The Watchtower, July 15, 1973

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The Watchtower — July 15, 1973

Source: jw.org

Contents

How Does Your Church View Abortions?

Does It Matter Who Your Friends Are?

‘Overpowered by Temptation’

Human Happiness Under Divine Government

Seek God While He May Be Found

The Boundaries of God’s Kingdom

Desirable Tenants

Determined to Preach God’s Truth

Questions From Readers

Ancient Temple With Modern Meaning

How Does Your Church View Abortions?

ON January 22, 1973, the United States Supreme Court ruled in favor of liberalized abortion laws. Other countries have taken a similar course.

How do you view such changes? Do you believe it is right to destroy a developing, though unborn, child? Does your church?

Many churches do. For example, in a resolution adopted on May 31, 1968, the American Baptist Churches of the U.S.A. urged “that legislation be enacted to provide: That the termination of a pregnancy . . . be at the request of the individuals concerned and be regarded as an elective medical procedure.”

Also, the General Council of the United Church of Canada affirmed “that abortion is morally justifiable in certain medical, social and economic circumstances, and should be a private matter between a woman and her doctor.”

Hundreds of clergymen took a lead in seeking to liberalize abortion laws. For example, an appeal to vote for abortion law reform appeared in the Jackson, Michigan, Citizen Patriot of November 6, 1972. Signed by 178 clergymen, it said:

“We believe that abortion—like religion—is a personal decision, and that the State should not prevent a woman from following the dictates of her conscience.”

Following the long list of clergymen’s names, the paper said:

“The clergy listed above have ecclesiastical standing in 14 denominations whose national bodies have issued statements supporting abortion law reform.”

Among the many churches endorsing liberalized abortion laws are the United Church of Christ, the United Presbyterian Church, the Lutheran Church in America and the United Methodist Church. The New York City Council of Churches, which includes some twenty-three denominations, said in its paper Metropolitan Church News:

“The news of the Supreme Court’s decision favoring women’s rights to determine whether or not to have an abortion was received with deep appreciation by the officers and staff of the Council.”

True, top Roman Catholic leaders voice displeasure. Yet some priests support abortion. And the National Catholic Reporter of September 15, 1972, said: “Fifty-six percent of the nation’s Catholics, according to the latest Gallup Poll on abortion, believe that the decision to terminate pregnancy should be made ‘solely by a woman and her physician.”’

Justifying its revolutionary decision, the Supreme Court noted that the unborn are not “recognized in the law as persons in the whole sense.” Thus the Court permits terminating the life of the unborn up to the twenty-eighth week of pregnancy.

However, most abortions are performed earlier, usually before the thirteenth week of pregnancy. And so the Supreme Court overruled all state laws that prohibit or restrict abortions during this thirteen-week period. The Court contended that such abortions, for the woman, are relatively safe.

But, of course, the developing child inside the mother is destroyed. Of what does the unborn child really consist? Is it simply an indistinguishable blob of tissue?

Commenting on this, Dr. Denis Cavanaugh noted in Ob. Gyn. [Obstetrical Gynecological] News:

“At the end of the second week [of pregnancy] differentiation of the cardiovascular and nervous systems begins. At the end of 6 weeks [which is about the time a woman usually becomes certain she is pregnant] all the internal organs of the complete human being are present . . .

“By the end of the eighth week the skeleton has begun to form, and the eyes, fingers and toes are evident, so that the embryo is now called a fetus. . . . After the eighth week, no new major structures will be added, and further growth will consist of maturation and development of the existing structures rather than the creation of anything new.”

Thus Dr. P. G. Coffey wrote in the Toronto Daily Star:

“There is no essential difference biologically between an unborn infant and one that has been born, or if you want a specific example, between a two- to three-month-old fetus and a newborn baby, except that one is more mature than the other.”

Clearly the developing child that is destroyed is not an indistinguishable blob of tissue! Some children aborted within the time period permitted by law move and breathe; some even survive the abortion process. The New York Times of February 1, 1972, noted:

“Nurses in delivery rooms had been accustomed to every conceivable effort to save babies, even those of one to three pounds, and they found that sometimes they were ‘salting out’ [aborting] bigger babies than those they had worked to save. . . . Recently a baby emerged from the salting out process still alive.”

Is it not understandable, then, why Dr. George C. Manning wrote that abortion is “murder just as certainly as it is murder willfully to turn off the heat in the incubator of a 1-1/2 pound premature baby”? Some persons worry what the next possible step may be. As Sir John Peel, president of the Royal College of Obstetricians and Gynecologists, asked:

“If society gives sanction to the destruction of life for one set of circumstances for what it claims to be the good of society, why should it not sanction the infanticide of the abnormal neonate [newborn child], the mental defective, the delinquent, the incurable, the senile?”

Could you approve of killing a helpless newborn infant? But is it not just as wrong to kill a baby before it is born? According to God’s law given through Moses, the human embryo or fetus was considered a life, and God’s law protected that life. (Ex. 21:22, 23) Should we not have similar regard for the unborn? Yet many, many religions take a stand contrary to what God’s Word says. Where does your church stand?

[Picture on page 420]

When the U.S. Supreme Court approved abortions that would kill infants such as this one, many churches applauded the decision. How do you think that God views such churches?

Does It Matter Who Your Friends Are?

Helpful facts that young people want to know

HAVING friends is one of the things that contributes most to the joy of living. People who isolate themselves and shun others are never really happy. What is there about companionship that adds so much to our happiness?

Doing something with a friend seems to multiply our enjoyment of life’s pleasurable experiences and accomplishments. You may remember how, in Jesus’ parables, the shepherd who found his lost sheep and the woman who found her lost coin each called in his or her friends, saying, “Rejoice with me.” (Luke 15:6, 9) Yes, we normally want to share good things with companions, and our pleasure seems to double as a result.

On the other hand, when things do not go so well for us and we feel depressed, a good friend can do much to reduce our sadness. Friends can often be of tremendous help when trouble threatens, warning us against danger or helping us to escape it, giving us extra strength at critical moments. As Proverbs 17:17 says: “A true companion is loving all the time, and is a brother that is born for when there is distress.”

That scripture emphasizes a quality that outstandingly marks real friends: loyalty. Being a friend really means more than just ‘acting friendly.’ A genuine friend is loyal to you and to your best interests. Are your friends like that?

