The Watchtower, July 15, 1974

Download: PDF — The Watchtower, July 15, 1974

The Watchtower — July 15, 1974

Source: jw.org

Contents

Do Not Let Riches or Poverty Be Your Ruin

Is the Holy Spirit Really a Person?

Insight on the News

“When You See Jerusalem Surrounded by Encamped Armies”

Why Jesus Gave the Parable of the “Ten Virgins”

Have You Really Come to Know God?

The Godly Qualities of Love and Hate

Genuine Love Identifies Christ’s Disciples

How Do You React to Apathy?

Questions From Readers

Can Men Bring Lasting Peace and Security?

Do Not Let Riches or Poverty Be Your Ruin

RICHES can result in hurt to the rich, even as poverty can be harmful to the poor. An ancient inspired proverb, as true today as it was when written, well expresses this fact: “The valuable things of a rich man are his strong town. The ruin of the lowly ones is their poverty.”—Prov. 10:15.

But if the rich man’s valuable things are a strong town, how does this result in hurt to him? It is undeniable that the rich tend to view their riches as a protection, like a wall around a town. And it is understandable why they might. For riches generally mean to them good food, fine homes and other material benefits. Money does unquestionably have certain value, even as the Bible says: “Money is for a protection.”—Eccl. 7:12.

But does wealth make one immune to cancer, heart disease and other calamities? Can it buy happiness—a secure marriage, or well-behaved, respectful children? On the contrary, a person may actually lose his health and damage his family ties because he tries too hard to be in an upper-income bracket. It is just as another inspired proverb explains: “The valuable things of the rich are his strong town, and they are like a protective wall in his imagination.”—Prov. 18:11.

HOW RICHES CAN LEAD TO RUIN

Yes, the exaggerated importance that a rich person may attach to his material wealth is simply a figment of his imagination. Actually, riches can contribute to one’s ruin. Have you noted, for example, that the wealthy are commonly the target of criminals? Often reports are heard of their being kidnapped, held for ransom, and sometimes murdered. Or this occurs to loved ones of theirs, ruining the family circle.

Riches also contribute to calamity in other ways. It has become common for the children of the wealthy to reject their parents’ materialistic way of life. They may even reject their parents, resulting in untold family sorrow.

But more serious yet is the effect that riches can have upon a person’s relationship with God. While perhaps not rejecting belief in God, they tend to relegate Him to a secondary place in their lives. Really, they trust in themselves more than they trust in God. Such an attitude leads to eventual ruin, even as Jesus Christ showed in his illustration about the rich man who was overly occupied with satisfying his own desires.—Luke 12:16-21; Prov. 11:28.

Yet riches may not necessarily cause a person to become proud and to trust only in himself. A person with riches may think seriously about God and the need for God’s will to be done on this earth. Perhaps you do that. When Jehovah’s witnesses call to talk to you about God’s kingdom, you listen. You may take Bible literature and offer to contribute generously for it. But is that what is required to please God?

A true-life experience helps us to understand. A rich man approached Jesus and asked what was required of him “in order to get everlasting life.” This man already obeyed God’s basic laws, but when Jesus explained that to please God and gain eternal life he must cease making material possessions his chief concern and, instead, become Jesus’ disciple and copy his example of sharing spiritual things with others, the rich man sadly walked away. Why?—Matt. 19:16-22.

The problem is identified in an illustration that Jesus used about those who hear “the word of the kingdom.” Of a certain type of person mentioned in that illustration, Jesus explained: “The anxiety of this system of things and the deceptive power of riches choke the word.” (Matt. 13:22) Material abundance often has that effect. The rich are generally so concerned with their own material interests that they do not give “the word of the kingdom” the attention it deserves. Is that true of you?

If you really want to please God, now is the time to make a change. Do not allow entanglements of social and commercial interests to strangle you spiritually. If need be, make radical adjustments so you can regularly study God’s Word. Jehovah’s witnesses will gladly help you, free of charge. Become one of Christ’s disciples, really copying his example, and thus lay hold on God’s gift of “everlasting life.”

DO NOT LET POVERTY BE YOUR RUIN

On the other hand, the poor must also be on guard, for poverty can likewise contribute to their ruin. They may profess to believe in God, and to practice the true religion, but poverty can depress their spirit and twist their thinking. A wise man of long ago recognized that this could happen, and so prayed: ‘May I not come to poverty and actually steal and assail the name of my God.’—Prov. 30:9.

In dire need, a person could be tempted to steal. In many instances today the poor person sees many around him living in abundance and he may be resentful over the inequities. Yet such circumstances are not justification for stealing, under either the laws of God or those of man.

If one does yield to temptation and stoops to stealing or similar dishonesty, what are the consequences? He may end up in prison, which can mean disgrace both to the person and to his family. Further, his conscience may torment him, or, even worse, it may be seared and he may become a habitual wrongdoer. If corrective steps are not taken, the result will be God’s disapproval and one’s losing out on the prospect of everlasting life in God’s righteous new order, now near.

A person needs to appreciate that it is not what he owns that makes him a true success. Rather, it is his right standing with Jehovah God. Why so? Because it is only God who can and will establish a righteous government under which there will be no inequities, with some being favored over others. The certain promise of God’s Word the Bible is that all who meet God’s requirements to live then will enjoy an abundance of the fine produce of the earth.—Isa. 25:6-9; Rev. 21:3, 4.

In the meantime, while this system’s inequities are permitted to exist, whether one is rich or poor does not influence one’s standing with God. It is as the inspired proverb says: “The rich one and the one of little means have met each other. The Maker of them all is Jehovah.” (Prov. 22:2) Yes, all stand before the true God, Jehovah, on the basis of what they are, not what they own.

That is also how those who truly worship Jehovah God view one another. They do not judge others by their economic or social standing, but accept them for what they are as persons. Would you like to associate with people who deal with one another in that way? You can find them at the Kingdom Halls of Jehovah’s Witnesses.

Is the Holy Spirit Really a Person?

THE holy spirit can be grieved and can speak, teach, bear witness, act as a remembrancer and serve as a helper. Would you not expect that to be said about a person, yes, about the “third person” of the Trinity? Yet some other things attributed to God’s spirit are never applied to persons. For example, that spirit can be ‘poured out’ upon humans and can ‘fill’ them. How might this be explained? Who or what really is God’s holy spirit?

A PERSON OR AN ACTIVE FORCE?

