The Watchtower, December 1, 1975

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The Watchtower — December 1, 1975

Source: jw.org

Contents

Reasonableness Makes Life More Enjoyable

Profiting from Jonah’s Experience

Appreciating the Creator’s Handiwork

Jehovah, an Appreciative God

Insight on the News

Christian Greatness Comes from Serving

Serving Unitedly as an Association of Brothers

What Does It Mean to Be a “Minister”?

A Long Search Ended

Questions From Readers

Help for Teaching Young Children

Reasonableness Makes Life More Enjoyable

JEHOVAH GOD wants people to enjoy life. What he has set forth for our guidance in his Word, the Bible, is designed to promote our lasting welfare. So our heeding that Word will definitely contribute toward making life more pleasant for ourselves and others. This is certainly true when we apply the Bible’s admonition: “Let your reasonableness become known to all men.”—Phil. 4:5.

According to the Scriptures, reasonableness is a godly quality. At James 3:17 we read that “the wisdom from above is,” among other things, “reasonable.” Just what does being reasonable mean?

Basically, it means to be yielding, fair, moderate, considerate and forbearing. Reasonable people are well balanced, not given to extremes. They recognize the wisdom of the inspired words: “Do not become righteous overmuch . . . Why should you cause desolation to yourself?” (Eccl. 7:16) Those who are “righteous overmuch” become very narrow and inflexible in their personal views of right and wrong. As a result, even things that are not in themselves improper may look very bad to them. Their conscience is constantly disturbed about what others do or fail to do. Instead of using their powers of reason, their judgment is influenced by prejudice.

The extremes to which being “righteous overmuch” can lead is evident from the way the Pharisees viewed Jesus Christ. In their estimation, he was guilty of a serious crime when he miraculously freed people from their infirmities and afflictions on the sabbath. They lost sight of the whole purpose of the sabbath law. It was to be, not a burden on the people, but a blessing to them. The sabbath served to provide a day for much-needed rest and refreshment. As Jesus Christ pointed out: “The sabbath came into existence for the sake of man, and not man for the sake of the sabbath.” (Mark 2:27) Accordingly, Jesus Christ’s performing healings on the sabbath was in full harmony with the merciful spirit of the law. But the Pharisees’ unreasonable insistence on the letter of the law according to their traditional interpretation led to a merciless attitude toward those in need.—Matt. 23:23.

The unreasonable application of God’s law on which the Pharisees insisted put a great burden on people. (Matt. 23:4) As to those not living by the traditional precepts, they were looked down upon. For example, when officers sent to arrest Jesus came back empty-handed because of having been impressed by his teaching, certain Pharisees said, disparagingly: “You have not been misled also, have you? Not one of the rulers or of the Pharisees has put faith in him, has he? But this crowd that does not know the Law are accursed people.”—John 7:47, 48.

The attitude of reasonable persons stands out in stark contrast with that of the Pharisees and other prominent religious leaders of Judaism in the first century C.E. Reasonable people do not have an exaggerated opinion of themselves nor do they look down on others. They are not “hard to please.” (1 Pet. 2:18) They exercise care not to make anyone feel incompetent or ignorant in their presence.

The reasonable person takes into consideration people’s limitations and circumstances when encouraging them to make good use of their capabilities. He is not demanding nor does he expect from others far more than they are capable of doing. So he does not become frustrated and irritated with them. Truly the person who displays the fine quality of reasonableness makes life more enjoyable for himself and his fellows.

When we compare reasonable people with unreasonable ones, it is evident that being reasonable depends largely upon the way a person views himself and others. So if we want to be known as reasonable persons, we need to make sure that our estimation of ourselves and of our fellow humans is in harmony with God’s Word. The inspired apostle Paul cautioned: “If anyone thinks he is something when he is nothing, he is deceiving his own mind.” (Gal. 6:3) “I tell everyone there among you not to think more of himself than it is necessary to think; but to think so as to have a sound mind.”—Rom. 12:3.

In the Christian congregation there is no one who is indispensable. Individuals may be a fine source of encouragement to fellow believers. But it is neither natural abilities nor dynamic personalities that are the motivating force behind the work done by the Christian congregation. The work is not that of any man or group of men. It is God’s work. With reference to himself and his associates, the apostle Paul acknowledged: “We are God’s fellow workers.” (1 Cor. 3:9; Acts 5:38, 39) By means of his spirit, Jehovah God is moving his people to do the work that he wants accomplished, to his praise. That spirit is operating on the whole association of brothers throughout the world, not just a few. Since God’s spirit operates upon all, we cannot get along without those related to us in the faith.—1 Cor. 12:14-26.