Today, people in general seem more interested in outdoing their neighbor than in helping their neighbor. This is just as true among young people as among older ones. Even among so-called ‘friends’ there is often a spirit of competition, not of loyalty. Many friendships last only as long as neither person is called on to make some change or sacrifice some selfish interest. In this competitive world, a true friend is not easy to find. “There exist companions disposed to break one another to pieces,” Proverbs 18:24 tells us, “but there exists a friend sticking closer than a brother.”

The Bible shows that David, the son of Jesse, had some really worthwhile friends. More than once these saved his life. You may recall how, after David’s defeat of the immense Philistine warrior Goliath, he gained a fine friend in Jonathan, the son of King Saul. Jonathan could have hated David as a rival for the throne of Israel, a throne that Jonathan might have hoped to inherit from his father, King Saul. Instead, Jonathan recognized that God’s favor was on David, and “Jonathan’s very soul became bound up with the soul of David, and Jonathan began to love him as his own soul.” (1 Sam. 18:1, 3) Instead of being envious of David, Jonathan loved him for his courage and faith in Jehovah God. And more than once Jonathan risked his life and endured his father’s fierce (but unjustified) anger in order to protect his friend.—1 Sam. 19:1–20:17, 24-40.

You can also read about a later friend of David named Hushai, who, as the “king’s companion,” was one of David’s closer associates during his kingship. The way Hushai risked his life to thwart the traitorous conspiracy of Absalom, one of David’s sons, makes a thrilling account to consider.—See 2 Samuel 15:10-37; 16:16–17:16.

Perhaps you also have friends like these. But, if not, how can you gain them? It will take real effort, but it is certainly worth it.

SEEKING WORTHWHILE FRIENDS

There is a saying that ‘the only way to have a friend is to be one.’ A lot of truth there is in that statement. Sometimes persons are lonely and feel ‘left out’ of things by other young persons whom they may admire. Or they may have had friends only to ‘lose’ them. They may feel hurt because of this. But friendship is a two-way street.

So we do well to ask ourselves, What am I doing to be friendly to others? How much sincere and unselfish interest do I take in others and what do I do to contribute to their happiness and their good? What qualities am I cultivating that would make others feel they would like to share my companionship more often?

The way you go about trying to find friends will generally determine the kind you get. Some seek to win friends by spending money on them or by inviting them to share the pleasures of other material possessions—a stereo outfit and records, sports equipment or other such things. True, this may draw certain ones to you, just as the book of Proverbs says that “many are the friends of the rich person” and that “everybody is a companion to the man making gifts.” (Prov. 14:20; 19:6) Many people act friendly when a person spends his money in a lavish manner. But when the money runs out so do such ‘friends.’

Sometimes it is not money or material possessions that we might use to try to ‘buy’ friendship. We could do it also by flattery or by catering to another’s every whim and fancy, letting ourselves be used by that person for his or her selfish interests. But worthwhile friends cannot be ‘bought’ in these ways. Any friend that can be bought is never worth the price—no matter how small it may be. True friends are attracted to you by what you have in the way of worthwhile qualities—not by what they can get out of you.

So, it is good to have a friendly disposition toward people in general; but if you want genuine friends you need to be selective about those you accept for close companions. David was. He says: “Anyone slandering his companion in secrecy, him I silence. Anyone of haughty eyes and of arrogant heart, him I cannot endure. . . . There will dwell inside my house no worker of trickiness. As for anyone speaking falsehoods, he will not be firmly established in front of my eyes.” (Ps. 101:5-7) Why is it so important for young people today to be selective as to close companions?

WHY SELECTIVITY IS VITAL

It is a basic principle of social relations that you tend to become what those around you are if you associate with them long enough. There is a Spanish proverb that says: “Tell me with whom you walk and I’ll tell you who you are.” (Dime con quién andas y te diré quién eres.) Your choice of friends tells a lot about what kind of person you want to be. Your close friends are bound to have a ‘molding’ effect on your personality.

Do you choose friends who have qualities of honesty and decency, who are considerate and who have respect for God and his Word and have the courage to do what is right?

Or are you attracted by youths who are like the persons David avoided, those who have a very high opinion of themselves and who run others down, who pride themselves on being able to ‘outsmart’ others by slick methods, and who, in place of genuine courage, have only a foolhardiness that makes them take blind risks for no real purpose and with no worthwhile goal in view? They may engage in immorality, or steal or take drugs and then brag that they are ‘getting away with it.’ If they try to hook you into going along with them, can they rightly be called “friends”?

Remember, if you should become close companions of such persons you will either have to go along with them in what they do or disagree with them. To disagree with them will probably end the ‘friendship.’ Why? Because, while such youths often like to ridicule others, they usually cannot take reproof themselves; they hate it. Proverbs 9:8 talks about that kind of person and then, by way of contrast, adds, “Give a reproof to a wise person and he will love you.” (See also Proverbs 15:12.) Real friends can talk frankly to one another and help one another to improve and to correct and strengthen themselves in things where they are weak. The ancient writer says: “Oil and incense are what make the heart rejoice, also the sweetness of one’s companion due to the counsel of the soul.” (Prov. 27:9) When you have a really good companion who thinks straight and talks straight, it is almost like having a second mind to use for your good.

So many young people today, because of having no faith in God’s Word and the hope it holds out, take the attitude of “let us eat and drink, for tomorrow we are to die.” That was the way many men felt who were sentenced to fight wild beasts in the arena of ancient Ephesus in Asia Minor. They had no hope in Jehovah God and no hope in a resurrection to life in God’s new order. As a young person you are really just getting started in life. So, do you want to adopt the philosophy of condemned prisoners and make that your attitude toward life? After describing that viewpoint of just ‘living for today,’ the apostle Paul goes on to say: “Do not be misled. Bad associations spoil useful habits.” (1 Cor. 15:32, 33) If you seek close companionship with young persons who think only of the present, you can be sure they will spoil your hopes and efforts toward gaining a really happy future. “By his mouth the one who is an apostate brings his fellowman to ruin, but by knowledge are the righteous rescued.”—Prov. 11:9.

Sometimes a young person may say that he or she associates with another of questionable reputation and practices with the idea of ‘helping such one.’ To want to help others is a fine thing. But if you go along with them in pursuit of selfish pleasure, how much help are you giving them? After all, if you saw a child in a mud puddle, would you take some soap out into the puddle and try to clean the child with it? You would only get yourself dirty as a result. You would first have to try to encourage the child to come out of the mud puddle before you could hope to do anything about cleaning him up at close range.