In themselves, the Hebrew and Greek words for “spirit” give no hint of personality. They convey the idea of breath, air in motion, wind. (Compare Zechariah 2:6; Job 41:16; John 3:8.) So these terms point to something that is invisible, an active force. Such an active force could be ‘poured out’ or imparted to numerous persons at the same time and could ‘fill’ them, as is stated of the holy spirit.—Acts 2:4, 33.

Of course, the Bible does apply the term “spirit” to persons. We read: “God is a Spirit.” (John 4:24) “And he makes his angels spirits.” (Heb. 1:7) God and his loyal angelic sons are holy and therefore all are ‘holy spirits.’ Might God’s holy spirit likewise be a person? If that were so, should we not expect the Bible to differentiate between that holy spirit and other ‘holy spirits’? Whenever no identifying term is used in connection with such holy spirit, the definite article should at least appear to show that THE Holy Spirit is intended. But is this the case? No. An examination of a number of passages in any interlinear translation reveals that the expression “holy spirit” appears without the definite article, indicating the spirit’s lack of personality.—Acts 6:3, 5; Rom. 9:1; 1 Cor. 12:3; Heb. 2:4; 6:4; 2 Pet. 1:21; Jude 20.

But what about such functions as speaking, guiding, teaching, bearing witness and the like? Do not these functions indicate the personality of God’s spirit? Not necessarily. Note the comments of a Trinitarian source, the New Catholic Encyclopedia (Vol. 13, p. 575):

“The majority of N[ew] T[estament] texts reveal God’s spirit as something, not someone; this is especially seen in the parallelism between the spirit and the power of God. When a quasi-personal activity is ascribed to God’s spirit, e.g., speaking, hindering, desiring, dwelling (Acts 8.29; 16.7; Rom 8.9), one is not justified in concluding immediately that in these passages God’s spirit is regarded as a Person; the same expressions are used also in regard to rhetorically personified things or abstract ideas (see Rom 8.6; 7.17). Thus, the context of the phrase ‘blasphemy against the spirit’ (Mt 12.31; cf. Mt 12.28; Lk 11.20), shows that reference is being made to the power of God.”

Yes, personifications are no positive proof of personality. For example, the Bible speaks of sin as ‘ruling as a king,’ “receiving an inducement,” ‘working out covetousness,’ ‘seducing,’ and ‘killing.’ (Rom. 5:21; 7:8-11) Wisdom is similarly personified and is spoken of as having “children” and “works.” (Matt. 11:19; Luke 7:35) Yet no one would claim that this means that “sin” and “wisdom” are persons. Likewise the personifying of God’s spirit does not conflict with clear Bible testimony that it is indeed “something, not someone.”

Since the holy spirit is closely associated with its Source, God, one who goes contrary to God’s will ‘grieves his spirit.’ (Eph. 4:30) How can this be so if the holy spirit is not a person? The apostle Paul’s words about his own spirit or dominant attitude illustrate this. At 1 Corinthians 5:3-5 we read: “I for one, although absent in body but present in spirit, have certainly judged already, as if I were present, the man who has worked in such a way as this, that in the name of our Lord Jesus, when you are gathered together, also my spirit with the power of our Lord Jesus, you hand such a man over to Satan.”

In this case, through Paul’s letter, the Corinthian Christians knew Paul’s spirit or attitude regarding the allowance of corrupting influence in the congregation. So when they met to consider this matter, Paul’s spirit or forceful attitude was right there, as if a person. Once a decision was made that agreed with the spirit Paul showed, Christians at Corinth could in effect say, ‘We ourselves and Paul’s spirit have decided to expel the unrepentant man.’ On the other hand, had they gone contrary to the right spirit that the apostle manifested, they would have ‘grieved’ it.

‘But,’ someone may object, ‘all that does not change the fact that the Bible refers to the Father, the Son and the Holy Spirit in the same context. Surely this proves that the Spirit is a person.’

We might, therefore, consider two scriptures that are pointed to as examples of such proof: “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all.” “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”—2 Cor. 13:14; Matt. 28:19, Authorized Version.

Do these texts, 2 Corinthians 13:14 and Matthew 28:19, prove that the “Holy Ghost” is the “third person” of the Trinity? Do they say that the Father, the Son and the Holy Ghost are but one God? No, and the mere mention of Father, Son and Holy Ghost does not tell us what their relationship is to one another.

Moreover, the fact that baptizing is to be done in the “name” of the holy spirit does not in itself establish that the spirit is a person. Even Trinitarians recognize that the word “name” at Matthew 28:19 does not mean a personal name. Says Greek scholar A. T. Robertson (Word Pictures in the New Testament, Vol. I, p. 245): “The use of name ([Greek] onoma) here is a common one in the Septuagint and the papyri for power or authority.” That the term “name” so used does not necessarily imply the existence of a person might be illustrated with the English expression “in the name of the law.” No one familiar with the English language would conclude therefrom that the law is a person. The expression simply means ‘in recognition of what the law represents,’ its authority. Similarly, baptism ‘in the name of the spirit’ signifies a recognition of that spirit and its source and functions.

THE “HELPER” NOT A PERSON

What about the Bible’s referring to the spirit as a “helper,” “comforter” or “advocate” and using the pronoun “he” in this connection? Would that not be a conclusive proof that the spirit is indeed a person? Consider:

At John 16:7, 8, 13, the Authorized Version quotes Jesus as stating: “If I go not away, the Comforter [pa·raʹkle·tos] will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world . . . when he, the Spirit of truth, is come, he will guide you into all truth.”

In connection with this passage, the New Catholic Encyclopedia (Vol. 13, pp. 575, 576) observes: “So clearly does St. John see in the Spirit a person who takes Christ’s place in the Church, that he uses a masculine pronoun [e·keiʹnos] in reference to the Spirit even though [pneuʹma, spirit] is neuter in gender (Joh 16.8, 13-16). Consequently, it is evident that St. John thought of the Holy Spirit as a Person, who is distinct from the Father and the Son, and who, with the glorified Son and the Father, is present and active in the faithful (Joh 14.16; 15.26; 16.7).”

But did John really use the masculine pronoun despite the neuter gender of the word “spirit”? Was his purpose to show that the spirit is indeed a person? Why not reread the above quotation from John chapter 16? What is the antecedent of the pronoun “he”? Is it not the word “Comforter”? Yes, and the Greek word so rendered is pa·raʹkle·tos and is masculine in gender. Rightly, then, John used masculine pronouns in this passage because grammatical usage required it.