When devoted Christians view one another as fellow workers and slaves of God and Christ, they avoid having an inflated opinion of themselves and their accomplishments. They heed the Bible’s admonition to manifest “lowliness of mind considering that the others are superior” to them.—Phil. 2:3.

The person who takes this counsel seriously acknowledges that, in certain abilities and qualities, others are superior to himself. Certain fellow Christians may have a better understanding, insight and discernment than do others when it comes to spiritual matters and helping others. Then there may be those who have remarkable zeal, enthusiasm and drive. Still others may be outstanding in their concern and sympathy for people.

When a person recognizes that he can learn from others and that there may be more than one way to look at matters, he will be far less inclined to insist on his own way as right. He will be yielding, not stubborn. He will not lightly dismiss the suggestions and recommendations of experienced people. Nor will he view himself as being above counsel from others. He appreciates that making decisions based on the composite knowledge of qualified people is a mark of true wisdom. Therefore he acts in harmony with the Bible proverb: “In the multitude of counselors there is accomplishment.”—Prov. 15:22.

Surely we should want to be reasonable persons. Reasonableness is what Jehovah God desires to see in his servants because he knows that this will contribute to their having pleasant relationships. So may our striving to be reasonable in all things continue to make life more enjoyable for ourselves and fellow humans.

Profiting from Jonah’s Experience

WHAT IS JONAH’S EXPERIENCE?

The Israelite prophet Jonah is commanded by Jehovah God to go to the city of Nineveh and warn its people about their doom because of their wickedness. But instead of obeying, Jonah goes in the opposite direction, taking a boat sailing to Spain. Jehovah causes a great storm to come up, and the mariners cast lots to find out who could be responsible for the storm. The lot falls on Jonah. He confesses his guilt and asks them to hurl him overboard, assuring them that the storm will then abate. Reluctantly they comply and, sure enough, the storm subsides.

But Jonah does not drown. Jehovah has work for him to do and so has prepared a huge fish, which swallows him. After three days it vomits him up on dry land. Again Jonah receives the commission to warn the Ninevites. This time he obeys, goes to Nineveh and warns its inhabitants that in forty days they will be destroyed because of their wickedness. But, wonder of wonders, they all repent, from high ones to low ones! So God relents. Jonah is highly displeased at this turn of events and goes outside the city to sulk and wait. When he realizes that God has indeed relented, he becomes disgruntled, for which attitude Jehovah rebukes him.

AUTHENTIC?

In considering the value for us of Jonah’s experience, we are first of all confronted with the question: Did Jonah actually live and go through the experiences mentioned in the Bible book bearing his name? If not, the message of the book of Jonah would lose much of its value and force for us.

Many modern religious scholars question the factualness of Jonah’s experience. Thus one Protestant theologian asks: “Do such things happen in a world such as ours?” And a group of Roman Catholic scholars say that the book of Jonah is “a droll adventure” about “a succession of practical jokes by God on his prophet” and that the book “is intended to amuse” as well as instruct. Suffice two such opinions, which are typical of many others.

But to hold that the book of Jonah is not historical because such things do not happen in our day accords neither with the facts nor with the rest of the Bible. The Bible begins by telling of creation. Do we see creation taking place today? The Bible also tells of miracles, from Genesis through to Revelation. Does the fact that we do not see such miracles taking place today mean that these miracles never happened? The books of the Bible were written under divine inspiration, but do we see a like divine inspiration at work in our day? Surely, it is up to Jehovah God to choose the time and manner of exercising his divine power.

As for the reasons for considering the book of Jonah as historical, note the following: The book of Jonah begins according to the same pattern as that of five other books of the “minor” prophets: “The word of Jehovah began to occur to Jonah.” (Jonah 1:1) The ancient Hebrew scholars accepted the book of Jonah as genuine, as historical. This they certainly would not have done in view of its many strange events unless they were convinced as to its authenticity. The book’s candor and frankness stamp it as truth. Jonah did not cover up his weaknesses either before or after he preached to the Ninevites. It is also noteworthy that during the reign of Jeroboam II (9th century B.C.E.) Jonah, the son of Amittai, uttered a prophecy that was fulfilled. (2 Ki. 14:23-25) In the Hebrew Scriptures the names of Jonah and his father occur only there and at Jonah 1:1. It appears, then, that the Jonah mentioned at Jonah 1:1 is the same person that is mentioned at 2 Kings 14:25, and this adds weight to his having actually lived.