Actually, to accept a youth with bad habits as your close associate will often have a bad effect on that person (as well as on you). Why? Because it may encourage such one to keep on in the same way, feeling that, in spite of what he is doing, you still find his close companionship acceptable. Would it not be of far greater help to limit your association to times when you can really aid the person by pointing out good counsel from God’s Word and by inviting him to accompany you to places where that counsel is discussed and explained?

THE MOST IMPORTANT FRIENDS

Above all, you should think seriously as to how association with persons of questionable practices may affect your relationship with Jehovah God and Christ Jesus. One may say, ‘But I don’t do those bad things myself.’ Perhaps not—at least not yet. But if you do not like or approve of the wrong things the person is doing, then why do you like his or her close companionship? Would not people be justified in thinking you do approve of such one’s practices and would they not be justified in giving you a similar reputation?

At James 4:4 we are told that ‘whoever wants to be a friend of the world is constituting himself an enemy of God.’ That principle can apply to our relationship with any one person just the same as to our relationship with the world of mankind alienated from God. If we approve of worldly ways in an individual or prefer such one’s companionship to that of the young person who really wants to please God, then do we not show ourselves to be ‘friends of the world’?

If you really want happiness now and in the future, by all means learn to prize the friendship of God and his Son above that of all others. For thousands of years now God has been demonstrating his friendship toward those who love righteousness, developing his grand purposes to bring them everlasting life in really happy conditions. His Son has worked with him and, when on earth, proved his loyal love for right-hearted persons. He told his disciples: “No one has love greater than this, that someone should surrender his soul in behalf of his friends. You are my friends if you do what I am commanding you.”—John 15:13, 14.

Unlike many who may pretend to be your friends, Jehovah God and his Son will not give up on you or abandon you because you run into difficulties. If you put your trust in them you will find that your times of trouble will be when their help and support are most evident.

Do you really appreciate these great Friends? Then show it by seeking friends like them on earth. Seek loyal companions who accept and will live up to the obligation the apostle John wrote about when he said: “By this we have come to know love, because that one [Jesus] surrendered his soul for us; and we are under obligation to surrender our souls for our brothers.” (1 John 3:16) Through thick and thin, they will prove to be the kind of friends worth having. They will help you to gain life forever in God’s new order.

‘Overpowered by Temptation’

● The observation has been made that a person who is suddenly ‘overpowered by temptation’ has usually been dreaming about it for a long time. Fitting is the Bible’s counsel that Christians think on things that are true, righteous, chaste and lovable.—Phil. 4:8.

Human Happiness Under Divine Government

IT WOULD be wonderful to live in health in a gardenlike environment. With clean, clear lakes and streams, wholesome food and pure air, life could really be enjoyable. If, in addition, all men cooperated in a common cause, to use earth’s resources for mankind’s benefit, work would be a delight. Earth would truly be a paradise.

Of course, it would take more than merely delightful surroundings and cooperative people to bring about such a desirable condition. It would require a clean, incorruptible government. For it is readily acknowledged that “when the righteous are in power the people rejoice, but they groan when the wicked hold office.” (Prov. 29:2, New English Bible) Governments devised by men have failed to bring the desired conditions. Does that mean such a desirable government is impossible?

The Creator tells us, in the Bible, that he purposes a righteous government for the earth. He is “the happy God” and, being man’s Creator, he knows the kind of government people need in order to be happy. (1 Tim. 1:11) Through his prophet Ezekiel he has revealed the design of that government.

As Owner of the earth, Jehovah has assigned this planet to man as his home. As Sovereign Ruler, he will locate individuals in the earth as he chooses, not merely for his own satisfaction, but for the greatest happiness of all concerned.—Ex. 19:5; Ps. 115:16.

AN ILLUSTRATION

As an illustration of this, Jehovah gave a vision to the prophet Ezekiel in which He designated the place of each one of the twelve tribes of Israel, with its boundaries marked. On the accompanying map you will see that there was an administrative strip of land, marked “The Chieftain,” with seven sections north of the strip and parallel to it. To the south were the assignments of Israel’s other five tribes. The territorial strips ran eastward from the Mediterranean Sea toward the Jordan River or toward the Dead Sea.—Ezek. 47:15-20.

The tribe of Levi had no assigned inheritance because it served at Jehovah’s sanctuary, which was located within the administrative strip of land, inside a section 25,000 cubits (about 42,500 feet [8 miles]) square. (The cubit used in measuring was “a cubit and a handbreadth” [about 20.4 inches].) This square portion, called “the contribution that you people should contribute,” was around the neighborhood of Mount Moriah.—Ezek. 43:13; 48:8, 9.

This land “contribution,” in turn, was to be divided into three strips of land, each 25,000 cubits long. The northern and middle strips were 10,000 cubits wide; the southern one, 5,000 cubits wide. The northern strip was assigned to the nonpriestly Levites. (Ezek. 48:13, 14) The middle 10,000-cubit section of the “contribution” contained Jehovah’s sanctuary and was called a “holy contribution for the priests” and “something most holy, on the boundary of the Levites.”—Ezek. 48:10-12.

The southernmost land strip, 5,000 cubits (1.61 miles) in width, contained in its center the “city,” 5,000 cubits square. The wall around the city was 4,500 cubits on a side, with 250 cubits all around as pasture ground. (Ezek. 48:15-17) On each side of the city (east and west) was an area 10,000 cubits long by 5,000 cubits wide. This open land was to be cultivated to produce food for all those working in the city. These composed an intertribal staff of workers, persons from all twelve non-Levite tribes.—Ezek. 48:18, 19.

VISIBLE REPRESENTATIVES OF HEAVENLY GOVERNMENT

The visible head of this visionary city government was the “chieftain.” His assigned territory was quite large, consisting of the land on each side of the 25,000-cubit-square land “contribution.” This strip, 25,000 cubits wide, stretched all the way to the Mediterranean Sea on the west of the “contribution” and to the Jordan River and the Dead Sea on the east.—Ezek. 47:18, 20.

