our gift of free will by continuing to stick close to Jehovah and obeying his righteous requirements. w17.01 2:9
Tuesday, September 25
Walk in modesty with your God!—Mic. 6:8.
Sometime during King Jeroboam’s reign, Jehovah sent a certain prophet from Judah to deliver a scathing judgment message to that apostate king of Israel. The humble prophet faithfully delivered God’s message, and Jehovah protected his servant from Jeroboam’s violent wrath. (1 Ki. 13:1-10) On his way home, the prophet unexpectedly met up with an old man from nearby Bethel. The man claimed to be a prophet of Jehovah. He deceived the younger man into disobeying Jehovah’s strict instructions ‘not to eat bread or drink water in Israel’ and ‘not to return by the way that he came.’ Jehovah was not pleased. Later, on his way home, a lion came across Jehovah’s prophet on the road and killed him. (1 Ki. 13:11-24) Why did the once modest prophet presumptuously go along with that deceitful older man? The Bible does not say. But it could be that he completely forgot that he was supposed to be ‘walking modestly with God.’ w17.01 4:1-3
Wednesday, September 26
I have spoken, and I will bring it about. I have purposed it, and I will also carry it out.—Isa. 46:11.
The very first words of the Bible make this simple but profound statement: “In the beginning God created the heavens and the earth.” (Gen. 1:1) It is true that we have only a little understanding of the many things God created, such as space, light, and gravity, and we have seen only a small fraction of the universe. (Eccl. 3:11) Yet, Jehovah has revealed to us his purpose for the earth and for mankind. The earth was to be an ideal home for men and women created in God’s image. (Gen. 1:26) They would be his children, and Jehovah would be their Father. As explained in the third chapter of Genesis, Jehovah’s purpose encountered a challenge. (Gen. 3:1-7) However, that challenge was by no means insurmountable. No one can stand in Jehovah’s way. (Isa. 46:10; 55:11) Therefore, we can be certain that Jehovah’s original purpose will be fulfilled exactly on time! w17.02 1:1, 2
Thursday, September 27
Where is the One who put within [Moses] His holy spirit?—Isa. 63:11.
Since holy spirit is an invisible force, how could the Israelites discern that it was operating on Moses? Holy spirit enabled Moses to perform miracles and to declare God’s name to Pharaoh. (Ex. 7:1-3) Holy spirit also produced in Moses beautiful qualities, such as love, meekness, and patience, that qualified him to lead the Israelites. The evidence was clear: Jehovah had selected Moses to be the leader of His people. Later, Jehovah’s holy spirit empowered other men whom he appointed to lead his people. “Joshua the son of Nun was full of the spirit of wisdom.” (Deut. 34:9) “Jehovah’s spirit came upon Gideon.” (Judg. 6:34) And “the spirit of Jehovah began to empower David.” (1 Sam. 16:13) All those men relied on God’s spirit to help them, and that spirit empowered them to perform feats that they could not have done in their own strength.—Josh. 11:16, 17; Judg. 7:7, 22; 1 Sam. 17:37, 50. w17.02 3:3-5
Friday, September 28
Not that we are the masters over your faith, but we are fellow workers for your joy, for it is by your faith that you are standing.—2 Cor. 1:24.
Paul set a fine example of respecting his brothers’ right of free will to make decisions. Today, when giving counsel on matters involving personal choice, the elders should follow that pattern. They are happy to share Bible-based information with others in the flock. Still, the elders are careful to allow individual brothers and sisters to make their own decisions. That is logical because those individuals will bear the responsibility for the results. Here is an important lesson: We can show helpful interest in others and call attention to Scriptural principles or counsel. Still, others have a right and responsibility to make their own decisions. When they do this wisely, they benefit. Clearly, we should avoid any tendency to think that we are authorized to make decisions for other brothers and sisters. w17.03 2:11
Saturday, September 29
Be obedient to those who are taking the lead among you and be submissive.—Heb. 13:17.
The faithful slave has exercised outstanding faith by zealously promoting and spreading the Kingdom good news. Are you one of the other sheep who supports the anointed in this vital work? How happy you will feel when your Leader, Jesus, says: “To the extent that you did it to one of the least of these my brothers, you did it to me.” (Matt. 25:34-40) When Jesus returned to heaven, he did not abandon his followers. (Matt. 28:20) He knew firsthand how much the holy spirit, the angels, and God’s Word helped him to take the lead when he was on earth. Therefore, he has supplied the faithful slave today with the same assistance. As anointed Christians, the members of that slave “keep following the Lamb no matter where he goes.” (Rev. 14:4) As we follow their direction, therefore, we follow our Leader, Jesus. Soon, he will lead us to everlasting life. (Rev. 7:14-17) And no human leader can promise that! w17.02 4:17-19
Sunday, September 30
Commit your way to Jehovah; rely on him, and he will act in your behalf.—Ps. 37:5.
When we face problems that seem too much for us to deal with, it may be easy to see the need to rely on Jehovah. But what do we do when we have to cope with smaller issues of daily life? Do we resort to human thinking by trying to solve them in our own way? Or do we look for Bible principles and try to apply them, thus showing that we rely on Jehovah’s way to solve problems? For example, on occasion you may face some opposition from your family regarding attending meetings or an assembly. You ask Jehovah to direct you and help you discern the best way to handle the situation. Or what if you lose your job, and you are having difficulty finding another? When speaking with a prospective employer, would you still inform him that you will be attending weekday meetings regularly? Whatever the problem may be, we do well to heed the words of the psalmist who said the words of today’s text. w17.03 4:6 |
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Unless otherwise indicated, Scripture quotations are from the modern-language New World Translation of the Holy Scriptures—With References. |
“All Scripture” (si)
1990 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/books/all-scripture-si | Bible Book Number 15—Ezra
Writer: Ezra
Place Written: Jerusalem
Writing Completed: c. 460 B.C.E.
Time Covered: 537–c. 467 B.C.E.
1. What prophecies gave assurance of Jerusalem’s restoration?
THE end of the prophesied 70 years of Jerusalem’s desolation under Babylon was drawing near. True, it was Babylon’s reputation that she never released her captives, but Jehovah’s word would prove stronger than Babylonian might. Release of Jehovah’s people was in sight. Jehovah’s temple that had been laid low would be rebuilt, and Jehovah’s altar would again receive sacrifices of atonement. Jerusalem would again know the shout and praise of the true worshiper of Jehovah. Jeremiah had prophesied the length of the desolation, and Isaiah had prophesied how the release of captives would come about. Isaiah had even named Cyrus of Persia as ‘the shepherd of Jehovah,’ who would tumble haughty Babylon from her position as the third world power of Bible history.—Isa. 44:28; 45:1, 2; Jer. 25:12.
2. When and under what circumstances did Babylon fall?
2 Disaster befell Babylon on the night of October 5, 539 B.C.E. (Gregorian calendar), as the Babylonian king Belshazzar and his grandees were drinking toasts to their demon gods. Adding to their pagan debauchery, they were using the holy vessels from Jehovah’s temple as their cups of drunkenness! How fitting that Cyrus was outside Babylon’s walls that night to fulfill the prophecy!
3. What proclamation by Cyrus made it possible to restore Jehovah’s worship exactly 70 years after the desolation of Jerusalem began?
3 This date 539 B.C.E. is a pivotal date, that is, a date that may be harmonized with both secular and Biblical history. During his first year as ruler of Babylon, Cyrus “caused a cry to pass through all his realm,” authorizing the Jews to go up to Jerusalem to rebuild the house of Jehovah. This decree was evidently issued late in 538 B.C.E. or early in 537 B.C.E.a A faithful remnant journeyed back to Jerusalem in time to set up the altar and offer the first sacrifices in “the seventh month” (Tishri, corresponding to September-October) of the year 537 B.C.E.—70 years to the month after Judah and Jerusalem’s desolation by Nebuchadnezzar.—Ezra 1:1-3; 3:1-6.
4. (a) What is the setting of the book of Ezra, and who wrote it? (b) When was Ezra written, and what period does it cover?
4 Restoration! This provides the setting of the book of Ezra. The use of the first person in the narration from chapter 7 verse 27 through chapter 9 verse 15 clearly shows that the writer was Ezra. As “a skilled copyist in the law of Moses” and a man of practical faith who “prepared his heart to consult the law of Jehovah and to do it and to teach” it, Ezra was well qualified to record this history, even as he had recorded Chronicles. (Ezra 7:6, 10) Since the book of Ezra is a continuation of Chronicles, it is generally believed that it was written at the same time, about 460 B.C.E. It covers 70 years, from the time that the Jews were a broken, scattered nation marked as “the sons of death” to the completion of the second temple and the cleansing of the priesthood after Ezra’s return to Jerusalem.—Ezra 1:1; 7:7; 10:17; Ps. 102:20, footnote.
5. What relation has the book of Ezra to the book of Nehemiah, and in what languages was it written?
5 The Hebrew name Ezra means “Help.” The books of Ezra and Nehemiah were originally one scroll. (Neh. 3:32, footnote) Later the Jews divided this scroll and called it First and Second Ezra. Modern Hebrew Bibles call the two books Ezra and Nehemiah, as do other modern Bibles. Part of the book of Ezra (4:8 to 6:18 and; 7:12-26) was written in Aramaic and the remainder in Hebrew, Ezra being skilled in both languages.
6. What testifies to the accuracy of the book of Ezra?
6 Today the majority of scholars accept the accuracy of the book of Ezra. Concerning the canonicity of Ezra, W. F. Albright writes in his treatise The Bible After Twenty Years of Archaeology: “Archaeological data have thus demonstrated the substantial originality of the Books of Jeremiah and Ezekiel, of Ezra and Nehemiah beyond doubt; they have confirmed the traditional picture of events, as well as their order.”
7. How is the book of Ezra shown truly to be a part of the divine record?
7 Though the book of Ezra may not be quoted or referred to directly by the Christian Greek Scripture writers, there is no question about its place in the canon of the Bible. It carries the record of Jehovah’s dealings with the Jews down to the time of the assembling of the Hebrew catalog, which work was largely accomplished by Ezra, according to Jewish tradition. Moreover, the book of Ezra vindicates all the prophecies concerning the restoration and so proves that it is indeed an integral part of the divine record, with which it also harmonizes completely. In addition, it honors pure worship and sanctifies the great name of Jehovah God.
outputS OF EZRA
8. Describe the chain of events leading to the end of the 70 years’ desolation.
8 A remnant returns (1:1–3:6). His spirit roused by Jehovah, Cyrus king of Persia issues the decree for the Jews to return and build the house of Jehovah in Jerusalem. He urges those Jews who may remain in Babylon to contribute freely toward the project and arranges for the returning Jews to take back the utensils of the original temple. One who is leader from the royal tribe of Judah and a descendant of King David, Zerubbabel (Sheshbazzar), is assigned as governor to lead the released ones, and Jeshua (Joshua) is the high priest. (Ezra 1:8; 5:2; Zech. 3:1) A remnant that numbered 42,360 faithful servants of Jehovah, including men, women, and children, make the long journey. By the seventh month, according to the Jewish calendar, they are settled in their cities, and then they gather at Jerusalem to offer sacrifices at the site of the temple altar and to celebrate the Festival of Booths in the fall of 537 B.C.E. Thus the 70 years’ desolation ends exactly on time!b
9. How does the temple work begin, but what happens in the years that follow?
9 Rebuilding the temple (3:7–6:22). Materials are assembled, and in the second year of their return, the foundation of the temple of Jehovah is laid amid shouts of joy and amid the weeping of the older men who had seen the former house. The neighboring peoples, adversaries, offer to help with the construction, saying they are seeking the same God, but the Jewish remnant flatly refuse any alliance with them. The adversaries continually try to weaken and dishearten the Jews and to frustrate their work, from the reign of Cyrus down to that of Darius. Finally, in the days of “Artaxerxes” (Bardiya or possibly a Magian known as Gaumata, 522 B.C.E.), they have the work forcibly stopped by royal command. This ban continues “until the second year of the reign of Darius the king of Persia” (520 B.C.E.), which is over 15 years after the laying of the foundation.—4:4-7, 24.
10. (a) How does encouragement from God’s prophets combine with the king’s order in getting the work completed? (b) What joy marks the dedication of this second temple?
10 Jehovah now sends his prophets Haggai and Zechariah to arouse Zerubbabel and Jeshua, and the building work is taken up with renewed zeal. Again the adversaries complain to the king, but the work goes on with unabated vigor. Darius I (Hystaspis), after referring to Cyrus’ original decree, orders the work to continue without interference and even commands the opposers to supply materials to facilitate construction. With continued encouragement from Jehovah’s prophets, the builders complete the temple in less than five years. This is in the month Adar of the sixth year of Darius, or near the spring of 515 B.C.E., and the entire construction has taken just about 20 years. (6:14, 15) The house of God is now inaugurated with great joy and with appropriate sacrifices. Then the people celebrate the Passover and go on to hold “the festival of unfermented cakes seven days with rejoicing.” (6:22) Yes, joy and rejoicing mark the dedication of this second temple to Jehovah’s praise.
11. How does the king grant Ezra “all his request,” and what is Ezra’s response?
11 Ezra returns to Jerusalem (7:1–8:36). Almost 50 years elapse, bringing us down to 468 B.C.E., the seventh year of the Persian king Artaxerxes (known as Longimanus because his right hand was longer than his left). The king grants the skilled copyist Ezra “all his request” with respect to a journey to Jerusalem to render much-needed aid there. (7:6) In authorizing him, the king encourages the Jews to go with him and grants Ezra silver and gold vessels for temple use, as well as provisions of wheat, wine, oil, and salt. He exempts the priests and temple workers from taxation. The king makes Ezra responsible to teach the people and declares it to be a capital offense for anyone not to become a doer of the law of Jehovah and the law of the king. With thankfulness to Jehovah for this expression of his loving-kindness through the king, Ezra acts immediately on the commission.
12. How does Jehovah prove to be with Ezra’s group during the journey?
12 At this point Ezra commences his eyewitness account, writing in the first person. He assembles the returning Jews at the river Ahava for final instructions, and he adds some Levites to the group of about 1,500 adult males already assembled. Ezra recognizes the dangers of the route to be taken but does not ask the king for an escort, lest it be construed as showing lack of faith in Jehovah. Instead, he proclaims a fast and leads the camp in making entreaty to God. This prayer is answered, and the hand of Jehovah proves to be over them throughout the long journey. Thus, they are able to bring their treasures (worth more than $43,000,000 at modern values) safely to the house of Jehovah in Jerusalem.—8:26, 27, and footnotes.
13. How does Ezra act in removing uncleanness from among the Jews?
13 Cleansing the priesthood (9:1–10:44). But not all has gone well during the 69 years of dwelling in the restored land. Ezra learns of disturbing conditions, in that the people, the priests, and the Levites have intermarried with the pagan Canaanites. Faithful Ezra is stunned. He lays the matter before Jehovah in prayer. The people confess their wrongdoing and ask Ezra to “be strong and act.” (10:4) He has the Jews put away the foreign wives that they have taken in disobedience to God’s law, and the uncleanness is cleared out in the space of about three months.—10:10-12, 16, 17.
WHY BENEFICIAL
14. What does the book of Ezra show as to Jehovah’s prophecies?
14 The book of Ezra is beneficial, in the first place, in showing the unerring accuracy with which Jehovah’s prophecies are fulfilled. Jeremiah, who had so accurately foretold Jerusalem’s desolation, also foretold its restoration after 70 years. (Jer. 29:10) Right on time, Jehovah showed his loving-kindness in bringing his people, a faithful remnant, back again into the Land of Promise to carry on true worship.
15. (a) How did the restored temple serve Jehovah’s purpose? (b) In what respects did it lack the glory of the first temple?
15 The restored temple again exalted Jehovah’s worship among his people, and it stood as a testimony that he wonderfully and mercifully blesses those who turn to him with a desire for true worship. Though it lacked the glory of Solomon’s temple, it served its purpose in harmony with the divine will. The material splendor was no longer there. It was also inferior in spiritual treasures, lacking, among other things, the ark of the covenant.c Nor was the inauguration of Zerubbabel’s temple comparable with the inauguration of the temple in Solomon’s day. The sacrifices of cattle and sheep were not even one percent of the sacrifices at Solomon’s temple. No cloudlike glory filled the latter house, as it had the former, nor did fire descend from Jehovah to consume the burnt offerings. Both temples, however, served the important purpose of exalting the worship of Jehovah, the true God.
16. But what other temple exceeds earthly temples for glory?
16 The temple built by Zerubbabel, the tabernacle constructed by Moses, and the temples built by Solomon and Herod, along with their features, were typical, or pictorial. These represented the “true tent, which Jehovah put up, and not man.” (Heb. 8:2) This spiritual temple is the arrangement for approaching Jehovah in worship on the basis of Christ’s propitiatory sacrifice. (Heb 9:2-10, 23) Jehovah’s great spiritual temple is superlative in glory and incomparable in beauty and desirableness; its splendor is unfading and above that of any material structure.
17. What valuable lessons are to be found in the book of Ezra?
17 The book of Ezra contains lessons that are of highest value for Christians today. In it we read of Jehovah’s people making willing offerings for his work. (Ezra 2:68; 2 Cor. 9:7) We are encouraged by learning of Jehovah’s unfailing provision for and his blessing upon assemblies for his praise. (Ezra 6:16, 22) We see a fine example in the Nethinim and other believing foreigners as they go up with the remnant to give wholehearted support to Jehovah’s worship. (2:43, 55) Consider, too, the humble repentance of the people when advised of their wrong course in intermarrying with pagan neighbors. (10:2-4) Bad associations led to divine disapproval. (9:14, 15) Joyful zeal for his work brought his approval and blessing.—6:14, 21, 22.
18. Why was the restoration of Jehovah’s people an important step leading to the appearance of Messiah, the King?
18 Though a king no longer sat on Jehovah’s throne at Jerusalem, the restoration aroused expectation that Jehovah would in due course produce his promised King in the line of David. The restored nation was now in position to guard the sacred pronouncements and worship of God until the time of Messiah’s appearing. If this remnant had not responded in faith in returning to their land, to whom would Messiah have come? Truly, the events in the book of Ezra are an important part of the history leading to the appearance of the Messiah and King! It is all most beneficial for our study today.
[Footnotes]
a Insight on the Scriptures, Vol. 1, pages 452-4, 458.
b Insight on the Scriptures, Vol. 2, page 332.
c Insight on the Scriptures, Vol. 2, page 1079. |
Table of outputs | https://wol.jw.org/en/wol/d/r1/lp-e/2023244 | Table of outputs
IN THIS ISSUE
Study Article 1: February 27, 2023–March 5, 2023
2 Be Convinced That God’s “Word Is Truth”
Study Article 2: March 6-12, 2023
8 “Be Transformed by Making Your Mind Over”
Study Article 3: March 13-19, 2023
14 Jehovah Is Helping You to Succeed
Study Article 4: March 20-26, 2023
20 Jehovah Blesses Our Efforts to Observe the Memorial
Study Article 5: March 27, 2023–April 2, 2023
26 “The Love the Christ Has Compels Us”
32 Study Tip |
STUDY ARTICLE 1
“Go, Therefore, and Make Disciples” | https://wol.jw.org/en/wol/d/r1/lp-e/2020240 | STUDY ARTICLE 1
“Go, Therefore, and Make Disciples”
OUR YEARTEXT FOR 2020: “Go, therefore, and make disciples . . . , baptizing them.”—MATT. 28:19.
SONG 79 Teach Them to Stand Firm
PREVIEWa
1-2. What does an angel tell the women at Jesus’ tomb, and what direction does Jesus himself give them?
IT IS daybreak, Nisan 16, 33 C.E. With heavy hearts, a group of God-fearing women make their way to the tomb where more than 36 hours earlier the body of the Lord Jesus Christ was laid to rest. When they arrive at the burial site, intending to apply spices and perfumed oils to the body, they are astonished to find that the tomb is empty! An angel tells the disciples that Jesus has risen from the dead, adding: “He is going ahead of you into Galilee. You will see him there.”—Matt. 28:1-7; Luke 23:56; 24:10.
2 After the women leave the tomb, Jesus himself approaches them and gives the following direction: “Go, report to my brothers so that they may go to Galilee, and there they will see me.” (Matt. 28:10) Jesus must have some very important instructions to give his disciples, for this meeting is the first thing he arranges after his resurrection!
A COMMAND GIVEN TO WHOM?
When Jesus met with the apostles and others in Galilee after his resurrection, he instructed them to “go . . . and make disciples” (See paragraphs 3-4)
3-4. Why can we say that the commission recorded at Matthew 28:19, 20 was not directed only to the apostles? (See cover picture.)
3 Read Matthew 28:16-20. At the meeting that Jesus organized, he outlined the vital work that his disciples would accomplish throughout the first century—the same work that we are accomplishing today. Jesus said: “Go, therefore, and make disciples of people of all the nations, . . . teaching them to observe all the things I have commanded you.”
4 Jesus wants all his followers to preach. He did not limit this command to the 11 faithful apostles. How can we be so sure? Well, were only the apostles present when the command to make disciples was given on that mountain in Galilee? Recall that the angel said to the women: “You will see him [in Galilee].” So faithful women must also have been present on that occasion. But that is not all. The apostle Paul reveals that Jesus “appeared to more than 500 brothers at one time.” (1 Cor. 15:6) Where?
5. What do we learn from 1 Corinthians 15:6?
5 We have good reasons for thinking that Paul had in mind the very meeting in Galilee described in Matthew chapter 28. What reasons? First, most of Jesus’ disciples were Galileans. So a mountain in Galilee—rather than a private home in Jerusalem—would be a reasonable place to gather with a large number of people. Second, the resurrected Jesus had already met with his 11 apostles in a private home in Jerusalem. If Jesus wanted to instruct only the apostles to preach and make disciples, he could have done that in Jerusalem instead of asking them and the women and others to meet him in Galilee.—Luke 24:33, 36.
6. How does Matthew 28:20 show that the command to make disciples applies today, and to what extent is this command being obeyed?
6 Note a third important reason. Jesus’ command to make disciples was not limited to Christians living in the first century. How do we know? Jesus concluded his instructions to his followers with the words: “I am with you all the days until the conclusion of the system of things.” (Matt. 28:20) True to Jesus’ words, today the disciple-making work is in full swing. Think of it! Nearly 300,000 people each year get baptized as Jehovah’s Witnesses and become disciples of Jesus Christ!
We want to help our students to become disciples of Christ
How could we make our disciple-making work more productive?
7. What will we now discuss, and why?
7 Many who study the Bible progress to baptism. However, some who regularly study the Bible with us seem reluctant to become disciples. They enjoy their studies, but they are not progressing to baptism. If you are conducting a Bible study, we are sure that you want to help your student to apply what he learns and to become a disciple of Christ. This article will discuss how we can reach the student’s heart and how we can help him grow spiritually. Why do we need to discuss this topic? Because at some point we might have to decide whether to continue the study or not.
TRY TO REACH THE HEART
8. Why can it be challenging to reach the heart?
8 Jehovah wants people to serve him because they love him. So our goal is to help our students to understand that Jehovah cares deeply about them as individuals and that he loves them very much. We want to help them to see Jehovah as “a father of the fatherless and a protector of widows.” (Ps. 68:5) As your students come to appreciate God’s love for them, their heart will likely be touched and their own love for him will grow. Some students may find it difficult to view Jehovah as a loving Father because their own father did not show them love and affection. (2 Tim. 3:1, 3) As you conduct the study, then, emphasize Jehovah’s appealing qualities. Help your students to understand that our loving God wants them to gain everlasting life, and he is ready to help them to achieve that goal. What else can we do?
9-10. What publications should we use when conducting Bible studies, and why those books?
9 Use the books “What Can the Bible Teach Us?” and “How to Remain in God’s Love.” Those publications are specially designed to help us reach the heart of our students. For example, chapter 1 of the Teach Us book answers the questions: Does God care about us or is he cruel?, How does God feel when people suffer?, and Can you be Jehovah’s friend? What about the Remain in God’s Love book? That publication will help the student to understand how applying Bible principles can improve his life and draw him closer to Jehovah. Even if you have already studied these publications with others, prepare well for each study, and keep the specific needs of the student in mind.
10 Suppose, however, that the student is interested in a subject that is discussed in a publication that is not included in our Teaching Toolbox. Perhaps you can encourage him to read that publication on his own so that you can continue to conduct the study in one of our recommended Bible study aids that were just mentioned.
Start the study session with prayer (See paragraph 11)
11. When should we begin opening and closing the study with prayer, and how might you raise the subject?
11 Start the study session with prayer. Generally speaking, it is best to begin opening and closing the study with prayer as soon as possible, usually within the first few weeks after starting a regular study. We must help the student to realize that we can understand God’s Word only with the help of God’s spirit. Some Bible teachers raise the subject of prayer by reading James 1:5, which states: “If any one of you is lacking in wisdom, let him keep asking God.” The conductor then asks the student, “How can we ask God for wisdom?” The student will likely agree that we should pray to God.
12. How would you use Psalm 139:2-4 to help a student to improve the quality of his prayers?
12 Teach your student how to pray. Reassure him that Jehovah wants to hear his heartfelt prayers. Explain that in our private prayers, we can really open our heart to Jehovah—expressing feelings that we might hesitate to share with any human. After all, Jehovah already knows our innermost thoughts. (Read Psalm 139:2-4.) We can also encourage our student to ask for God’s help to change wrong thinking and overcome bad habits. Suppose, for example, that someone who has been studying for some time is fond of a certain holiday with pagan origins. He knows it is wrong, but the truth is that he enjoys certain aspects of it. Encourage him to tell Jehovah precisely how he feels and to beg for help to love only what God loves.—Ps. 97:10.
Invite your Bible student to attend the meetings (See paragraph 13)
13. (a) Why should we invite our students to attend the meetings as soon as possible? (b) How can we make a student feel more at home in the Kingdom Hall?
13 Invite your Bible student to attend the meetings as soon as possible. What your student hears and observes at Christian meetings can touch his heart and help him to progress. Show the video What Happens at a Kingdom Hall? and warmly invite him to accompany you. Offer to provide transportation if possible. It is a good idea to invite a variety of publishers to accompany you on the study. In that way, your student will get acquainted with others in the congregation, and he will likely feel more at home when he attends our meetings.
HELP THE STUDENT TO GROW SPIRITUALLY
14. What can motivate a student to grow spiritually?
14 Our goal is to help our Bible student to grow spiritually. (Eph. 4:13) When someone agrees to a study of the Bible, he may mainly be interested in how the study will benefit him personally. As his love for Jehovah grows, however, he will likely begin to think about how he can help others, including those who are already part of the congregation. (Matt. 22:37-39) When the time is right, do not hold back from mentioning the privilege of supporting the Kingdom work financially.
Teach your student what to do when problems arise (See paragraph 15)
15. How can we help a Bible student to respond well when problems arise?
15 Teach your Bible student what to do when problems arise. Suppose, for example, that your student, an unbaptized publisher, tells you that he has been offended by someone in the congregation. Rather than take sides, why not explain what his Scriptural options are? He can either forgive the brother or, if he cannot let the matter go, approach the person kindly and lovingly with the goal of ‘gaining the brother.’ (Compare Matthew 18:15.) Help your student to prepare what he is going to say. Show him how to use the JW Library® app, the Research Guide for Jehovah’s Witnesses, and jw.org® to learn practical ways to deal with the situation. The more training he receives before he gets baptized, the better he will get along with others in the congregation afterward.
16. What advantages do you see in inviting another publisher to sit in on the study?
16 Invite others from the congregation—and the circuit overseer when he visits the congregation—to sit in on the study. Why? In addition to the reasons mentioned earlier, other publishers may be able to give your student help that you are not in the best position to provide. Suppose, for example, that the student has tried to quit smoking but has failed several times. Invite a Witness who overcame the habit, perhaps after experiencing several setbacks, to join you on the study. Your fellow Witness may be able to provide practical advice that the student needs to hear. If you are not comfortable conducting the study in the presence of an experienced brother, invite him to conduct the study on that occasion. In any event, take advantage of the experience of others. Remember, our goal is to help the student to grow spiritually.
SHOULD I STOP THE STUDY?
17-18. What should you consider when deciding whether you should stop a study?
17 If your Bible student is not making steady progress, at some point you will have to ask yourself, ‘Should I stop the study?’ In analyzing the situation, you should consider the person’s aptitude. It takes longer for some people to progress than it does others. Ask yourself: ‘Is my student progressing at a reasonable pace for his situation?’ ‘Is he beginning “to observe,” or apply, the things he is learning?’ (Matt. 28:20) A student may progress slowly, but he should grow at a steady pace.