Most important of all is the fact that Jesus Christ referred to the account of Jonah and repeatedly linked it with events regarding which there is no question of historicity. Thus he said on one occasion: “Just as Jonah was in the belly of the huge fish three days and three nights, so the Son of man will be in the heart of the earth three days and three nights.” (Matt. 12:39, 40) What an argument or comparison to make if Jonah never lived, or if he never spent three days and three nights in the belly of a huge fish!

Again, Jesus Christ said that the men of Nineveh would rise in judgment against the Jews of his day because the Ninevites listened to Jonah and repented, whereas the Jews now had a much greater prophet in their midst and yet they were not listening to him. (Matt. 12:41) How could the course of the Jews of Jesus’ day be compared unfavorably to that of men who never lived? It does not make sense. But that is not all! In the same connection Jesus condemned the Jews of his day for not listening to him whereas the queen of Sheba traveled a great distance to listen to King Solomon, one who was not nearly as great as Jesus. There is no question that Jesus, the wisest and best-informed man that ever lived, considered the record of the book of Jonah to be just as historical as the record concerning King Solomon and the queen of Sheba. These records describe people who actually lived and events that actually happened.—Matt. 12:42.

JONAH’S CHARACTERISTICS, QUALITIES

What kind of man was Jonah? Quite likely he was diffident and lacked self-confidence. Some have termed him timid and shy. True, that does seem to be the case, since he ran away from “before Jehovah,” instead of carrying out his commission. But let us first note the nature of his commission from Jehovah. He was commanded to go to Nineveh. How far away was that? Well over six hundred miles as the crow flies. Since in those days there were no direct highways from Israel to Assyria, it may well have involved his traveling some seven to eight hundred miles. And how? On foot! At twenty-five miles a day, more or less, it might well have taken him a month to get to Nineveh. What kind of city was Nineveh? It was the capital of the world empire of Assyria, and was filled with 120,000 pagans, reputedly wicked ones at that. No wonder that the thought of going there and preaching Jehovah’s warning message seemed such a stupendous commission!

The way Jonah responded to Jehovah God’s relenting because the Ninevites repented seemingly puts Jonah in a rather poor light. But was he really that bad, thinking of just himself? Not really. Jonah appears to have been honest, through and through. In his whole account, which, without a doubt, he himself recorded, he does not spare himself, but tells of his weaknesses and shortcomings. However, that is only part of it. He was also a faithful witness to Jehovah God, for when the unbelieving mariners asked him who he was, he boldly replied: “I am a Hebrew, and Jehovah the God of the heavens I am fearing, the One who made the sea and the dry land.” In time of trial it took courage to say that, and also to tell them frankly that he had been running away from a commission given to him by Jehovah.—Jonah 1:9.

Nor is that all. When the lot fell on him, he took it as from Jehovah, for evidently he was familiar with what God’s Word had to say about lots. (Prov. 16:33; 18:18) So, not wanting to see the innocent mariners shipwrecked on account of him, Jonah told them: “Lift me up and hurl me into the sea, and the sea will become still for you; because I am aware that it is on my account that this great tempest is upon you.” (Jonah 1:12) Had he been selfish he would no doubt have kept silent, hoping that somehow he and the rest of the men on the boat would manage to outride the tempest. In passing, let it be noted that his witnessing to the true God Jehovah bore fruit, for after the storm subsided the mariners offered a sacrifice to Jehovah and made vows to Him.

We also have reason to believe that Jonah was meek and teachable. Meek persons have a mild temper and are willing to be taught, even as we read: “He [Jehovah] will teach the meek ones his way.” (Ps. 25:9) Jonah did not get bitter but repented. He showed he could take such strong discipline as God gave him. This is clear from the prayer he offered while in the fish’s belly, which prayer also indicates that Jonah was familiar with the book of Psalms. Among other things he prayed: “When my soul fainted away within me, Jehovah was the One whom I remembered. Then my prayer came in to you, into your holy temple. . . . As for me, with the voice of thanksgiving I will sacrifice to you. What I have vowed, I will pay. Salvation belongs to Jehovah.”—Jonah 2:7, 9; Ps. 50:14; 3:8.