It is noteworthy that in Ezekiel’s vision the city did not contain the temple, though the temple was close by in the special “contribution” of land. The priests and Levites did not dwell or work in this city. Therefore, in the fulfillment of the vision under Messiah’s thousand-year reign, the visionary city would not picture the heavenly city, New Jerusalem, made up of Christ’s congregation of spiritual Israelites, his Bride. (Rev. 20:3, 4, 6; 21:1, 2, 9-21) For they are priests, “a royal priesthood,” their names being enrolled in the heavens. (1 Pet. 2:9; Heb. 12:23) Accordingly, the “city” pictures, not the heavenly government of Jesus Christ and his 144,000 associate kings and priests, but, instead, an earthly, visible seat of administration over the affairs of redeemed mankind.

The “chieftain” in the vision is therefore not a symbolic figure of Jesus Christ. The chieftain served in the “profane” section, not at the temple, whereas Jesus Christ is the great High Priest, serving in the heavenly area of Jehovah’s spiritual temple. (Heb. 3:1; 8:1) True, Jehovah called the Messiah “a chieftain” in an earlier chapter of Ezekiel’s prophecy. But there God speaks of that chieftain as “my servant David,” whereas no such reference is made to the chieftain in this vision of the “city.” David was the king of Israel from whose line the Messiah came, as regards his fleshly descent. (Ezek. 34:24; 37:25; Acts 2:29-36) Jesus Christ is, as the foretold Messiah, the heavenly King as well as High Priest.

Whom, then, does the “chieftain” in the temple vision symbolically portray? Just as the term “servant” often had a collective meaning, as where Jehovah called the nation of Israel his “servant,” so the “chieftain” takes on a collective meaning. It stands for those whom the heavenly Messiah Jesus appoints as his visible representatives in the “new earth,” under the direction of the “new heaven.”—Isa. 43:10; Rev. 21:1, 2.

The psalmist wrote prophetically addressing the King Jesus Christ and referring to his earthly children: “In place of your [earthly] forefathers there will come to be your sons, whom you will appoint as princes in all the earth.” (Ps. 45:16) Christ will see to it that these and others, having become his “sons” by reason of getting life through him, will, as righteous “princes” in the earth, justly administer the affairs of mankind and will keep them in security, for this is guaranteed in Isaiah chapter 32 in these grand words:

“Look! A king will reign for righteousness itself; and as respects princes, they will rule as princes for justice itself. And each one must prove to be like a hiding place from the wind and a place of concealment from the rainstorm, like streams of water in a waterless country, like the shadow of a heavy crag in an exhausted land.

“And in the wilderness justice will certainly reside, and in the orchard righteousness itself will dwell. And the work of the true righteousness must become peace; and the service of the true righteousness, quietness and security to time indefinite. And my people must dwell in a peaceful abiding place and in residences of full confidence and in undisturbed resting-places.”—Isa. 32:1, 2, 16-18.

Jehovah did this for his people in a small-scale way when he restored them from exile in Babylon to rebuild Jerusalem and its temple. How much more he will do this for the people of all the earth during Christ’s thousand-year reign! Then Christ’s words to his apostles will come true, that they will sit with him “judging the twelve tribes of Israel,” that is, all redeemed mankind, through the righteous visible princely representatives on earth.—Matt. 19:28; Luke 22:29, 30.

NAME OF THE CITY SIGNIFICANT

Volunteers from all parts of the earth and from all the ranks of ransomed mankind will then come in to cooperate actively with the “chieftain” class. This will be at the “city,” which stands for the visible official seat of the “chieftain” class for administering the affairs of all mankind. Ezekiel’s vision depicted three gates in each of the city’s four walls, open to all twelve tribes of Israel. (Ezek. 48:30-34) The city-like administration will perfectly reflect the heavenly New Jerusalem, which has twelve gates inscribed with the names of the “twelve tribes of the sons of Israel.” (Rev. 21:12) So the approachableness and loving care of Christ and his underpriesthood will also be shown by the ‘princely’ administration on earth. There will be free and open access for all who wish to receive help on a vital matter.

Ezekiel’s prophecy closes giving the name of this city: “Round about [the city’s perimeter] there will be eighteen thousand cubits; and the name of the city from that day on will be Jehovah Himself Is There.” (Ezek. 48:35) It is just as Revelation 21:3 promises: “Look! The tent of God is with mankind, and he will reside with them, and they will be his peoples. And God himself will be with them.” Jehovah himself will manifest his divine presence by directing his loving, beneficent attention to the “city.” The fruitage of his spirit will abound there to his glory, namely, “love, joy, peace, long-suffering, kindness, goodness, faith, mildness, self-control.”—Gal. 5:22, 23.

With Jehovah’s spirit operating through those “princes,” we can then be sure of a righteous government that will have the glory of God, justice, righteousness, and the happiness of the people at heart. From Jesus Christ the great High Priest and his underpriesthood in the heavens will come the application of the sin-atoning value of Christ’s sacrifice, with all its benefits. Fully under the direction of the “new heaven,” the city-like visible administration will aid in the uplift of all obedient mankind to perfection of heart, mind and body in the earth’s reestablished Paradise. Revelation 21:4 goes on to say: “And [God] will wipe out every tear from their eyes, and death will be no more, neither will mourning nor outcry nor pain be anymore. The former things have passed away.”

A REAL HOPE TO SEIZE NOW

At this time, under the influence of this system of things, and because of the sin we have inherited from our forefather Adam, it is a constant fight for even the true Christian to overcome the bad, destructive tendencies of the imperfect flesh. (Rom. 7:19, 24, 25) Humans are helpless on their own, and the influence of Satan, “the god of this system of things,” and the lack of care on the part of earth’s governments for the welfare of the people, have left them in a pitiful state. (2 Cor. 4:4) But under the righteous ‘new heavens and new earth,’ with the administration of God-fearing princes in the earth, the prophecy will be fulfilled: “The earth will be filled with the knowing of the glory of Jehovah as the waters themselves cover over the sea.” (Hab. 2:14; 2 Pet. 3:13) Coming to know Jehovah God and his unsurpassed loving-kindness, his wisdom, his justice and his provisions for happiness of mankind, they will glorify him and imitate his ways. Then, as the psalmist prophetically sang: “As for loving-kindness and trueness, they have met each other; righteousness and peace—they have kissed each other. Trueness itself will sprout out of the very earth, and righteousness itself will look down from the very heavens. Also, Jehovah, for his part, will give what is good, and our own land will give its yield.”—Ps. 85:10-12.