18 What, though, if someone who has studied for some time gives little or no indication that he appreciates the study? Consider this scenario: Your student has completed a study of the Teach Us book and has perhaps even started the Remain in God’s Love book, but he has not yet attended a single congregation meeting—not even the Memorial! And he often cancels the study for trivial reasons. In such a case, you would do well to have a frank talk with the student.b
19. What might you say to someone who does not seem to appreciate his Bible study, and what will you need to consider?
19 You might begin by asking him, ‘What do you think will be your biggest challenge in becoming one of Jehovah’s Witnesses?’ The student might answer, ‘I do not mind studying the Bible, but I will never become one of Jehovah’s Witnesses!’ If that is his attitude after he has studied for some time, is there any point in continuing the study? On the other hand, your student may for the first time reveal what is holding him back. For example, he may feel that he could never preach from house to house. Now, knowing how he feels, you will be in a better position to help him.
Do not spend time conducting an unproductive study (See paragraph 20)
20. How can understanding Acts 13:48 help us to discern whether to continue conducting a study or not?
20 Sad to say, some students are like the Israelites of Ezekiel’s day. Of them, Jehovah told Ezekiel: “Look! You are to them like a romantic love song, sung with a beautiful voice and skillfully played on a stringed instrument. They will hear your words, but no one will act on them.” (Ezek. 33:32) We may find it hard to tell a person that we will stop studying with him. However, “the time left is reduced.” (1 Cor. 7:29) Rather than spend more time conducting an unproductive study, we need to find someone who gives evidence that he is “rightly disposed for everlasting life.”—Read Acts 13:48.
There may be others in your territory who are praying for help (See paragraph 20)
21. What is our yeartext for 2020, and why is it appropriate?
21 During 2020, our yeartext will help us to focus on improving the quality of our disciple-making work. It features some of the words Jesus spoke during that momentous meeting on a mountain in Galilee: “Go, therefore, and make disciples . . . , baptizing them.”—Matt. 28:19.
May it be our determination to focus on improving the quality of our disciple-making work and on helping our students to get baptized (See paragraph 21)
DO YOU REMEMBER?
Why is it important for us to reach the heart of our Bible students, and how can we do this?
How can we help our students to progress spiritually?
What factors might we consider when deciding whether to discontinue a Bible study?
SONG 70 Search Out Deserving Ones
a Our yeartext for 2020 encourages us to “make disciples.” That command applies to all of Jehovah’s servants. How can we reach the hearts of our Bible students so that they become disciples of Christ? This article will show how we can help our Bible students to draw closer to Jehovah. We will also consider how to decide whether we should continue the study or not.
b Watch the video Discontinuing Unproductive Bible Studies on JW Broadcasting®. |
Watching the World | https://wol.jw.org/en/wol/d/r1/lp-e/102004010 | Watching the World
Exotic Animals Invade Spain
“More than forty species of exotic animals from different parts of the planet have invaded Spain by land, sea, and air, wreaking havoc on native flora and fauna,” reports the Spanish newspaper El País. The list of invaders includes giant catfish from Germany, green algae from the Caribbean, monk parakeets from Argentina, and mink from North America. Many were taken to Spain for sale as exotic pets or for some other commercial reason. Some escaped, others were released when they became a burden or proved unprofitable. “Apart from the loss of habitat, invading species are now the main cause of the decline in native species,” says biologist Daniel Sol.
Snake Antivenin From Eggs
“Indian scientists have discovered that chicken eggs can become a source of molecules to treat snake bites,” says The Times of India. Birds about 12 weeks old are injected with a “sub-lethal dose of venom intramuscularly” and a booster dose two to three weeks later. After 21 weeks, they start laying eggs that contain antivenin antibodies. Researchers are hopeful that the egg-derived antivenin may replace that obtained from horses, “which undergo painful tests for collection of snake anti-venom,” says The Times. Scientists in Australia have already claimed success with the new technology in veterinary trials. If egg-derived antivenin proves to be effective on humans, it may be a boon to India, where 300,000 cases of snakebite are recorded annually. Of these, 10 percent of the victims die.
Butterfly Flight
“For years scientists have been attempting to understand what makes butterflies the masters of manoeuvrability at low speed—able to hover and fly backwards or sideways with apparently little effort,” says The Independent of London. Now researchers at Oxford University believe they have finally found the insect’s secret. Using a specially designed wind tunnel and wisps of smoke to reveal airflow, they observed red admiral butterflies in flight. As the insects flew to and from artificial flowers in the wind tunnel, they were monitored by high-speed digital cameras that recorded the airflow around their wings. The researchers discovered that “the fluttering of butterflies is not a random, erratic wandering, but results from the mastery of a wide array of aerodynamic mechanisms.” Scientists hope to use this knowledge to build remote-controlled aircraft with a wingspan of just a few inches [as small as ten centimeters]. Fitted with a camera, these could be flown into confined spaces as winged observers.
Insomnia in Italy
During 2002 over 600 doctors and more than 11,000 patients participated in the widest-ranging study of insomnia ever made in Italy. The findings revealed that over 12 million Italians suffer from insomnia, says the newspaper La Stampa. Of those studied, 65 percent suffered from morning drowsiness and 80 percent from drowsiness sometime during the day, and 46 percent had difficulty concentrating at work. “Those who drive are at high risk, given that 22 percent of road accidents are caused by drowsiness,” says the paper. The study also showed that 67 percent of sufferers had never spoken to their doctor about the problem. Study coordinator, Mario Giovanni Terzano, said that “a good 20 percent of insomniacs suffer from primary insomnia, for which there is no apparent cause.” Yet, a medical examination may reveal a related physical problem. Other causes of insomnia, said Terzano, include anxiety (24 percent), stressful events (23 percent), and depression (6 percent).
Saiga Antelope Face Extinction
“In 1993, over a million saiga antelopes roamed the steppes of Russia and Kazakhstan. Today, fewer than 30,000 remain,” says New Scientist. The animal has fallen victim to “an epidemic of poaching,” says the report. “Biologists say it is the most sudden and dramatic population crash of a large mammal ever seen.” Why the poaching? In the early 1990’s, conservationists concerned about the endangered rhino promoted saiga horn as a substitute for rhino horn in traditional Chinese medicine. Because the saiga had disappeared from China, the herds in central Asia were targeted. In five years (1993-98), the number of animals almost halved, and by 2002 the population had plummeted by 97 percent. Central Kazakhstan has seen a 99-percent loss. Just 4,000 animals remain there. Abigail Entwistle, a zoologist from Flora and Fauna International, says: “We think we have probably got just two years to save the species.”
Mind, Emotions, and Health
What goes on in our mind may have a much greater effect on the body than previously believed, notes a report contained in the Polish magazine Wprost. It adds: “Thoughts and emotions affect all vital organs and systems of the human body: nervous, immune, hormonal, circulatory, and reproductive.” Hence, says Professor Marek Kowalczyk of the Military Institute of Hygiene and Epidemiology in Warsaw, “people who live stressful lives suffer from colds and flu twice as often as others.” And depressed women, he adds, halve their chances of becoming pregnant. Wprost also reports that while stress may not cause cancer, it “can accelerate the development of dormant cancer.” Anger too may harm health, for it is believed that aggressive, hostile people have a greater incidence of coronary disease, making them more vulnerable to a heart attack.
Legal Sale of Ivory
In just ten years, from 1979 to 1989, Africa’s elephant population dropped by more than half. One reason for this was the rising demand for products made from their tusks. Another reason was the proliferation of automatic weapons among poachers. As a result, in 1989 the Convention on International Trade in Endangered Species (CITES) placed a complete ban on ivory trading. Recently, however, CITES agreed to allow South Africa, Botswana, and Namibia to have a one-time sale amounting to 60 tons of ivory, reports African Wildlife magazine. The ivory had been confiscated from poachers or taken from animals that had died naturally. Two other countries were denied the sale of their ivory because “they had not provided sufficient guarantees that they could prevent illegal ivory trafficking,” the article said. |
Learn From the Bible (lfb)
2017 | https://wol.jw.org/en/wol/publication/r1/lp-e/lfb | Lessons You Can Learn From the Bible
“From infancy you have known the holy writings, which are able to make you wise for salvation.”—2 TIMOTHY 3:15 |
Reasoning (rs)
1989 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/books/reasoning-rs | Sex
Definition: The characteristics of earthly creatures that serve as a means of reproduction by two interacting parents. The differences between the male and female sexes have far-reaching effects in human life. Since God himself is the Source of life and since humans are meant to reflect his qualities, the ability to transmit life by sexual relations is to be treated with great respect.
Does the Bible teach that sexual relations are sinful?
Gen. 1:28: “God blessed them [Adam and Eve] and God said to them: ‘Be fruitful and become many and fill the earth.’” (Fulfilling this divine command would require that they have sexual relations, would it not? Doing so would not be sinful but would be in harmony with God’s purpose for the populating of the earth. Some persons have thought that the ‘forbidden fruit’ in Eden was perhaps a symbolic reference to a divine restriction or even a prohibition of sexual relations on the part of Adam and Eve. But that conflicts with God’s command quoted above. It also conflicts with the fact that, although Adam and Eve ate of the forbidden fruit in Eden, the first mention of their having sexual intercourse was after they had been expelled from there.—Gen. 2:17; 3:17, 23; 4:1.)
Gen. 9:1: “God went on to bless Noah and his sons and to say to them: ‘Be fruitful and become many and fill the earth.’” (This further blessing, together with a restatement of the divine command to procreate, was given after the global Flood in Noah’s day. God’s viewpoint toward lawful sexual relations had not changed.)
1 Cor. 7:2-5: “Because of prevalence of fornication, let each man have his own wife and each woman have her own husband. Let the husband render to his wife her due; but let the wife also do likewise to her husband. . . . Do not be depriving each other of it, except by mutual consent for an appointed time, . . . that Satan may not keep tempting you for your lack of self-regulation.” (What is wrong is thus shown to be fornication, not proper sexual relations between husband and wife.)
Are sexual relations before marriage wrong?
1 Thess. 4:3-8: “This is what God wills . . . that you abstain from fornication; that each one of you should know how to get possession of his own vessel in sanctification and honor, not in covetous sexual appetite such as also those nations have which do not know God; that no one go to the point of harming and encroach upon the rights of his brother in this matter, because Jehovah is one who exacts punishment for all these things, just as we told you beforehand and also gave you a thorough witness. For God called us, not with allowance for uncleanness, but in connection with sanctification. So, then, the man that shows disregard is disregarding, not man, but God, who puts his holy spirit in you.” (The Greek word por·neiʹa, translated “fornication,” refers to sexual intercourse between unmarried persons, also to extramarital relations on the part of married persons.)
Eph. 5:5: “No fornicator or unclean person or greedy person—which means being an idolater—has any inheritance in the kingdom of the Christ and of God.” (This does not mean that anyone who in the past was a fornicator cannot enjoy the blessings of God’s Kingdom, but he must cease that way of life in order to have God’s approval. See 1 Corinthians 6:9-11.)
Does the Bible approve of living together as husband and wife without legal marriage?
See pages 248-250, under the heading “Marriage.”
What does the Bible say about homosexuality?
Rom. 1:24-27: “God, in keeping with the desires of their hearts, gave them up to uncleanness, that their bodies might be dishonored among them . . . God gave them up to disgraceful sexual appetites, for both their females changed the natural use of themselves into one contrary to nature; and likewise even the males left the natural use of the female and became violently inflamed in their lust toward one another, males with males, working what is obscene and receiving in themselves the full recompense, which was due for their error.”
1 Tim. 1:9-11: “Law is promulgated, not for a righteous man, but for persons lawless and unruly, ungodly and sinners, . . . fornicators, men who lie with males, . . . and whatever other thing is in opposition to the healthful teaching according to the glorious good news of the happy God.” (Compare Leviticus 20:13.)
Jude 7: “Sodom and Gomorrah and the cities about them, after they . . . [had] gone out after flesh for unnatural use, are placed before us as a warning example by undergoing the judicial punishment of everlasting fire.” (The name Sodom has become the basis for the word “sodomy,” which usually designates a homosexual practice. Compare Genesis 19:4, 5, 24, 25.)
What is the attitude of true Christians toward those who have a history of homosexuality?
1 Cor. 6:9-11: “Neither fornicators, nor idolaters, nor adulterers, nor men kept for unnatural purposes, nor men who lie with men . . . will inherit God’s kingdom. And yet that is what some of you were. But you have been washed clean, but you have been sanctified, but you have been declared righteous in the name of our Lord Jesus Christ and with the spirit of our God.” (Regardless of such a background, if persons now abandon their former unclean practices, apply Jehovah’s righteous standards, and exercise faith in his provision for forgiveness of sins through Christ, they can enjoy a clean standing before God. After reforming, they may be welcomed in the Christian congregation.)
True Christians know that even deeply rooted wrong desires, including those that may have a genetic basis or that involve physical causes or environmental factors, are not insurmountable for persons who truly want to please Jehovah. Some people are by nature highly emotional. Perhaps in the past they gave free rein to fits of anger; but knowledge of God’s will, the desire to please him, and the help of his spirit enable them to develop self-control. A person may be an alcoholic, but, with proper motivation, he can refrain from drinking and thus avoid becoming a drunkard. Likewise, a person may feel strongly attracted to others of the same sex, but by heeding the counsel of God’s Word he can remain clean from homosexual practices. (See Ephesians 4:17-24.) Jehovah does not allow us to go on thinking that wrong conduct really makes no difference; he kindly but firmly warns us of the consequences and provides abundant help for those who want to “strip off the old personality with its practices, and clothe [themselves] with the new personality.”—Col. 3:9, 10.
Is the Bible’s view regarding sex perhaps old-fashioned and needlessly restrictive?
1 Thess. 4:3-8: “This is what God wills . . . that you abstain from fornication . . . So, then, the man that shows disregard is disregarding, not man, but God, who puts his holy spirit in you.” (The Bible’s view regarding sex is not simply something that was developed by certain humans who lived many years ago. It comes from mankind’s Creator; it makes clear what is required in order to have his approval; it also provides guidelines that contribute to stable families and wholesome, happy relationships outside the family. Those who apply this counsel safeguard themselves against the deep emotional scars and loathsome diseases that go with immoral conduct. The Bible’s counsel is very much up to date in meeting the needs of those who want a clean conscience before God and a life free from needless frustration.)
If Someone Says—
‘What is your attitude toward homosexuality?’
You might reply: ‘It is the viewpoint that is expressed here in the Bible. I believe that what it says is more important than any human opinion, because this gives us the thoughts of mankind’s Creator. (1 Cor. 6:9-11) You will notice that some of these who became Christians were formerly practicing homosexuality. But because of their love for God, and with the help of his spirit, they changed.’
Or you could say: ‘In answering that, I might say that I’ve noticed that many who feel that no stigma should be attached to a homosexual life-style do not believe that the Bible is God’s Word. May I ask how you view the Bible?’ If the person does profess faith in the Bible, you might perhaps add: ‘Homosexuality is not an issue that is new. The Bible sets out Jehovah God’s unchanging viewpoint in very clear language. (Perhaps use material on pages 368, 369.)’ If the person expresses doubts about the existence of God or about the Bible, you could add: ‘If there were no God, we logically would not be accountable to him and so could live as we pleased. So the real question is, Is there a God and do I owe my existence to him [also, perhaps, Is the Bible inspired by God]? (Use thoughts from pages 145-151 or 58-68.)’ |
STUDY ARTICLE 3
How Can You Safeguard Your Heart? | https://wol.jw.org/en/wol/d/r1/lp-e/2019244 | STUDY ARTICLE 3
How Can You Safeguard Your Heart?
“Above all the things that you guard, safeguard your heart.”—PROV. 4:23.
SONG 36 We Guard Our Hearts
PREVIEWa
1-3. (a) Why did Jehovah love Solomon, and what blessings did Solomon receive? (b) What questions will we answer in this article?
SOLOMON became king of Israel when he was just a young man. In the early part of his reign, Jehovah appeared to him in a dream and said: “Ask what you would like me to give you.” Solomon replied: “I am just a youth and I am inexperienced. . . . So grant your servant an obedient heart to judge your people.” (1 Ki. 3:5-10) “An obedient heart”—what a modest request that was! No wonder Jehovah loved Solomon! (2 Sam. 12:24) Our God was so pleased with the young king’s answer that he gave Solomon “a wise and understanding heart.”—1 Ki. 3:12.
2 As long as he was faithful, Solomon enjoyed many blessings. He had the honor of building a temple “for the name of Jehovah the God of Israel.” (1 Ki. 8:20) He became famous for his God-given wisdom. And the things he said when he was inspired by God are recorded in three books of the Bible. One of these is the book of Proverbs.
3 The heart is mentioned about a hundred times in the book of Proverbs. For example, at Proverbs 4:23, we read: “Above all the things that you guard, safeguard your heart.” In this verse, what does the word “heart” refer to? We will answer that question in this article. We will also consider the answers to two other questions: How does Satan try to infect, or corrupt, our heart? And what can we do to safeguard our heart? To remain faithful to God, we need to understand the answers to those important questions.
“YOUR HEART”—WHAT IS IT?
4-5. (a) How does Psalm 51:6 help us to understand what the word “heart” refers to? (b) How does our physical health illustrate the importance of who we are on the inside?
4 At Proverbs 4:23, the term “heart” is used to refer to “the inner person” or “secret self.” (Read Psalm 51:6 and footnote.) In other words, “heart” refers to our private thoughts, feelings, motives, and desires. It is who we really are on the inside, not just who we appear to be on the outside.
5 Consider how our physical health illustrates the importance of who we are on the inside. First, to keep ourselves in good condition on the inside, we must choose a healthy diet, and we need to exercise regularly. Likewise, to keep ourselves in good spiritual condition, we must choose a healthy diet of spiritual food and regularly exercise our faith in Jehovah. That form of exercise involves applying what we learn and speaking about our faith. (Rom. 10:8-10; Jas. 2:26) Second, based on outward appearance, we might think that we are healthy even though we are actually diseased on the inside. In a similar way, based on our theocratic routine, we may think that our faith is strong, but wrong desires could be growing in us. (1 Cor. 10:12; Jas. 1:14, 15) We must remember that Satan would like to infect us with his thinking. How, specifically, might he try to do that? And how can we protect ourselves?
HOW SATAN TRIES TO INFECT OUR HEART
6. What is Satan’s goal, and how does he try to achieve it?
6 Satan wants us to become like him—a rebel who ignores Jehovah’s standards and is motivated by selfishness. Satan cannot force us to reason and act as he does. So he tries to achieve his goal in other ways. For example, he surrounds us with people who are already corrupted by him. (1 John 5:19) He hopes that we will choose to spend time with them, even though we know that bad associations will “spoil” or “corrupt” the way we think and act. (1 Cor. 15:33; ftn.) That tactic worked with King Solomon. He married many pagan women, and they eventually “had a powerful influence over him” and “gradually inclined his heart” away from Jehovah.—1 Ki. 11:3; ftn.
How can you protect your heart from Satan’s efforts to infect it with his thinking? (See paragraph 7)c
7. What else does Satan use to spread his way of thinking, and why do we need to be cautious about it?
7 Satan uses movies and television shows to spread his way of thinking. He understands that storytelling does much more than entertain us; it teaches us how to think, feel, and act. Jesus made good use of this method of teaching. Take, for example, his parables of the neighborly Samaritan and of the son who left home and wasted his inheritance. (Matt. 13:34; Luke 10:29-37; 15:11-32) However, those who are infected with Satan’s thinking can use storytelling to corrupt us. We need to be balanced. Movies and TV shows can entertain and educate us without contaminating our thinking. But we must be cautious. When choosing entertainment, we do well to ask ourselves, ‘Is this movie or TV show teaching me that it is all right to give in to my fleshly desires?’ (Gal. 5:19-21; Eph. 2:1-3) What should you do if you detect that a program is promoting satanic thinking? Avoid it as you would a contagious disease!
8. How can parents help their children to safeguard their heart?
8 Parents, you have a special responsibility to safeguard your children from Satan’s efforts to infect their heart. You no doubt do all you can to protect your children from literal diseases. You keep your home clean, and you throw out anything that might cause you or your children to get sick. In the same way, you need to protect your children from movies, TV shows, electronic games, and websites that are likely to infect them with Satan’s thinking. Jehovah has given you the authority to care for the spiritual health of your children. (Prov. 1:8; Eph. 6:1, 4) So do not be afraid to set household rules that are based on Bible standards. Tell your young children what they can and cannot watch, and help them to understand the reasons for your decisions. (Matt. 5:37) As your children get older, train them to discern for themselves what is right and what is wrong according to Jehovah’s standards. (Heb. 5:14) And remember, your children will learn a lot from what you say but even more from what you do.—Deut. 6:6, 7; Rom. 2:21.
9. What is one idea promoted by Satan, and why is it dangerous?
9 Satan also tries to infect our heart by getting us to trust human wisdom rather than Jehovah’s thinking. (Col. 2:8) Consider just one idea promoted by Satan—that getting rich should be a primary goal in life. Those who think this way might become wealthy, or they might not. Either way, they are in danger. Why? Because they may become so focused on making money that they will sacrifice their health, their family relationships, and even their friendship with God just to reach their goal. (1 Tim. 6:10) We can be grateful that our wise heavenly Father helps us to have a balanced view of money.—Eccl. 7:12; Luke 12:15.
HOW CAN WE SAFEGUARD OUR HEART?
Like watchmen and gatekeepers of old, stay alert and act so that corrupting influences do not enter into your heart (See paragraphs 10-11)d
10-11. (a) What must we be able to do to protect ourselves? (b) What did watchmen do in ancient times, and how can our conscience act as our watchman?
10 If we are to succeed in safeguarding our heart, we must be able to identify dangers and react quickly to protect ourselves. The word translated “safeguard” at Proverbs 4:23 reminds us of the work done by a watchman. In King Solomon’s day, watchmen stood guard on the walls of a city and sounded an alarm if they saw danger approaching. That mental picture helps us understand what we must do to stop Satan from corrupting our thinking.
11 In ancient times, watchmen worked closely with city gatekeepers. (2 Sam. 18:24-26) Together, they helped protect the city by making sure that the gates were closed whenever an enemy came near. (Neh. 7:1-3) Our Bible-trained conscienceb can act as our watchman and warn us when Satan tries to invade our heart—in other words, when he tries to influence our thoughts, feelings, motives, or desires. Whenever our conscience sounds the alarm, we need to listen and shut the gate, so to speak.
12-13. What might we be tempted to do, but how should we react?
12 Consider an example of how we can protect ourselves from being influenced by Satan’s thinking. Jehovah has taught us that “sexual immorality and every sort of uncleanness [should] not even be mentioned among [us].” (Eph. 5:3) But what will we do if peers at work or at school start talking about sexually immoral topics? We know that we should “reject ungodliness and worldly desires.” (Titus 2:12) The watchman, our conscience, might sound an alarm. (Rom. 2:15) But will we listen to it? We might be tempted, instead, to listen to our peers or to look at pictures they might be sharing. But this is the time to close the city gates, so to speak, by changing the conversation or by walking away.
13 It takes courage to resist pressure from our peers to think about or to do wrong things. We can be sure that Jehovah sees the effort we make, and he will give us the strength and wisdom we need to resist satanic thinking. (2 Chron. 16:9; Isa. 40:29; Jas. 1:5) How, though, can we continue to do our part in safeguarding our heart?
STAY ON GUARD
14-15. (a) To what do we need to open our heart, and how can we do so? (b) How does Proverbs 4:20-22 help us to get the most out of our Bible reading? (See also the box “How to Meditate.”)
14 To safeguard our heart, we must not only close it to wrong influences but also open it to positive influences. Think again about the illustration of a walled city. A gatekeeper closed the gates of the city to stop an enemy invasion, but at other times he opened the gates to allow food and other supplies to be brought in. If the gates were never open, the inhabitants of the city would starve. Similarly, we need to open our heart regularly to the influence of God’s thinking.
15 The Bible contains Jehovah’s thinking, so each time we read it, we allow Jehovah’s thoughts to affect the way we think, feel, and act. How can we get the most from our Bible reading? Prayer is vital. One Christian sister says: “Before I read the Bible, I pray to Jehovah, asking that he help me ‘see clearly the wonderful things’ in his Word.” (Ps. 119:18) We also need to meditate on what we read. When we pray, read, and meditate, God’s Word reaches “deep within [our] heart,” and we come to love Jehovah’s thinking.—Read Proverbs 4:20-22; Ps. 119:97.
How to Meditate
Answer these questions as you read your Bible:
What does this tell me about Jehovah God?
How does this section of the Scriptures contribute to the Bible’s message?
How can I apply this in my life?
How can I use these verses to help others?
16. How have many benefited from viewing JW Broadcasting?
16 Another way we allow God’s thinking to influence us is by watching the material available on JW Broadcasting®. One couple says: “The monthly programs have truly been an answer to our prayers! They have strengthened us and lifted us up when we feel sad or lonely. And the original songs are a constant feature in our house. We play them while cooking, cleaning, or just having tea.” These programs help us to safeguard our heart. They teach us to think the way Jehovah does and to resist the pressure to adopt Satan’s thinking.
17-18. (a) What happens when we apply what we learn from Jehovah, as shown at 1 Kings 8:61? (b) What can we learn from King Hezekiah’s example? (c) In harmony with David’s prayer found at Psalm 139:23, 24, for what can we pray?
17 Each time we see the benefits of doing what is right, our faith grows stronger. (Jas. 1:2, 3) We feel good because we have made Jehovah proud to call us one of his children, and our desire to please him becomes stronger. (Prov. 27:11) Each test becomes an opportunity to show that we are not halfhearted about serving our caring Father. (Ps. 119:113) Instead, we prove that we love Jehovah with a complete heart, one that is fully resolved to obey his commandments and to do his will.—Read 1 Kings 8:61.
18 Will we make mistakes? Yes; we are imperfect. If we do stumble, remember King Hezekiah’s example. He made mistakes. But he repented and kept on serving Jehovah “with a complete heart.” (Isa. 38:3-6; 2 Chron. 29:1, 2; 32:25, 26) Let us, then, reject Satan’s attempts to infect us with his thinking. Let us pray that we develop “an obedient heart.” (1 Ki. 3:9; read Psalm 139:23, 24.) We can remain faithful to Jehovah if, above all else, we safeguard our heart.
HOW WOULD YOU ANSWER?
What can the term “heart” mean?
How does Satan try to infect our heart?
To safeguard our heart, to what should we close it and to what should we open it?
SONG 54 “This Is the Way”
a Will we remain faithful to Jehovah, or will we allow Satan to lure us away from our God? The answer depends, not on how severely we are tested, but on how well we safeguard our heart. What is meant by the word “heart”? How does Satan try to corrupt our heart? And how can we safeguard it? This article will answer those important questions.
b EXPRESSION EXPLAINED: Jehovah gave us the ability to examine our own thoughts, feelings, and actions and then to judge ourselves. The Bible calls that ability the conscience. (Rom. 2:15; 9:1) A Bible-trained conscience is one that uses Jehovah’s standards, as explained in the Bible, to judge if what we think, do, or say is good or bad.
c PICTURE DESCRIPTION: A baptized brother is watching television and an immoral scene comes on the screen. He must decide what to do next.
d PICTURE DESCRIPTION: A watchman in ancient times sees danger outside the city. He calls out to the gatekeepers below, and they respond immediately by closing the city gates and locking them from the inside. |
Creator (ct)
1998 | https://wol.jw.org/en/wol/publication/r1/lp-e/ct | Chapter One
What Can Add Meaning to Your Life?
HAVE you dreamed of enjoying a better life, whether in your home area or in a tropical paradise? At one time or another, most of us have.
In 1891, French artist Paul Gauguin went to find such a life in French Polynesia. But reality soon set in. His dissolute past brought disease and suffering to himself and others. As he felt death approaching, he painted what has been described as a “final affirmation of artistic force.” The book Paul Gauguin 1848-1903—The Primitive Sophisticate says: “The spectrum of human activity encompassed by the painting spans all of life, from birth to death . . . He was interpreting life as a great mystery.”
Gauguin named that painting “Where Do We Come From? What Are We? Where Are We Going?”a
Those questions may sound familiar. Many thinking people ask them. After noting man’s scientific and technical advances, an editor of The Wall Street Journal wrote: “In the contemplation of man himself, of his dilemmas, of his place in this universe, we are little further along than when time began. We are still left with questions of who we are and why we are and where we are going.”
True, some people are preoccupied with caring for their family, earning a living, traveling, or other personal interests because they know of no other meaning to life. Albert Einstein once said: “The man who regards his life as meaningless is not merely unhappy but hardly fit for life.” In line with such thinking, some seek to put meaning in their life by pursuing the arts, scientific research, or humanitarian efforts to curb suffering. Do you know some like that?