LEARNING FROM JONAH’S EXPERIENCE

What can we learn from Jonah’s experience? A great deal! The record magnifies Jehovah’s awesome power, showing, for example, how he can cause a great storm to come up to serve his purpose and then have it subside according to his will. It also magnifies Jehovah’s interest even in a city filled with pagans and the great mercy he can choose to show toward such people. We also see how long-suffering Jehovah was with His prophet Jonah, teaching him much-needed lessons.—Job 37:23; Acts 10:34, 35; Ex. 34:6, 7; Rom. 2:4.

From Jonah’s experience we learn that it is the course of wisdom for us to obey Jehovah’s commands. Also, we are helped to appreciate more fully that it is Jehovah’s will for us to extend mercy to others. This we can do by acquainting them with Jehovah’s purpose regarding the earth and man, having confidence that some will respond even as the ancient Ninevites responded to Jonah’s preaching. And if, at times, insurmountable obstacles seem to stand in the way, we want to exercise faith, as did Jonah in the fish’s belly, that with Jehovah’s help we can overcome these and go on to fulfill our commission.—Jas. 3:17; Matt. 5:7; Luke 6:35, 36; 17:5, 6.

We can also learn much from Jonah’s course, as to both how we should act and how we should not act. For one thing, we should not beg off when given a difficult assignment or privilege of service. Like Jonah, we may find later that it really is not too difficult to carry out after all. Some have suggested that it may have been a business trip that Jonah decided to take to Tarshish. So we might ask ourselves, Do we at times pursue secular business interests when we could be abounding “in the work of the Lord”? Also, are we choosy as to the kind of people that we preach to or as to the territory that we preach in, as Jonah apparently was? If Jehovah had commanded Jonah to preach a warning message to the inhabitants of one of the cities of Judah, no doubt he would not have demurred. Then again, are we, like Jonah, letting the fear of man deter us from doing what we should be doing?—Heb. 12:25; Jas. 4:13-15; 1 Cor. 15:58; Ps. 118:6.

Let us not overlook the fact that Jonah had some admirable qualities that we would do well to imitate. Are we as straightforward, as honest in our everyday lives as Jonah was, both as to his speech with the mariners and as to his writing down all that took place? Are we ever ready to identify ourselves as Jehovah’s witnesses, as was Jonah? Are we as willing to put the welfare of others ahead of our own as was Jonah when he acted for the salvation of those mariners by asking them to hurl him overboard, which, as far as Jonah could see, would mean only his sudden death in the watery deep?—Ps. 11:7; 1 Pet. 3:15; Phil. 2:3, 4.

Truly, Jonah’s experience is filled with lessons for us, and we can profit by them. Thereby we learn what we should and what we should not do. We learn to imitate the good qualities shown by Jonah, and to avoid his mistakes. We are encouraged to imitate the admirable qualities of Jehovah God, and particularly his mercy, his long-suffering and his love. The dramatic story of Jonah has compelling meaning for us because Jonah actually experienced those things!—Rom. 15:4.

Appreciating the Creator’s Handiwork

◆ “I shall laud you because in a fear-inspiring way I am wonderfully made.” (Ps. 139:14) Commenting on these words, the book The Common Cold (by Fabricant and Conklin) says: “This verse of David the Psalmist applies with rich emphasis to the study of the anatomy and physiology of the nose, the throat, the lungs, and the parts thereof. No human inventor could ever have conceived of so complex and curious a maze of bones, cartilage, tendons, tissues, membranes, passages, pockets, tubes, and glands as exists in the respiratory tracts of the least as well as of the greatest of men. In one thing are all people approximately equal and that is in their bodies and its parts, the vehicle of the conscious being.”

Jehovah, an Appreciative God

JEHOVAH GOD is the Source of life. All intelligent creatures in the heavens and on earth owe their existence to him. Nothing anyone can do could change the supreme position Jehovah God occupies toward all creation. As young Elihu pointed out to faithful Job: “If you sin, what injury do you do to God? Even if your offenses are many, how do you hurt him? If you are righteous, what do you give him, or what does he receive from your hand? Your wickedness can affect only a man like yourself; and your justice only a fellow human being.”—Job 35:6-8, New American Bible.