If you are one who desires these good things, you undoubtedly see that they are not practiced in this present system of things. You may be vexed and upset by the things you see going on. (Ezek. 9:4) If so, show your love of righteousness now. God is setting before you the opportunity for deliverance, just as he did for righteous Lot in the midst of the corrupt city of Sodom. (2 Pet. 2:7-9) Do not sit complacently and wait, for Jehovah is going to destroy this corrupt world and all who hang onto it. (2 Pet. 3:7-9; 1 Pet. 4:17-19) Take steps to learn God’s will now and to make it your way of life.

[Diagram/Map on page 426]

(For fully formatted text, see publication)

HOLY CONTRIBUTION and the TWELVE TRIBES

ENTERING INTO HAMATH

DAN

ASHER

NAPHTALI

Sea of Galilee

MANASSEH

EPHRAIM

REUBEN

JUDAH

Jordan River

THE CHIEFTAIN

Holy Contribution

En-eglaim

BENJAMIN

En-gedi

SIMEON

Salt Sea

ISSACHAR

ZEBULUN

Tamar

GAD

Meribath-kadesh

T.V. of Egypt

SCALE OF MILES

0——5——10——20——30

[Diagram]

Enlargement of Holy Contribution

a b c

l d

D k E e D

j f

m i h g

“A” indicates Levites’ portion; B, Sanctuary of Jehovah; C, Priests’ portion; D, City’s productive land; E, City: Jehovah Himself Is There (Jehovah-shammah).

Gates: a, of Reuben; b, of Judah; c, of Levi; d, of Joseph; e, of Benjamin; f, of Dan; g, of Simeon; h, of Issachar; i, of Zebulun; j, of Gad; k, of Asher; l, of Naphtali.

Pasture ground: m.

Seek God While He May Be Found

“He [God] decreed the appointed times and the set limits of the dwelling of men, for them to seek God, if they might grope for him and really find him.”—Acts 17:26, 27.

1. How did Paul come to be an unknown man in an unknown city, leading to what result?

THE man was unknown in the city, and on his arrival the city was unknown to him. Looking around, he noticed an altar dedicated “To an Unknown God.” Would you like to be involved in worshiping a God whom you viewed as unknown? It was a most unsatisfactory situation, and that is doubtless how the apostle Paul felt after reaching Athens in the course of his second missionary tour, around 50 C.E. It happened that Paul’s Christian brothers had brought him from Beroea as far as Athens, and had left him there, in accord with his instructions. It was only after receiving heavenly direction that Paul had recently visited Macedonia, up north of Athens, and evidently he had never set foot in Athens before. Likely he knew it was a center of learning, also of religion. He was disturbed by this latter aspect, and “his spirit within him came to be irritated at beholding that the city was full of idols.” How did Paul react to the situation? How would you, if you were a Christian Jew, have reacted to it?—Acts 16:9, 10; 17:15, 16, 23.

2. In what way can that which is “unknown” be harmful, and how did Paul seek to overcome this?

2 That which is “unknown” has no clearly defined boundaries or “set limits.” This fact can result in much harm, easily leading to tragedy. Hence, if it is possible, this circumstance is something for us to overcome. Paul overcame that. He began to make himself and his mission known, and, at the same time, to make himself more familiar with the Athenians and their ways of thinking. “Consequently he began to reason in the synagogue with the Jews and the other people who worshiped God and every day in the marketplace with those who happened to be on hand.” (Acts 17:17) Probably his experience with the Jews there in Athens was not much different from what happened in other cities. But in the marketplace he contacted many who prided themselves on their interest in learning and philosophy. Since “all Athenians and the foreigners sojourning there would spend their leisure time at nothing but telling something or listening to something new,” could it be said they were seeking God within known religious boundaries? Hardly. Let us take a brief look at these who thronged the marketplace.—Acts 17:21.

3. What were the Epicureans and the Stoics noted for, and how is a similar attitude seen today?

3 The Epicureans are mentioned. They believed that gaining the greatest pleasure without the bad effects of overindulgence was the chief aim in life. Paul was “declaring the good news of Jesus and the resurrection,” which ran counter to their idea of “let us eat and drink, for tomorrow we are to die.” (Acts 17:18; 1 Cor. 15:32) The one boundary they sought to avoid crossing was anything that threatened to deny their pursuit and attainment of pleasure. No, they were not seeking the true God within the boundaries that He set. The Stoics are also mentioned. They did not believe in a personal God, but, rather, thought of an impersonal deity, from which the human soul emanated. To them, a life of virtue meant ‘following nature,’ since they believed that matter and energy were the elemental principles in the universe. They believed that fate governed human affairs. They, too, not being real truth seekers, were not ready to accept Paul’s God-given message. In passing, it is not difficult to see a close similarity between the tenets of the foregoing groups and the teachings of many today, with their priorities on materialism and love of pleasure. To them, whether they say so or not, “God is dead,” at least as far as their interest in sincerely seeking him, or even groping for him, is concerned.

4. Why was Paul taken to the Areopagus, and how would he view this?

4 The general attitude toward Paul was unfavorable. They “took to conversing with him controversially,” and called him, a “chatterer” and a “publisher of foreign deities.” They led him to the Areopagus, possibly so as to give him a trial hearing. Paul would be pleased for this opportunity to give a good witness, and we are glad that his speech on that occasion was recorded for our benefit. We will be interested to see how he tackled the problem of the “unknown” and the related question of boundaries. Imagine that we are there listening to him.—Acts 17:18-22.

THEOCRATIC BOUNDARIES

5. (a) What is noteworthy in Paul’s opening remarks? (b) How does he tackle the problem of the “unknown”?

5 “Men of Athens, I behold that in all things you seem to be more given to the fear of the deities than others are. For instance, while passing along and carefully observing your objects of veneration I also found an altar on which had been inscribed ‘To an Unknown God.’ Therefore what you are unknowingly giving godly devotion to, this I am publishing to you.” (Acts 17:22, 23) How tactful these opening words! Nothing is said to antagonize the hearers or make them feel at variance with him. He chooses one of their own “objects of veneration,” and, as it were, joins them in contemplating this particular altar. Without stopping to question what kind of god the worshipers might have in mind, he starts to build a logical and persuasive argument, laying one solid fact of truth upon another. First, he gets away from the “unknown.” He does not bluntly say it is wrong, but simply says that he will publish, or expound, the one and only worthy object of godly devotion. Notice how he does this.