It is understandable that basic questions about the meaning of life arise. How many parents after seeing a child die from malaria or another disease ask, Why such suffering? Is there meaning to it? Similar questions puzzle many young men and women who observe poverty, disease, and injustice. Brutal wars often lead people to wonder whether there can be meaning to life.
Even if you have not experienced such miseries, you might agree with Professor Freeman Dyson, who said: “I stand in good company when I ask again the questions [that the Biblical character] Job asked. Why do we suffer? Why is the world so unjust? What is the purpose of pain and tragedy?” You too might want the answers.
Finding satisfying answers would surely make a difference. A professor who endured the horrors of Auschwitz concentration camp observed: “There is nothing in the world . . . that would so effectively help one to survive even the worst conditions as the knowledge that there is a meaning in one’s life.” He felt that even one’s mental health is instructioned to this search for meaning.
Over the centuries, many have sought answers through religion. After Gautama (Buddha) was exposed to the sight of a sick man, an old man, and a dead man, he sought enlightenment, or meaning, in religion but without belief in a personal God. Others have turned to their church.
What, though, about people today? Many focus on science, dismissing religion and “God” as irrelevant. “The more science progresses,” comments Religion and Atheism, “the less room there seems to be for God. God has become a Displaced Person.”
Doing Without a Creator—Why?
Actually, the trend to dismiss religion or God has roots in philosophies of men who stressed pure reason. Charles Darwin felt that “natural selection” explains the living world better than does the existence of a Creator. Sigmund Freud taught that God was an illusion. And the view that ‘God is dead’ extends from the time of Friedrich Nietzsche down to our day. Oriental philosophies are similar. Teachers of Buddhism hold that there is no need to know about God. As to Shinto, Professor Tetsuo Yamaori stated that “gods are nothing but humans.”
While skepticism about the existence of a Creator abounds, is it justified? Likely you know examples of ‘scientific facts’ that prevailed in the past but that in time were proved totally wrong. Views such as ‘The earth is flat’ and ‘The whole universe revolves around our globe’ prevailed for centuries, but we now know better.
What about later scientific ideas? For example, the 18th century philosopher David Hume—not accepting that there is a Creator—could offer no explanation for the complex biological design on earth. Darwin’s theory proposed how life-forms developed, but it did not explain how life began or what meaning it has for us.
Consequently, many scientists as well as laymen sense that something is lacking. Scientific theories may try to explain how? but the key questions center on why? Even people raised amid belief in a Creator are affected. One young European history student said: “For me, God is dead. If he really did exist, there wouldn’t be such a mess in the world: Innocent people are starving; animal species are going extinct . . . The idea of a Creator is nonsense.” Given the conditions on earth, many cannot understand why a Creator—given that one exists—does not change things for the better.
Yet, we must admit that the reason many reject the existence of a Creator is that they do not want to believe. “Even if God were to tell me personally that I had to change my life,” a European industrialist told an employee: “I still would not do it. I want to live my life the way I like it.” Clearly, some feel that admitting the authority of a Creator would conflict with their freedom or with the life-style they prefer. They may proclaim, ‘I only believe what I see, and I can’t see any invisible Creator.’
Apart from why individuals have ‘done without a Creator,’ questions about life and its meaning persist. After man began exploring outer space, theologian Karl Barth was asked about this technological triumph. He said: “It solves none of the problems that keep me awake at night.” Today man is flying in space and speeding along in cyberspace. Still, thinking people see the need to have a purpose, something that gives meaning to their life.
We invite all who have an open mind to consider this subject. The book Belief in God and Intellectual Honesty notes that one who possesses “intellectual honesty” is characterized by a “readiness to scrutinize what one believes to be true” and “to pay sufficient attention to other evidence available.”
In the subject at hand, such “evidence available” can help us to see whether there is a Creator behind life and the universe. And if a Creator exists, what might that One be like? Would a Creator have a personality that relates to our lives? Our considering this can shed light on how our lives can become more meaningful and rewarding.
[Footnote]
a D’où venons-nous? Que sommes-nous? Où allons-nous?
[Full-page picture on page 4]
[Picture on page 6]
Gauguin’s painting raised questions about the meaning of life |
Is Truth Important Anymore? | https://wol.jw.org/en/wol/d/r1/lp-e/501100065 | Is Truth Important Anymore?
Does it seem to you that the line between true and false has become blurred? People now seem to be persuaded more by emotion and personal belief than by truth and facts. For example, the word “post-truth,” which was coined to describe this situation, has surged in use in recent times.a It well describes the entire world today, in which many believe that there is no such thing as truth.
This viewpoint is not new. Some 2,000 years ago, Roman Governor Pontius Pilate cynically asked Jesus: “What is truth?” (John 18:38) Although Pilate did not wait for a response, his question was important. The Bible provides an answer that you may find satisfying, and it can help you find your way in this post-truth world.
Does truth even exist?
Yes. The Bible uses the word “truth” to refer to what is factual as well as to what is morally right. It teaches that Jehovahb God is the Source of absolute truth, calling him “the God of truth.” (Psalm 31:5) The Bible contains the truth from God, and it compares that truth to light, as it can guide us through all the confusion in the world today.—Psalm 43:3; John 17:17.
How can you find the truth?
God does not want us to accept the truth from the Bible blindly. Instead, he invites us to examine it by using our power of reason rather than by relying on our emotions. (Romans 12:1) He wants us to come to know and love him using our “whole mind,” and he encourages us to confirm the truth of what we learn from the Bible.—Matthew 22:37, 38; Acts 17:11.
Where did lying come from?
The Bible says that lying started with God’s enemy, Satan the Devil, whom the Bible calls “the father of the lie.” (John 8:44) He lied about God to the first humans. (Genesis 3:1-6, 13, 17-19; 5:5) Since then, Satan has continued to spread lies and hide the truth about God.—Revelation 12:9.
Why is lying so common today?
In our time, which the Bible calls “the last days,” Satan’s misleading influence on the world has grown. People commonly tell lies to mislead others and take advantage of them. (2 Timothy 3:1, 13) Falsehood also permeates most religions today. As the Bible foretold for our time, people “surround themselves with teachers to have their ears tickled,” choosing to “turn away from listening to the truth.”—2 Timothy 4:3, 4.
Why is truth important?
Truth forms the basis for trust between people. Without trust, friendships and society break down. The Bible says that God wants our worship to be based on truth. It states: “Those worshipping [God] must worship with spirit and truth.” (John 4:24) To learn how truth from the Bible can help you identify religious falsehood and break free from it, read the series of articles eninputd “Lies That Make God Seem Unlovable.”
Why does God want me to know the truth?
God wants you to gain salvation, and you need to learn the truth about him to do that. (1 Timothy 2:4) If you learn God’s standards of right and wrong and live by them, you will gain his close friendship. (Psalm 15:1, 2) To help people learn the truth, God sent Jesus to the earth. God wants us to listen to the teachings of Jesus.—Matthew 17:5; John 18:37.
Will God ever eliminate lying?
Yes. God hates it when people take advantage of others through deception. He has promised to rid the earth of those who are determined to keep on lying. (Psalm 5:6) When God does that, he will also fulfill his promise: “Truthful lips will endure forever.”—Proverbs 12:19.
Bible verses about truth and lying
John 8:44: “[The Devil] is a liar and the father of the lie.”
Meaning: Satan the Devil told the first lie and is the ultimate source of all lying.
Proverbs 12:22: “Lying lips are detestable to Jehovah.”
Meaning: Those who love God should hate falsehood as much as he does.
John 4:24: “Those worshipping [God] must worship with spirit and truth.”
Meaning: God wants our worship to be in harmony with the truth about him.
John 8:32: “The truth will set you free.”
Meaning: The truth that Jesus taught can free us from ignorance, superstitions, religious lies, and more. See the article “‘The Truth Will Set You Free’—How?”
1 Timothy 2:4: “[God’s] will is that all sorts of people should be saved and come to an accurate knowledge of truth.”
Meaning: God wants us to gain salvation by learning the truth about him.
a The Oxford Dictionaries declared “post-truth” to be the 2016 word of the year.
b Jehovah is the personal name of God. (Psalm 83:18) See the article “Who Is Jehovah?” |
Table of outputs | https://wol.jw.org/en/wol/d/r1/lp-e/2015040 | Table of outputs
January 15, 2015
© 2015 Watch Tower Bible and Tract Society of Pennsylvania
STUDY EDITION
MARCH 2-8, 2015
Give Thanks to Jehovah and Be Blessed
PAGE 8 • SONGS: 2, 75
MARCH 9-15, 2015
Why We Observe the Lord’s Evening Meal
PAGE 13 • SONGS: 8, 109
MARCH 16-22, 2015
Build a Strong and Happy Marriage
PAGE 18 • SONGS: 36, 51
MARCH 23-29, 2015
Let Jehovah Fortify and Safeguard Your Marriage
PAGE 23 • SONGS: 87, 50
MARCH 30, 2015–APRIL 5, 2015
Is Unfailing Love Possible?
PAGE 28 • SONGS: 72, 63
STUDY ARTICLES
▪ Give Thanks to Jehovah and Be Blessed
We can cultivate and maintain gratitude by meditating on our blessings and thanking Jehovah for them. Having a grateful heart will help us to fight unthankfulness and to cope with trials. Our yeartext for 2015 will remind us of this throughout the coming year.
▪ Why We Observe the Lord’s Evening Meal
This article makes clear why we should commemorate Jesus’ death. It explains what the bread and wine at the Memorial represent and shows how a person knows whether he or she should partake of these emblems. This study will also help us to see how we personally can prepare for the Lord’s Evening Meal.
▪ Build a Strong and Happy Marriage
▪ Let Jehovah Fortify and Safeguard Your Marriage
Married couples are contending with increasing pressures and temptations. Yet, with Jehovah’s help, it is possible to have a strong and happy marriage. The first article will discuss five spiritual building blocks for a strong and lasting marriage and the mortar that can be used to bind them together. The second article will examine how to fortify the spiritual defenses of a marriage.
▪ Is Unfailing Love Possible?
What is true love between a man and a woman like? Is enduring love possible? How is such love expressed? Learn what the Song of Solomon teaches us about unfailing love.
ALSO IN THIS ISSUE
3 They Offered Themselves Willingly—In New York
COVER: Witnessing, Bible in hand, in beautiful Grindelwald, with the Bernese Alps in the background
SWITZERLAND
POPULATION
7,876,000
PUBLISHERS
18,646
MEMORIAL ATTENDANCE (2013)
31,980 |
Peace and Security (tp73)
1973 | https://wol.jw.org/en/wol/publication/r1/lp-e/tp73 | Chapter 15
Why Care What Happens to Other People?
1. (a) What has caused many people to conclude that they ought to look out for themselves and not be too concerned about other people? (b) What has been the result?
UNSELFISH concern about the welfare of others is rare today. It is true that all of us are born with the capacity to love. But when a person finds that others try to take unfair advantage of him, or his own efforts to show love are misunderstood, he may conclude that the best course is simply to look out for himself. Other people, seeing that those who exploit their fellowman for selfish advantage often prosper materially, may think that this is the way to succeed. The result is that most people have very few real friends, if any. There is a spirit of distrust and suspicion. What is the reason for this unhappy state of affairs?
2. (a) How does the Bible identify the root of the problem? (b) What does it mean to “know” God?
2 What is missing is love, the kind of love that is sincere concern for the lasting welfare of other people. And why is it missing? Getting right to the root of the problem, the Bible states: “He that does not love has not come to know God, because God is love.” (1 John 4:8) Oh, it is true that there are self-seeking individuals who profess to believe in God, even attending church. But the fact is that they do not really know God. To “know” God means to be well acquainted with his personality, to recognize his authority and then to act in harmony with it. (Jeremiah 22:16; Titus 1:16) So, then, to have the true enjoyment of life that is possible only when one freely expresses love and receives it from others, we must get to know God well and apply what we learn.
3. In what manner has God outstandingly shown his love for mankind?
3 “By this the love of God was made manifest in our case, because God sent forth his only-begotten Son into the world that we might gain life through him,” wrote the apostle John. “The love is in this respect, not that we have [first] loved God, but that he loved us and sent forth his Son as a propitiatory sacrifice for our sins. Beloved ones, if this is how God loved us, then we are ourselves under obligation to love one another.” (1 John 4:9-11) God did not hold back, letting the unloving conduct of mankind stifle his own love. As stated at Romans 5:8: “God recommends his own love to us in that, while we were yet sinners, Christ died for us.”
4. How does that make you personally feel toward God?
4 How many people are there that you love so much that you would be willing to lay down your life for them—people who have never done anything for you? If you are a parent, moved by the natural affection that makes you safeguard your child’s life at the risk of your own, who is there for whom you would be willing to have your child die? That is the kind of love that God showed for us. (John 3:16) How does it make you feel toward God? If we really appreciate what he has done, we will find that it is no burden to obey his commandments.—1 John 5:3.
5. (a) What is the “new commandment” that Jesus gave to his disciples? (b) How is our devotion to God as ruler here involved? (c) What, then, are some of the things we should be doing for fellow servants of God?
5 On the night before his death, Jesus gave his disciples one of those commandments. It would identify them as being different from the rest of the world. He said: “I am giving you a new commandment, that you love one another.” The commandment was “new” in that they were being told to love others, not merely as they loved themselves, but, Jesus said, “just as I have loved you.” That would mean even being willing to lay down their lives for one another. (John 13:34, 35; 1 John 3:16) By our demonstrating this kind of love we also show our devotion to God. How is that? Because we are proving that the Devil is a liar in charging that no human will continue to obey if his own life, his soul, is endangered. (Job 2:1-10) Obviously, obedience to this “new commandment” requires deep concern for one another. It means sparing no effort, not even our own life, to provide spiritual and material help for other servants of God where there is need.—James 1:27; 2:15, 16; 1 Thessalonians 2:8.
6. Toward whom else is love to be shown, and why?
6 Loving deeds are not to be limited to fellow believers, however. Christ died for the world of mankind, not just for those who had become his disciples during his earthly ministry. Thus the Scriptures urge us: “As long as we have time favorable for it, let us work what is good toward all, but especially toward those related to us in the faith.” (Galatians 6:10) There are many opportunities to do this every day of our lives. When we are not narrow, but openhearted and generous in showing love to others, we give evidence that we really are ‘sons of our Father in the heavens, because he makes his sun rise upon wicked people and good and makes it rain upon righteous people and unrighteous.’—Matthew 5:43-48.
RESPECT FOR THE PERSON AND PROPERTY OF OTHERS
7. What may easily influence how we treat the person and property of other people?
7 We live in the midst of an unloving world. You perhaps realize that you have not always been as considerate of others as you could have been. Even those who know what is right easily pick up bad habits from associates. (1 Corinthians 15:33) So, if a person is to serve God, there is need for a conscientious effort to ‘make his mind over.’ (Romans 12:1, 2) He needs to change his attitude toward the person and property of others.
8. (a) What shows widespread disregard for the property of others? (b) What in the Bible, if applied, would hold a person back from doing such things?
8 In some areas there is shocking disregard for the possessions of other people. Just for a “thrill,” youths destroy both private and public property, or they deliberately deface objects that others have worked hard to acquire. Other people, who may express dismay at such vandalism, contribute to it by discarding litter in parks, on streets or in public buildings, wherever they may be. Are these loving things to do? Are they consistent with Jesus’ admonition: “All things, therefore, that you want men to do to you, you also must likewise do to them”? (Matthew 7:12) Does such conduct demonstrate that one is in full accord with God’s purpose for this earth to become a Paradise?
9. (a) How does stealing affect the lives of everyone? (b) Why is stealing wrong in the eyes of God?
9 Concern for one’s life and possessions makes it necessary in many places to keep doors locked, or windows barred, or to have a watchdog. Stores have to raise prices to compensate for what is stolen. Stealing is common; but it has no place in the lives of those who are preparing for life in God’s new order. They must learn to act in a way that contributes to the security of their fellowmen. The Bible shows that it is the “gift of God” that a man should be able to “see good for all his hard work.” So it is wrong to try to deprive him of the results of his work. (Ecclesiastes 3:13; 5:18) There are many people who, in the past, were dishonest, but they have changed. Not only do they refrain from stealing; they have learned the joy of giving to others. (Acts 20:35) With a desire to please God, they have taken to heart what is written at Ephesians 4:28: “Let the stealer steal no more, but rather let him do hard work, doing with his hands what is good work, that he may have something to distribute to someone in need.”
10. How, by the way we speak to others, can we show consideration for them? (b) What will aid a person to learn to show love in this way?
10 Often the need of others is not for something material, but simply for kindness to them as individuals, especially when things go wrong. Yet, when one’s failings or errors come to light, what often happens? It is not unusual to hear angry outbursts, screaming, abusive speech or cutting remarks. Even some who acknowledge that this is wrong fail to control their tongue. What can help a person to overcome such a habit? Basically, what is lacking is love, and that indicates there is a need to get to know God. When a person really appreciates the extent to which God has dealt mercifully with him, he will not find it so difficult to be forgiving to others. Moreover, in imitation of God’s example, he may even begin to see ways to come to the aid of the offender, offering kind assistance with a view to improvement.—Matthew 18:21-35; Ephesians 4:31-5:2.
11. Why should we not be abusive in our speech even when others are unkind to us?
11 It is true that other people may not apply this fine counsel from God’s Word in their dealings with us. Despite our sincere motives, we may at times find that we are the object of their cruel abuse. What will we do then? The Bible counsels: “Do not let yourself be conquered by the evil, but keep conquering the evil with the good.” (Romans 12:17-21; 1 Peter 2:21-23) Unexpected kindness on our part may actually soften their attitude and bring out their better qualities. Whatever their reaction, we can be sure that when we conform to God’s way, we are giving evidence that we uphold His way of ruling, which is based on love.
OVERCOMING RACIAL, NATIONAL, SOCIAL PREJUDICE
12, 13. How does the Bible help a person to eliminate any feelings of racial, national or social prejudice?
12 An individual who has real love is not influenced by race, skin color, nationality or social status. Why not? Because he appreciates the Bible truth that “[God] made out of one man every nation of men.” (Acts 17:26) All humans are therefore related. No race is inherently superior to another.
13 No one has any reason to boast because of his ancestry, race, color, nationality or station in life. “All have sinned and fall short of the glory of God.” (Romans 3:23) To attain righteousness, all must depend on the ransom sacrifice of Christ. And the Bible shows that those who do so, and will be spared through the coming “great tribulation,” are taken from “all nations and tribes and peoples and tongues.”—Revelation 7:9, 14-17.
14. Why is a bad personal experience not a valid basis for hard feelings against people of a certain race or nationality?
14 Attempting to justify his prejudice, a man may call to mind a bad experience that he had with someone of a certain race or nationality. But it is well to remind ourselves that not everyone of that race or nationality was involved in the wrongdoing. Furthermore, people of one’s own race or nationality have no doubt been guilty of the very same things. If we hope to live in God’s peaceful new order, we need to clean out of our hearts any pride that tends to alienate us from other people.
15. If a person’s comments about race or nationality were to stumble a fellow believer, how would this affect his own standing before God and Christ?
15 What is in our hearts is sooner or later manifest in our speech. As Christ Jesus said: “Out of the heart’s abundance [the] mouth speaks.” (Luke 6:45) What if speech reflecting prejudice toward people of another race or nationality were to stumble someone who was showing interest in God’s provision for salvation? This could lead to serious consequences for the one who spoke unlovingly. Christ Jesus warned: “Whoever stumbles one of these little ones that believe, it would be finer for him if a millstone such as is turned by an ass were put around his neck and he were actually pitched into the sea.”—Mark 9:42.
16. How did Jesus indicate the impartiality with which we should show that we care about other people?
16 Without regard to race, nationality or station in life, a Christian is under obligation to take an interest in others. (James 2:1-9) Jesus well expressed the point when he said: “When you spread a feast, invite poor people, crippled, lame, blind; and you will be happy, because they have nothing with which to repay you.” (Luke 14:13, 14) When we thus show that we deeply care about other people, we give evidence that we are truly reflecting the qualities of God.
LOVING CONCERN FOR THE ETERNAL WELFARE OF OTHERS
17. (a) What is the most valuable thing that we can share with others? (b) Why should we feel moved to do so?
17 Our concern for others, of course, should not be limited to their present physical needs. Nor would our love be complete simply because we were kindly in our dealings with people of all races, nationalities and positions in life. For life to have real meaning, these persons need knowledge of Jehovah God and his purposes. In prayer to his Father, Jesus Christ said: “This means everlasting life, their taking in knowledge of you, the only true God, and of the one whom you sent forth, Jesus Christ.” (John 17:3) If you have read this book from the beginning, you know how to lay hold of that prize. You have seen for yourself what the Scriptures say about the foretold “great tribulation,” and the physical evidences that confirm its nearness. You know that God’s kingdom is the only hope for mankind. Others, too, need this vital knowledge. Does love for Jehovah and for your fellowman move you to want to share it with them?
18. (a) At Matthew 24:14, what work did Jesus foretell for our day? (b) How should we view participation in it?
18 When speaking of the “conclusion of the system of things,” Jesus foretold: “This good news of the kingdom will be preached in all the inhabited earth for a witness to all the nations; and then the end will come.” (Matthew 24:14) What a privilege to represent the Sovereign Ruler of the universe, Jehovah himself, as one of his witnesses! Opportunity to share in this special work foretold by God’s Son is still open, but not for much longer.
19. Why should we not allow any feeling of lack in personal ability to hold us back from sharing in this work?
19 In thinking about the prospect of sharing in this work as one of Jehovah’s Christian witnesses, it is good to realize that it is not one’s personal speaking ability, but God who opens the hearts of those who listen favorably to the good news. (Acts 16:14) If you are moved by a willing heart, Jehovah can use you to accomplish his will. The message is his and he is the one who causes it to produce results. (1 Corinthians 3:6) Consider what the apostle Paul said in his own case: “Now through the Christ we have this sort of confidence toward God. Not that we of ourselves are adequately qualified to reckon anything as issuing from ourselves, but our being adequately qualified issues from God.”—2 Corinthians 3:4-6.
20. (a) Will everyone respond favorably to the good news? (b) What good is accomplished by preaching to people who are indifferent or even opposed?
20 We should not expect, of course, that everyone will respond favorably to the good news. Many will be indifferent; some will oppose. Yet they can change. Saul of Tarsus, who was once a persecutor of Christians, became a zealous apostle of Jesus Christ. (1 Timothy 1:12, 13) Whether others know it or not, they need the Kingdom message; so we should present it earnestly. There is need for deep concern about their welfare, not just our own. Such concern calls for wholehearted effort in their behalf, a willingness to expend ourselves to further their lasting welfare. (1 Thessalonians 2:7, 8) Even if they do not want the Kingdom message, good is accomplished. The witness is given; Jehovah’s name is magnified; a ‘separating’ of the people is being done.—Matthew 25:31-33.
CARING WHAT HAPPENS TO YOUR OWN FAMILY
21. What responsibility does a family head have as to the spiritual well-being of his own household?
21 The effort that you put forth to aid others to benefit from Jehovah’s loving provisions, however, should not be directed only to those outside your own family. A family head, for example, has a primary responsibility toward his own household. Their spiritual growth is directly influenced by the regularity with which he arranges for the family to discuss and study God’s Word together. And when a father’s prayers on behalf of the family show depth of devotion and gratitude, this can mold the attitude of the entire household.
22. Why is it important for a father to discipline his children, and what should motivate him in doing so?
22 His responsibility also includes the administering of discipline. When problems arise, it may seem easier to ignore them. But if discipline is administered only when the father becomes irritated, or if problems are handled only when they become serious, something is missing. Says Proverbs 13:24: ‘The father who loves his son is he that does look for him with discipline.’ It truly is a loving father who, even when he is tired at the end of the day, is consistent in administering discipline. It is a further evidence of love if he patiently explains things to his children and if he takes into consideration the mental, emotional and physical limitations of each one. (Ephesians 6:4; Colossians 3:21) If you are a father, do you have that kind of love for your children? Willingness to shoulder this responsibility shows that one has an eye, not merely on the present, but also on the future welfare of one’s family.—Proverbs 23:13, 14; 29:17.
23. How can a mother show that she is keenly interested in the spiritual welfare of her family?
23 By cooperating with her husband in caring for the spiritual condition of the family, the wife, too, makes a major contribution to their welfare. When she cares deeply about the children and makes good use of her time to mold their lives in a godly way, this usually is reflected in their conduct and in their attitude toward her. (Proverbs 29:15) Even in those cases where there is no father in the home, careful teaching from the Bible coupled with a fine example yields good results.
24. (a) If faced with opposition from one’s marriage mate, what issue should the believer keep in focus? (b) Under such circumstances, how would real love be shown for the unbelieving mate?
24 But what if a father who is in the home does not accept God’s Word? He may even subject his wife to persecution. What should she do? If she loves Jehovah, she certainly will not turn her back on God. It is Satan who charged that humans would forsake God if subjected to personal hardship, and she certainly does not want to find herself doing Satan’s bidding. (Job 2:1-5; Proverbs 27:11) At the same time, the Bible urges her to care deeply enough about her husband to seek his lasting welfare. Forsaking what she knows to be the truth would not show such love; the result would no doubt be loss of eternal life for both of them. But if she remains firm in her faith, she may aid him to gain salvation. (1 Corinthians 7:10-16; 1 Peter 3:1, 2) Furthermore, by continuing to honor her marriage vows, even under difficulty, she shows her deep respect for the Author of marriage, Jehovah God.
25. How does the decision of the parent affect the life prospects of children?
25 There is another powerful reason for a believing parent to maintain faithfulness to God even though faced with opposition. That is the children. God views with favor the young children of his devoted servants and gives assurance that these children, if obedient, will be preserved through the coming “great tribulation.” Even if only one parent is a servant of Jehovah, God considerately counts such young children as “holy.” (1 Corinthians 7:14) But what if the parent were to “beg off” from doing the will of God? Such parent would thereby give up, not only for himself or herself, but also for the young children, an approved standing before God. (Hebrews 12:25) What a tragic loss that would be!
26. To act with real benefit to ourselves and others, what do we need?
26 No matter what aspect of life we view, then, it is evident that there is need for us to consider, not just ourselves, but others too. We ourselves will receive love if we make it a practice to act with unselfish concern for others. (Luke 6:38) But to demonstrate genuine love and not to be misled by shortsighted human reasoning, we need to come to know Jehovah God and to enjoy a fine relationship with him. Our doing so, however, involves a choice that we must personally make. |
Table of outputs | https://wol.jw.org/en/wol/d/r1/lp-e/102018013 | Table of outputs
THE WAY OF HAPPINESS
3 Finding the Way
4 outputment and Generosity
6 Physical Health and Resilience
8 Love
10 Forgiveness
12 Purpose in Life
14 Hope
16 Learn More |
Sing Praises (ssb)
1984 | https://wol.jw.org/en/wol/publication/r1/lp-e/Ssb | Song 57
Jehovah’s Happy People
(Psalm 89:15)
1. Happy are all those who the joyful shouting know,
To whom the truth you show, to whom your blessings flow.
For they will ever walk in the brightness of your face;
Happiness they find as each serves in his place.
(Chorus)
2. Satan and his legions are pressing all around,
So let our works abound. Make earth with praise resound.
Jehovah has provided a refuge for the meek;
He will all those shield who his righteousness seek.
(Chorus)
3. May we not lose courage, though many turn away,
Though they the truth gainsay. We’ll watch and fight and pray,
For we must stand the test and keep our integrity;
Since our God is pleased, we can serve faithfully.
(CHORUS)
Your loving-kindness, O God, you express
To all who publicly your name now confess.
With your Word and spirit, the truth they discern,
Show faith by works and act on what they learn. |
Scriptures for Christian Living (scl)
2023 | https://wol.jw.org/en/wol/publication/r1/lp-e/scl | Mercy
What does mercy include?
Relevant Bible account(s):
Ps 51:1, 2—When King David begs Jehovah for mercy, he is asking for forgiveness and for cleansing from his sins
Lu 10:29-37—Jesus teaches a lesson on mercy by describing a Samaritan who showed kindness and consideration to a Jew
Why do all humans need mercy?
Ps 130:3; Ec 7:20; 1Jo 1:8
See also 1Ki 8:46-50
What example does Jehovah set when it comes to mercy?
Ex 34:6; Ne 9:17; Ps 103:8; 2Co 1:3
Relevant Bible account(s):
Job 42:1, 2, 6-10; Jas 5:11—Jehovah shows Job mercy and teaches him to be merciful as well
Lu 15:11-32—Jesus illustrates Jehovah’s mercy by describing how a father treats a wayward son who repents
Why does Jehovah show us mercy?
Ro 5:8; 1Jo 4:9, 10
See also Tit 3:4, 5
What role does Christ’s sacrifice play in the forgiveness of sins?