However, John did not use masculine pronouns when the antecedent was actually the neuter word pneuʹma (spirit). This can readily be seen from the readings of literal translations, such as the one by Rotherham. At John 14:16, 17, Rotherham renders Jesus’ words as follows: “I will request the Father, and Another Advocate [pa·raʹkle·tos] will he give unto you, that he may be with you age-abidingly,—the Spirit [pneuʹma] of truth,—which the world cannot receive, because it beholdeth it not nor getteth to know it. But ye are getting to know it; because with you it abideth, and in you it is.” Notice that the pronoun is masculine in gender (“he”) when the antecedent is the masculine noun pa·raʹkle·tos but neuter (“it”) when the antecedent is the neuter noun pneuʹma.

This fact is often concealed in Bible translations, as neuter pronouns are replaced with masculine pronouns. A footnote in The New American Bible on John 14:17 admits: “The Greek word for ‘Spirit’ is neuter, and while we use personal pronouns in English (‘he,’ ‘his,’ ‘him’), most Greek MSS [manuscripts] employ ‘it.’”

Thus we can see that Trinitarians point to personal pronouns when these seem to support their view but ignore them when they do not. A careful examination of passages used by Trinitarians, however, reveals that John’s use of pronouns—both neuter and masculine—is a matter of grammar and therefore does not support their claim that the spirit is a person, the “third person” of the triune God.

So, then, not just a majority of Bible passages, but all the Scriptures are in agreement that God’s spirit is, “not someone,” but “something.” A simple but careful reading of the Scriptures makes it clear that God’s spirit is indeed his invisible active force.a

[Footnotes]

For details, see the booklet “The Word”—Who Is He? According to John and Aid to Bible Understanding, pages 1541-1548.

Insight on the News

How Far Will It Go?

● The Italian legislature in 1970 passed a historic law providing for civil divorce. Now, on May 12 of this year, a referendum was held to decide whether the law should be repealed. For two months Italy’s bishops and most—but not all—of its 190,000 priests and nuns mounted a strong campaign in favor of repeal, which was also supported by the Christian Democratic party. International interest was stirred because of the vote’s significance as to the future of the Church in Italy. What resulted?

Overwhelming defeat, as Italians voted almost three to two in favor of retaining the divorce law. The city of Rome itself voted 70 percent against repealing the law. Even the pope’s home district of Brescia voted against repeal. A United Press dispatch called it “the worst setback for the Roman Catholic Church in Italian political affairs since Italian troops chased Pope Pius IX to the Vatican, ending the church’s temporal power in 1870.”

Referring to a “soul-searching review on the part of the leadership of the Italian Church,” the Catholic magazine “America” (May 25, 1974) saw the event as probably stepping up the “process of disengagement from an outmoded pattern of church-state relations.”

That far more than a divorce law may be at stake is seen by dispatches showing that, once the outcome of the referendum was known, “anti-clerical groups announced a nationwide drive to collect signatures on a petition calling for a referendum on all laws giving the Church a special position.” Among these laws is one saying that “the Roman, Catholic, Apostolic religion is the only religion of the state.” Other laws grant tax exemptions and special privileges to Church agencies.

Readers of “The Watchtower” will not be surprised at such developments. The “handwriting” has long been on the wall, recorded in Bible prophecy.—Rev. 17:15-18.

A Third VD and Oral Sex

● Herpes-virus infections are not new. They cause, among other things, the common “cold sore” in or around one’s mouth. But since 1960 herpes infections have made a dramatic appearance in the role of a highly contagious venereal disease. In this field, genital herpes-virus now ranks next to gonorrhea (which is about thirty times as prevalent as syphilis). Herpes infections of the male or female genital areas cause painful lesions. Though temporary, these can bring serious consequences. Newborn babies passing through the mother’s birth canal can pick up the infection, and about one in four cases proves fatal. Babies surviving often suffer brain damage. Besides this, evidence points to a link between genital herpes and cancer of the female cervix and perhaps of the male prostate. Studies too show a greater possibility of abortions during pregnancy.

“Time” magazine says that genital herpes tends to afflict “primarily the sexually promiscuous,” particularly among young people. Writing in “Medical World News” (April 26, 1974), Dr. Elmar G. Lutz relates that for years he has pointed out to patients inquiring about oral-genital sex the possibility of this virus being “transmitted from the oral cavity to the genital area and vice versa.” He warns that liberation from stricter sexual attitudes “does not necessarily lead to freedom, or if so, only at the expense of other freedoms. Cunnilingus and fellatio [forms of oral sex] can be dangerous bedfellows,” he says, while “morality often is a matter of health.”

This emphasizes once again the truth stated at Romans 1:26, 27. Those engaging in sexual practices “contrary to nature” eventually receive in themselves the full recompense due for their error.’

Older, but Not Less Intelligent

● In contrast with modern emphasis on youth, the Bible often links wisdom with old age. (Job 12:12, 20; 32:6, 7) But does not old age bring a decline in mental ability? Some aged persons become senile. But a recent article in the Detroit “Sunday News” says that many psychiatrists, educators and gerontologists now view any automatic declining intelligence in old age as “a myth.” “There is plenty of evidence,” says University of Michigan professor Howard Y. McClusky, “that if life is rewarding and people continue to use their talents, they will keep growing intellectually regardless of age.” Compare this with the fine description at Psalm 92:12-15.

“When You See Jerusalem Surrounded by Encamped Armies”

THE final siege of Jerusalem in the first century C.E. was a time of unparalleled suffering for those bottled up inside the city. But it should have come as no surprise. The greatest prophet of all time had pointed forward to it decades before it became reality. That prophet wept when contemplating the horrors of the siege and its outcome.—Luke 19:41-44.

What happened to Jerusalem over nineteen centuries ago should be of more than passing interest to us today. Jesus Christ, the prophet who foretold the destruction of Jerusalem, also pointed forward to a time when even greater calamity would befall, not just one city or one people, but the entire world of mankind. (Matt. 24:3-37) Hence, there are vital lessons to be learned from the experience of ancient Jerusalem. If heeded, these lessons can lead to the preservation of human life.

The Jewish historian Josephus is the main source of information for this period. He was an eyewitness and, at times, a participant in the events that he describes. But, unlike the Bible writers, he was not divinely inspired. His account is evidently colored by a desire to avoid offending his Roman overlords and also to justify his surrender to the Romans in the early stages of the Jewish war. While Josephus cannot be fully depended upon, we can, nevertheless, gain valuable background information from his writings.