6. What truth does Paul establish concerning God’s purpose for man and his home?

6 He explains that God, the Creator of all things and Giver of life and breath, does not dwell in handmade temples, or need to be waited on by human hands. If this might give the impression that God was altogether beyond the reach of man, his next words give the true perspective. “And he [God] made out of one man every nation of men, to dwell upon the entire surface of the earth, and he decreed the appointed times and the set limits of the dwelling of men, for them to seek God, if they might grope for him and really find him, although, in fact, he is not far off from each one of us.” (Acts 17:24-27) Both science and the Bible attest to the fact that the entire human family can trace its origin to one man; this man, in turn, received his life and breath from God, his Creator. The interesting point is then made that the wide limit for man’s dwelling is “the entire surface of the earth.” This, of course, does not agree with the ambitious saying that the sky is the limit. Man might travel through the atmosphere and even probe as far as the moon, but he cannot permanently reside in either. He should be content to dwell within his God-given boundary.

7. When God issues a decree or anything similar, what is always implied?

7 What does Paul have in mind when he next says that God “decreed the appointed times and the set limits [literally, a ‘setting of the bounds’] of the dwelling of men, for them to seek God”? Notice that word “decreed.” When God, the Sovereign Lord, issues a decree or anything similar, such as an edict, law or command, then a theocratic boundary, fixed limit, or line of demarcation, is immediately established. This must always be so, for the issuing of such lays down and imposes certain requirements and obligations that must be observed. Obedience requires that you stay within the bounds thereof. Disobedience means that you are overstepping or violating those bounds or limits, hence becoming out of bounds, as we say, and perhaps guilty of invading the rights of others. A further examination of this in the light of the Scriptures will help us in seeking God, but first we inquire concerning these “appointed times” and “set limits of the dwelling of men.”

8. How did God’s promise to Abraham reveal certain limits or bounds?

8 Guided by God’s Word and spirit, Paul traces events following creation in order to show how the one true God had established certain limits or bounds, both in time and place. What are they? Though the first promise and prophecy was given in Eden, it was when God made the oathbound covenant with Abraham that we find the desired link, the first stepping-stone. Jehovah concluded the covenant with these words: “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.” (Gen. 22:18) This certainly shows that Abraham was not ‘unknowingly giving godly devotion to an Unknown God.’ Far otherwise! This likewise means that the nations could not successfully seek to bless themselves in ignorance according to their own ideas. Men can find God and get his blessing only in God’s appointed way. As Isaiah said: “Search for Jehovah, you people, while he may be found.” You must also search where he may be found, “while he proves to be near.” (Isa. 55:6) Are you, like Abraham, ready to listen responsively to God’s voice?

9. How did that promise work out, involving limits in both time and place?

9 Now see how God’s promise worked out, with limits both in time and place. Concerning Abraham’s seed, God said: “You may know for sure that your seed will become an alien resident in a land not theirs . . . for four hundred years. . . . But in the fourth generation they will return here.” Jehovah went on to promise: “To your seed I will give this land, from the river of Egypt to the great river, the river Euphrates.” On time, after that four-hundred-year period, when the Israelites, Abraham’s descendants, were receiving the Law at Mount Sinai, Jehovah specifically promised: “I will fix your boundary from the Red Sea to the sea of the Philistines and from the wilderness to the River.” On the other hand, when journeying in the wilderness, the Israelites were warned not to violate the boundaries of other nations, such as Moab and Ammon. This leads us to appreciate how appropriate were the words of Moses’ song at Deuteronomy 32:8: “When the Most High gave the nations an inheritance, . . . he proceeded to fix the boundary of the peoples with regard for the number of the sons of Israel.”—Gen. 15:13-21; Ex. 23:31; Deut. 2:4, 5, 18, 19.

10. (a) For what purpose did God establish “appointed times” and “set limits”? (b) based on this, what further argument and warning were then given?

10 We can now better understand what Paul had in mind regarding the “appointed times” and “set limits of the dwelling of men.” To what end did God decree such? More often than not, men set up boundaries, such as a high wall, to keep out those who are unknown and unwanted. But in this instance we have a delightful contrast. Paul says that their purpose is to act as helpful signposts or guidelines for men “to seek God . . . and really find him, although, in fact, he is not far off from each one of us.” This is backed up by the reminder that man is dependent on God for life and movement, “even as certain ones of the poets among you have said, ‘For we are also his progeny.’” Then Paul gives warning against being misguided by idolatry, a form of worship based on ignorance: “Seeing, therefore, that we are the progeny of God, we ought not to imagine that the Divine Being is . . . like something sculptured by the art and contrivance of man.” As we listen, we want to know what we are expected to do about this. Without delay, we are told: “True, God has overlooked the times of such ignorance, yet now he is telling mankind that they should all everywhere repent.”—Acts 17:27-30.

11. What was the climax of Paul’s argument, involving what theocratic boundaries?

11 The apostle quickly reaches the climax of his argument, at least as far as he is permitted to get. In a few words, he has reached right back to the start of creation, is now showing what God is telling men to do, then gives the reason for this by reaching into the future. Why the call to repentance? “Because he [God] has set a day in which he purposes to judge the inhabited earth in righteousness by a man whom he has appointed, and he has furnished a guarantee to all men in that he has resurrected him from the dead.” (Acts 17:31) Do you notice the theocratic boundaries, the set “day” and the appointed “man” who is guaranteed by God to render a righteous judgment, favorable to those sincerely seeking him? These set time bounds speak of greater things than the “set limits of the dwelling of men” as earlier mentioned at Acts 17:26. Desiring a favorable judgment, we today need to get a clear view of the line of demarcation between obedience and disobedience toward God, between right and wrong. Do not draw this line yourself. As we shall see, it requires more care than is generally recognized, involving the heart as well as the mind.

12, 13. (a) The mention of a resurrection produced what general effect, but with what exceptions? (b) In what way can we expect to profit by looking back?

12 Paul’s mention of a resurrection from the dead was too much for most of the listeners. “Some began to mock, while others said: ‘We will hear you about this even another time.’” However, the fine witness that Paul gave was not entirely fruitless. “Some men joined themselves to him and became believers, among whom also were Dionysius, a judge of the court of the Areopagus, and a woman named Damaris, and others besides them.” We rejoice to know that some listened responsively and proved obedient.—Acts 17:32-34.

13 Paul had to be brief on that occasion. For ourselves, however, not being under such immediate pressure of today, we will find it worth our while to look back and see how and why the need arose before Paul’s day for seeking God, how that need has been met, and what obligations rest upon us.