Lu 24:47; Ac 10:43; 1Jo 1:7, 9
Why should we ask for mercy and never take this gift for granted?
Lu 11:2-4; Heb 4:16
Relevant Bible account(s):
Ps 51:1-4—King David, crushed by guilt over his sinful course, humbly pleads with Jehovah for mercy
Lu 18:9-14—Jesus uses an illustration to emphasize that Jehovah shows mercy to those who humbly acknowledge their weaknesses
Why can even those who have committed serious sins hope to receive mercy?
De 4:29-31; Isa 55:7
Relevant Bible account(s):
2Ch 33:9-13, 15—Manasseh, though an extremely wicked king, repents and pleads for mercy; he is restored as king, after which he further proves by his actions that he is truly a changed man
Jon 3:4-10—The Ninevites, though steeped in violence and bloodshed, repent of their ways and receive God’s mercy
What role do a sinner’s confession and change of course play in Jehovah’s mercy?
Ps 32:5; Pr 28:13; 1Jo 1:9
Jehovah’s mercy does not shield us from all punishment or from the consequences of our sins
Ex 34:6, 7; 2Sa 12:9-13
Why should we be merciful?
Mt 6:14; Lu 6:36; Col 3:13
If we fail to show mercy, what might be the effect on our relationship with Jehovah?
Mt 9:13; 23:23; Jas 2:13
See also Pr 21:13
Relevant Bible account(s):
Mt 18:23-35—Jesus uses an illustration to show that a person who fails to show mercy will fail to receive Jehovah’s mercy
Lu 10:29-37—A well-known illustration reveals that Jehovah and Jesus disapprove of those who fail to show mercy but are pleased with people who act like the merciful Samaritan
How does Jehovah treat merciful people?
Mt 5:7; Mr 11:25 |
“All Scripture” (si)
1990 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/books/all-scripture-si | Studies on the Inspired Scriptures and Their Background
Study Number 6—The Christian Greek Text of the Holy Scriptures
The copying of the text of the Greek Scriptures; its transmission in Greek and other languages to this day; the reliability of the modern text.
1. How did the Christian educational program get under way?
THE early Christians were worldwide educators and publishers of the written ‘word of Jehovah.’ They took seriously Jesus’ words just before his ascension: “You will receive power when the holy spirit arrives upon you, and you will be witnesses of me both in Jerusalem and in all Judea and Samaria and to the most distant part of the earth.” (Isa. 40:8; Acts 1:8) As Jesus had foretold, the first 120 disciples received the holy spirit, with its energizing force. That was on the day of Pentecost 33 C.E. The same day, Peter spearheaded the new educational program by giving a thorough witness, with the result that many heartily embraced the message and about 3,000 more were added to the newly founded Christian congregation.—Acts 2:14-42.
2. What good news was now proclaimed, and of what was this work of witnessing a demonstration?
2 Stirred to action as no other group had been in all history, these disciples of Jesus Christ launched a teaching program that eventually overflowed into every corner of the then known world. (Col. 1:23) Yes, these devoted witnesses of Jehovah were eager to use their feet, walking from house to house, from city to city, and from country to country, declaring “good news of good things.” (Rom. 10:15) This good news told about Christ’s ransom provision, the resurrection hope, and the promised Kingdom of God. (1 Cor. 15:1-3, 20-22, 50; Jas. 2:5) Never before had such a witness concerning things unseen been presented to mankind. It became an “evident demonstration of realities though not beheld,” a display of faith, to the many who now accepted Jehovah as their Sovereign Lord on the basis of Jesus’ sacrifice.—Heb. 11:1; Acts 4:24; 1 Tim. 1:14-17.
3. What characterized the Christian ministers of the first century C.E.?
3 These Christian ministers, men and women, were enlightened ministers of God. They could read and write. They were educated in the Holy Scriptures. They were people informed as to world happenings. They were accustomed to travel. They were locustlike in that they permitted no obstacle to hinder their forward movement in spreading the good news. (Acts 2:7-11, 41; Joel 2:7-11, 25) In that first century of the Common Era, they worked among people who were in many ways very much like people in modern times.
4. Under Jehovah’s inspiration and leading, what writing was done in the days of the early Christian congregation?
4 As progressive preachers of “the word of life,” the early Christians made good use of whatever Bible scrolls they could obtain. (Phil. 2:15, 16; 2 Tim. 4:13) Four of them, namely Matthew, Mark, Luke, and John, were inspired by Jehovah to put “the good news about Jesus Christ” into writing. (Mark 1:1; Matt. 1:1) Some of them, such as Peter, Paul, John, James, and Jude, wrote letters under inspiration. (2 Pet. 3:15, 16) Others became copyists of these inspired communications, which were interchanged with benefit among the multiplying congregations. (Col. 4:16) Further, “the apostles and older men in Jerusalem” made doctrinal decisions under the direction of God’s spirit, and these were recorded for later use. This central governing body also sent out letters of instruction to the far-flung congregations. (Acts 5:29-32; 15:2, 6, 22-29; 16:4) And for this, they had to provide their own mail service.
5. (a) What is a codex? (b) To what extent did the early Christians use the codex, and what were its advantages?
5 In order to expedite the distribution of the Scriptures, as well as provide them in a form convenient for reference, the early Christians soon started to use the codex form of manuscript in place of scrolls. The codex is similar in form to the modern book, in which the leaves may readily be turned in looking up a reference, instead of the considerable unrolling that was often required in the case of a scroll. Moreover, the codex form made it possible to bind canonical writings together, whereas those in scroll form were usually kept in separate rolls. The early Christians were pioneers in the use of the codex. They may even have invented it. While the codex was only slowly adopted by non-Christian writers, the great majority of Christian papyri of the second and third centuries are in codex form.a
6. (a) When was the period of classical Greek, what did it include, and when did Koine, or common Greek, develop? (b) How and to what extent did Koine come into general use?
6 The Medium of Koine (Common Greek). The so-called classical period of the Greek language extended from the ninth century B.C.E. to the fourth century B.C.E. This was the period of the Attic and Ionic dialects. It was during this time, and especially in the fifth and fourth centuries B.C.E., that many Greek dramatists, poets, orators, historians, philosophers, and scientists flourished, of whom Homer, Herodotus, Socrates, Plato, and others became famous. The period from about the fourth century B.C.E. to about the sixth century C.E. was the age of what is known as Koine, or common Greek. Its development was due largely to the military operations of Alexander the Great, whose army was made up of soldiers from all parts of Greece. They spoke different Greek dialects, and as these mingled together, a common dialect, Koine, developed and came into general use. Alexander’s conquest of Egypt, and of Asia as far as India, spread Koine among many peoples, so that it became the international language and remained such for many centuries. The Greek vocabulary of the Septuagint was the current Koine of Alexandria, Egypt, during the third and second centuries B.C.E.
7. (a) How does the Bible testify to the use of Koine in the time of Jesus and his apostles? (b) Why was Koine well suited for communicating God’s Word?
7 In the days of Jesus and his apostles, Koine was the international language of the Roman realm. The Bible itself testifies to this fact. When Jesus was nailed to the stake, it was necessary for the inscription over his head to be posted not only in Hebrew, the language of the Jews, but also in Latin, the official language of the land, and in Greek, which was spoken on the streets of Jerusalem almost as frequently as in Rome, Alexandria, or Athens itself. (John 19:19, 20; Acts 6:1) Acts 9:29 shows that Paul preached the good news in Jerusalem to Jews who spoke the Greek language. Koine was by that time a dynamic, living, well-developed tongue—a language ready at hand and well suited for Jehovah’s lofty purpose in further communicating the divine Word.
THE GREEK TEXT AND ITS TRANSMISSION
8. Why do we now examine the reservoir of Greek Scripture manuscripts?
8 In the preceding study, we learned that Jehovah preserved his waters of truth in a reservoir of written documents—the inspired Hebrew Scriptures. However, what of the Scriptures written down by the apostles and other disciples of Jesus Christ? Have these been preserved for us with like care? An examination of the vast reservoir of manuscripts preserved in Greek, as well as in other languages, shows that they have. As already explained, this part of the Bible canon comprises 27 books. Consider the lines of textual transmission of these 27 books, which show how the original Greek text has been preserved down to this present day.
9. (a) In what language were the Christian Scriptures written? (b) What exception is noted with Matthew?
9 The Fountain of Greek Manuscripts. The 27 canonical books of the Christian Scriptures were written in the common Greek of the day. However, the book of Matthew was apparently written first in Biblical Hebrew, to serve the Jewish people. The fourth-century Bible translator Jerome states this, saying that it was later translated into Greek.b Matthew himself probably made this translation—having been a Roman civil servant, a tax collector, he without doubt knew Hebrew, Latin, and Greek.—Mark 2:14-17.
10. How have the Bible writings come down to us?
10 The other Christian Bible writers, Mark, Luke, John, Paul, Peter, James, and Jude, all wrote their documents in Koine, the common, living language that was understood by the Christians and most other people of the first century. The last of the original documents was written by John about 98 C.E. As far as is known, none of these 27 original manuscripts in Koine have survived to this day. However, from this original fountainhead, there have flowed to us copies of the originals, copies of copies, and families of copies, to form a vast reservoir of manuscripts of the Christian Greek Scriptures.
11. (a) What fund of manuscript copies is available today? (b) How do these contrast with classical works as to quantity and age?
11 A Reservoir of Over 13,000 Manuscripts. A tremendous fund of manuscript copies of all 27 canonical books is available today. Some of these cover extensive portions of Scripture; others are mere fragments. According to one calculation, there are over 5,000 manuscripts in the original Greek. In addition, there are over 8,000 manuscripts in various other languages—a total exceeding 13,000 manuscripts all together. Dating from the 2nd century C.E. to the 16th century C.E., they all help in determining the true, original text. The oldest of these many manuscripts is the papyrus fragment of the Gospel of John in the John Rylands Library in Manchester, England, known by the number P52, which is dated to the first half of the second century, possibly about 125 C.E.c Thus, this copy was written only a quarter of a century or so after the original. When we consider that for ascertaining the text of most classical authors, only a handful of manuscripts are available, and these are seldom within centuries of the original writings, we can appreciate what a wealth of evidence there is to assist in arriving at an authoritative text of the Christian Greek Scriptures.
12. On what were the first manuscripts written?
12 Papyrus Manuscripts. As with early copies of the Septuagint, the first manuscripts of the Christian Greek Scriptures were written on papyrus, and this continued to be used for Bible manuscripts until about the fourth century C.E. The Bible writers also apparently used papyrus when they sent letters to the Christian congregations.
13. What important papyrus find was made public in the year 1931?
13 Great quantities of papyrus writings have been located in the province of Faiyūm, in Egypt. In the late 19th century, a number of Biblical papyri were brought to light. One of the most important of all modern-day manuscript finds was a discovery made public in 1931. It consisted of parts of 11 codices, containing portions of 8 different books of the inspired Hebrew Scriptures and 15 books of the Christian Greek Scriptures, all in Greek. These papyri range in date of writing from the second century to the fourth century of the Common Era. Much of the Christian Greek Scripture portions of this find are now in the Chester Beatty Collections and are listed as P45, P46, and P47, the symbol “P” standing for “Papyrus.”
14, 15. (a) What are some outstanding papyrus manuscripts of the Christian Greek Scriptures listed in the table on page 313? (b) Indicate how the New World Translation has made use of these manuscripts. (c) What do the early papyrus codices confirm?
14 Papyri of another remarkable collection were published in Geneva, Switzerland, from 1956 to 1961. Known as the Bodmer Papyri, they include early texts of two Gospels (P66 and P75) dating from the early third century C.E. The table preceding this study lists some of the outstanding ancient Bible papyri of the Hebrew and Christian Greek Scriptures. In the last column, there are cited passages in the New World Translation of the Holy Scriptures where these papyrus manuscripts give support to the renderings made, and this is indicated in the footnotes on those verses.
15 The discoveries of these papyri supply proof that the Bible canon was completed at a very early date. Among the Chester Beatty Papyri, two codices—one binding together parts of the four Gospels and Acts (P45) and another bringing within its covers 9 of the 14 letters of Paul (P46)—show that the inspired Christian Greek Scriptures were assembled shortly after the death of the apostles. Since it would have taken time for these codices to circulate widely and find their way down into Egypt, it is apparent that these Scriptures had been collected into their standard form by the second century, at the latest. Thus, by the end of the second century, there was no question but that the canon of the Christian Greek Scriptures was closed, completing the canon of the entire Bible.
16. (a) What uncial manuscripts of the Christian Greek Scriptures have survived to this day? (b) To what extent have the uncial manuscripts been used in the New World Translation, and why?
16 Vellum and Leather Manuscripts. As we learned in the previous study, the more durable vellum, a fine grade of parchment generally made from calf, lamb, or goat skins, began to be used in place of papyrus in writing manuscripts from about the fourth century C.E. on. Some very important Bible manuscripts in existence today are recorded on vellum. We have already discussed the vellum and leather manuscripts of the Hebrew Scriptures. The table on page 314 lists some of the outstanding vellum and leather manuscripts for both the Christian Greek and the Hebrew Scriptures. Those listed of the Greek Scriptures were written entirely in capital letters and are referred to as uncials. The New Bible Dictionary reports 274 uncial manuscripts of the Christian Greek Scriptures, and these date from the fourth century C.E. to the tenth century C.E. Then there are the more than 5,000 cursive, or minuscule, manuscripts, made in a running style of writing.d These, also on vellum, were written during the period from the ninth century C.E. to the inception of printing. Because of their early date and general accuracy, the uncial manuscripts were extensively used by the New World Bible Translation Committee in making careful renderings from the Greek text. This is indicated in the table “Some Leading Vellum and Leather Manuscripts.”
ERA OF TEXTUAL CRITICISM AND REFINING
17. (a) What two events led to increased study of the Greek text of the Bible? (b) For what work is Erasmus noted? (c) How is a printed master text constructed?
17 Erasmus’ Text. Throughout the long centuries of the Dark Ages, when the Latin language dominated and Western Europe was under the iron control of the Roman Catholic Church, scholarship and learning were at a low ebb. However, with the European invention of printing from movable type in the 15th century and the Reformation of the early 16th century, more freedom prevailed, and there was a rebirth of interest in the Greek language. It was during this early revival of learning that the famous Dutch scholar Desiderius Erasmus produced his first edition of a master Greek text of the “New Testament.” (Such a printed master text is prepared by carefully comparing a number of manuscripts and using the words most generally agreed upon as original, often including, in an apparatus below, notes about any variant readings in some manuscripts.) This first edition was printed in Basel, Switzerland, in 1516, one year before the Reformation started in Germany. The first edition had many errors, but an improved text was presented in succeeding editions in 1519, 1522, 1527, and 1535. Erasmus had only a few late cursive manuscripts available to him for collating and preparing his master text.
18. What did Erasmus’ text make possible, and who made good use of it?
18 Erasmus’ refined Greek text became the basis for better translations into several of the Western European languages. This made possible the production of versions superior to those that had been translated previously from the Latin Vulgate. First to use Erasmus’ text was Martin Luther of Germany, who completed his translation of the Christian Greek Scriptures into German in 1522. In the face of much persecution, William Tyndale of England followed with his English translation from Erasmus’ text, completing this while in exile on the continent of Europe in 1525. Antonio Brucioli of Italy translated Erasmus’ text into Italian in 1530. With the advent of Erasmus’ Greek text, there was now opening up an era of textual criticism. Textual criticism is the method used for reconstruction and restoration of the original Bible text.
19. What is the history of the division of the Bible into chapters and verses, and what has this made possible?
19 Division Into Chapters and Verses. Robert Estienne, or Stephanus, was prominent as a printer and editor in the 16th century in Paris. Being an editor, he saw the practical benefit of using a system of chapters and verses for ready reference, and so he introduced this system in his Greek-Latin New Testament in 1551. Verse divisions were first made for the Hebrew Scriptures by the Masoretes, but it was Stephanus’ French Bible of 1553 that first showed the present divisions for the complete Bible. This was followed in subsequent English-language Bibles and made possible the production of Bible concordances such as the one by Alexander Cruden in 1737 and the two exhaustive concordances to the Authorized Version of the English Bible—Robert Young’s, first published in Edinburgh in 1873, and James Strong’s, published in New York in 1894.
20. What was the Textus Receptus, and for what did it become the basis?
20 Textus Receptus. Stephanus also issued several editions of the Greek “New Testament.” These were based mainly on Erasmus’ text, with corrections according to the Complutensian Polyglott of 1522 and 15 late cursive manuscripts of the previous few centuries. Stephanus’ third edition of his Greek text in 1550 became in effect the Textus Receptus (Latin for “received text”) upon which were based other 16th-century English versions and the King James Version of 1611.
21. What refined texts have been produced since the 18th century, and how have they been used?
21 Refined Greek Texts. Later, Greek scholars produced increasingly refined texts. Outstanding was that produced by J. J. Griesbach, who had access to the hundreds of Greek manuscripts that had become available toward the end of the 18th century. The best edition of Griesbach’s entire Greek text was published 1796-1806. His master text was the basis for Sharpe’s English translation in 1840 and is the Greek text printed in The Emphatic Diaglott, first published complete in 1864. Other excellent texts were produced by Konstantin von Tischendorf (1872) and Hermann von Soden (1910), the latter serving as the basis for Moffatt’s English version of 1913.
22. (a) What Greek text has attained wide acceptance? (b) As a basis for what English translations has it been used?
22 Westcott and Hort Text. A Greek master text that has attained wide acceptance is that produced by the Cambridge University scholars B. F. Westcott and F. J. A. Hort, in 1881. Proofs of Westcott and Hort’s Greek text were consulted by the British Revision Committee, of which Westcott and Hort were members, for their revision of the “New Testament” of 1881. This master text is the one that was used principally in translating the Christian Greek Scriptures into English in the New World Translation. This text is also the foundation for the following translations into English: The Emphasised Bible, the American Standard Version, An American Translation (Smith-Goodspeed), and the Revised Standard Version.e This last translation also used Nestle’s text.
23. What other texts were used for the New World Translation?
23 Nestle’s Greek text (the 18th edition, 1948) was also used by the New World Bible Translation Committee for the purpose of comparison. The committee also referred to those by Catholic Jesuit scholars José M. Bover (1943) and Augustinus Merk (1948). The United Bible Societies text of 1975 and the Nestle-Aland text of 1979 were consulted to update the footnotes of the 1984 Reference Edition.f
24. To what ancient versions has the New World Translation also referred? What are some examples?
24 Ancient Versions From the Greek. In addition to the Greek manuscripts, there are also available for study today many manuscripts of translations of the Christian Greek Scriptures into other languages. There are about 30 fragments of Old Latin versions and thousands of manuscripts of Jerome’s Latin Vulgate. The New World Bible Translation Committee referred to these, as well as to the Coptic, Armenian, and Syriac versions.g
25. Of what special interest are the Hebrew-language versions that are referred to in the New World Translation?
25 From at least the 14th century onward, translations of the Greek Scriptures into the Hebrew language have been produced. These are of interest in that a number of them have made restorations of the divine name into the Christian Scriptures. The New World Translation makes many references to these Hebrew versions under the symbol “J” with a superior number. For details, see the foreword of the New World Translation of the Holy Scriptures—With References, pages 9-10, and appendix 1D, “The Divine Name in the Christian Greek Scriptures.”
TEXTUAL VARIATIONS AND THEIR MEANING
26. How did textual variations and manuscript families arise?
26 Among the more than 13,000 manuscripts of the Christian Greek Scriptures, there are many textual variations. The 5,000 manuscripts in the Greek language alone show many such differences. We can well understand that each copy made from early manuscripts would contain its own distinctive scribal errors. As any one of these early manuscripts was sent to an area for use, these errors would be repeated in the copies in that area and would become characteristic of other manuscripts there. It was in this way that families of similar manuscripts grew up. So are not the thousands of scribal errors to be viewed with alarm? Do they not indicate lack of faithfulness in the transmission of the text? Not at all!
27. What assurance do we have as to the integrity of the Greek text?
27 F. J. A. Hort, who was coproducer of the Westcott and Hort text, writes: “The great bulk of the words of the New Testament stand out above all discriminative processes of criticism, because they are free from variation, and need only to be transcribed. . . . If comparative trivialities . . . are set aside, the words in our opinion still subject to doubt can hardly amount to more than a thousandth part of the whole New Testament.”h
28, 29. (a) What must be our net evaluation of the refined Greek text? (b) What authoritative statement do we have on this?
28 Evaluation of Textual Transmission. What, then, is the net evaluation as to textual integrity and authenticity, after these many centuries of transmission? Not only are there thousands of manuscripts to compare but discoveries of older Bible manuscripts during the past few decades take the Greek text back as far as about the year 125 C.E., just a couple of decades short of the death of the apostle John about 100 C.E. These manuscript evidences provide strong assurance that we now have a dependable Greek text in refined form. Note the evaluation that the former director and librarian of the British Museum, Sir Frederic Kenyon, put on this matter:
29 “The interval then between the dates of original composition and the earliest extant evidence becomes so small as to be in fact negligible, and the last foundation for any doubt that the Scriptures have come down to us substantially as they were written has now been removed. Both the authenticity and the general integrity of the books of the New Testament may be regarded as finally established. General integrity, however, is one thing, and certainty as to details is another.”i
30. Why can we be confident that the New World Translation is providing for its readers the faithful “saying of Jehovah”?
30 As to the last observation on “certainty as to details,” the quotation in paragraph 27 by Dr. Hort covers this. It is the work of the textual refiners to rectify details, and this they have done to a large degree. For this reason, the Westcott and Hort refined Greek text is generally accepted as one of high excellence. The Christian Greek Scripture portion of the New World Translation, being based on this excellent Greek text, is thus able to give its readers the faithful “saying of Jehovah,” as this has been so wonderfully preserved for us in the Greek reservoir of manuscripts.—1 Pet. 1:24, 25.
31. (a) What have modern discoveries shown as to the text of the Greek Scriptures? (b) How does the chart on page 309 indicate the principal source for the Christian Greek Scripture portion of the New World Translation, and what are some of the secondary sources that were used?
31 Of further interest are the comments of Sir Frederic Kenyon in his book Our Bible and the Ancient Manuscripts, 1962, on page 249: “We must be output to know that the general authenticity of the New Testament text has been remarkably supported by the modern discoveries which have so greatly reduced the interval between the original autographs and our earliest extant manuscripts, and that the differences of reading, interesting as they are, do not affect the fundamental doctrines of the Christian faith.” As shown on page 309 in the chart, “Sources for the Text of the New World Translation—Christian Greek Scriptures,” all related documents have been drawn on to provide an accurately translated English text. Valuable footnotes back up all these faithful renderings. The New World Bible Translation Committee used the best results of Bible scholarship developed through the centuries in producing its fine translation. What confidence we may have today that the Christian Greek Scriptures, as they are now available to us, do indeed contain “the pattern of healthful words” as written down by the inspired disciples of Jesus Christ. May we keep holding to these precious words in faith and in love!—2 Tim. 1:13.
32. Why has considerable space been devoted here to a discussion of the manuscripts and text of the Holy Scriptures, and with what satisfying result?
32 Both this and the preceding study have been devoted to a discussion of the manuscripts and text of the Holy Scriptures. Why has this been given such exhaustive treatment? The purpose has been to show conclusively that the texts of both the Hebrew and the Greek Scriptures are essentially the same as the authentic, original text that Jehovah inspired faithful men of old to record. Those original writings were inspired. The copyists, though skilled, were not inspired. (Ps. 45:1; 2 Pet. 1:20, 21; 3:16) Hence, it has been necessary to sift through the vast reservoir of manuscript copies in order to identify clearly and unmistakably the pure waters of truth as they originally poured forth from the Great Fountainhead, Jehovah. All thanks go to Jehovah for the marvelous gift of his Word, the inspired Bible, and the refreshing Kingdom message that flows forth from its pages!
[Footnotes]
a Insight on the Scriptures, Vol. 1, pages 354-5.
b See page 176, paragraph 6.
c Insight on the Scriptures, Vol. 1, page 323; New Bible Dictionary, second edition, 1986, J. D. Douglas, page 1187.
d New Bible Dictionary, second edition, page 1187.
e See the chart “Some Leading Bible Translations in Seven Principal Languages,” on page 322.
f The Kingdom Interlinear Translation of the Greek Scriptures, 1985, pages 8-9.
g See footnotes at Luke 24:40; John 5:4; Acts 19:23; 27:37; and Revelation 3:16.
h The New Testament in the Original Greek, 1974, Vol. I, page 561.
i The Bible and Archaeology, 1940, pages 288-9. |
Notice | https://wol.jw.org/en/wol/d/r1/lp-e/101970015 | Notice
ARE you one of the thousands of persons disappointed by the materialistic trend of most religions? or by the internal dissension, the disagreement among church leaders as to what the members of their own flocks should be taught, or what they should be “permitted” or “not permitted” to do according to their “articles of faith”? Are you disheartened or disillusioned by the number of churchmen who are teaching that “God is dead”?
So severe has been the reaction to the position taken by church leaders that thousands of former staunch church members no longer find satisfaction in continuing their association. But many of these sincere people still feel a desire to worship God. They are among those the apostle of Jesus said are seeking God “if they might grope for him and really find him, although, in fact, he is not far off from each one of us.”
Are you one of these? If so, then take hope! Never before in man’s history has knowledge of God’s purpose for mankind been so advanced. Never before has it been possible for us to see so clearly what the immediate future holds. And one of the outstanding evidences of this is the very serious failure of the churches to supply the spiritual strength people need to face this modern world’s changing and corrupting moral standards.
A real champion of God’s Word, the Holy Bible, and of God’s kingdom that will restore God’s rightful place in the hearts of men is The Watchtower. For ninety years this faithful journal has been pointing forward to this very time, urging people to turn to the Bible because of the spiritual famine that the Bible itself foretold was to come in our generation.
Now that famine is here! But you can escape it and enjoy spiritual food in abundance. Will you take advantage of it? It could be the turning point in your life. Send for and read
THE WATCHTOWER
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Lasting Peace (pc)
2009 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/brochures-and-booklets/lasting-peace-pc | Is There Really a Most High Creator?
Does not the beautiful earth demonstrate that there is a caring Creator?
1-5. (a) What is the probability of a simple protein molecule coming into existence by chance? (b) What is a basic fact that evolution cannot explain?
IS THERE a God who is the Creator of all things? About this question, there are many opinions. Some people reason that since we cannot see God, how can we believe in him? Others, seeing that there is so much suffering on earth, wonder: ‘How could there really be a God who genuinely cares about mankind? If he does exist, would he not have long ago brought an end to all the suffering?’ Is that how you feel?
2 The suffering and calamities besetting mankind are truly disheartening. Yet, the earth is filled with life in abundant variety, all intricately designed. How did all these things come about if there was no Creator? Those who believe in evolution assert that simple life-forms originated by chance; then they gradually evolved into more-complex living things. What, though, is the likelihood of life originating by accident?
Did Life Come About by Chance?
3 The basic unit of living things is the cell, and the basic material that makes up a cell is protein. Evolutionists acknowledge that the probability of the right atoms and molecules falling into place to form just one simple protein molecule is about 1 in 10113, or 1 followed by 113 zeros. In other words, it could take 10113 chances for the event to occur once. But any event that has one chance in 1050 is dismissed by mathematicians as never happening.
4 However, far more than one simple protein molecule is needed for life to occur. For a cell to maintain its functions, some 2,000 different proteins are needed. What, then, is the probability of all of these happening at random? It is estimated that it is 1 in 1040,000, or 1 followed by 40,000 zeros! Are you willing to rest your faith on such an outrageously remote probability?
5 If the probability is so remote for a cell to come into existence by accident, it would be even more so for the cell to evolve into the great variety of complicated living things. The fact is that between humans and beasts, there are differences far greater than the obvious physical ones. Man is endowed with a conscience; he has feelings, aesthetic values, moral concepts, thinking ability, and reasoning powers. Animals do not possess these capabilities. If man evolved from the animals, why is there such a huge gulf between man and beast? This is another thorny problem for the evolutionists.
Our Awesome Universe
The orderly universe requires a Designer . . .
6, 7. In what ways does the universe, especially the earth, display marvelous design?
6 Our awesome universe provides overwhelming evidence for the existence of a Grand Creator. Some astronomers estimate that there are 100 billion galaxies in the universe and that each galaxy may contain as many as 100 billion stars! Some stars are many times the size of our sun. The galaxies are not just haphazardly thrown together but are set out in an organized and orderly manner.
7 The earth is a wonder among all the heavenly bodies in the universe. It is, in fact, unique. The earth provides just the right environment to accommodate living things comfortably, like a magnificent and well-provisioned house. It is a vast storehouse that has all of life’s necessities—food, air, water, and light—and much more. Surely, no intelligent person would ever believe that a fully equipped and stocked house had no designer but just came about by chance. Would it not be even more unreasonable to think that the earth, equipped with everything that is essential for life, just came about by chance?