JEWS REVOLT

In the year 66 C.E. a chain of events was set in motion that, according to Josephus, made war with Rome inevitable. A band of Jews captured the fortress of Masada, near the Dead Sea, destroyed the Roman garrison there and replaced it with their own. In Jerusalem, the temple captain Eleazar convinced the temple ministers not to accept gifts or offerings from foreigners. As a result, despite the appeals of the chief priests and prominent citizens, they stopped making offerings for Rome and Caesar.

Fearful of Roman reprisals, the leading citizens, chief priests and most prominent Pharisees called a public meeting and denounced the folly of revolt. But their efforts were to no avail. Hence, they dispatched delegations to Governor Florus and King Agrippa for help. Agrippa responded by sending a military force. Then fighting broke out inside Jerusalem, with the revolting element gaining the victory and thereafter destroying the Roman garrison stationed at the fortress of Antonia, close by the temple area.

Within three months, the Roman legate of Syria, Cestius Gallus, had assembled the twelfth legion of the Roman army, along with considerable auxiliary forces, to put down the rebellion. Arriving before the walls of Jerusalem during the festival of booths, Roman forces soon penetrated even to the heavily fortified temple walls. With apparent victory close at hand, Gallus suddenly and seemingly without valid reason ordered retreat. Jewish forces went in pursuit. Their attacks forced the retiring Romans to abandon the bulk of their baggage and their heavy siege equipment. Convinced that God had delivered them, rejoicing Jews struck coins bearing inscriptions such as “Jerusalem the Holy.”

THE ONES WHO FLED

Christians living in Jerusalem and Judea, however, did not share in any rejoicing. They recalled what Jesus Christ had foretold: “When you see Jerusalem surrounded by encamped armies, then know that the desolating of her has drawn near. Then let those in Judea begin fleeing to the mountains, and let those in the midst of her withdraw, and let those in the country places not enter into her.”—Luke 21:20, 21.

Traditional sources indicate that the Christians heeded Jesus’ prophetic command and forsook Jerusalem and Judea at that time. Ecclesiastical historian Eusebius of the third and fourth centuries C.E. writes: “The whole body, however, of the church at Jerusalem, having been commanded by a divine revelation, given to men of approved piety there before the war, removed from the city, and dwelt at a certain town beyond the Jordan, called Pella.” Epiphanius of the same general period states that ‘the Christians who dwelt in Jerusalem, being forewarned by Christ of the approaching siege, removed to Pella.’

THE ROMANS INVADE IN FORCE

Christians were therefore out of danger when Emperor Nero appointed General Vespasian to crush the Jewish revolt. Ably assisted by his son Titus, Vespasian proceeded with a force of 60,000. He directed his legions against cities of Galilee, encountering fierce resistance. When cities were finally taken, the slaughter inflicted on the Jews was great indeed.

What happened at Tarichaeae and Gamala illustrates what took place in the region as a whole. At Tarichaeae, on the shore of the Sea of Galilee, over 6,000 Jews perished in battle. The survivors were treated mercilessly. The “aged and useless,” numbering 1,200, were executed. Over 30,000 were sold into slavery, and 6,000 of the strongest young men were sent to work for Nero in digging the Corinth Canal. At Gamala, when the situation became desperate for the Jews, many men flung their wives and children as well as themselves from the walls of the city. Over 5,000 thus perished in the deep artificial ravine below. Another 4,000 were slaughtered by the Romans.

THE SITUATION DETERIORATES WITHIN JERUSALEM

As far as Jerusalem was concerned, the city became a literal battleground for rival Jewish factions—the Zealots and the Moderates. The Zealots gained control of the temple and made it their fortress. From that base, they carried out deeds of plundering and bloodshed.

Later, priest Ananus aroused the citizenry against the Zealots. Fierce fighting followed, and the Zealots were finally besieged in the temple area. But Ananus did not want to push the battle into the sacred precincts and therefore arranged for a 6,000-man guard to keep the besieged Zealots from leaving.

Undetected, the Zealots got two messengers out of the city with an appeal for the Idumeans to come to their aid. Soon a force of 20,000 Idumeans was on its way to Jerusalem. Under the cover of darkness and storm, a group of Zealots got past the guards and opened the gates to the Idumeans. Much blood-spilling followed, and the Moderates suffered total defeat. Ananus was put to death.

THE NOOSE TIGHTENS AROUND JERUSALEM

While Jerusalem was reeling from the effects of internal strife and conflict, the Roman armies continued advancing, in fact, intensifying their campaign. But that was about to change.

There was serious trouble in the Roman Empire. The provinces were in revolt and strong elements were plotting against Nero. Finally the Roman senate passed the sentence of death on him. Rather than face execution, Nero committed suicide in June of the year 68.

Vespasian was getting ready to march his forces against Jerusalem itself when news reached him of Nero’s suicidal death. This prompted him to hold up his plans, as he desired to know the wishes of the new emperor. Three rival emperors, Galba, Otho and Vitellius, replaced one another in rapid succession. Called on by his troops to be emperor (in 69 C.E.), Vespasian left off his personal direction of the war and concentrated on securing his position with a view to gaining the throne.

Meanwhile the situation was not improving in Jerusalem. Regarding the actions of the Zealots, Josephus reports: “Their passion for looting was insatiable: they ransacked rich men’s houses, murdered men and violated women for sport, and drank their spoils washed down with blood: through sheer boredom they shamelessly gave themselves up to effeminate practices, adorning their hair and putting on women’s clothes, steeping themselves in scent and painting under their eyes to make themselves attractive. They copied not merely the dress but also the passions of women, and in their utter filthiness invented unlawful pleasures; they wallowed in slime, turning the whole city into a brothel and polluting it with the foulest practices. Yet though they had the faces of women they had the hands of murderers; they approached with mincing steps, then in a flash became fighting-men, and drawing their swords from under their dyed cloaks ran every passer-by through.”

Bad as the situation was, escape from Jerusalem was now virtually impossible. The Zealots did everything they could to prevent desertion to the Romans. Any who did get out were in danger of being killed by another rival faction outside the gate of the city.

THE FINAL SIEGE

Internal conflict did not cease even when the Roman armies, now under the command of Titus, were before the very walls of Jerusalem around Passover time of 70 C.E. The city was then crowded with Passover celebrants. On Passover day, Nisan 14, worshipers were admitted into the temple area. But they unexpectedly found themselves surrounded by armed men of one of the city’s rival factions. These men had gotten in undetected, as they entered disguised, with weapons hidden. They were bent on gaining control of the inner temple and its stores. There was violence and bloodshed.