HOW AND WHY THE SEARCH BEGAN

14. (a) The fact that Jehovah had to search for man implied what? (b) How did Adam reveal a troubled conscience, but was there any evidence of real repentance?

14 In the Bible it is surprising to find that the first mention of searching is not a searching on the part of man in seeking God, but the reverse. We read at Genesis 3:9: “And Jehovah God kept calling to the man and saying to him [repeatedly]: ‘Where are you?’” What an amazing situation! Had something gone wrong? Yes, a wrong action had occurred, as a result of which, when Adam and his wife “heard the voice of Jehovah God walking in the garden . . . [they] went into hiding from the face of Jehovah God in between the trees of the garden.” When we try to hide from the face of someone, it is often due to a troubled conscience, causing fear and shame. You know the feeling. Adam felt that way when he replied to God: “Your voice I heard in the garden, but I was afraid because I was naked and so I hid myself.” Feeling afraid and wanting to hide is one thing, but feeling repentant and seeking to restore a good relationship is quite another thing. At no time was there any indication of the latter on the part of Adam or his wife. Of course, they bitterly regretted the result of their action, but there was no expression of regret or shame over the action itself. What was their wrong action?—Gen. 3:8, 10.

15. How did God’s command at Genesis 2:16, 17 set up a boundary, both literally and morally?

15 Both Adam and his wife had overstepped certain theocratic boundaries, literally and figuratively, or morally. They were also guilty of invading the rights of others. When God first put Adam in Eden, he did not just invite Adam to eat freely from every tree except one. Rather, we read that God “laid this command upon the man: ‘From every tree of the garden you may eat to satisfaction. But as for the tree of the knowledge of good and bad you must not eat from it, for in the day you eat from it you will positively die.’” Twice afterward God spoke of it as a command (Gen. 2:16, 17; 3:11, 17) Interestingly, when Satan, through the serpent, questioned Eve about this command, neither of them spoke of it as a command, but simply as something that God had said. (Gen. 3:1, 3) However, as previously mentioned, a command always creates one or more boundaries. In this case, the “tree of the knowledge of good and bad” was literally out of bounds for Adam and Eve. They were not to eat its fruit or even to touch it. But it was not out of reach physically; hence, there was raised the all-important moral boundary. The command of God imposed a test of their obedience.

16. With Eve, what caused a violation of a moral boundary, leading to what further error?

16 Listening responsively to the serpent led to violation of the moral boundary. “The woman saw that the tree . . . was something to be longed for to the eyes, yes, the tree was desirable to look upon.” Longings and desires spring from the heart. Though she had just repeated God’s command, she allowed false information to be fed into her heart through her mind. She was deceived into thinking that she herself could draw the line of demarcation, “knowing good and bad” for herself. Is that not what most people do in life, setting up their own standards of right and wrong, or accepting the standards of others? Is that perhaps what you have done, with encouragement from others apart from God, believing that sincerity is a sufficient guide?—Gen. 3:5, 6.

17. How was this followed by a violation of the literal boundary, also an invasion of the rights of others?

17 Eve having violated the moral boundary in wrongfully desiring and deciding to eat the forbidden fruit, there quickly followed the violation of the literal boundary. She “began taking of its fruit and eating it. Afterward she gave some also to her husband when with her and he began eating it.” (Gen. 3:6) Overstepping a boundary often means an invasion of the rights of others. In this instance, first Eve invaded the rights of her husband respecting headship, taking the initiative into her own hands. More important, they both invaded the rights of Jehovah God by deciding on their own course in the act and spirit of disobedience. They deliberately stepped out of line. That is, they willfully ignored God’s line of demarcation between what was permissible to eat and what was not, and drew their own. With what result?

18. (a) How did God safeguard his rights? (b) To what extent has mankind been affected by Adam’s disobedience, raising what questions?

18 After God’s judgment had been pronounced, Adam and his wife were expelled from their garden home. A return to it was made impossible. Jehovah “drove the man out and posted at the east of the garden of Eden the cherubs and the flaming blade of a sword that was turning itself continually to guard the way to the tree of life.” (Gen. 3:24) This was a forbidding boundary mark; an impenetrable barrier for them. Worse, they were banished from Jehovah’s face and presence. As children of Adam, all of us, “made out of one man,” are greatly affected thereby. Due to inherited sin and imperfection, not to mention the ‘times of ignorance’ in which we live, we are estranged from God. (Acts 17:26, 30) Granted, there is much religion practiced among men estranged from God. There are many religions, and many persons are satisfied with their particular religion. They decide for themselves between good and bad in matters of religion or where there is a moral issue to be considered. Do you do that? And does this mean there is no hope in existence? Is seeking for the true God and for the true religion all in vain? Can the search be ended successfully for us? See what happened after man’s expulsion from Eden, and the encouragement that can be gained therefrom.

HOW THE SEARCH CAN BE ENDED

19. What contrast is seen between Adam’s first two sons, and how did Cain’s course turn out?

19 Adam’s first two sons, by way of contrast, provide much that will help us in our search. They each brought an offering to Jehovah, but, as events showed, each with a different motive. Cain’s offering of “some fruits of the ground” was perhaps only a formality, not to be outdone by his younger brother, Abel, who brought a choice offering of “some firstlings of his flock, even their fatty pieces.” By some means not disclosed, Jehovah showed favor toward Abel and his offering, but “he did not look with any favor upon Cain and upon his offering.” Hence, Cain became “hot with great anger.” Then Jehovah kindly warned him: “If you turn to doing good, will there not be an exaltation? But if you do not turn to doing good, there is sin crouching at the entrance, and for you is its craving; and will you, for your part, get the mastery over it?” This reveals that Cain had already been acting in a bad way, evidently seeking an “exaltation” in a selfish, headstrong spirit. He was perilously near to crossing the border of self-control. He did cross it, and became the first murderer. He “went away from the face of Jehovah and took up residence in the land of Fugitiveness,” the land of flight from justice.—Gen. 4:3-16.