. . . much as a well-equipped house requires a builder
The Marvelous Human Body
A single cell is as complex as a city
8, 9. What does the intricate design of the human body reveal?
8 The marvelous structure of our human body also testifies to the existence of a Creator. A close look at a tiny living cell will help us to understand why. Our body is made up of about 100 trillion (100,000,000,000,000) tiny cells. The complexity of each living cell can be likened to that of a city with its many operations, such as power generation, management, transportation, and defense. In addition, the cell’s nucleus contains tens of thousands of genes in the intricately arranged DNA. It is said that our DNA contains enough information to fill an encyclopedia of 1,000 volumes. All this information constitutes a genetic blueprint and determines our skin color, hair type, stature, and countless other details of our body. If all construction blueprints require meticulous design, then who designed the complex genetic blueprint in our body?
9 The structure and the function of the various organs in our body are so intricate and ingenious that no man-made machine can even remotely compare with it. Of all the organs in our body, not one is more astounding than the human brain. The New Encyclopædia Britannica notes: “Transmission of information within the nervous system is more complex than the largest telephone exchanges; problem solving by a human brain exceeds by far the capacity of the most powerful computers.” To scientists, the awesome function of our brain is cause for wonderment. Could this marvelous organ have been formed simply by having the correct atoms and molecules fall into place at random?
10-12. (a) Why is it not superstitious or unreasonable to believe in the existence of God? (b) Based on the evidence presented, what is your view on God’s existence?
10 What conclusion can we draw from all of this? One thing we can agree on is that laws must have a law-giver and that design requires a designer. Since precise order, complex design, and immense wisdom are observed in everything—from the smallest cell to the boundless universe—is it not reasonable and logical to believe that there must be an all-intelligent and all-powerful Designer behind them?
Wind-powered generators prove the existence of wind and electricity, though these are invisible
11 The Bible is right when it says about God: “His invisible qualities are clearly seen from the world’s creation onward, because they are perceived by the things made, even his eternal power and Godship, so that they are inexcusable.” (Romans 1:20) Even though we cannot see God, our belief in his existence is no mere superstition. Daily, we deal with many things we cannot see, such as wind, electricity, magnetism, and the force of gravity. We know that they exist because we can observe the effects they produce. Similarly, the intricate design and the superb order in the universe distinctly testify to the existence of a Grand Creator.
12 God is invisible, so how can we come to know him as a Person and establish a personal relationship with him? God has made it possible for us to know him, primarily by two means. Through his creation, God gives a clear indication of his wisdom, power, and love. In addition, he has inspired men to write a book, providing further information about himself. That book is the Bible.
WHO IS GOD?
TO THE Chinese, the concept of God, or Shang-di (literally “Emperor above”), is both foreign and abstract. Most people worship heaven and earth, spirits and demons, ancestors and other humans. Interestingly, however, according to Chinese historical records, between three and four thousand years ago, during the Xia and Shang dynasties, the Chinese were already worshipping one supreme deity. The book The Religious History of China explains that they “reckoned that between heaven and earth there was a principal God who stood supreme and had absolute control over all things. . . . This supreme deity came to be called Di, or Shang-di, during the Shang Dynasty, and was known as Tien [heaven], or Tien-di [Emperor in Heaven], during the Zhou Dynasty [11th century to 256 B.C.E.].” Thus, the ancient Chinese believed in the existence of a Supreme Sovereign of the universe.
During the Spring and Autumn period (c. 722-481 B.C.E.) and the Warring States period (c. 480-221 B.C.E.), Confucianism and Taoism gained ascendancy. Influenced by these two schools of thought, the worship of Shang-di was gradually replaced by the abstract idea of reverence for Tien. By the Han dynasty (202 B.C.E.–221 C.E.), under the dominance of Confucianism, the Chinese became engrossed in moral culture and social order, and the concept of Shang-di suffered another setback. With the spread of Buddhism into China, the Chinese no longer held to the belief of a Creator who is in control of the universe, but they accepted Heaven, or Providence, as the first cause of all things. Since then, the concept of God, or Shang-di, has become something completely foreign to most Chinese.
Who, then, really is God? The Bible shows that God is not a force or law of nature that governs the operation of all things in the universe. Nor is he Tien, which is venerated by many Chinese. Rather, God is a living spirit who has feelings and personality traits. He is the almighty and omniscient Sovereign of the Universe, and his love is boundless. Not only has he created all things but he also has a definite purpose for mankind—that we worship him with love and live forever on this beautiful earth in lasting peace and happiness. |
STUDY ARTICLE 5
“The Love the Christ Has Compels Us” | https://wol.jw.org/en/wol/d/r1/lp-e/2023246 | STUDY ARTICLE 5
“The Love the Christ Has Compels Us”
“The love the Christ has compels us . . . so that those who live should live no longer for themselves.”—2 COR. 5:14, 15.
SONG 13 Christ, Our Model
PREVIEWa
1-2. (a) What feelings may we experience when we reflect on Jesus’ life and ministry? (b) What will we discuss in this article?
WHEN we lose a loved one in death, we miss that person so much! At first, we may feel nothing but pain when we think back to the days leading up to his death, especially if our loved one suffered before dying. With time, however, we begin to feel a measure of joy when we think of something he taught us or something he did or said to encourage us or to make us smile.
2 In a similar way, it saddens us to read about Jesus’ suffering and death. During the Memorial season, we especially take time to reflect on the significance of his ransom sacrifice. (1 Cor. 11:24, 25) However, we find great joy in reflecting on all the things Jesus said and did while he was on earth. We also find it stimulating to think about what he is doing now and what he will do for us in the future. Meditating on these things and on his love for us can move us to show our appreciation in practical ways, as we will see in this article.
GRATITUDE MOVES US TO FOLLOW JESUS
3. What reasons do we have to be grateful for the ransom?
3 We feel grateful when we reflect on Jesus’ life and death. Throughout his earthly ministry, Jesus taught people about the blessings that God’s Kingdom would bring. We deeply appreciate these Kingdom truths. We are thankful for the ransom because it opens the way for us to enjoy a close friendship with Jehovah and Jesus. Those who exercise faith in Jesus also have the hope of living forever and of seeing their dead loved ones again. (John 5:28, 29; Rom. 6:23) We have not done anything to deserve these blessings; nor can we ever repay God and Christ for what they have done for us. (Rom. 5:8, 20, 21) But we can show them the depth of our gratitude. How?
How does meditating on the example of Mary Magdalene motivate you to show gratitude? (See paragraphs 4-5)
4. How did Mary Magdalene show gratitude for what Jesus had done for her? (See picture.)
4 Consider the example of a Jewish woman named Mary Magdalene. She was in a wretched condition, tormented by seven demons. She must have felt that there was no way out. So imagine how thankful she was when Jesus freed her from the influence of those demons! Her gratitude moved her to become his follower and to use her time, energy, and belongings to support him in the ministry. (Luke 8:1-3) Although Mary deeply appreciated what Jesus did for her personally, she may not have grasped that his greatest gift was yet to come. He would give his life in behalf of humankind, “so that everyone exercising faith in him” could enjoy everlasting life. (John 3:16) Still, Mary showed her appreciation for Jesus by being loyal. While Jesus was suffering on the torture stake, Mary stood nearby, providing emotional support to him and to others. (John 19:25) After Jesus died, Mary and two other women brought spices to the tomb for his burial. (Mark 16:1, 2) Mary’s loyalty was richly rewarded. She had the joy of meeting the resurrected Jesus and of speaking with him—a privilege that most disciples did not have.—John 20:11-18.
5. How can we show our gratitude for all that Jehovah and Jesus have done for us?
5 We too can show our gratitude for all that Jehovah and Jesus have done for us by using our time, energy, and financial resources to advance the Kingdom work. For example, we can make ourselves available to help with constructing and maintaining buildings for pure worship.
LOVE FOR JEHOVAH AND JESUS MOVES US TO LOVE OTHERS
6. Why can we say that the ransom is a personal gift?
6 When we consider how much Jehovah and Jesus love us, we are moved to love them in return. (1 John 4:10, 19) We love them even more when we realize that Jesus died for us personally. The apostle Paul acknowledged this and expressed his appreciation when he wrote to the Galatians, saying: “The Son of God . . . loved me and handed himself over for me.” (Gal. 2:20) On the basis of the ransom, Jehovah has drawn you to him so that you can be his friend. (John 6:44) Does it not warm your heart to know that Jehovah has seen something good in you and that he paid the highest price so that you can be counted as his friend? Does it not strengthen your love for Jehovah and Jesus? We do well to ask ourselves, ‘What will that love compel me to do?’
Our love for God and Christ motivates us to share the Kingdom message with all sorts of people (See paragraph 7)
7. As seen in the picture, how can all of us demonstrate our love for Jehovah and Jesus? (2 Corinthians 5:14, 15; 6:1, 2)
7 Our love for God and Christ moves us to show love to others. (Read 2 Corinthians 5:14, 15; 6:1, 2.) One way we demonstrate our love is by having a zealous share in the preaching work. We speak to everyone we meet. We do not discriminate against anyone because of his race, tribe, financial position, or social background. In this way, we are working in harmony with Jehovah’s purpose “that all sorts of people should be saved and come to an accurate knowledge of truth.”—1 Tim. 2:4.
8. How can we show love for our brothers and sisters?
8 We also prove our love for God and Christ by showing love for our brothers and sisters. (1 John 4:21) We take a personal interest in them and support them during their trials. We comfort them when they have lost a loved one, visit them when they are sick, and do our best to encourage them when they are disheartened. (2 Cor. 1:3-7; 1 Thess. 5:11, 14) We keep praying for them, remembering that “a righteous man’s supplication has a powerful effect.”—Jas. 5:16.
9. What is another way we can show love for our brothers and sisters?
9 We also show love for our brothers and sisters by working hard to keep peace with them. We strive to imitate Jehovah’s example of forgiveness. If Jehovah was willing to let his Son die for our sins, should we not readily forgive our brothers and sisters when they sin against us? We would not want to be like the wicked slave referred to in one of Jesus’ parables. Even after his master had canceled his enormous debt, that slave failed to forgive a fellow slave’s relatively small debt. (Matt. 18:23-35) If you have had a misunderstanding with someone in the congregation, could you take the first step to make peace before attending the Memorial? (Matt. 5:23, 24) Doing so would reflect your deep love for Jehovah and Jesus.
10-11. How can elders show love for Jehovah and Jesus? (1 Peter 5:1, 2)
10 How can elders show that they love Jehovah and Jesus? An important way is by caring for the needs of Jesus’ sheep. (Read 1 Peter 5:1, 2.) Jesus made that point clear to the apostle Peter. After denying Jesus three times, Peter was likely desperate to prove that he loved Jesus. Following his resurrection, Jesus asked Peter: “Simon son of John, do you love me?” We can be sure that Peter would have done anything to prove his love for his Master. Jesus told Peter: “Shepherd my little sheep.” (John 21:15-17) And for the rest of his life, Peter tenderly cared for the Lord’s sheep, proving that he had love for Jesus.
11 Elders, during the Memorial season, how can you demonstrate that the importance of Jesus’ words to Peter is not lost on you? You can show how much you love Jehovah and Jesus by regularly engaging in the shepherding work and by making a special effort to help inactive ones return to Jehovah. (Ezek. 34:11, 12) You can also take an interest in Bible students and new ones who attend the Memorial, doing all you can to make these potential disciples feel welcome.
LOVE FOR CHRIST MOVES US TO BE COURAGEOUS
12. Why does reflecting on the words Jesus spoke on the night before his death give us courage? (John 16:32, 33)
12 On the night before he died, Jesus told his disciples: “In the world you will have tribulation, but take courage! I have conquered the world.” (Read John 16:32, 33.) What helped Jesus to face his enemies with courage and to remain faithful until death? He relied on Jehovah. Knowing that his followers would face similar tests, Jesus asked Jehovah to watch over them. (John 17:11) Why does this give us courage? Because Jehovah is stronger than any of our enemies. (1 John 4:4) Nothing escapes his notice. We are convinced that if we rely on Jehovah, we can overcome our fears and show courage.
13. How did Joseph of Arimathea show courage?
13 Consider the example of Joseph of Arimathea. He was well-regarded by Jewish society. He was a member of the Sanhedrin, the Jewish supreme court. However, during Jesus’ earthly ministry, Joseph was anything but courageous. John said that he was “a disciple of Jesus but a secret one because of his fear of the Jews.” (John 19:38) Although Joseph was interested in the Kingdom message, he hid from others that he had faith in Jesus. No doubt he was afraid that he would lose his prestigious position in the community. Whatever the case, the Bible tells us that after Jesus died, Joseph finally “took courage and went in before Pilate and asked for the body of Jesus.” (Mark 15:42, 43) Joseph’s support of Jesus was now no longer a secret.
14. What should you do if you struggle with fear of man?
14 Can you relate to Joseph’s fear of man? At school or at work, do you sometimes feel embarrassed to identify yourself as one of Jehovah’s Witnesses? Are you putting off becoming a publisher or getting baptized because you worry about what others might think of you? Do not let such feelings stop you from doing what you know is right. Pray fervently to Jehovah. Ask him to give you the courage to do his will. As you see how Jehovah answers your prayers, you will become stronger and more courageous.—Isa. 41:10, 13.
JOY MOVES US TO SERVE JEHOVAH WITHOUT LETUP
15. After Jesus appeared to his disciples, what did their joy move them to do? (Luke 24:52, 53)
15 The disciples were very sad when Jesus died. Imagine yourself in their situation. Not only had they lost their beloved friend but they also felt as though they had lost their hope. (Luke 24:17-21) However, when Jesus appeared to them, he took the time to help them understand his role in fulfilling Bible prophecy. He also gave them an important work to do. (Luke 24:26, 27, 45-48) By the time Jesus ascended to heaven 40 days later, the sadness of the disciples had turned into great joy. Knowing that their Master was alive and ready to help them accomplish their new commission made them happy. Their joy moved them to praise Jehovah without letup.—Read Luke 24:52, 53; Acts 5:42.
16. How can we imitate Jesus’ disciples?
16 How can we imitate Jesus’ disciples? We can find joy in worshipping Jehovah not just during the Memorial season but throughout the year. This requires that we put God’s Kingdom first in our life. For example, many have adjusted their work schedule in order to share in the ministry, attend meetings, and participate in family worship regularly. Some have even gone without material possessions that others consider to be necessary so that they can be more useful in the congregation or so that they can serve where there is a greater need for Kingdom publishers. Although we need endurance to serve Jehovah continually, he promises to bless us richly if we put Kingdom interests first in our life.—Prov. 10:22; Matt. 6:32, 33.
During the Memorial season, take time to meditate on what Jehovah and Jesus have done for you personally (See paragraph 17)
17. What are you determined to do this Memorial season? (See picture.)
17 We look forward to observing the Memorial on Tuesday, April 4. However, do not wait until then to reflect on Jesus’ life and death and on the love he and Jehovah have shown for us. Take advantage of every opportunity during the entire Memorial season to do so. For example, set aside some time to read about and meditate on the events outlined in the chart “The Final Week of Jesus’ Life on Earth,” found in Appendix B12 of the New World Translation. As you do, look for Bible passages that strengthen your gratitude, love, courage, and joy. Then identify specific ways in which you can show your heartfelt appreciation. You can be sure that Jesus will treasure all that you do to remember him during this Memorial season.—Rev. 2:19.
HOW CAN “THE LOVE THE CHRIST HAS” MOVE US TO . . .
show gratitude?
display love and courage?
be joyful?
SONG 17 “I Want To”
a During the Memorial season, we are encouraged to reflect on Jesus’ life and death and on the love that he and his Father have shown for us. Doing so can move us to action. This article will discuss practical ways in which we can show our gratitude for the ransom and our love for Jehovah and Jesus. We will also see how we can be motivated to love our brothers and sisters, to display courage, and to find joy in our service. |
Trinity (ti)
1989 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/brochures-and-booklets/trinity-ti | What Does the Bible Say About God and Jesus?
IF PEOPLE were to read the Bible from cover to cover without any preconceived idea of a Trinity, would they arrive at such a concept on their own? Not at all.
What comes through very clearly to an impartial reader is that God alone is the Almighty, the Creator, separate and distinct from anyone else, and that Jesus, even in his prehuman existence, is also separate and distinct, a created being, subordinate to God.
God Is One, Not Three
THE Bible teaching that God is one is called monotheism. And L. L. Paine, professor of ecclesiastical history, indicates that monotheism in its purest form does not allow for a Trinity: “The Old Testament is strictly monotheistic. God is a single personal being. The idea that a trinity is to be found there . . . is utterly without foundation.”
Was there any change from monotheism after Jesus came to the earth? Paine answers: “On this point there is no break between the Old Testament and the New. The monotheistic tradition is continued. Jesus was a Jew, trained by Jewish parents in the Old Testament scriptures. His teaching was Jewish to the core; a new gospel indeed, but not a new theology. . . . And he accepted as his own belief the great text of Jewish monotheism: ‘Hear, O Israel, the Lord our God is one God.’”
Those words are found at Deuteronomy 6:4. The Catholic New Jerusalem Bible (NJB) here reads: “Listen, Israel: Yahweh our God is the one, the only Yahweh.”a In the grammar of that verse, the word “one” has no plural modifiers to suggest that it means anything but one individual.
The Christian apostle Paul did not indicate any change in the nature of God either, even after Jesus came to the earth. He wrote: “God is only one.”—Galatians 3:20; see also 1 Corinthians 8:4-6.
Thousands of times throughout the Bible, God is spoken of as one person. When he speaks, it is as one undivided individual. The Bible could not be any clearer on this. As God states: “I am Jehovah. That is my name; and to no one else shall I give my own glory.” (Isaiah 42:8) “I am Yahweh your God . . . You shall have no gods except me.” (Italics ours.)—Exodus 20:2, 3, JB.
Why would all the God-inspired Bible writers speak of God as one person if he were actually three persons? What purpose would that serve, except to mislead people? Surely, if God were composed of three persons, he would have had his Bible writers make it abundantly clear so that there could be no doubt about it. At least the writers of the Christian Greek Scriptures who had personal contact with God’s own Son would have done so. But they did not.
Instead, what the Bible writers did make abundantly clear is that God is one Person—a unique, unpartitioned Being who has no equal: “I am Jehovah, and there is no one else. With the exception of me there is no God.” (Isaiah 45:5) “You, whose name is Jehovah, you alone are the Most High over all the earth.”—Psalm 83:18.
Not a Plural God
JESUS called God “the only true God.” (John 17:3) Never did he refer to God as a deity of plural persons. That is why nowhere in the Bible is anyone but Jehovah called Almighty. Otherwise, it voids the meaning of the word “almighty.” Neither Jesus nor the holy spirit is ever called that, for Jehovah alone is supreme. At Genesis 17:1 he declares: “I am God Almighty.” And Exodus 18:11 says: “Jehovah is greater than all the other gods.”
In the Hebrew Scriptures, the word ʼelohʹah (god) has two plural forms, namely, ʼelo·himʹ (gods) and ʼelo·hehʹ (gods of). These plural forms generally refer to Jehovah, in which case they are translated in the singular as “God.” Do these plural forms indicate a Trinity? No, they do not. In A Dictionary of the Bible, William Smith says: “The fanciful idea that [ʼelo·himʹ] referred to the trinity of persons in the Godhead hardly finds now a supporter among scholars. It is either what grammarians call the plural of majesty, or it denotes the fullness of divine strength, the sum of the powers displayed by God.”
The American Journal of Semitic Languages and Literatures says of ʼelo·himʹ: “It is almost invariably construed with a singular verbal predicate, and takes a singular adjectival attribute.” To illustrate this, the input ʼelo·himʹ appears 35 times by itself in the account of creation, and every time the verb describing what God said and did is singular. (Genesis 1:1–2:4) Thus, that publication concludes: “[ʼElo·himʹ] must rather be explained as an intensive plural, denoting greatness and majesty.”
ʼElo·himʹ means, not “persons,” but “gods.” So those who argue that this word implies a Trinity make themselves polytheists, worshipers of more than one God. Why? Because it would mean that there were three gods in the Trinity. But nearly all Trinity supporters reject the view that the Trinity is made up of three separate gods.
The Bible also uses the words ʼelo·himʹ and ʼelo·hehʹ when referring to a number of false idol gods. (Exodus 12:12; 20:23) But at other times it may refer to just a single false god, as when the Philistines referred to “Dagon their god [ʼelo·hehʹ].” (Judges 16:23, 24) Baal is called “a god [ʼelo·himʹ].” (1 Kings 18:27) In addition, the term is used for humans. (Psalm 82:1, 6) Moses was told that he was to serve as “God” [ʼelo·himʹ] to Aaron and to Pharaoh.—Exodus 4:16; 7:1.
Obviously, using the inputs ʼelo·himʹ and ʼelo·hehʹ for false gods, and even humans, did not imply that each was a plurality of gods; neither does applying ʼelo·himʹ or ʼelo·hehʹ to Jehovah mean that he is more than one person, especially when we consider the testimony of the rest of the Bible on this subject.
Jesus a Separate Creation
WHILE on earth, Jesus was a human, although a perfect one because it was God who transferred the life-force of Jesus to the womb of Mary. (Matthew 1:18-25) But that is not how he began. He himself declared that he had “descended from heaven.” (John 3:13) So it was only natural that he would later say to his followers: “What if you should see the Son of man [Jesus] ascend to where he was before?”—John 6:62, NJB.
Thus, Jesus had an existence in heaven before coming to the earth. But was it as one of the persons in an almighty, eternal triune Godhead? No, for the Bible plainly states that in his prehuman existence, Jesus was a created spirit being, just as angels were spirit beings created by God. Neither the angels nor Jesus had existed before their creation.
Jesus, in his prehuman existence, was “the first-born of all creation.” (Colossians 1:15, NJB) He was “the beginning of God’s creation.” (Revelation 3:14, RS, Catholic edition). “Beginning” [Greek, ar·kheʹ] cannot rightly be interpreted to mean that Jesus was the ‘beginner’ of God’s creation. In his Bible writings, John uses various forms of the Greek word ar·kheʹ more than 20 times, and these always have the common meaning of “beginning.” Yes, Jesus was created by God as the beginning of God’s invisible creations.
Notice how closely those references to the origin of Jesus correlate with expressions uttered by the figurative “Wisdom” in the Bible book of Proverbs: “Yahweh created me, first-fruits of his fashioning, before the oldest of his works. Before the mountains were settled, before the hills, I came to birth; before he had made the earth, the countryside, and the first elements of the world.” (Proverbs 8:12, 22, 25, 26, NJB) While the term “Wisdom” is used to personify the one whom God created, most scholars agree that it is actually a figure of speech for Jesus as a spirit creature prior to his human existence.
As “Wisdom” in his prehuman existence, Jesus goes on to say that he was “by his [God’s] side, a master craftsman.” (Proverbs 8:30, JB) In harmony with this role as master craftsman, Colossians 1:16 says of Jesus that “through him God created everything in heaven and on earth.”—Today’s English Version (TEV).
So it was by means of this master worker, his junior partner, as it were, that Almighty God created all other things. The Bible summarizes the matter this way: “For us there is one God, the Father, from whom are all things . . . and one Lord, Jesus Christ, through whom are all things.” (Italics ours.)—1 Corinthians 8:6, RS, Catholic edition.
It no doubt was to this master craftsman that God said: “Let us make man in our image.” (Genesis 1:26) Some have claimed that the “us” and “our” in this expression indicate a Trinity. But if you were to say, ‘Let us make something for ourselves,’ no one would normally understand this to imply that several persons are combined as one inside of you. You simply mean that two or more individuals will work together on something. So, too, when God used “us” and “our,” he was simply addressing another individual, his first spirit creation, the master craftsman, the prehuman Jesus.
Could God Be Tempted?
AT MATTHEW 4:1, Jesus is spoken of as being “tempted by the Devil.” After showing Jesus “all the kingdoms of the world and their glory,” Satan said: “All these things I will give you if you fall down and do an act of worship to me.” (Matthew 4:8, 9) Satan was trying to cause Jesus to be disloyal to God.
But what test of loyalty would that be if Jesus were God? Could God rebel against himself? No, but angels and humans could rebel against God and did. The temptation of Jesus would make sense only if he was, not God, but a separate individual who had his own free will, one who could have been disloyal had he chosen to be, such as an angel or a human.
On the other hand, it is unimaginable that God could sin and be disloyal to himself. “Perfect is his activity . . . A God of faithfulness, . . . righteous and upright is he.” (Deuteronomy 32:4) So if Jesus had been God, he could not have been tempted.—James 1:13.
Not being God, Jesus could have been disloyal. But he remained faithful, saying: “Go away, Satan! For it is written, ‘It is Jehovah your God you must worship, and it is to him alone you must render sacred service.’”—Matthew 4:10.
How Much Was the Ransom?
ONE of the main reasons why Jesus came to earth also has a direct bearing on the Trinity. The Bible states: “There is one God, and one mediator between God and men, a man, Christ Jesus, who gave himself a corresponding ransom for all.”—1 Timothy 2:5, 6.
Jesus, no more and no less than a perfect human, became a ransom that compensated exactly for what Adam lost—the right to perfect human life on earth. So Jesus could rightly be called “the last Adam” by the apostle Paul, who said in the same context: “Just as in Adam all are dying, so also in the Christ all will be made alive.” (1 Corinthians 15:22, 45) The perfect human life of Jesus was the “corresponding ransom” required by divine justice—no more, no less. A basic principle even of human justice is that the price paid should fit the wrong committed.
If Jesus, however, were part of a Godhead, the ransom price would have been infinitely higher than what God’s own Law required. (Exodus 21:23-25; Leviticus 24:19-21) It was only a perfect human, Adam, who sinned in Eden, not God. So the ransom, to be truly in line with God’s justice, had to be strictly an equivalent—a perfect human, “the last Adam.” Thus, when God sent Jesus to earth as the ransom, he made Jesus to be what would satisfy justice, not an incarnation, not a god-man, but a perfect man, “lower than angels.” (Hebrews 2:9; compare Psalm 8:5, 6.) How could any part of an almighty Godhead—Father, Son, or holy spirit—ever be lower than angels?
How the “Only-Begotten Son”?
THE Bible calls Jesus the “only-begotten Son” of God. (John 1:14; 3:16, 18; 1 John 4:9) Trinitarians say that since God is eternal, so the Son of God is eternal. But how can a person be a son and at the same time be as old as his father?
Trinitarians claim that in the case of Jesus, “only-begotten” is not the same as the dictionary definition of “begetting,” which is “to procreate as the father.” (Webster’s Ninth New Collegiate Dictionary) They say that in Jesus’ case it means “the sense of unoriginated relationship,” a sort of only son relationship without the begetting. (Vine’s Expository Dictionary of Old and New Testament Words) Does that sound logical to you? Can a man father a son without begetting him?
Furthermore, why does the Bible use the very same Greek word for “only-begotten” (as Vine admits without any explanation) to describe the relationship of Isaac to Abraham? Hebrews 11:17 speaks of Isaac as Abraham’s “only-begotten son.” There can be no question that in Isaac’s case, he was only-begotten in the normal sense, not equal in time or position to his father.
The basic Greek word for “only-begotten” used for Jesus and Isaac is mo·no·ge·nesʹ, from moʹnos, meaning “only,” and giʹno·mai, a root word meaning “to generate,” “to become (come into being),” states Strong’s Exhaustive Concordance. Hence, mo·no·ge·nesʹ is defined as: “Only born, only begotten, i.e. an only child.”—A Greek and English Lexicon of the New Testament, by E. Robinson.
The Theological Dictionary of the New Testament, edited by Gerhard Kittel, says: “[Mo·no·ge·nesʹ] means ‘of sole descent,’ i.e., without brothers or sisters.” This book also states that at John 1:18; 3:16, 18; and 1 John 4:9, “the relation of Jesus is not just compared to that of an only child to its father. It is the relation of the only-begotten to the Father.”
So Jesus, the only-begotten Son, had a beginning to his life. And Almighty God can rightly be called his Begetter, or Father, in the same sense that an earthly father, like Abraham, begets a son. (Hebrews 11:17) Hence, when the Bible speaks of God as the “Father” of Jesus, it means what it says—that they are two separate individuals. God is the senior. Jesus is the junior—in time, position, power, and knowledge.
When one considers that Jesus was not the only spirit son of God created in heaven, it becomes evident why the term “only-begotten Son” was used in his case. Countless other created spirit beings, angels, are also called “sons of God,” in the same sense that Adam was, because their life-force originated with Jehovah God, the Fountain, or Source, of life. (Job 38:7; Psalm 36:9; Luke 3:38) But these were all created through the “only-begotten Son,” who was the only one directly begotten by God.—Colossians 1:15-17.