Not long thereafter Roman siege engines were pounding against the outer northern wall of Jerusalem’s triple wall system. On the fifteenth day of the siege this wall fell to the Romans. Four days later the Romans captured the second wall. But Jewish counterattacks retrieved it. At great loss, the Romans, within four days, finally drove the Jews from the second wall and then demolished the northern section from end to end. Now only one wall remained.

Later, Titus held a war council and proposed building a wall around the city. As the Jews would thus be kept from leaving Titus believed that this would bring about their surrender or make it easier to take the city owing to the resultant famine. His plan was adopted. The soldiers were organized to undertake the project. The legions and lesser divisions of the army competed with one another to finish the task. Individually the men were spurred on by desire to please their superiors. The over four-and-a-half-mile-long fortification was finished in just three days. Thus were fulfilled Jesus’ prophetic words addressed to Jerusalem: “The days will come upon you when your enemies will build around you a fortification with pointed stakes and will encircle you and distress you from every side.”—Luke 19:43.

Famine conditions in Jerusalem now became acute. Josephus writes: “The roofs were covered with women and babes, the streets full of old men already dead. Young men and boys, swollen with hunger, haunted the squares like ghosts and fell wherever faintness overcame them. To bury their kinsfolk was beyond the strength of the sick, and those who were fit shirked the task because of the number of the dead and uncertainty about their own fate; for many while burying others fell dead themselves, and many set out for their graves before their hour struck. In their misery no weeping or lamentation was heard.” Prevented from gathering herbs on account of the wall, “some were in such dire straits that they raked the sewers and old dunghills and swallowed the refuse they found there.” The Romans received reports that during the siege no fewer than 600,000 corpses had been thrown out at the city gates.

As the siege continued, the Romans finally battered their way into the temple area. After the sanctuary was in flames, they decided to set fire to everything else. On the last remaining colonnade of the outer temple some 6,000 had taken refuge, believing a false prophet who had told them to go there to receive signs of their deliverance. However, the soldiers set fire to this colonnade from below. Many Jews then jumped out of the fire to their death while others perished in the flames.

When the siege was over, the toll in lives lost was tremendous. Some 1,100,000 were dead, most of these having perished from pestilence and starvation. Captives taken from the start to the end of the war numbered about 97,000. The tallest and handsomest youths were kept for the triumphal procession. As for the rest, many were sent off to do hard labor in Egypt or Rome; others were presented to the Roman provinces to perish in the arenas. Those under seventeen were sold.

The siege had lasted less than five months. But, in fulfillment of Jesus’ prophecy, it was indeed the greatest tribulation that had ever come upon Jerusalem. The city and its temple were razed to the ground. Only three towers and a section of the western wall of the city were left standing. Josephus states: “All the rest of the fortifications encircling the City were so completely levelled with the ground that no one visiting the spot would believe it had once been inhabited.”

News of this would not have amazed any devoted disciples of the Lord Jesus Christ. They could call to mind his words: “They will dash you and your children within you to the ground, and they will not leave a stone upon a stone in you, because you did not discern the time of your being inspected.” (Luke 19:44) “Truly I say to you, By no means will a stone be left here upon a stone and not be thrown down.”—Matt. 24:2.

What befell Jerusalem and its inhabitants should certainly impress us with the importance of paying attention to Bible prophecy. Especially is this so since we today are living in the period that the Bible terms “the last days.” And is it not true that the lawlessness and violence of the present is much like that existing in ancient Jerusalem prior to its destruction? (2 Tim. 3:1-5) But how will anyone escape the “great tribulation” that will bring these “last days” to their end? It is not by fleeing to another geographical location, for the coming “tribulation” will encompass the globe. God’s Word points to the way of escape, saying: “Seek Jehovah, all you meek ones of the earth, who have practiced His own judicial decision. Seek righteousness, seek meekness. Probably you may be concealed in the day of Jehovah’s anger.”—Zeph. 2:3.

Are you seeking to conform to God’s standard of righteousness? Are you humbly submitting to his judicial decision? If so, you may experience God’s protective care during the tribulation soon to come. Whatever your present situation is, now is the time to take action to prove yourself to be a loyal servant of Jehovah God. This is the most important lesson we can learn from what befell Jerusalem in the first century C.E. Acting in harmony with it can mean life to us when the “great tribulation” comes upon the present ungodly system of things.—Rev. 7:13-17.

Why Jesus Gave the Parable of the “Ten Virgins”

THE best teacher is one who, when imparting a certain fact or principle of life, can illustrate it clearly and simply. Jesus Christ set the master pattern as a teacher. Accordingly, we find him teaching primarily by parables, which are prophetic illustrations using true features of life or applying principles. (Matt. 13:34, 35) There is deep significance in them.

In fact, illustrations, such as Jesus used, are generally more helpful in driving home a point, for (1) they command interest and attention, (2) they stir up the thinking ability, (3) they stir emotions and reach the heart, (4) they aid memory, and (5) they preserve the truth, because they are based on life and natural things, whereas mere words may change in meaning.

Consequently, though Jesus taught on earth more than 1,900 years ago, his teachings are not archaic, and we can understand them and get as much out of them as if they were spoken in our time. Indeed, many of them have primary application in our day.

THE PARABLE’S PURPOSE

One of Jesus’ most colorful illustrations was that of the “ten virgins.” It is also highly significant to us, particularly at this time. What was its purpose? It was given to aid Christians, especially Christians living today, to discern Christ’s presence in Kingdom power.

Jesus’ apostles had asked him: “What will be the sign of your presence and of the conclusion of the system of things?” (Matt. 24:3) In reply, he listed many events, including several illustrations, occupying Matthew chapters 24 and 25. All those things he pointed to are features constituting the great sign of his presence, invisible, in Kingdom power.

Jesus’ parable of the “ten virgins,” recorded at Matthew 25:1-12, was given not only so that his disciples living on earth at the time of his second coming would discern his presence. Additionally, Jesus designed the parable to show them the need for watchfulness, awakeness, so as not to miss out, as did the Pharisees at Jesus’ first coming. Also, the parable points out responsibilities and duties that Christ’s disciples would have during his presence as King. (Ps. 110:3) Jesus wanted all whom God had given the “heavenly calling” to remain faithful and to achieve that marvelous goal of joint heirship with him in the Kingdom.—Heb. 3:1; Rom. 8:17; Rev. 20:4, 6.