20. In what way could Abel build up a strong faith, coupled with what other fine qualities?

20 When we look at Abel, what a happy contrast! God in some way showed favor toward him. Abel was fully aware of this. Paul emphasizes this, saying that “by faith Abel offered God a sacrifice of greater worth than Cain, through which faith he had witness borne to him that he was righteous, God bearing witness respecting his gifts; and through it he, although he died, yet speaks.” (Heb. 11:4) Abel’s faith had a good foundation. He no doubt had been given a detailed description of Jehovah’s bountiful provisions enjoyed in the Garden of Eden. He surely knew how Jehovah had spoken to Adam like a father speaking to his son. He was familiar with the Edenic promise and prophecy of Jehovah God concerning the bruising of the serpent’s head, and had a sure hope of its fulfillment, though not knowing exactly when or how. Besides faith and hope, he had that other quality that is preeminent. He cultivated true love for Jehovah, coupled with a strong sense of loyalty and appreciation, strong enough to overcome the bad influence and example of his parents and elder brother.—Gen. 3:15; 1 Cor. 13:13.

21. What encouragement can we get from considering Abel?

21 For Abel, with the evidence of Jehovah’s blessing upon him, the search for the true God was ended. He did not need to seek God, except in the sense of always seeking to retain His favor by right conduct in the spirit of true obedience from the heart. What was possible for Abel is possible for you. We will look forward with confidence to searching into God’s Word for further guidance and encouragement. Keep in mind the way that Jehovah helped Abel, and, we might say, even offered a helping hand to Cain.

[Picture on page 429]

The apostle Paul, speaking to the Athenians on the Areopagus encouraged them to seek the true God

[Picture on page 431]

When God created Adam and Eve, He gave to mankind “the entire surface of the earth” for their habitation

[Picture on page 434]

Eve violated the divinely set boundary by eating the forbidden fruit

The Boundaries of God’s Kingdom

1. At Matthew 5:3, 19, what two requirements are mentioned relative to God’s kingdom?

IN HIS well-known Sermon on the Mount, Jesus emphasized the importance of seeking God’s kingdom in direct relation to its boundaries, that is, the persons whom it would include in its membership. Mentioning first the need for Kingdom heirs to have humility and a suppliant attitude, he said: “Happy are those conscious of their spiritual need, since the kingdom of the heavens belongs to them.” By way of warning and encouragement, he also stressed the need for Kingdom heirs to keep within the bounds of God’s commandments, saying: “Whoever, therefore, breaks one of these least commandments [of the Mosaic Law] and teaches mankind to that effect, he will be called ‘least’ [hence unfit] in relation to the kingdom of the heavens. As for anyone who does them and teaches them, this one will be called ‘great’ in relation to the kingdom of the heavens.”—Matt. 5:3, 19.

2. How can and should the opening petitions of the Lord’s Prayer be applied personally?

2 Consider next the opening words of the model prayer forming part of that talk: “Our Father in the heavens, let your name be sanctified. Let your kingdom come. Let your will take place, as in heaven, also upon earth.” (Matt. 6:9, 10) These are not just general petitions. In effect, they form boundaries, or guiding lines, that we must apply to ourselves personally. We must sanctify Jehovah’s name in our hearts and minds and in all our conduct. As the apostle Paul wrote regarding our conduct: “This is what God wills, the sanctifying of you, that you abstain from fornication; that each one of you should know how to get possession of his own vessel in sanctification and honor . . . For God called us, not with allowance for uncleanness, but in connection with sanctification. May the very God of peace sanctify you completely.” We must not only desire to see God’s will done on earth in a general way, but sincerely seek to know and carry out his will in our own lives right now, and thus prove our love for him. This means our dedication. The apostle John wrote: “Do not be loving either the world or the things in the world. If anyone loves the world, the love of the Father is not in him . . . the world is passing away and so is its desire, but he that does the will of God remains forever.”—1 Thess. 4:3-7; 5:23; 1 John 2:15-17.

3. Besides seeking the Kingdom, what else did Jesus mention, and how have many stumbled over this?

3 Later in Jesus’ talk, after warning of the dangers of materialism, “the things the nations are eagerly pursuing,” he says: “Keep on, then, seeking first the kingdom and his [God’s] righteousness, and all these other things will be added to you.” (Matt. 6:32, 33) Strange as it may seem, Jesus here touched on one of the chief barriers encountered in seeking God, not only for the Jews, but for people generally. Most people are anxious to justify themselves and appear in the right, at least in the eyes of their associates. This is determined by their own standards, which vary greatly among different peoples, especially in the modern permissive society. The Jews generally sought to establish their own righteousness, trusting in their ability to keep the Law given through Moses. As Paul said: “They have a zeal for God; but not according to accurate knowledge; for, because of not knowing the righteousness of God but seeking to establish their own, they did not subject themselves to the righteousness of God. For Christ is the end of the Law, so that everyone exercising faith may have righteousness.”—Rom. 10:2-4; see also Galatians 3:10-14.

4. What is the cause of the difficulty? How does it operate, and how can it be overcome?

4 Surely, pride, the opposite of humility, is at the root of such a difficulty. It started with the Devil, “the god of this system of things,” and is a means by which he “has blinded the minds of the unbelievers, that the illumination of the glorious good news about the Christ, who is the image of God, might not shine through.” Pride acts as a barrier to our seeking the true God. It turns our hearts inward upon ourselves in admiration. So there is a dulling of our mental powers in unbelief, and this acts like a veil. “But when there is a turning to Jehovah [in humility and sincerity], the veil is taken away.” Pride may well be a part of our natural makeup, but, as Paul said, we must “strip off the old personality,” and, instead, ‘clothe ourselves with lowliness of mind.’—2 Cor. 4:4; 3:13-16; Col. 3:9, 12.

5. (a) How did Jesus describe the requirements for seeking life, and why so? (b) Is the way of the world really one of true freedom?

5 Toward the conclusion of his talk on that mountain in Galilee, Jesus specified definite boundaries for those seeking life, saying: “Go in through the narrow gate; because broad and spacious is the road leading off into destruction, and many are the ones going in through it; whereas narrow is the gate and cramped the road leading off into life, and few are the ones finding it.” (Matt. 7:13, 14) Do not let this discourage you. Jesus did not say that it was God’s will that only a few should find it. You can be among the ones finding that restricted entrance and road leading to life, if you are prepared to accept the terms of discipleship involved. (Luke 9:23, 24) In passing, we might add that the way of the world, the course of self-indulgence and self-determination, though seemingly without boundaries, “broad and spacious,” is actually a course of slavery, bounded by sin and selfishness, leading to frustration and destruction.—Rom. 6:16, 21.

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The Watchtower, July 15, 1973