Was Jesus Considered to Be God?
WHILE Jesus is often called the Son of God in the Bible, nobody in the first century ever thought of him as being God the Son. Even the demons, who “believe there is one God,” knew from their experience in the spirit realm that Jesus was not God. So, correctly, they addressed Jesus as the separate “Son of God.” (James 2:19; Matthew 8:29) And when Jesus died, the pagan Roman soldiers standing by knew enough to say that what they had heard from his followers must be right, not that Jesus was God, but that “certainly this was God’s Son.”—Matthew 27:54.
Hence, the phrase “Son of God” refers to Jesus as a separate created being, not as part of a Trinity. As the Son of God, he could not be God himself, for John 1:18 says: “No one has ever seen God.”—RS, Catholic edition.
The disciples viewed Jesus as the “one mediator between God and men,” not as God himself. (1 Timothy 2:5) Since by definition a mediator is someone separate from those who need mediation, it would be a contradiction for Jesus to be one entity with either of the parties he is trying to reconcile. That would be a pretending to be something he is not.
The Bible is clear and consistent about the relationship of God to Jesus. Jehovah God alone is Almighty. He created the prehuman Jesus directly. Thus, Jesus had a beginning and could never be coequal with God in power or eternity.
[Footnotes]
a God’s name is rendered “Yahweh” in some translations, “Jehovah” in others.
[Blurb on page 14]
Having been created by God, Jesus is in a secondary position in time, power, and knowledge
[Picture on page 15]
Jesus said that he had a prehuman existence, having been created by God as the beginning of God’s invisible creations |
Sing Praises (ssb)
1984 | https://wol.jw.org/en/wol/publication/r1/lp-e/Ssb | Song 195
This Is Jehovah’s Day
(Psalm 118:24)
1. This is Jehovah’s day. His rule is here to stay.
He’s laid in Zion his Chief Cornerstone.
Let all lift up the voice and thank God and rejoice,
For in Jehovah’s Kingdom we put faith alone.
(Chorus)
2. Christ now in pow’r is here, and Armageddon’s near.
Satan’s old order will soon pass away.
Fearlessly preach the Word; God’s message let be heard.
Help all the meek ones God’s commandments to obey.
(Chorus)
3. God’s reigning King we prize; he’s wondrous in our eyes.
He comes in God’s name; his rule we accept.
Enter the temple gate! God’s favor supplicate,
That we may ever in his ministry be kept.
(CHORUS)
What will you bring, Jehovah’s Kingdom?
Triumph of truth and righteousness.
And bring what else, Jehovah’s Kingdom?
Eternal life and happiness.
Praise the Universal Sov’reign
For his love and faithfulness. |
Scriptures for Christian Living (scl)
2023 | https://wol.jw.org/en/wol/publication/r1/lp-e/scl | Fear
Morbid fear; dread
De 20:8; Jg 7:3; Pr 29:25
Relevant Bible account(s):
Ex 32:1-4, 21-24—Aaron gives in to fear of man when the people pressure him to make a golden calf
Mr 14:50, 66-72—Succumbing to fear of man, all the apostles abandon Jesus and flee, and Peter thereafter denies Christ
Comforting scriptures:
Isa 35:4; 41:10, 13; Heb 13:6
See also Re 2:10
Comforting Bible account(s):
2Ch 20:1-17, 22-24—King Jehoshaphat and the rest of God’s people fear a large and powerful enemy, but Jehovah encourages and rescues His servants
Lu 12:4-12—Jesus teaches his followers why they need not fear men or worry about the prospect of having to defend their faith before government authorities |
Close to Jehovah (cl)
2022 | https://wol.jw.org/en/wol/publication/r1/lp-e/cl | Back Cover
Regarding Jehovah God, Isaiah 40:11 says: “Like a shepherd he will shepherd his own drove. With his arm he will collect together the lambs; and in his bosom he will carry them.” When you look at the lamb in the shepherd’s bosom, do you yearn for a similar closeness with your heavenly Father? But how can you draw close to Jehovah? |
‘Know Jehovah’ (kj)
1971 | https://wol.jw.org/en/wol/publication/r1/lp-e/kj | Chapter 12
“Until He Comes Who Has the Legal Right”
1. Regardless of man’s failure at government, what is God’s attitude toward his original purpose for the earth, and what is that purpose?
ALTHOUGH man has made a failure of human government, man’s Creator holds onto his marvelous purpose to have a successful government of righteousness ruling over all mankind on a paradisaic earth. Man’s Creator is not the kind of Person that a recent book author imagined him to be, when he wrote: “If I were God, I’d quit.”a The true God will not quit until he has realized the glorious purpose with which he started out when he put man on the earth. What was that purpose? The whole earth comfortably filled, with the human family enjoying peace and happiness in human perfection under God’s heavenly government.
2. It was sad to see the failure of what promising government of long ago, but it is comforting to have what assurance, as indicated in Ezekiel 21:27?
2 Sad it is, indeed, to see the failure of a government that starts out with bright prospects and good promise. In the face of such failure it is comforting for us to get the assurance that, in God’s due time, he will produce the longed-for ruler and put him in power so as to satisfy the righteous desire for every human heart. This is the hope that was given to the prophet Ezekiel at the time that God told him to declare the approaching ruin of the royal government of Jerusalem. Ezekiel’s message sounded a death knell for Jerusalem, but this was followed by the sounding forth of a life-giving hope, in these words: “A ruin, a ruin, a ruin I shall make it. As for this also, it will certainly become no one’s until he comes who has the legal right, and I must give it to him.”—Ezekiel 21:27.
3. When was Ezekiel given this prophetic message, and what had he been doing till then, with emphasis on what divine purpose?
3 At that time it was the seventh year of the exile of Ezekiel in the land of Babylon, or the year 611 B.C.E., likely in the fifth lunar month (named Ab) and on the tenth day of that month. (Ezekiel 20:1) Ever since Ezekiel had last seen the celestial chariot of Jehovah in vision the preceding year, he continued prophesying. In the course of the divine prophecies given to him during that time he had repeatedly declared God’s announced purpose, that the hearers of His prophecies “will have to know that I am Jehovah.” (Ezekiel 12:15, 16, 20; 13:9, 14, 21, 23; 14:8; 15:7; 16:62; 20:12, 20, 26, 38, 42, 44) The time had now moved one year closer to when Jehovah would make those words come true, so that the Israelites would have to know that Jehovah had spoken and that he had taken action in fulfillment of what he had spoken.—Ezekiel 5:13; 12:15; 21:5; 22:22; 37:14, 28.
4. If Ezekiel’s prophecies came true, then what about the news thereof, and what effect would this have upon the hearers of the prophecies, and why so before not very long?
4 As surely as Jehovah’s prophecies by means of Ezekiel were to come true, just so surely the news about the fulfillment of those prophecies would reach Ezekiel’s fellow Jewish exiles in Babylon. The news was bound to shake those exiles out of their unbelieving attitude toward Ezekiel and would vindicate the word of his God, Jehovah. That time was then not far off. Less than two and a half years from then the “battle in the day of Jehovah” would start against Jerusalem and the land of Judah. (Ezekiel 13:5) Quite properly, therefore, Jehovah the Warrior now used war phraseology in the prophecy that he gave to Ezekiel. Hence Ezekiel writes:
5. With what war phraseology does Jehovah give the prophecy of Ezekiel 21:1-5 against the “soil of Israel”?
5 “And the word of Jehovah continued to occur to me, saying: ‘Son of man, set your face toward Jerusalem and drip words toward the holy places, and prophesy against the soil of Israel. And you must say to the soil of Israel, “This is what Jehovah has said: ‘Here I am against you, and I will bring forth my sword out of its sheath and cut off from you righteous one and wicked one. In order that I may actually cut off from you righteous one and wicked one, therefore my sword will go forth from its sheath against all flesh from south to north. And all those of flesh will have to know that I myself, Jehovah, have brought forth my sword from its sheath. No more will it go back.’”’”—Ezekiel 21:1-5.
6. How is it determined from that prophecy whose war it is, and what is the instrument of warfare?
6 Jehovah speaks of it as His war. He is the One that draws from its sheath His sword, which is his instrument for the execution of his judicial decision against those upon whom he makes war. His “sword” signifies the earthly agency that he uses, but it could also include his unseen heavenly chariotlike organization.
7. Why did the unsheathing of that “sword” mean woe to all occupants of the “soil of Israel,” and was what the purpose of having the “sword” do its work from the south on to the north?
7 When this symbolic “sword” of Jehovah strikes, woe to all the occupiers of the “soil of Israel”! That sword will cut off “righteous” occupant as well as “wicked” occupant, just as when a forest fire devours the “still-moist” tree as well as the “dry tree.” (Ezekiel 20:47, 48) When Jehovah begins to wield that sword, it will not stop with cutting off those in the Kingdom of Judah, which lay southward from Babylon as a “southern quarter,” Judah being also a southern kingdom in contrast with the northern kingdom of the revolted ten tribes of Israel. (Ezekiel 20:45, 46) Jehovah’s “sword” would also continue its activity northward, going forth “from its sheath against all flesh from south to north.” What is the purpose of such extensive use of this “sword”? The heavenly Wielder of the “sword” explains, saying: “And all those of flesh will have to know that I myself, Jehovah, have brought forth my sword from its sheath. No more will it go back.”—Ezekiel 21:5.
8. Thus, how were “all those of flesh” to know that Jehovah had brought forth His sword from its sheath, and what was the reason for this?
8 Those on the “soil of Israel” and in Jerusalem were not the only sinners against Jehovah. “All flesh,” all humanity, were then sinners against him, even though they were not directly in a covenant with him as was the nation of Israel. They deserved to be punished also. They were not to be left in the position where they could exult over Israel and boast that Israel’s God, Jehovah, had taken drastic action against his own people but that they themselves, not being of Israelite flesh, had escaped Jehovah’s attention. They were not to be left with the idea that they were more righteous than Israel. Hence all those nations who had ill-will against Jehovah’s chosen people were also to fall by the edge of Jehovah’s sword as sinners against Him as well as against his people. His unsheathed “sword” was not to go back to its resting-place until it had executed his judicial decision upon non-Israelite flesh also. In this way “all those of flesh” would be made to know that it is the God of Israel, Jehovah, that battles against them with his “sword.”
JEHOVAH’S “SWORD” AGAINST “ALL THOSE OF FLESH”
9. What today is pictured by the “soil of Israel,” and whom will Jehovah’s “sword” cut off from it?
9 Shortly, within our twentieth century, the “battle in the day of Jehovah” will begin against the modern antitype of Jerusalem, Christendom. The ancient “soil of Israel” pictures the realm in which Christendom has operated. It pictures the standing and relationship that Christendom has claimed to occupy with God by means of his “new covenant” of which Jesus Christ is the mediator. Now is no time for anyone in Christendom to rely on any righteousness on the basis of his own merits and to boast of his own self-righteousness. Jehovah’s “sword” of warfare will cut off from this position that Christendom’s clergy claim for her all religionists who depend upon her having an acceptable standing with God.
10. What religionists besides those of Christendom are foretold to be cut off by Jehovah’s “sword,” and why?
10 However, Jehovah’s “sword” will not be applied merely to those adhering to Christendom. It will also be brandished against “all flesh from south [Christendom] to north.” Religionists belonging to all the rest of the world empire of false religion will feel the cutting edge of Jehovah’s “sword.” Their being non-Christians will not cause them to be spared. They will not be left to gloat over the destruction of Christendom as a rival religious system.
11. True righteousness cannot be gained through what religious agencies, and whose way of gaining it is it now urgent for us to accept?
11 Righteousness before the one living and true God, Jehovah, is not to be gained through Christendom or through any other religious system of the world that offers the hope of self-merit by means of one’s own works of self-righteousness. As the “battle in the day of Jehovah” against all false religion gets closer, the urgency increases for us to accept His way of gaining true righteousness.
12. Why is it appropriate for Jehovah’s execution of his judicial decision to begin at Christendom, but why not stop there?
12 That way is through faith in the ransom sacrifice for sins as provided in His Son, Jesus Christ. Since Christendom claims to be the “house of God,” it is appropriate for the execution of His judicial decision to start with her. This is the thing to expect in line with these words of 1 Peter 4:17, 18: “It is the appointed time for the judgment to start with the house of God. Now if it starts first with us, what will the end be of those who are not obedient to the good news of God? ‘And if the righteous man is being saved with difficulty, where will the ungodly man and the sinner make a showing?’” They will make no showing in the “battle in the day of Jehovah.” His “sword” will not go back to its sheath until he makes “all those of flesh” know that He has taken action.
13. The anointed remnant’s being intensely active in trying to warn everybody portrays what in Ezekiel’s case, according to Ezekiel 21:6, 7?
13 Is it any wonder that the anointed remnant of Jehovah’s Christian witnesses of today are moved to such intense activity in warning people everywhere about such a prospect? No, for in this way it is shown that they feel just the same as the prophet Ezekiel was told to express himself, in these words of Jehovah: “And as for you, O son of man, sigh with shaking hips. Even with bitterness you should sigh before their eyes. And it must occur that, in case they say to you, ‘On account of what are you sighing?’ you must say, ‘At a report.’ For it will certainly come, and every heart must melt and all hands must drop down and every spirit must become dejected and all knees themselves will drip with water. ‘Look! It will certainly come and be brought to occur,’ is the utterance of the Sovereign Lord Jehovah.”—Ezekiel 21:6, 7.
14. When the “report” finally came to the Jewish exiles, what effects of it upon them were to be expected, and what effects upon religionists may be expected from the report of Christendom’s ruin?
14 After Jehovah’s “sword” did bring about the destruction of Jerusalem and the utter desolation of the “soil of Israel” in the year 607 B.C.E., the bitter “report” did come, even as far as to the Jewish exiles in Babylon. (Ezekiel 33:21, 22) Doubtless the “report” as delivered by an escapee from the destroyed Jerusalem did affect the hitherto unbelieving Jewish exiles in the very way that Jehovah foretold to Ezekiel. Doubtless their knees dripped with more than the mere sweat of horrified excitement. They were likely so weakened in spirit that their kidneys could not control themselves and their knees dripped with their own urine! They had to acknowledge that Jehovah’s word as spoken through Ezekiel had been vindicated. He was proved to be the truth-telling God. When, not before very long, the authentic report is published that Jehovah’s executional “sword” has actually brought about the utter ruin of Christendom, it will produce similar effects upon many religionists.
15. Does Jehovah really have such a symbolic “sword” today for his use, and, according to Ezekiel 21:8-10, what should Jehovah’s anointed remnant today do in that regard?
15 Skeptical as people may be about it today like those Jewish fellow exiles of Ezekiel, yet Jehovah really has a “sword” that He will use as his agency in executing her just deserts upon Christendom. The modern-day remnant of Jehovah’s anointed witnesses are calling attention to this notable “sword” that Jehovah will unsheath against the organization of hypocritical Christianity, as the prophet Ezekiel was told to do, when Jehovah said to him: “And the word of Jehovah continued to occur to me, saying: ‘Son of man, prophesy, and you must say, “This is what Jehovah has said: ‘Say, “A sword, a sword! It has been sharpened, and it is also polished. For the purpose of organizing a slaughter it has been sharpened; for the purpose of its getting a glitter it has been polished.”’”’”—Ezekiel 21:8-10.
NO BASIS FOR EXULTING OVER FALSE PREMISES
16. The interjection “Or shall we exult?” suggested what question on the part of religionists who assure themselves respecting God’s “sword”?
16 No religious basis exists for self-assuring persons to exult, using the argument: “We are God’s people. We have in our midst the house of God at which we worship. Jehovah’s executional sword will not come ‘organizing a slaughter’ among us!” Such an argument was suggested by the question that was interjected in the description of Jehovah’s sword to Ezekiel: “Or shall we exult?”—Ezekiel 21:10.
17. By those inclined to exult, why was the question raised as to whether the “sword” would reject the scepter of Jerusalem’s king?
17 Those Israelites who were inclined to exult would remember that their capital was the city of Jerusalem with its holy status because of its having the temple built by King Solomon. Also, its king was a descendant of King David, with whom Jehovah had made a covenant for an everlasting kingdom. Also, this Davidic king was anointed with oil into office and accordingly was called “the anointed one of Jehovah,” or “the Messiah” (Hebrew) or “the Christ” (Greek). And as a descendant of King David this anointed king was said to sit upon the throne of God, “to sit upon Jehovah’s throne as king in place of David his father.” (2 Samuel 7:4-16; Lamentations 4:20; 1 Chronicles 29:23) Would it be likely, then, that Jehovah’s “sword” would reject the scepter of such a king?
18. Was the “sword” of Jehovah going to reject “the scepter of my own son, as it does every tree,” and in view of the answer will Christendom’s political rulers receive exemption from execution by Jehovah’s “sword”?
18 Ah, but Jehovah’s sword was going to do just that, according to his own words concerning the sword: “Is it rejecting the scepter of my own son, as it does every tree?” (Ezekiel 21:10) For reasons that are stated soon afterward, Jehovah’s sword does not fail to reject that royal scepter of the Kingdom of Judah any more than it rejects every other scepter, every other “tree.” The fact that Jehovah said that the successors of David on the royal throne of Jerusalem would be like sons to him was not going to save them from the sword in case they were stubbornly disobedient. So, too, Christendom’s kings are not to be spared in the ‘battle in the day of Jehovah’ just because the religious clergy have anointed these kings to reign “By the Grace of God.” The claims of such rulers to exemption from execution by Jehovah’s “sword” will be rejected by the agency that Jehovah uses as his executional “sword.”—2 Samuel 7:14.
19. According to Ezekiel 21:11, who is it that gives the “sword” into the hand of the killer?
19 Back in Ezekiel’s day Jehovah is the One who gave his executional “sword” into the hand of the agency whom he used in bringing ruin upon Jerusalem and the Kingdom of Judah. Jehovah makes this fact very plain in telling Ezekiel to say: “And one gives it to be polished, in order to wield it with the hand. It—a sword has been sharpened, and it—it has been polished, in order to give it into the hand of a killer.”—Ezekiel 21:11.
20. What does Jehovah’s giving the “sword” into the hand of the “killer” constitute, against whom was it to be used under Jehovah’s supervision, and not even who were to be spared?
20 In this case the “killer” or slayer is the agency that directly acts as the executioner for Jehovah, but Jehovah’s giving the “sword” into the hand of the killer is Jehovah’s appointment and authorization of that agency to do the killing. The fact, too, that those who were to be “hurled to the sword” were found among those whom Jehovah calls “my people” proves further that this use of the sword “against my people” was by Jehovah’s permission, indeed, by His direction. Not even the “chieftains of Israel” were to be spared by the executional sword, not even the highest earthly chieftain of Israel, namely, King Zedekiah. His scepter would be rejected from being spared. The bare thought of such a thing was enough to make a man of Israel cry out and howl and to slap his right thigh instead of beating his bosom like a woman. This is why Jehovah said to Ezekiel as an illustration:
21. Consequently, Jehovah told Ezekiel to act in what way, giving what reasons for his doing so?
21 “‘Cry out and howl, O son of man, for it itself [the sword] has come to be against my people; it is against all the chieftains of Israel. The very ones hurled to the sword have come to be with my people. Therefore make a slap on the thigh. For an extermination has been made, and what of it if it is rejecting also the scepter? This will not continue existing,’ is the utterance of the Sovereign Lord Jehovah.”—Ezekiel 21:12, 13.
THE THING THAT WAS NOT TO “CONTINUE EXISTING”
22. The failure of the thing mentioned to “continue existing” meant what as to rulerships world wide, but what did it not mean as to the royal line of King David?
22 What was it that was not to “continue existing”? It was the scepter of the kings of Israel, the rod or wand that is the emblem of royal power and authority in an active sense. That meant that the Kingdom of Judah was to go down, to disappear. Jehovah’s throne in Jerusalem was to be overturned, to be left unoccupied by a royal descendant of King David. The typical or miniature kingdom of Jehovah God among the Israelites was to be suspended, to cease functioning. This would leave only kingdoms of this world, Gentile kingdoms, functioning on the earth. Nevertheless, this did not mean that every rightful descendant in the royal line of David would be cut off, so that David’s royal line would cease to exist. Although no surviving descendant of the royal house of David would ever again wield a material scepter on a material throne in earthly Jerusalem, someone of David’s royal line would yet come who would have the natural right to the kingdom of David over the twelve tribes of Israel. Ezekiel waited for God to assure him of this.
23. How could the “sword” be said to make an encirclement of the Israelites, and how was Ezekiel told to emphasize the notableness of this “sword”?
23 Jehovah’s “sword” was to be so active in its destructive movements that it would appear to encircle the doomed Israelites. This was enough to make an Israelite slap his hands together in astonishment, if not in fear. The highly polished and sharpened sword was to be a noteworthy one, one of international importance. For this reason Jehovah commanded Ezekiel to call further attention to it, saying: “And you, O son of man—prophesy, and strike palm against palm, and ‘A sword!’ should be repeated for three times. The sword [1] of the slain ones it is. It is the sword [2] of someone slain who is great, which is making an encirclement of them. In order for the heart to melt and in order to multiply those who are overthrown at all their gates, I will make a slaughter by the sword [3]. Alas, it is made for a glittering, polished for a slaughter!”—Ezekiel 21:14, 15.
24. Responsibility for the slaughter is taken by whom, and at what strategic points will the slaughter therefore be multiplied?
24 Note that Jehovah himself takes the responsibility for the slaughter despite his using an executional agency. He says: “I will make a slaughter by the sword.” So when the besieged Jews in Jerusalem rush to her gates to defend their holy city, it will be in vain; they will be overthrown. The slain there at such strategic points Jehovah will multiply. As the polished sword against them continues to be brandished, it will produce a repeated glittering. Sharpened to a keen cutting edge, it will cause fearsome slaughter.
25. To what is Ezekiel told to turn and direct his speech in order to indicate what kind of a slaughter, and when will Jehovah bring his rage to its rest?
25 As if the sword were alive and able to take orders as to where to direct itself, Ezekiel is told to speak to it in an apostrophe: “Show yourself sharp; go to the right! Set your position; go to the left! To wherever your face is directed!” Thus, according to Jehovah’s will, it is a directed slaughter. He knows upon whom to use his executional sword. There will be no rest for his sword until he has carried out to the full his judicial sentence. Just as he says: “And I myself also shall strike my one palm against my other palm, and I will bring my rage to its rest. I myself, Jehovah, have spoken.”—Ezekiel 21:16, 17.
INTERFERENCE BY DEMONS TO BE THWARTED
26. What road indexes was Ezekiel told to set up, and what question respecting the directive power of the demons here comes up?
26 Are the spirit demons, under the control of their ruler, Satan the Devil, going to be permitted to turn Jehovah’s “sword” aside, to turn it in a different direction from where he wants it to go first and directly? Try to do so, the demons might, according to the appeals of spiritualists, astrologers, fortune-tellers and false prophets under demon influence. But this will never succeed, according to what Ezekiel now tells us: “And the word of Jehovah continued to occur to me, saying: ‘And as for you, O son of man, set for yourself two ways for the sword of the king of Babylon to enter. From the one land both of them should go forth, and an index hand should be cut out; at the head of the way to the city it should be cut out. A way you should set for the sword to enter against Rabbah of the sons of Ammon, and one against Judah, against Jerusalem fortified. For the king of Babylon stood still at the crossways, at the head of the two ways, in order to resort to divination.’”—Ezekiel 21:18-21.
27. Who is the “killer” here identified as being, and what kind of person was this “killer”?
27 Aha! Here we have identified for us the “killer” into whose hand Jehovah would give the executional sword to carry forward visibly the “battle in the day of Jehovah” against Jerusalem. It is the king of Babylon. Since Babylon was then a world power, the Third World Power in Bible history, no wonder that the “sword” of warfare that it wielded was such an internationally notable sword, well deserving of Ezekiel’s calling such attention to it! At the time of Ezekiel’s prophecy the king of Babylon was named Nebuchadnezzar. According to secular history, he was a very religious man, and much devoted to the demon god named Marduk. This meant that Nebuchadnezzar was very superstitious, relying for his official guidance upon demonistic practices, such as divination.
28. Of what does this remind us of the politicians of Christendom and resorting to forms of demonism?
28 This reminds us of how political rulers of even Christendom rely upon demonism for guidance in their political activities and decisions, the fortune-tellers and clairvoyants of Washington, D.C., for example, being heavily patronized by the national politicians who have their offices there. The Nazi dictator of the Third German Reich, Adolf Hitler, in his day was notorious for his dependence upon astrology, having a special official astrologer. They no more look to Jehovah for guidance than did Nebuchadnezzar.
29. As he marched down from the north, at what crossways was a decision forced upon Nebuchadnezzar, and how was he to decide?
29 Coming into the land of Palestine from the north, Nebuchadnezzar at the head of his mighty army came to a fork in the line of march. This was a place for decision. Just as Ezekiel had been told to illustrate it before the Jewish exiles back in Babylon, one branch of this crossways led to Rabbah of the sons of Ammon, which lay to the east of the Jordan River. The other branch led to Jerusalem in the mountains west of the Jordan River and the Dead Sea. The Ammonite capital city, Rabbah, was the less fortified city, easier to capture, and should Nebuchadnezzar direct his military campaign first against that city? On the other hand, the Judean capital was called “Jerusalem fortified.” It should be much harder to capture, requiring a longer siege that might discourage the Babylonian soldiers. Should Nebuchadnezzar postpone attacking it till after his troops were elated with a capture of Ammonite Rabbah? A tough choice! How was he to decide? By divination!
30. To how many forms of demonism did Nebuchadnezzar resort and why, and who now was to show superiority—the demons or Jehovah?
30 One method of divination was not enough for King Nebuchadnezzar. He must make sure by using three. By this means would the demons, of which Babylon was a superstitious worshiper, make the threefold divination result in such a way as to steer him contrary to Jehovah’s will—against Ammonite Rabbah first? Not when the Almighty God Jehovah had declared his purpose for his own executional “sword” to go first against Jerusalem. He outmaneuvered the demons, and hence Ezekiel was told to say of Nebuchadnezzar’s divination:
31. How does Jehovah describe to Ezekiel Nebuchadnezzar’s resort to divination, and what course would a drawing by his right hand favor?
31 “He [1] has shaken the arrows [one marked for Rabbah and the other for Jerusalem, to be drawn out of a vessel after being shaken]. He [2] has asked by means of the teraphim; he [3] has looked into the liver [of a slain animal victim]. In his right hand the divination proved to be for Jerusalem, to set battering-rams, to open one’s mouth for a slaying, to raise the sound in an alarm signal, to set battering-rams against gates, to throw up a siege rampart, to build a siege wall.”—Ezekiel 21:21, 22.
32. The drawing by the right hand directed Nebuchadnezzar against which city, and so what did this mean for him?
32 What King Nebuchadnezzar drew forth with his right hand was the favored choice, to indicate the most auspicious course. In agreement with Jehovah’s will it directed the king of Babylon against Jerusalem first. That meant bringing up against Jerusalem all the Babylonian heavy siege equipment and using all the devices for besieging a strongly fortified city.
33. According to Ezekiel 21:23, how would the foretelling of such an outcome to Nebuchadnezzar’s divination seem to the inhabitants of Judah and Jerusalem in an oath-bound relationship to him?
33 How, though, did the foretelling of such an outcome to King Nebuchadnezzar’s divination sound to the inhabitants of Judah and Jerusalem? Jehovah foresaw how it would seem to them, and so he said further to Ezekiel: “And it has become to them like an untrue divination in their eyes—those who are sworn with oaths to them; and he is calling error to remembrance, in order for them to be caught.”—Ezekiel 21:23.
34. Why did Nebuchadnezzar’s divination, as foretold, seem untrue to the inhabitants of the land of Judah, and what was their attitude toward the oaths that they had sworn to him?
34 The foretold divination of King Nebuchadnezzar seemed to these Jews in the land of Judah to be “untrue,” because they felt that the king of Babylon would not desire to come against such a strongly walled city as Jerusalem. They felt that he could never take it if he tried. Furthermore, they could call upon the powerful international rival of Babylon, namely, Pharaoh of Egypt, to come to their assistance and turn back the military hordes of Babylon. What did they care about the oaths that they had sworn to the king of Babylon to be subject to him as vassals? They disregarded the fact that they had taken these oaths of submission to King Nebuchadnezzar as their suzerain lord in the name of Jehovah their God. So, in their self-assurance, they favored breaking their oaths to the king of Babylon by rebelling against him and relying, not upon Jehovah, but upon the Pharaoh of Egypt. They would influence their king, Zedekiah, to take this perjured, rebellious course.