WEDDINGS IN BIBLICAL TIMES

Since the parable of the “ten virgins” includes a marriage feast, it will be helpful first to consider a brief description of the customs observed in weddings of the time in which Jesus spoke the parable.

While the wedding itself apparently had no formal ceremony, there was, nevertheless, a very joyous celebration of weddings in Israel. On the day of the wedding, at her own home the bride usually made elaborate preparations. She prepared herself for the marriage by adorning herself with her finest garments, ornaments and jewelry. In those ancient times her ensemble included a form of veil that covered the head and, in some cases, reached to the feet. (Jer. 2:32; Isa. 3:19, 23; 49:18) This head covering symbolized the subjection of the bride to her bridegroom.—Gen. 24:65; 1 Cor. 11:5-10.

The bridegroom, likewise arrayed in his best attire, would leave his house in the evening for the home of the bride’s parents, escorted by his friends. From there the procession moved toward the home of the bridegroom or the house of his father, accompanied by musicians or singers and usually by persons bearing lamps.

The people along the route would take great interest in the procession. Some would join the procession, particularly maidens bearing lamps, lighting the way and adding color to the celebration. (Jer. 7:34; 16:9; Isa. 62:5) Since there was no hurry, the bridegroom might spend considerable time at his home and, then again, some delay might take place before the procession would leave the home of the bride, so that it would be quite late, and some persons waiting along the way might get drowsy and fall asleep. The singing and exultation could be heard quite a distance ahead, those awake hearing it crying: ‘Here is the bridegroom!’ The attendants were ready to greet the bridegroom, and those invited to the marriage supper would enter the house along with him. After the bridegroom and his entourage had gone into the house and closed the door, it was too late for tardy guests to enter.—Gen. 29:22; Matt. 22:1-3, 8.

As we consider the parable, we see how the illustration fitted the way of life of that time. It reads, as recorded at Matthew 25:1-12:

“Then the kingdom of the heavens will become like ten virgins that took their lamps and went out to meet the bridegroom. Five of them were foolish, and five were discreet. For the foolish took their lamps but took no oil with them, whereas the discreet took oil in their receptacles with their lamps. While the bridegroom was delaying, they all nodded and went to sleep. Right in the middle of the night there arose a cry, ‘Here is the bridegroom! Be on your way out to meet him.’ Then all those virgins rose and put their lamps in order. The foolish said to the discreet, ‘Give us some of your oil, because our lamps are about to go out.’ The discreet answered with the words, ‘Perhaps there may not be quite enough for us and you. Be on your way, instead, to those who sell it and buy for yourselves.’ While they were going off to buy, the bridegroom arrived, and the virgins that were ready went in with him to the marriage feast; and the door was shut. Afterwards the rest of the virgins also came, saying, ‘Sir, sir, open to us!’ In answer he said, ‘I tell you the truth, I do not know you.’”

WHY THE SYMBOLISM “VIRGINS” IS USED

In relating this parable, Jesus did not mention the bride. Why? Because he wanted to highlight certain aspects of the responsibilities of his spiritually begotten, anointed “brothers” while they were still on earth and before they were actually joined with him by resurrection into the heavens. He did not want to confuse the understanding of the parable’s application. Therefore he confined this illustration to picture them, not as a “bride,” but as “ten virgins.”

While on earth those anointed ones are counted as ‘promised in marriage’ to Christ, as chaste virgins. (2 Cor. 11:2, 3) The few remaining ones of this class of persons on earth now are “invited to the evening meal of the Lamb’s marriage.” (Rev. 19:9) The actual marriage takes place in heaven. They have not yet attained to the heavenly inheritance. The “bride” class is selected from among the “ten virgins.” As the parable shows, not all prove to be discreet. Some are foolish. The term “bride” is applied to Christ’s joint heirs as a congregation and as a heavenly body of persons eventually numbering 144,000. As individuals, whether they are male or female, they are variously called “children of God,” “brothers” of Christ and “virgins.”—1 John 3:2; Matt. 25:40; Rev. 14:1, 4; Gal. 3:28.

In what way are they “virgins”? The Bible explains. Concerning the 144,000, who are seen standing with the Lamb of God on the spiritual Mount Zion, it says: “These are the ones that did not defile themselves with women [like the religious harlot Babylon the Great, and her daughters]; in fact, they are virgins. These are the ones that keep following the Lamb no matter where he goes.” (Rev. 14:4; 17:3-5) After becoming spirit-begotten ones, having hope of reigning with Christ in the heavens, they do not commit spiritual “adultery” with this world. Consequently, these Christians do not defile themselves with the religious and political system of this world. They do not meddle or interfere in any way with politics or the operations of human governments.—2 Tim. 2:3, 4.

The position of these “virgin” Christians was clearly outlined by the apostle Paul when 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, who will refashion our humiliated body to be conformed to his glorious body according to the operation of the power that he has, even to subject all things to himself.” (Phil. 3:20, 21) These Christians are friends of the people, calling at their homes with the good news of the Kingdom. But they are not friends of the world, that is, of the system of things of this world. The Bible severely reproves those professed Christians who would be the world’s friends, saying: “Adulteresses, do you not know that the friendship with the world is enmity with God? Whoever, therefore, wants to be a friend of the world is constituting himself an enemy of God.”—Jas. 4:4; 1:27.

So those receiving the “heavenly calling” from God must ‘make the calling and choosing of them sure for themselves.’ (2 Pet. 1:10, 11) They desire to receive God’s seal of final approval before God orders the “four winds” to destroy this system of things. (Rev. 7:1-8) This requires faithful devotion on their part, becoming “patterned after the image of [God’s] Son.” (Rom. 8:29) Thus, they are like the engaged virgin girl in Israel, desirous of keeping herself clean and undefiled. They submit now while on earth to the headship of the One to whom they are promised in marriage, with a view to being glorified as his “bride” in heaven. (Col. 1:18) In ancient Israel an engaged virgin who committed fornication with another man was counted as an adulteress and was put to death. (Deut. 22:23, 24) Likewise, unfaithful ones would forfeit the hope of heavenly life for these betrothed “virgins.”—Rev. 21:7, 8.