35. How did Jehovah foretell King Zedekiah’s oath-breaking rebellion, and what questions did Jehovah therefore ask?
35 Through Ezekiel, Jehovah foretold that this would occur. Speaking of how King Nebuchadnezzar had put Zedekiah on the throne of Jerusalem instead of his nephew Jehoiachin in 617 B.C.E., and foretelling how King Zedekiah would treat his oath, Jehovah said to Ezekiel: “Furthermore, he [Nebuchadnezzar] took one [Zedekiah] of the royal seed and concluded a covenant with him and brought him into an oath; and the foremost men of the land he [Nebuchadnezzar] took away, in order that the kingdom might become low, unable to lift itself up, that by keeping his covenant it might stand. But he [Zedekiah] finally rebelled against him in sending his messengers to Egypt, for it to give him horses and a multitudinous people. Will he [Zedekiah] have success? Will he escape, he who is doing these things, and who has broken a covenant? And will he actually escape?” These questions Jehovah at once answers by saying:
36. What answers to those questions did Jehovah give to Ezekiel as regards oath-breaking Zedekiah and the Pharaoh of Egypt?
36 “‘“As I am alive,” is the utterance of the Sovereign Lord Jehovah, “in the place of the king [Nebuchadnezzar] who put in as king the one [Zedekiah] that despised his oath and that broke his covenant, with him in the midst of Babylon he will die. And by a great military force and by a multitudinous congregation Pharaoh will not make him effective in the war, by throwing up a siege rampart and by building a siege wall, in order to cut off many souls. And he [Zedekiah] has despised an oath in breaking a covenant, and, look! he had given his hand [in a pledge of covenant keeping] and has done even all these things. He will not make his escape.”’ ‘“Therefore this is what the Sovereign Lord Jehovah has said: ‘As I am alive, surely my oath that he has despised and my covenant that he has broken—I will even bring it upon his head.’”’”—Ezekiel 17:13-19; 2 Chronicles 36:11-13.
37. What was the “error” that was to be remembered, and what caused the king of Babylon to remember it?
37 This rebellion against his Babylonian overlord would be an erroneous course on the part of King Zedekiah of Jerusalem. But the king of Babylon would not overlook this or forget about it. “He is calling error to remembrance, in order for them to be caught.” (Ezekiel 21:23) In this way the oath-breaking Zedekiah and his counselors were to be caught in the bitter results of their own erroneous action. Hence Jehovah goes on to say to those self-deceiving oath breakers: “Therefore this is what the Sovereign Lord Jehovah has said, ‘By reason of your causing your error to be remembered by your transgressions being uncovered, in order that your sins may be seen according to all your dealings, by reason of your being called to remembrance you people will be seized even by the hand.’” (Ezekiel 21:24) Their transgressions against proper covenant-keeping came out into the open or were uncovered, and this caused the offended king of Babylon to remember their error.
38. The prophecy that the covenant breakers should be “seized even by the hand” meant what?
38 In due time the Jews deserved to be called to remembrance for the attention that covenant breakers deserve. So their rebellion would fail, the stout walls of Jerusalem would fail them, and they would be “seized even by the hand” and led captive to Babylon.
39. What would Zedekiah, “chieftain of Israel,” be obliged to do, according to the words Jehovah directed to him?
39 In view of this, what would King Zedekiah, as “chieftain of Israel,” be obliged to do? Through the prophet Ezekiel, Jehovah tells him straight to his face, saying: “And as for you, O deadly wounded, wicked chieftain of Israel, whose day has come in the time of the error of the end, this is what the Sovereign Lord Jehovah has said, ‘Remove the turban, and lift off the crown. This will not be the same. Put on high even what is low, and bring low even the high one. A ruin, a ruin, a ruin I shall make it. As for this also, it will certainly become no one’s until he comes who has the legal right, and I must give it to him.’”—Ezekiel 21:25-27.
DOWN WITH THE “HIGH ONE”!
40. Through what course was Zedekiah a “deadly wounded” chieftain, how did he show himself to be “wicked,” and how had his “day” come in regard to the “time of the error of the end”?
40 By his rebellious course King Zedekiah deadly wounded himself, thereby making certain his death, not in peace as king in Jerusalem under the suzerainty of the king of Babylon, but as a dethroned, childless, sightless, imprisoned exile in Babylon. By breaking his oath given in the name of Jehovah and by violating his covenant with the king of Babylon, he showed his wickedness. His day for eating the bitter fruitage of his badness as “chieftain of Israel” had come. It was now the “time of the error of the end,” not alone that “error” of King Zedekiah, but also the “error” of all the kingdom of Judah and Jerusalem. The time of this “end” began in the thirteenth year of Josiah as king of Jerusalem, which was also the year when the priest, “Jeremiah the son of Hilkiah,” began to prophesy. (Jeremiah 1:1, 2; 25:3-11) In order to illustrate those final forty years, the prophet Ezekiel had been instructed to lie publicly on his right side before a model of Jerusalem, that thus he might “carry the error of the house of Judah.” (Ezekiel 4:6, 7) Zedekiah shared in the “error of the end.”
41. In fulfillment of Jehovah’s command, how were the turban removed and the crown lifted off, and thereby what was brought to an end, this introducing what world situation?
41 King Zedekiah wore a royal turban, distinctive of his royal office, wearing also a crown. He did not voluntarily “remove the turban, and lift off the crown” from his head in obedience to the command of Jehovah through Ezekiel. This was done for him by the king of Babylon when he captured the fleeing Zedekiah and deposed him as king, destroying his royal throne and his royal city. (2 Kings 25:1-7; Ezekiel 17:19, 20) With that event the typical kingdom of God on earth, with a descendant of King David sitting on “Jehovah’s throne” in Jerusalem, came to an end. It had stood for 463 years, from 1070 to 607 B.C.E. This left the world stage in complete control of the non-Jewish or Gentile kingdoms, with no interference or restriction by a typical, miniature kingdom of Jehovah God on earth. What a world situation that introduced!
42. With what words did Jehovah indicate it was time for a change?
42 It was Jehovah’s due time for a change. This he indicated when he added: “This will not be the same. Put on high even what is low, and bring low even the high one.”—Ezekiel 21:26.
43. As to putting on high what is low and bringing low the high one, what must be said as regards Zedekiah’s family in contrast with Jehoiachin’s, and Solomon’s family in contrast with Nathan’s?
43 By this turning of things upside down things would not be the same for a long while. What was the “low” thing that was put on high by this destruction of the Kingdom of Judah, and what was the “high one” that was brought low? Not the family of King Zedekiah who was once high on the throne of Jerusalem in contrast with his nephew Jehoiachin’s family who were then exiles in Babylon, with Jehoiachin himself lying in prison. (2 Kings 24:8-16; 25:27-30) Nor was it the high family line of King Solomon the son of David in contrast with the low obscure family line of Nathan the son of King David. (Matthew 1:6-16; Luke 3:23-31) Both of these latter family lines became involved, genealogically, with the birth of Jesus Christ at Bethlehem-Judah, for the names of Shealtiel and Zerubbabel appear in the genealogies from both Solomon and Nathan. (Matthew 1:12; Luke 3:27) So there was no special abasement of one family in favor of the other as regards producing the Messiah.
44. Hence what was the high thing that was brought low, and what was the low thing that was put on high? And how?
44 Instead of the foregoing, it was the Kingdom of Judah that was the “high one” in being the miniature kingdom of Jehovah God on earth, so that it was the Kingdom of Judah that was made low by being destroyed in 607 B.C.E. It was the non-Jewish or Gentile kingdoms of this world that were the “low” thing that was “put on high” by the destruction of the Kingdom of Judah and leaving Gentile rule in complete control of all the earth, Jehovah’s chosen people of Israel being thenceforth subject to such Gentile rule.
45, 46. So what world power then dominated the earthly scene politically, and how had Jehovah foretold this reversal through Moses in Deuteronomy, chapter twenty-eight?
45 So, to begin with at this point, the Babylonian World Power, the Third World Power in Bible history, dominated the entire earthly scene of international politics. Long previously, in the year 1473 B.C.E., the prophet Moses had foretold this, saying under divine inspiration to the nation of Israel: “Jehovah will indeed put you at the head and not at the tail; and you must come to be only on top, and you will not come to be on the bottom, because you keep obeying the commandments of Jehovah your God, which I am commanding you today to observe and to do.
46 “And it must occur that if you will not listen to the voice of Jehovah your God by taking care to do all his commandments and his statutes that I am commanding you today, all these maledictions must also come upon you and overtake you: Jehovah will march you and your king whom you will set up over you to a nation whom you have not known, neither you nor your forefathers; and there you will have to serve other gods, of wood and of stone. The alien resident who is in your midst will keep ascending higher and higher above you, while you—you will keep descending lower and lower. He will be the one to lend to you, while you—you will not lend to him. He will become the head, while you—you will become the tail.”—Deuteronomy 28:13, 15, 36, 43, 44.
47. Thus in 607 B.C.E., what treading down or trampling began?
47 Being put on high in the year 607 B.C.E. when the Babylonians destroyed Jerusalem and unseated the royal line of David, the Gentile nations began to tread down or trample upon Jerusalem as signifying a kingdom of Jehovah God with a royal descendant of David seated upon “Jehovah’s throne.”
48. Who caused those Gentile Times to begin, what had he also appointed for those Times, and how did Jesus speak of them in prophecy?
48 The Gentile Times for thus trampling upon the right of the royal line of David to the throne in a kingdom set up by Jehovah God were to last for only a measured period of time. Jehovah, who caused those Gentile Times to begin, had also appointed the time for them to end. In the year 33 of our Common Era Jesus Christ spoke prophetically about those Gentile Times that were still running in his day. Foretelling a destruction of the Jerusalem of his day, he said: “There will be great necessity upon the land and wrath on this people; and they will fall by the edge of the sword and be led captive into all the nations; and Jerusalem will be trampled on by the nations, until the appointed times of the nations are fulfilled.” (Luke 21:20-24) Hence the year would come when those Gentile Times would end.
49. With what words, in Ezekiel 21:27, did Jehovah foretell the event at which those Gentile Times would end?
49 When? In the year when a remarkable event should take place. Not for all time would the kingship of a rightful descendant of King David seated on “Jehovah’s throne” continue as a “ruin.” Jehovah said: “A ruin, a ruin, a ruin I shall make it. As for this also, it will certainly become no one’s until he comes who has the legal right, and I must give it to him.”—Ezekiel 21:27.
“HE COMES WHO HAS THE LEGAL RIGHT”
50. Why did Jesus Christ not seek any kingship during his days on earth?
50 The year when the descendant of King David with the legal right should come and when Jehovah should give the kingship to that one would be at the close of the Gentile Times, or at the end of the “appointed times of the nations.” Those Gentile Times did not end in the days of Jesus Christ when on earth in the first century of our Common Era. No; for Jesus said that Jerusalem must be destroyed a second time and thereafter the Gentile Times must continue on still farther until they are fulfilled. That is why Jesus Christ did not seek any kingship in his days on earth. (John 6:14, 15) This is why Jehovah did not give to Jesus Christ the Davidic kingship at his sacrificial death, resurrection and ascension to Jehovah’s right hand in heaven.—Acts 1:6, 7; 2:29-37.
51. After his ascension, how long was Jesus Christ due to wait on Jehovah’s right hand, and then what action was due to take place?
51 Jerusalem’s second destruction occurred in the year 70 C.E. at the hands of the Roman legions, and Jesus Christ foretold that the Gentile Times were to keep on running for a time after that. (Luke 21:24) So, after his ascension to heaven in 33 C.E., Jesus Christ must wait in heaven until those Gentile Times ended. Then was God’s appointed time for the Gentile nations to be brought low and for God’s Messianic kingdom of a descendant of King David to be put on high. Then was the due time for Jesus Christ to come with his legal right to the kingship and ask Jehovah and for Jehovah to give him the kingship. This is what the Hebrew Christians were told, in Hebrews 10:12, 13, concerning Jesus Christ: “This man offered one sacrifice for sins perpetually and sat down at the right hand of God, from then on awaiting until his enemies should be placed as a stool for his feet.” (Psalm 110:1, 2; 2:7-9; Acts 2:34-36) Knowing from Daniel’s prophecy (Da 4:16-27) the length of those “appointed times of the [Gentile] nations” enabled Jesus Christ to calculate when they would end, namely, in 1914 C.E.
52. What vision was Daniel given of the coming of David’s descendant to receive the kingship, and in whom did Jesus Christ look for that vision to be fulfilled, and when?
52 The prophet Daniel was a fellow exile of Ezekiel, and very appropriately, then, Jehovah as the “Ancient of Days” gave Daniel a vision of the coming of the Messiah to him at the end of the Gentile Times to receive the kingship as the Permanent Heir of King David. Daniel writes: “But as for the rest of the [Gentile] beasts, their rulerships were taken away, . . . I kept on beholding in the visions of the night, and, see there! with the clouds of the heavens someone like a son of man happened to be coming; and to the Ancient of Days he gained access, and they brought him up close even before that One. And to him there were given rulership and dignity and kingdom, that the peoples, national groups and languages should all serve even him. His rulership is an indefinitely lasting rulership that will not pass away, and his kingdom one that will not be brought to ruin.” (Daniel 7:12-14) Jesus Christ looked forward to the fulfillment of that prophetic vision in himself in heaven when the Gentile Times ended in 1914.
53. At the end of the Gentile Times, how did Jehovah put an end to the trampling carried on by the Gentile nations, despite their occupying the site of earthly Jerusalem?
53 With the end of the Gentile Times in 1914, in the lunar month of Tishri (September-October), the appointed time arrived for Jehovah to put a stop to the Gentile nations (including Christendom) in their trampling upon what ancient Jerusalem symbolized, namely, the kingdom in the hands of the anointed descendant of King David reigning on “Jehovah’s throne.” Jehovah did this by then giving the active Davidic kingship to the one “who has the legal right,” that is to say, to His anointed Son, Jesus Christ. Thereafter the Gentile Nations could tread down and trample upon the Middle Eastern site of ancient Jerusalem all they wanted to in a literal sense, but they would no longer be trampling upon the real kingdom of the anointed descendant of King David, who has the legal right to it. He sits on “Jehovah’s throne” in the heavens, and the heavily armed nations of today can never overturn and destroy that heavenly throne or the “city of the living God, heavenly Jerusalem.”—Hebrews 12:22.
54. What will happen shortly to the modern-day antitypical unfaithful Jerusalem, and how will this affect the Messianic kingdom of God as set up at the end of the Gentile Times?
54 How refreshing it is to the spirits of true lovers of God’s Messianic kingdom to know these wonderful facts! Shortly the modern antitype of ancient unfaithful Jerusalem will be brought to her perpetual ruin as pictured by the ruin of Jerusalem in the year 607 B.C.E. But that will not signify the ruin and destruction of the Messianic kingdom of God, inasmuch as Christendom’s claim to be Christ’s kingdom is false and has greatly misrepresented the Biblical facts. The hypocritical Christ’s kingdom on earth must go! The true heavenly kingdom of Christ must remain in heavenly power for the blessing of all mankind for whom Jesus Christ died as a ransom sacrifice. The Gentile nations, as well as Christendom, will not be able to interfere with this blessing. Their “appointed times” having run out in 1914 C.E., they will be brought to eternal ruin in the “war of the great day of God the Almighty” at the now-shaping-up world situation called Har–Magedon.—Revelation 16:14-16.
AFTER THE DESTRUCTION OF CHRISTENDOM, WHAT?
55. Destruction on whom follows that of Christendom, and how was a parallel of this given in Ezekiel’s day?
55 Destruction of the political Gentile nations follows that of Christendom. In an ancient parallel to this, destruction of the Ammonite capital of Rabbah followed that of ancient Jerusalem in 607 B.C.E. It was Jehovah’s will that Jerusalem should fall first. That is why he took care that King Nebuchadnezzar’s divination should send him first against Jerusalem, down the right-hand branch of the crossroads. (Ezekiel 21:19-22; Jeremiah 25:17-29) In a warning for Rabbah of the sons of Ammon not to gloat over the ruin of Jerusalem, Jehovah told Ezekiel what to say:
56. In order that Rabbah of Ammon might not gloat over ruined Jerusalem, what did Jehovah tell Ezekiel to say to Ammon in warning?
56 “And you, O son of man, prophesy, and you must say, ‘This is what the Sovereign Lord Jehovah has said concerning the sons of Ammon and concerning the reproach from them.’ And you must say, ‘A sword, a sword drawn for a slaughter, polished to cause it to devour, in order to glitter, because of their beholding for you an unreality, because of their divining for you a lie, in order to put you on the necks of the slain ones, the wicked men whose day has come in the time of the error of the end. Return it to its sheath. In the place that you were created, in the land of your origin, I shall judge you. And I will pour out upon you my denunciation. With the fire of my fury I shall blow upon you, and I will give you into the hand of men who are unreasoning, the craftsmen of ruination. For the fire you will become fuel. Your own blood will prove to be in the midst of the land. You will not be remembered, for I myself, Jehovah, have spoken.’”—Ezekiel 21:28-32.
57. From that prophecy as historically fulfilled, what warning should all reproachers of Jehovah take, and why will the prophecy not fail of fulfillment upon them?
57 In due time the king of Babylon was used to bring ruin upon the land of the sons of Ammon. This occurred because the prophets of Ammon were “beholding” an escape for Rabbah from the “sword” of King Nebuchadnezzar, and this had to be proved “an unreality.” The diviners of Ammon were predicting that Rabbah would be spared, and this needed to be proved “a lie.” The purpose of this was to “put” the slain ones of Ammon, as it were, “on the necks” of the slain wicked Israelites, as if in one pile of dead ones. From this historic example, let all reproachers of the Sovereign Lord Jehovah take warning. The “sword” of the “war of the great day of God the Almighty” will reach them in their own land. In the land of their origin their blood will be poured out. The death that they divined and desired for Jehovah’s true people will come upon their own selves as a denunciation from Jehovah. Let them imagine no unreality about this; let them make no mistake about this. It is Jehovah who has spoken it. It will therefore not fail to come true, to His vindication.
[Footnotes]
a See the book eninputd “Rock 2000,” by Hiley H. Ward, 1970 edition. |
Education (ed)
2015 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/brochures-and-booklets/education-ed | input Page/Publishers’ Page
Jehovah’s Witnesses and Education
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January 2019 Printing
English (ed-E)
© 1995, 2002, 2015 Watch Tower Bible and Tract Society of Pennsylvania |
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Comprehensive Concordance of the New World Translation of the Holy Scriptures |
This Life (ts)
1974 | https://wol.jw.org/en/wol/publication/r1/lp-e/ts | Chapter 17
What Everlasting Life on Earth Offers Us
LIFE in good health and under pleasant conditions for more than seventy or eighty years is certainly a desirable thing. In fact, scientists have devoted scores of years to research ways to combat aging and disease. They often express the view that an average life-span of a hundred years is a goal to be worked toward.
However, the thought of a never-ending lifespan does not seem to have the same appeal. Many persons are inclined to argue: ‘Without sickness, death and some troubles we would lose appreciation for good things. Everlasting life on earth would be boring. We would run out of things to do.’ Perhaps you have heard people express such thoughts, but is that the way you personally view life? Really, is that kind of reasoning sound?
Do we, for example, need sickness so as not to become bored with good health? People do not lose joy in living because they feel well. Security, pleasant surroundings, interesting and productive work, and wholesome food do not cause people to tire of life. Is it not, rather, a lack of food, unpleasant surroundings, trouble and friction that make life disagreeable? A man does not have to cut off one hand to appreciate the other one, does he? We can enjoy and appreciate good things without experiencing bad.
Life in human perfection does not mean that everyone will be doing all things equally well and with the same intense interest. What the Bible holds forth is the promise of life without sickness and death. (Revelation 21:3, 4) Healthy people today are not all alike, so why should anyone conclude that bodily and mental perfection would make people virtual copies of one another? People will still vary as to personality. They will have varying preferences as to work, building, home decoration, landscaping, food and drink, entertainment, the fine arts and the like. Their personal likes and preferences will have a strong bearing on the skills and fields of activity for which they will show a preference.
But is there really enough for humans to do on earth to keep them active for an eternity? Would not increase in knowledge eventually come to a standstill because we would have done everything?
MUCH CAN BE DONE
Reflect on your own life now. Do you feel that your capabilities are being used to the full or ever will be? How many things are there that you feel capable of doing and would like to accomplish—if only you had the time and needed assets?
Perhaps you would like to develop some talent, in music, painting, sculpture or carving, or to learn something about woodworking, mechanics, designing or architecture, or to study history, biology, astronomy or mathematics, or to take up the cultivation of certain plants or the breeding of animals, birds or fish. Possibly you would like to travel, to see new lands. Many would like to do, not just one, but a number of these things. But even if you had the needed assets, time would simply not permit you to do all the things you would like to do.
Furthermore, does not limited time also subject you to a certain degree of pressure to get things done? Would it not be a delight to do things without having to feel rushed?
Little danger exists of running out of things to do. Our home, this earth, is filled with such a great variety of plant and creature life that there is limitless potential for learning new things and putting our acquired knowledge to use. Many are the secrets that are just begging to be discovered. Think of it: There are over 30,000 varieties of fish, about 3,000 types of amphibians, about 5,000 sorts of mammals and more than 9,000 kinds of birds. Insects, the most numerous of earth’s living creatures, number about 800,000 varieties. Scientists believe that between one and ten million varieties may still remain to be discovered. Added to this are hundreds of thousands of varieties of plants.
How many of us know even the barest fraction of earth’s living things by name? Still more limited is our knowledge of their interesting habits and the vital role each plays in the continuance of life on earth. The potential for increased knowledge is stupendous.
You may have never heard of the tropical freshwater fish known as the cichlid. Yet one scientist remarked regarding his study of them: “For me, cichlids have proved an absorbing 14-year study.” Think how many years it would take to study thousands of living creatures and plants—and with real benefit.
Take as an example the lowly barnacle. This creature gives man considerable trouble when it attaches itself to ships. Barnacles have to be scraped off the ships, as their presence in great number causes considerable drag and may increase fuel consumption as much as 40 percent. One might be inclined to think that little could be learned from a creature that seemingly makes such a nuisance of itself. But not so.
The cement by means of which the barnacle becomes firmly attached is about 3/10,000 of an inch thick. Yet its resistance to being sheared from the surface exceeds 7,000 pounds per square inch. This is twice the strength of the epoxy glues that have been used in recent years for spacecraft. When subjected by researchers to a temperature of 662 degrees Fahrenheit, barnacle cement did not melt, and it withstood a temperature of 383 degrees Fahrenheit below zero without cracking or peeling. Barnacle cement was also found to be resistant to most solvents. Its outstanding properties have incited researchers to try to produce an artificial barnacle cement, a “Superglue.”
Thus, knowledge gained through research can bring benefits to man. Today there is no way of knowing just how many things done by earth’s living things could be utilized or duplicated by man for his use. What has been learned is enough to show that the reservoir of knowledge has barely been tapped.
Even in areas where man has done considerable research much remains to be discovered. For example, one of the amazing things done by green plants is changing water and carbon dioxide into sugar. This process, known as photosynthesis, still baffles man despite some two centuries of research. Laurence C. Walker, a plant physiologist, noted that “if the secret unfolded, man could probably feed the world—using a factory the size of a common school building.”
All mankind could benefit tremendously by learning more about plant and creature life. By understanding the interdependency of living things and their needs, man could avoid unknowingly upsetting the balance of life. Accurate knowledge would help him to avoid injuring himself and other living things.
For instance, if the harmful effects of DDT had been fully understood and man had acted in harmony with his knowledge, widespread pollution could have been avoided. But, sadly, man made indiscriminate use of DDT. What has been the result? Dr. Lorenzo Tomatis of the International Agency for Research on Cancer in France states: “There is no animal, no water, no soil on this earth which at present is not contaminated with DDT.” In some cases DDT contamination has built up in animals and birds to the point of killing them. Truly, accurate knowledge could have prevented this tragic contamination.
Man could also continue to learn about sound, light, chemical reactions, electronics, minerals and a host of other inanimate things. And that still leaves the vast reaches of outer space largely unexplored. What a field for investigation this is! The universe contains billions of galaxies or star systems, and these galaxies may embrace billions of stars.—Psalm 8:3, 4.
Not to be overlooked is the fact that, even without long years of study, animate and inanimate things can stir human creativity and imagination. The colors and designs found among plants, animals and inanimate things not only delight the eye but provide a limitless source of ideas for the decorative arts. There is no reason to fear that human creativity would eventually cease to be stimulated and that life would become drab and uninteresting.
But even if there were a remote possibility of reaching the point of attaining complete knowledge of the earth and all life on it, would that in itself make life boring? Consider: In a year a person may eat more than a thousand meals. At forty years of age a man might have eaten well over forty thousand meals. But does eating become more boring with the passing of each year? Does the man who has eaten forty thousand meals feel more bored than the one who has eaten about half that number?
There can be true enjoyment even in things that are repeated. Who of us is bored by feeling gentle breezes, by the touch of those whom we love, by the sound of babbling brooks, waves crashing against the shore, birds chirping or singing, by seeing gorgeous sunsets, winding rivers, clear lakes, cascading waterfalls, lush meadows, towering mountains or palm-lined beaches, and by catching the scent of sweet-smelling flowers?—Compare Song of Solomon 2:11-13.
OPPORTUNITIES TO EXPRESS LOVE
Of course, just learning and applying what we learn would not be enough to make everlasting life rich and meaningful. We humans have an inherent need to love and to be loved. When we feel that others need, appreciate and love us, we want life to continue. It warms our hearts to know that others miss us when we are away, that they long to see us again. Association with dear relatives and friends is upbuilding and encouraging. We find happiness in being able to do things for those whom we love, to look out for their welfare.
Everlasting life would set before us endless opportunities to express love and to benefit from the love of others. It would give us the needed time to get to know fellow humans, to come to appreciate their fine qualities and to cultivate intense love for them. Earth’s inhabitants are indeed varied—varied in personality, styles of dress, preferences in food, in architecture, in music and other arts. The time it would take to get to know and appreciate billions of humans and to learn from their experience and talents staggers the imagination. But would it not be a pleasure to know the entire human family and to be able to accept each member thereof as a very dear friend?
What everlasting life on earth could offer us is rich and rewarding. How could we possibly be bored when there is so much that we could learn and apply beneficially? How could we possibly tire of expressing love for others to the full? Observed Doctor Ignace Lepp in his book Death and Its Mysteries:
“Those who have experienced authentic love and intellectual achievement know well that they can never reach a saturation point. The scientist who consecrates all of his time and energy to research knows that the more he learns, the more there is to learn and the more his appetite for knowledge increases. Likewise, those who love truly know that there is no imaginable limit to the growth of their love.”
But when will those opportunities afforded by eternal life become ours? When will God’s kingdom by Christ make it possible? And if we should die before that time comes, is there any possibility of our being restored to life? |
Young People Ask (yp)
1989 | https://wol.jw.org/en/wol/publication/r1/lp-e/yp | input Page/Publishers’ Page
Questions Young People Ask—Answers That Work
Unless otherwise indicated, Scripture quotations are from the modern-language New World Translation of the Holy Scriptures—With References, 1984 Edition
Picture Credits
Pictures are listed by page number and by order of appearance on page, top to bottom.
Bronx Zoo; photographed and used with the kind cooperation of: page 195 (2)
National Aeronautics and Space Administration, Washington, D.C.: pages 307, 311 (background)
National Archives, Washington, D.C.: page 304 (background) |
Learn From the Bible (lfb)
2017 | https://wol.jw.org/en/wol/publication/r1/lp-e/lfb | input Page/Publishers’ Page
Lessons you can learn from the Bible
This publication is not for sale. It is provided as part of a worldwide Bible educational work supported by voluntary donations.
To make a donation, please visit donate.jw.org.
Unless otherwise indicated, Scripture quotations are from the modern-language New World Translation of the Holy Scriptures.
April 2021 Printing
English (lfb-E)
© 2017
Watch Tower Bible and Tract Society of Pennsylvania |
Young People Ask, Volume 2 (yp2)
2008 | https://wol.jw.org/en/wol/publication/r1/lp-e/yp2 | Back Cover
This book will help you answer questions about
THE OPPOSITE SEX
LIFE CHANGES
FRIENDSHIP ISSUES
SCHOOL AND YOUR PEERS
MONEY MATTERS
YOUR PARENTS
YOUR FEELINGS
RECREATION
YOUR SPIRITUAL GROWTH
You need advice you can trust! Questions Young People Ask—Answers That Work, Volume 2, provides just that. Like the first volume, this book includes the results of interviews with hundreds of youths from around the world. The Bible’s sound advice helped them. Now discover how it can help you.