A TIME FOR MORE THAN THE USUAL AWAKENESS

Therefore, in this strenuous time, there is a need for unusual awakeness, alertness. The apostle Paul says to such ones: “Now as for the times and the seasons, brothers, you need nothing to be written to you. For you yourselves know quite well that Jehovah’s day is coming exactly as a thief in the night. Whenever it is that they are saying: ‘Peace and security!’ then sudden destruction is to be instantly upon them just as the pang of distress upon a pregnant woman; and they will by no means escape. But you, brothers, you are not in darkness, so that that day should overtake you as it would thieves, for you are all sons of light and sons of day. We belong neither to night nor to darkness. So, then, let us not sleep on as the rest do, but let us stay awake.”—1 Thess. 5:1-6.

It would be disastrous therefore, particularly at this time, for any of these to become spiritually sleepy, indifferent or negligent. If they should take up worldly practices, or should become lax in Kingdom-preaching, they could find themselves in the situation of an “evil slave.” Jesus said that, if such one should begin to say in his heart, “‘My master is delaying,’ and should start to beat his fellow slaves and should eat and drink with the confirmed drunkards, the master of that slave will come on a day that he does not expect . . . and will punish him with the greatest severity and will assign him his part with the hypocrites.” (Matt. 24:48-51) Now is no time to be affiliated with spiritual “drunkards.” If anyone of these “virgins” betrothed to Christ now lives or speaks in the manner of those supporting the false religious systems of “Babylon the Great,” the world empire of false religion, he shows himself drunk along with this harlot-like system and will “receive part of her plagues.”—Rev. 17:1, 2, 6; 18:4.

So we see that Jesus’ parable of the “ten virgins” constitutes a strong warning. But there is additional meaning in this parable. How does the parable give strong guidance to God’s people today? What is the meaning of the “lamps,” the “oil,” and other symbolisms? These matters will be discussed in the next issue of this magazine.

Have You Really Come to Know God?

“For this very cause I am also suffering these things, but I am not ashamed. For I know the one whom I have believed, and I am confident he is able to guard what I have laid up in trust with him until that day.”—2 Tim. 1:12.

1. What situation in ancient Israel causes us to ask ourselves if we really know God?

DO YOU know God? ‘Why, yes,’ you reply, ‘everyone knows God, does he not?’ On the surface it may seem so, but 2,700 years ago a prophet by the name of Hosea said something that may make us stop and ask ourselves, ‘Do I really know God?’ Hosea lived in Israel during a time when that nation was in a special covenant relationship with Jehovah God. Doubtless most Israelites knew that God’s name Jehovah literally meant “He Causes to Become.” No doubt they knew the part God had played in their national development and, for the most part, knew his laws. Yet despite all this acquaintanceship with their Creator the prophet Hosea was compelled to say to them: “Hear the word of Jehovah, O sons of Israel, for Jehovah has a legal case with the inhabitants of the land, for there is no truth nor loving-kindness nor knowledge of God in the land.”—Hos. 4:1; compare John 7:28.

2, 3. (a) What is involved in really knowing someone? (b) Why is it important really to know God?

2 So, then, these Israelites did not really know God. There is, therefore, more to knowing someone than just to know his name and perhaps have some information about the person’s history, or his likes and dislikes.

3 How much do you really know about God? Are you willing to stake your life on what you know? You are going to have to do so. The nation of Israel was rejected on account of their lack of knowledge, and God feels the same way today about those who reject true knowledge of him. The time is near at hand when “he brings vengeance upon those who do not know God.”—2 Thess. 1:8; John 17:3.

4. How does lack of knowledge about God become apparent?

4 It is readily apparent that today the majority reject knowledge of God, just as the nation of Israel did in the days of Hosea. After decrying the deplorable lack of knowledge among his fellow Israelites, Hosea went on to show how evident was their lack of knowledge. He said: “There are the pronouncing of curses and practicing of deception and murdering and stealing and committing of adultery that have broken forth, and acts of bloodshed have touched other acts of bloodshed.” (Hos. 4:2) Yes, one’s actions reveal how well one knows God. A Christian writer commented on this when he said: “And by this we have the knowledge that we have come to know him [that is, God, as referred to in 1 John 1:5], namely, if we continue observing his commandments. He that says: ‘I have come to know him,’ and yet is not observing his commandments, is a liar, and the truth is not in this person.” (1 John 2:3, 4) So, for one to know God means more than merely being a religious churchgoer. He would have to be obedient to the will of God. Where do you stand in this regard?

5. In what way does knowledge build confidence in our Creator?

5 An accurate knowledge of God is characterized by complete confidence and trust in him. The psalmist David says: “And those knowing your name will trust in you, for you will certainly not leave those looking for you, O Jehovah.” (Ps. 9:10) Those who know God’s “name,” that is, his characteristics and reputation, will not believe lies about their heavenly Father. If He does or says something they do not readily understand, they will not impute bad motives to him. They know there is a good reason for all that He does even if they do not understand it at the time. And if He seems a little slow to you, surely there is a good explanation. In the first century of the Common Era some felt this way, causing the apostle Peter to write: “Jehovah is not slow respecting his promise, as some people consider slowness, but he is patient with you because he does not desire any to be destroyed but desires all to attain to repentance.” (2 Pet. 3:9) God is just as patient now as then, and people are just as impetuous now as then.

ELDERS, DO YOU REALLY KNOW GOD?

6. How can elders reflect Jehovah’s viewpoint of imperfection?

6 Elders or overseers in the Christian congregation can demonstrate how well they know God by their dealing with others as God would. For example, take the matter of how elders view their brothers. Is their attitude a reflection of Jehovah’s viewpoint? Notice what is written in the Psalms: “If errors were what you watch, O Jah, O Jehovah, who could stand?” (Ps. 130:3) So the Creator does not go around looking for faults, nor is he hypercritical. The general tenor of Jehovah’s viewpoint toward mankind is further expressed in the Psalms: “Jehovah is merciful and gracious, slow to anger and abundant in loving-kindness. He will not for all time keep finding fault, neither will he to time indefinite keep resentful. He has not done to us even according to our sins; nor according to our errors has he brought upon us what we deserve. For as the heavens are higher than the earth, his loving-kindness is superior toward those fearing him. As far off as the sunrise is from the sunset, so far off from us he has put our transgressions. As a father shows mercy to his sons, Jehovah has shown mercy to those fearing him. For he himself well knows the formation of us, remembering that we are dust.” (Ps. 103:8-14) Do our dealings with the brothers reflect that we really know these things about God?

7, 8. How does the elders’ knowledge of the flock serve to benefit the congregation?