“Acquire wisdom, acquire understanding.”—Proverbs 4:5. |
Examining the Scriptures—2023
2022 | https://wol.jw.org/en/wol/library/r1/lp-e/all-publications/brochures-and-booklets/examining-the-scriptures/examining-the-scriptures-2023 | May
Monday, May 1
Consider closely the one who has endured.—Heb. 12:3.
To help us come to know his Son, Jehovah lovingly included the four Gospels in his Word. The Gospels contain a historical account of the life and ministry of Jesus. That account tells us what Jesus said, shows us what he did, and reveals to us how he felt. These four books help us to “consider closely” the example of Jesus. In effect, they contain the footsteps that Jesus left behind. So by examining the Gospels, we can come to know Jesus better and better. As a result, we can follow his steps closely. To benefit fully from the Gospels, we must do more than just read them. We need to take the time to study them carefully and meditate on them deeply. (Compare Joshua 1:8, footnote.) Bring the Gospel accounts to life. Use your imagination to see, hear, and feel what was happening. Do some research in the study aids provided by Jehovah’s organization. w21.04 4-5 ¶11-13
Tuesday, May 2
We preach Christ executed on the stake, to the Jews a cause for stumbling.—1 Cor. 1:23.
Centuries before Jesus came to earth, Jehovah revealed in his Word that the Messiah would be betrayed for 30 pieces of silver. (Zech. 11:12, 13) The betrayer would be one of Jesus’ close companions. (Ps. 41:9) The prophet Zechariah also wrote: “Strike the shepherd, and let the flock be scattered.” (Zech. 13:7) Instead of being stumbled by these events, honesthearted ones should have been strengthened by seeing these prophecies fulfilled in Jesus. Do we see the same problem today? Yes. In modern times, a few well-known Witnesses have left the truth, become apostate, and then tried to turn others away. They have spread negative reports, half-truths, and outright lies about Jehovah’s Witnesses through the news media and the Internet. But honesthearted ones are not stumbled. On the contrary, they realize that the Bible foretold that such things would happen.—Matt. 24:24; 2 Pet. 2:18-22. w21.05 11 ¶12; 12-13 ¶18-19
Wednesday, May 3
The path of the righteous is like the bright morning light that grows brighter and brighter until full daylight.—Prov. 4:18.
The Scriptures make it clear that accurate knowledge increases with time. (Col. 1:9, 10) Jehovah reveals the truth gradually, and we must be willing to wait patiently for the light of truth to get brighter. When those taking the lead realize that our understanding on a certain point of truth needs to be clarified, they do not hesitate to make the needed adjustments. While many denominations in Christendom make changes to please their congregations or to get closer to the world, the changes made by Jehovah’s organization are designed to draw us closer to God and to the pattern of worship established by Jesus. (Jas. 4:4) The adjustments we make are driven, not by modern trends or popular demands, but by a clearer understanding of the Scriptures. We love the truth!—1 Thess. 2:3, 4. w21.10 22 ¶12
Thursday, May 4
Throw all your anxiety on him.—1 Pet. 5:7.
What can you do if you feel alone? Focus on how Jehovah is sustaining you. (Ps. 55:22) This will help you to maintain a balanced view of your situation. Think, too, about how Jehovah is helping fellow believers who feel lonely. (1 Pet. 5:9, 10) Hiroshi, a brother who for many years has been the only Witness in his family, says: “Knowing that we are all doing our best to serve Jehovah can encourage those of us who are alone in the truth.” Also, maintain a good spiritual routine. This includes openly telling Jehovah how you feel. It is important to read God’s Word regularly, meditating on specific accounts that highlight Jehovah’s love for you. Some Christians memorize scriptures that are particularly comforting, such as Psalm 27:10 and Isaiah 41:10. Others find that listening to audio recordings of the study material helps them to feel less lonely when preparing for the meetings or doing their Bible reading. w21.06 9-10 ¶5-8
Friday, May 5
You will not fear any sudden terror.—Prov. 3:25.
Are you mourning the death of a loved one? Take time to strengthen your faith in the resurrection hope by reading Bible accounts of those who were raised from the dead. Are you grieving because a family member was disfellowshipped? Study in order to convince yourself that God’s way of administering discipline is always best. Whatever problem is confronting you, use it as an opportunity to build your faith. Pour your heart out to Jehovah. Do not isolate yourself, but instead remain close to your brothers and sisters. (Prov. 18:1) Share in activities that will help you to endure, even if you have to do so with tears. (Ps. 126:5, 6) Keep up with your routine of meetings, field service, and Bible reading. And stay focused on the wonderful blessings that Jehovah has in store for you. As you see how Jehovah helps you, your faith in him will grow ever stronger. w21.11 23 ¶11; 24 ¶17
Saturday, May 6
Likewise, it is not a desirable thing to my Father who is in heaven for even one of these little ones to perish.—Matt. 18:14.
In what way are Jesus’ disciples like “little ones”? Well, whom does the world consider important? The rich, the famous, and the powerful. In contrast, Jesus’ disciples seem to be unimportant, insignificant “little ones.” (1 Cor. 1:26-29) But Jehovah does not view them that way. What prompted Jesus to talk about “these little ones”? His disciples had asked him a question: “Who really is greatest in the Kingdom of the heavens?” (Matt. 18:1) Many Jews at that time viewed position and rank as very important. One scholar says: “Men lived and died in quest of honor, reputation, fame, approval, and respect.” Jesus knew that his disciples would have to work hard to root out from their heart the spirit of competition that was entrenched in Jewish culture. w21.06 20 ¶2; 21 ¶6, 8; 22 ¶9
Sunday, May 7
Oil and incense make the heart rejoice; so does sweet friendship springing from sincere counsel.—Prov. 27:9.
The apostle Paul set a good example as an elder. For instance, when the brothers in Thessalonica needed counsel, Paul did not hesitate to give it. However, in his letters to them, Paul first took note of their faithful work, their loving labor, and their endurance. He also considered their circumstances, kindly acknowledging that their life was not easy and that they were bearing up under persecution. (1 Thess. 1:3; 2 Thess. 1:4) He even told those brothers that they were an example to other Christians. (1 Thess. 1:8, 9) How happy they must have been to receive Paul’s warm commendation! There could be no doubt that Paul loved his brothers very much. That is why he was able to give effective counsel in both of his letters to the Thessalonians.—1 Thess. 4:1, 3-5, 11; 2 Thess. 3:11, 12. w22.02 15 ¶6
Monday, May 8
He will wipe out every tear from their eyes, and death will be no more.—Rev. 21:4.
Satan uses leaders of false religion to say that Jehovah is cruel and is responsible for man’s suffering. Some even say that when children die, it was God who took them because he needed more angels in heaven. How blasphemous! We know better. When we are stricken with a serious illness or when someone we love dies, we never blame our God. On the contrary, we have faith that one day he will make things right. We can tell everyone who will listen what a loving God Jehovah is. That gives him a good reply to make to the one taunting him. (Prov. 27:11) Jehovah is a compassionate God. He hates to hear us cry out because of the suffering that we are enduring—be it persecution, illness, or our imperfections. (Ps. 22:23, 24) Jehovah feels our pain; he wants to stop it, and he will stop it.—Compare Exodus 3:7, 8; Isaiah 63:9. w21.07 9-10 ¶9-10
Tuesday, May 9
You crowned him with glory and splendor.—Ps. 8:5.
Soon obedient humans will enjoy the greatest honor of all—the privilege of loving and worshipping Jehovah forever! Jesus will undo the conditions that resulted when Adam and Eve decided to leave God’s family. Jehovah will resurrect millions and give them the opportunity for everlasting life in perfect health on an earth transformed into a paradise. (Luke 23:42, 43) As the earthly part of Jehovah’s family of worshippers grows to perfection, each one will reflect the “glory and splendor” that David wrote about. If you belong to the “great crowd,” you have a wonderful prospect. (Rev. 7:9) God loves you; he wants you to be a member of his family. So do all you can to please him. Live each day with God’s promises in your mind and heart. Appreciate your privilege of worshipping our dear heavenly Father, and cherish the prospect of praising him forever! w21.08 7 ¶18-19
Wednesday, May 10
We will reap if we do not tire out.—Gal. 6:9.
The prophet Jeremiah preached for decades in the face of apathy and opposition. He became so discouraged by the “insults and jeering” of opposers that he thought of giving up his assignment. (Jer. 20:8, 9) But Jeremiah did not give up! What enabled him to overcome his negative thoughts and find joy in his ministry? He focused on two important facts. First, God’s message that Jeremiah took to the people involved “a future and a hope.” (Jer. 29:11) Second, Jehovah had placed his name on Jeremiah. (Jer. 15:16) We too bring a message of hope in a bleak world, and we bear Jehovah’s name as his Witnesses. When we focus our attention on these facts, we can find joy regardless of the response of the people. So do not get discouraged or give up if the progress of your Bible student is taking longer than you expected. Making disciples requires patience.—Jas. 5:7, 8. w21.10 27 ¶12-13
Thursday, May 11
Let us also throw off every weight and the sin that easily entangles us.—Heb. 12:1.
No matter how long we have been serving Jehovah, we must continue to build and maintain our faith in him. Why? Because if we are not careful, our faith can weaken. Remember, faith involves evidence of unseen realities. What we cannot see, we may easily forget. Thus, Paul called lack of faith “the sin that easily entangles us.” How, then, can we avoid that trap? (2 Thess. 1:3) First, beg Jehovah for his holy spirit, and do so often. Why? Because faith is an aspect of the fruitage of the spirit. (Gal. 5:22, 23) We cannot build and maintain faith in our Creator without the help of his holy spirit. If we keep asking Jehovah for his spirit, he will give it to us. (Luke 11:13) In particular, we can pray: “Give us more faith.” (Luke 17:5) Additionally, be consistent in your personal study of God’s Word.—Ps. 1:2, 3. w21.08 18-19 ¶16-18
Friday, May 12
Gray hair is a crown of beauty.—Prov. 16:31.
Older ones have much to offer. Although they may not have the strength they once had, they do have a wealth of experience that they have acquired over the years. Jehovah can continue to use them in various ways. For example, the Bible tells of faithful ones who actively served Jehovah into their old age. Moses, for instance, was about 80 years old when he began serving as Jehovah’s prophet and representative to the nation of Israel. Jehovah was still using Daniel as His spokesman when the prophet was probably in his 90’s. And the apostle John was likely also in his 90’s when he was inspired to write the book of Revelation. The “righteous and devout” man Simeon is mentioned just briefly in the Bible, but Jehovah knew who he was and granted him the privilege of seeing the infant Jesus and of prophesying about the child and his mother.—Luke 2:22, 25-35. w21.09 3-4 ¶5-7
Saturday, May 13
O Jehovah, my heart is not haughty, . . . nor do I aspire to things too great.—Ps. 131:1.
Parents should be careful not to compare one child with another or to ask more of a child than he or she can give. Unfavorable comparisons and unreasonable demands can exasperate a child. (Eph. 6:4) A sister named Sachiko says: “My mother wanted me to get 100 percent on my exams, which I found impossible. Although I left school years ago, at times I still wonder if my best is good enough for Jehovah.” King David said that he did not “aspire to things too great” or to things that were beyond him. His humility and modesty “calmed and quieted” him. (Ps. 131:2) What can parents learn from David’s words? Parents can be humble and modest not only in what they expect of themselves but also in what they expect of their child. Parents can reassure their child by acknowledging his strengths and weaknesses when helping him to set appropriate goals. w21.07 21-22 ¶5-6
Sunday, May 14
Each one will carry his own load.—Gal. 6:5.
Jehovah has given each of us the gift of free will. This means that we can choose whether we will obey him or not. Some young ones whose upbringing was far from ideal choose to serve Jehovah, and they make a success of their service. Others whose parents did their very best to bring them up in harmony with Scriptural principles turn their back on the truth once they get older. In the final analysis, we must personally decide whether we will serve Jehovah. (Josh. 24:15) So, grieving parents, fight the tendency to think that this tragedy must be your fault! At times, a parent abandons the truth and even the family. (Ps. 27:10) This can be devastating for children who had looked up to the parent as a role model. Young ones, if one of your parents has been disfellowshipped, be assured that Jehovah is also keenly aware of your pain. He loves you and appreciates your loyalty. Remember, too, that you are not responsible for your parent’s decisions. w21.09 27 ¶5-7
Monday, May 15
Those whom Jehovah loves he disciplines.—Heb. 12:6.
When a Christian is disfellowshipped, we might think of him as a contagious sheep that might infect the flock. He is sick in a spiritual sense. (Jas. 5:14) Spiritual sickness, like some forms of physical illness, can be quite contagious. So it is necessary in some cases to isolate a spiritually sick individual from the congregation. This discipline is an expression of Jehovah’s love for faithful members of His flock, and it may reach the wrongdoer’s heart and lead him to repentance. While disfellowshipped, the individual may be able to attend meetings, where he can be fed and built up spiritually. He is also free to receive literature for his personal use and to watch JW Broadcasting®. And as the elders observe his progress, they may from time to time offer personal counsel and direction to help him regain his spiritual health so that he can be reinstated as one of Jehovah’s Witnesses. w21.10 10 ¶9, 11
Tuesday, May 16
Not everyone saying to me, “Lord, Lord,” will enter into the Kingdom of the heavens.—Matt. 7:21.
Today, we follow the pattern of worship set by the first-century Christian congregation. For instance, our organizational structure—which includes traveling overseers, elders, and ministerial servants—mirrors the arrangement established by the apostles in the first century. (Phil. 1:1; Titus 1:5) Our view of sex and marriage, our respect for the sacredness of blood, and our desire to protect the congregation from unrepentant wrongdoers are all based on the pattern set in the first century. (Acts 15:28, 29; 1 Cor. 5:11-13; 6:9, 10; Heb. 13:4) The Bible plainly tells us that there is “one faith” that has God’s approval. (Eph. 4:4-6) What a privilege we have to be one of Jehovah’s people and to know the truth about Jehovah and his purposes! May we continue to hold fast to the truth with strong conviction. w21.10 22-23 ¶15-17
Wednesday, May 17
Take your position, stand still, and see the salvation of Jehovah in your behalf.—2 Chron. 20:17.
King Jehoshaphat was confronted with a serious challenge. A large army of Ammonites, Moabites, and men of the mountainous region of Seir threatened him, his family, and his people. (2 Chron. 20:1, 2) What did Jehoshaphat do? He looked to Jehovah for help and strength. Jehoshaphat’s humble prayer, recorded at 2 Chronicles 20:5-12, reveals just how much he trusted in his loving heavenly Father. Jehovah spoke to Jehoshaphat by means of a Levite named Jahaziel, saying the words of today’s text. With full trust in his God, Jehoshaphat did as he was told. When he and the people went out to meet the enemy, he placed at the front of his troops, not the most skilled soldiers, but the unarmed singers. Jehovah did not let Jehoshaphat down; He defeated the enemy army.—2 Chron. 20:18-23. w21.11 15-16 ¶6-7
Thursday, May 18
It is because of Jehovah’s loyal love that we have not come to our finish, for his mercies never end.—Lam. 3:22.
When facing a trial, we can be sure that Jehovah will act in our behalf by giving us the support we need to keep our integrity. (2 Cor. 4:7-9) We can have confidence that Jehovah’s loyal love will indeed rest on us because, as the psalmist assured us, “the eye of Jehovah watches over those fearing him, those waiting for his loyal love.” (Ps. 33:18-22) Before we began serving Jehovah, we received the love that God shows to mankind in general. As his worshippers, however, we also benefit from his loyal love. Moved by that love, Jehovah embraces us with his protective arms. He will always keep us close to him and will fulfill his purpose regarding us. He wants us to succeed! (Ps. 46:1, 2, 7) Therefore, no matter what trial we may face, Jehovah will give us the strength we need in order to keep our integrity. w21.11 7 ¶17-18
Friday, May 19
Continue putting up with one another and forgiving one another freely.—Col. 3:13.
Most of us know of cases in which a person has held a grudge against a coworker, a schoolmate, a relative, or a family member—even for years! Recall that Joseph’s ten half brothers harbored a grudge against him, which finally led them to commit a hateful act. (Gen. 37:2-8, 25-28) How differently Joseph acted toward them! When he was in a position of authority and could get even with his half brothers, he showed them mercy. Joseph did not hold a grudge. Rather, he acted in harmony with the counsel recorded later at Leviticus 19:18. (Gen. 50:19-21) Joseph’s course of forgiving instead of nursing a grudge or taking vengeance sets a pattern for Christians who want to please God. Jesus urged us to forgive those who sin against us. (Matt. 6:9, 12) Likewise, the apostle Paul advised fellow Christians: “Do not avenge yourselves, beloved.”—Rom. 12:19. w21.12 11 ¶13-14
Saturday, May 20
He satisfies the desire of those who fear him; he hears their cry for help, and he rescues them.—Ps. 145:19.
Late in the evening on Nisan 14, 33 C.E., Jesus went to the garden of Gethsemane. There he poured out his heart to Jehovah. (Luke 22:39-44) It was during those difficult hours that Jesus “offered up supplications . . . with strong outcries and tears.” (Heb. 5:7) What did Jesus pray for during that final night before his death? He prayed for strength to remain loyal to Jehovah and to do His will. Jehovah heard the anguish in his Son’s prayer and sent an angel to strengthen him. Jesus was aware of the tremendous responsibility he bore—that of vindicating his Father’s name. Jehovah listened to Jesus’ earnest requests. Why? Because Jesus’ main concern was to stay loyal to his Father and to vindicate His name. If our main concern is to do the same, Jehovah will answer our prayers for help.—Ps. 145:18. w22.01 18 ¶15-17
Sunday, May 21
Go, therefore, and make disciples of people of all the nations, baptizing them . . . , teaching them.—Matt. 28:19, 20.
Many today are stumbled because of our neutral stand with regard to politics. They expect us to vote in elections. However, we realize that from Jehovah’s standpoint, if we choose a human leader to rule over us, we are rejecting Him. (1 Sam. 8:4-7) People may also feel that we should build schools and hospitals as well as perform other charitable works. They are stumbled because we focus our efforts on the preaching work, not on solving the world’s immediate problems. How can we avoid being stumbled? (Matt. 7:21-23) Our main focus should be on doing the work that Jesus commanded us to do. Never should we become distracted by the political and social issues of this world. We love people and care about their problems, but we know that the best way to assist our neighbors is by teaching them about God’s Kingdom and by helping them to develop a friendship with Jehovah. w21.05 7 ¶19-20
Monday, May 22
In the last days critical times hard to deal with will be here.—2 Tim. 3:1.
Even though many of the rulers of nations today claim to serve God, they do not want to give up their own power and authority. So just as the rulers did in Jesus’ day, rulers today oppose Jehovah’s Anointed One by attacking his loyal followers. (Acts 4:25-28) How does Jehovah respond? Psalm 2:10-12 answers: “So now, you kings, show insight; accept correction, you judges of the earth. Serve Jehovah with fear, and rejoice with trembling. Honor the son, or God will become indignant and you will perish from the way, for His anger flares up quickly. Happy are all those taking refuge in Him.” Jehovah kindly grants these opposers a window of opportunity. They can still change their minds and accept Jehovah’s Kingdom. However, time is running out. (Isa. 61:2) It has never been more urgent for people to get the facts and make the right choice. w21.09 15-16 ¶8-9
Tuesday, May 23
Having food and clothing, we will be output with these things.—1 Tim. 6:8.
Paul is saying that we should be output with whatever we have materially. (Phil. 4:12) Our most precious possession is our relationship with our God, not any material thing that we own. (Hab. 3:17, 18) Consider what Moses told the Israelites after they had spent 40 years in the wilderness: “Jehovah your God has blessed you in all that you have done. . . . These 40 years Jehovah your God has been with you, and you have lacked nothing.” (Deut. 2:7) During those 40 years, Jehovah provided the Israelites with manna to eat. Their clothes—the very clothes with which they had left Egypt—never wore out. (Deut. 8:3, 4) Jehovah will be pleased if we can learn to be output—to appreciate even the simple provisions he makes available, viewing them as a blessing and giving thanks for them. w22.01 5 ¶10-11
Wednesday, May 24
Trust in Jehovah with all your heart, and do not rely on your own understanding.—Prov. 3:5.
Husbands, you are responsible for the welfare of your family, so you work hard to protect and support your family. When you face challenges, you may feel that you have the resources to handle the problem on your own. However, resist the inclination to rely on your own strength. Instead, pray privately for Jehovah’s help. In addition, pray fervently with your wife. Seek direction from Jehovah by studying the Bible and publications provided by God’s organization, and apply the counsel you find. Others might not agree with the Bible-based decisions you make. They might say that money and the things it can buy will provide the best protection for your family. But remember the example of King Jehoshaphat. (2 Chron. 20:1-30) He trusted in Jehovah and proved it by his actions. Jehovah did not abandon that loyal man, and he will not abandon you.—Ps. 37:28; Heb. 13:5. w21.11 15 ¶6; 16 ¶8
Thursday, May 25
God . . . is never unjust.—Deut. 32:4.
God made us in his image, so we yearn to see people treated fairly. (Gen. 1:26) But because we are imperfect, we can misjudge matters, even when we think we have all the facts. Recall, for example, how displeased Jonah was with Jehovah’s decision to extend mercy to the people of Nineveh. (Jonah 3:10–4:1) Yet, consider the results. The lives of well over 120,000 repentant Ninevites were saved! In the end, it was Jonah—not Jehovah—who needed to be corrected. Jehovah does not owe humans an explanation for his decisions. True, Jehovah did allow his servants in the past to express their concerns about decisions he had made or was about to make. (Gen. 18:25; Jonah 4:2, 3) And occasionally, he explained his decision. (Jonah 4:10, 11) Nevertheless, Jehovah does not need our approval, either before or after he acts.—Isa. 40:13, 14; 55:9. w22.02 3-4 ¶5-6
Friday, May 26
Let the one who is the greatest among you become as the youngest, and the one taking the lead as the one ministering.—Luke 22:26.
We conduct ourselves as “the youngest” when we “consider others superior” to us. (Phil. 2:3) The more we cultivate that attitude, the less likely we are to stumble others. All our brothers and sisters are superior to us in one way or another. It is not hard to see this when we focus on their positive qualities. We should take to heart the counsel that the apostle Paul gave to the Corinthians: “Who makes you different from another? Indeed, what do you have that you did not receive? If, in fact, you did receive it, why do you boast as though you did not receive it?” (1 Cor. 4:7) We should beware of any temptation to draw attention to ourselves or to think of ourselves as superior to others. If a brother gives stimulating talks or a sister is gifted at starting Bible studies, he or she should be quick to give the credit to Jehovah. w21.06 22 ¶9-10
Saturday, May 27
Sow your seed . . . and do not let your hand rest.—Eccl. 11:6.
Many Witnesses find it increasingly difficult to contact people in their homes. Some publishers live in areas where there are many high-security apartment buildings or gated communities. There may be a security guard who denies entry to anyone who does not have an invitation from a specific householder. Other publishers find few people at home or have territories where few people live. The publishers may cover great distances just to try to contact one householder—who may not even be at home! If we face these types of challenges, we must not give up. Try reaching people at a different time. We will contact more people if we preach when they are likely to be at home. After all, everyone returns home sometime! Many brothers and sisters find it practical to preach in the afternoon or in the evening because they find more people. In addition, householders may be more relaxed and ready to talk during those times. w21.05 15 ¶5, 7
Sunday, May 28
It is in vain that they keep worshipping me, for they teach commands of men as doctrines.—Mark 7:7.
Do we see the same problem today? Yes. Many become upset when Jehovah’s Witnesses do not join them in celebrating unscriptural traditions, such as birthdays and Christmas. Others become angry when Jehovah’s Witnesses do not join nationalistic celebrations or do not follow funeral customs that are out of harmony with God’s Word. Those who are stumbled in this way may sincerely believe that they are worshipping God acceptably. But they cannot please him if they prefer the world’s traditions to the clear teachings found in the Bible. (Mark 7:8, 9) How can we avoid being stumbled? We need to develop a strong love for Jehovah’s laws and principles. (Ps. 119:97, 113, 163-165) When we love Jehovah, we will reject any traditions that displease him. We will not allow anything to interfere with our love for Jehovah. w21.05 6 ¶15-16
Monday, May 29
Keep your senses in all things, endure hardship, do the work of an evangelizer.—2 Tim. 4:5.
How can we apply the advice of the apostle Paul? We need to keep our faith strong by studying regularly, by praying continually, and by keeping busy in the work that Jehovah has given us to do. (2 Tim. 4:4) If we exercise faith, we will not panic when we hear negative reports. (Isa. 28:16) Our love for Jehovah, his Word, and our brothers will help us to avoid being stumbled by those who have left the truth. In the first century, many were stumbled, and they rejected Jesus. Yet, many others accepted him. These included at least one member of the Jewish Sanhedrin and even “a large crowd of priests.” (Acts 6:7; Matt. 27:57-60; Mark 15:43) Likewise today, millions have not been stumbled. Why not? Because they know and love the truths found in the Scriptures. God’s Word says: “Abundant peace belongs to those who love your law; nothing can make them stumble.”—Ps. 119:165. w21.05 13 ¶20-21
Tuesday, May 30
My power is being made perfect in weakness.—2 Cor. 12:9.
The apostle Paul realized that everything he did in Jehovah’s service was with God’s strength, not his own. By means of His holy spirit, Jehovah gave Paul the power to accomplish his ministry fully—despite the persecution, imprisonment, and other challenges he faced. Timothy, Paul’s younger companion, also had to rely on God’s power to carry out his ministry. Timothy accompanied Paul on long missionary journeys. Moreover, Paul sent him on additional trips to visit and encourage congregations. (1 Cor. 4:17) Timothy may have felt inadequate. Perhaps that is why Paul admonished him: “Never let anyone look down on your youth.” (1 Tim. 4:12) Furthermore, during this time, Timothy had his own thorn in the flesh—“frequent cases of sickness.” (1 Tim. 5:23) But Timothy knew that Jehovah’s powerful holy spirit would give him the strength he needed to preach the good news and serve his brothers.—2 Tim. 1:7. w21.05 21 ¶6-7
Wednesday, May 31
Take good care of your sheep.—Prov. 27:23.
The principle recorded at James 1:19 certainly applies to those who give counsel. James wrote: “Everyone must be quick to listen, slow to speak, slow to anger.” An elder may assume that he has all the facts, but does he really? Proverbs 18:13 reminds us: “When anyone replies to a matter before he hears the facts, it is foolish and humiliating.” It is best to get the facts directly from the person himself. That involves listening before speaking. The elder might ask: “What has been happening in your life?” “How can I help?” If elders take the time to get the facts, they are more likely to help and encourage their brothers and sisters. Giving effective counsel involves more than simply reading a few scriptures or offering a suggestion or two. Our brothers and sisters need to sense that we care for them, that we understand them, and that we want to help them. w22.02 17 ¶14-15 |
Greatest Man (gt)
1991 | https://wol.jw.org/en/wol/publication/r1/lp-e/gt | Chapter 23
More Miracles in Capernaum
THE Sabbath after Jesus called his first four disciples—Peter, Andrew, James, and John—they all go to a local synagogue in Capernaum. There Jesus begins to teach, and the people are astounded because he teaches them as one having authority and not as the scribes.
On this Sabbath a demonized man is present. After a while, he shouts with a loud voice: “What have we to do with you, Jesus you Nazarene? Did you come to destroy us? I know exactly who you are, the Holy One of God.”
The demon controlling the man is actually one of Satan’s angels. Rebuking the demon, Jesus says: “Be silent, and come on out of him!”
Well, the demon throws the man into a convulsion and yells at the top of its voice. But it comes out of the man without hurting him. Everyone is simply astonished! “What is this?” they ask. “He authoritatively orders even the unclean spirits, and they obey him.” The news about this spreads throughout the surrounding area.
Leaving the synagogue, Jesus and his disciples go to the home of Simon, or Peter. There Peter’s mother-in-law is very sick with a high fever. ‘Please help her,’ they beg. So Jesus goes over, takes her by the hand, and raises her up. Right away she is cured and begins to prepare a meal for them!
Later, when the sun has set, people from all over start coming to Peter’s house with their sick ones. Soon the whole city is gathered at the door! And Jesus cures all their sick ones, no matter what their diseases are. He even frees the demon-possessed. As they come out, the demons that he expels shout: “You are the Son of God.” But Jesus rebukes them and does not allow them to speak because they know he is the Christ. Mark 1:21-34; Luke 4:31-41; Matthew 8:14-17.
▪ What happens in the synagogue on the Sabbath after Jesus calls his four disciples?
▪ Where does Jesus go when leaving the synagogue, and what miracle does he perform there?
▪ What happens later that same evening? |
Ministry School (be)
2002 | https://wol.jw.org/en/wol/publication/r1/lp-e/be | Your Counsel Form |
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