7 If so, the elders cannot be oblivious to how the flock is doing. They might well apply to themselves as spiritual shepherds the words: “You ought to know positively the appearance of your flock.” (Prov. 27:23) But what do elders do with their knowledge of the flock? Well, like Jehovah, they see the good in people. They acknowledge the good being done by others, and so they strive to be upbuilding to those around them. Is this not in harmony with the example of Jehovah and the counsel he gives us in his word? “Let a rotten saying not proceed out of your mouth, but whatever saying is good for building up as the need may be, that it may impart what is favorable to the hearers. But become kind to one another, tenderly compassionate, freely forgiving one another just as God also by Christ freely forgave you.”—Eph. 4:29, 32; Gal. 5:22, 23; Heb. 10:24, 25; 1 Thess. 5:14, 15.

8 Also, they are aware of those needing assistance in the congregation. Perhaps some of the older ones are having difficulties that affect their service to God. Maybe they are depressed and thus need encouragement. Are others missing meetings or in other ways slackening off in their service to God? Do some travel alone to meetings and field service through dangerous neighborhoods? Could younger ones be used to help other younger ones in field service and in preparing talks for the Theocratic Ministry School? Could they be given responsibilities around the Kingdom Hall? The elders are alert to all the details that affect the spiritual lives of the brothers and do what they can to help. These are the things they talk about when they meet together.

9. Did the Israelites receive the counsel of Jehovah regarding the taking of a human king, and what was God’s reaction to their attitude?

9 However, what if a member of the congregation is starting in a trend that the elders feel may lead to spiritual difficulty? Is it an expression of kindness to ignore the situation? Jehovah’s dealing with Israel on the occasion of their asking for a human king illustrates how to handle such a situation. Jehovah warned the Israelites in unmistakable terms what would happen to them as a result of having a human king; nevertheless, he did not interfere with them. Their request really amounted to a rejection of Jehovah, and even though they insisted upon ignoring his counsel at this time he did not turn his back on them, but made further appeals to the nation right down to their destruction. Knowing God, elders deal in a similarly patient manner even with those who ignore counsel.—1 Sam. 8:4-22.

10. Explain the proper viewpoint of the overseers toward one who rejects counsel.

10 An unmarried member of the congregation may be having close association with an unbeliever of the opposite sex. The elders will offer appropriate Scriptural counsel explaining how God views matters, showing that it is really against Jehovah’s law to marry an unbeliever. Even if the counsel is ignored, the elders will lovingly try to help such a one as long as this one remains a part of the Christian congregation. The elders need not feel discouraged if their advice is ignored, but they should remember that it is their responsibility “to exhort . . . and to reprove those who contradict,” and it is also true in the final analysis that “each one will carry his own load.”—Titus 1:9; Gal. 6:5.

11. What quality is very important for counsel to be effective? Illustrate.

11 In regard to giving counsel, something important should be learned from the example of Jehovah: Be kind, be tactful, but be specific. Make sure that the one being counseled gets the point. For example, situations arise in which counsel must be given to a married couple. Perhaps they are having difficulty in getting along with each other and thus seek the assistance of an elder. The first thing one may do is to listen to both sides of the story, with the husband and the wife present. Jehovah God always listened to the nation of Israel when they asked for help. Often the elder will find that only the symptoms of the problem are brought to his attention and that at the root of the matter is something more basic, such as their view of sex. It could be that the wife has been influenced by the idea that sex is only a necessary evil and thus she resents sexual attention from her husband. Or, on the other hand, perhaps the husband is inconsiderate of his wife’s emotional makeup and is overly demanding in sexual matters.

12. How can pointed Scriptural counsel be used to aid a married couple toward a more balanced relationship?

12 If now, the elder merely tells this couple to pray to Jehovah and that things will work out, they may feel as hopeless as before. Chances are that they already have prayed to God and Jehovah is now answering their prayer through the counsel of His Word and the help of a loving elder. Realizing this, once the problem has been completely surfaced, the elder now proceeds to give Scriptural counsel. He is not evasive but goes right to the Scriptures that deal specifically with their problem. He may first explain that one should not feel impure because he has sexual desires, and the fulfillment of these within the marriage arrangement is a wholesome thing. Of course, self-control and consideration for the other are essential to a balanced sexual life. All of this and more may be pointed out in detail when the Scriptures are read and discussed to establish the points.—Gen. 1:28; Prov. 5:15-19; 1 Cor. 7:3-5; 13:4, 5; Gal. 5:22, 23; 1 Pet. 3:7.

13. Should an elder feel discouraged if counsel he has given from the Scriptures is not put into practice, and why?

13 Whether the couple want to follow the Scriptural advice in their sexual life or in any other regard is up to them; still the elder can be happy that with the help of Jehovah he was able to give proper direction and demonstrate that he really does “know” God. Of course, elders should not try to tell people what to do, but when giving counsel they should be very straightforward in explaining the Scriptural principles involved.

14. What action of Jehovah God in connection with King Ahab shows the value of listening to others?

14 There is another way in which elders can show that they have a true knowledge of God, and that is by the way they listen to viewpoints expressed by members of the congregation. Surely Jehovah God always knows how to handle any situation and always has matters completely in control. Yet, in dealing with unfaithful King Ahab of Israel, Jehovah allowed the angels to express their viewpoints as to how to deal with Ahab. Certainly the God of the universe did not need the advice of his angels, but he listened. On other occasions God listened to men. What better way for an elder to feel the pulse of the congregation than to listen to what others say and take it to heart. How much more effective a teacher this will make the elder who listens.—1 Ki. 22:19-22; Gen. 18:22-33; Prov. 21:13.

ALL IN THE CONGREGATION NEED TO KNOW GOD

15. Why is doubting to be avoided among Christians, and how can it be avoided?

15 As we see the conclusion of this system drawing near, all who are to endure will have to know God. Unless we are well acquainted with the way he deals with us, we could easily succumb to the pitfall of doubting, as some dedicated, baptized Christians have done. Doubting usually does not involve fundamental Bible truths such as (1) Jehovah’s sovereignty, (2) the Kingdom or (3) the ransom. Rather, we may become concerned with some minor matter, and due to pride we put our personal opinions ahead of God’s Word and Jehovah’s organization. A half brother of Jesus warned us against doubting: “He who doubts is like a wave of the sea driven by the wind and blown about. In fact, let not that man suppose that he will receive anything from Jehovah; he is an indecisive man, unsteady in all his ways.” (Jas. 1:6-8) A knowledge of how God has dealt with his people in the past and the present will help us to avoid doubts.

…

Refine Search

Index Downloading...

The Watchtower, July 15, 1974