True, his supreme position is unaffected by what anyone may do or refuse to do. Nevertheless, Jehovah God highly appreciates the faithful service of his intelligent creatures. The Bible tells us: “Jehovah is finding pleasure in those fearing him, in those waiting for his loving-kindness.” (Ps. 147:11) “The prayer of the upright ones is a pleasure to him.” (Prov. 15:8) Never does Jehovah God unappreciatively forget what his servants have done. The Scriptures give this assurance: “God is not unrighteous so as to forget your work and the love you showed for his name.” (Heb. 6:10) His past dealings add force to the Biblical assurances that he appreciates what his servants do.

KING JEHU

Take the case of Israelite King Jehu. He was specifically designated by Jehovah God to execute judgment upon the bloodguilty royal house of Ahab. In appreciation for what Jehu did, Jehovah God promised him: “For the reason that you have acted well in doing what is right in my eyes, and according to all that was in my heart you have done to the house of Ahab, sons themselves to the fourth generation will sit for you upon the throne of Israel.”—2 Ki. 10:30.

It is noteworthy that Jehu’s record as king was not without flaw. The Bible reports: “Jehu himself did not take care to walk in the law of Jehovah the God of Israel with all his heart. He did not turn aside from the sins of Jeroboam with which he caused Israel to sin.” (2 Ki. 10:31) Instead of removing all centers of false worship from his realm, Jehu permitted the calf worship started by King Jeroboam to continue. Furthermore, according to the prophecy of Hosea, Jehu’s house became bloodguilty before Jehovah. (Hos. 1:4) Yet, despite the fact that Jehu’s life was not without serious derelictions, Jehovah God held true to his promise. In fulfillment of that promise, Jehoahaz, Jehoash, Jeroboam (II) and Zechariah—Jehu’s offspring to the “fourth generation”—occupied the throne of the ten-tribe kingdom.

ONE WHO SERVED UNWITTINGLY

Remarkable, too, is the fact that Jehovah does not limit rewards to those who recognize him as God. For instance, Babylonian King Nebuchadnezzar rendered a service against the city of Tyre. That city deserved punishment for the treacherous way it had dealt with the Israelites. At one time Tyre had been on very friendly terms with them but in later years allied itself with their enemies.

The siege of Tyre proved to be long and difficult. Whatever spoils were taken evidently fell far short of expectations. It was as though Nebuchadnezzar and his forces received no wages. Though Nebuchadnezzar served only unwittingly as executioner of divine vengeance against Tyre, Jehovah God did not overlook what he did. Through his prophet Ezekiel, Jehovah declared: “Nebuchadrezzar himself, the king of Babylon, made his military force perform a great service against Tyre. . . . But as for wages, there proved to be none for him and his military force from Tyre for the service that he had performed against her. Therefore this is what the Sovereign Lord Jehovah has said, ‘Here I am giving to Nebuchadrezzar the king of Babylon the land of Egypt, and he must carry off its wealth and make a big spoil of it and do a great deal of plundering of it; and it must become wages for his military force.’”—Ezek. 29:18, 19.

Think of it, Nebuchadnezzar did not even know that he had performed a service that suited God’s purpose! Yet Jehovah God did not fail to pay for services rendered. He saw to it that Nebuchadnezzar and his forces were amply compensated. How much more, then, will the Most High show appreciation for what his loyal servants knowingly do!

APPRECIATION FOR LITTLE THINGS

The Creator appreciates even the smallest things. This is evident from what Jesus Christ told his followers: “He that receives you receives me also, and he that receives me receives him also that sent me forth. He that receives a prophet because he is a prophet will get a prophet’s reward, and he that receives a righteous man because he is a righteous man will get a righteous man’s reward. And whoever gives one of these little ones only a cup of cold water to drink because he is a disciple, I tell you truly, he will by no means lose his reward.”—Matt. 10:40-42.

The giving of a cup of cold water to a disciple of the Lord Jesus Christ truly is a small thing. Yet, when such an act is done in recognition of a person’s being a disciple of Christ, Jehovah God appreciates this very much. Along with his Son, he views it as being done to him. The rightly motivated individual will, therefore, be richly rewarded spiritually. Though seemingly insignificant, the act of kindness rendered to a disciple of Jesus Christ may be a step leading to the person’s gaining an approved relationship before Jehovah God.

IMITATE JEHOVAH

The fact that Jehovah God has time and again shown his appreciation to humans who could in no way change his supreme position should certainly cause us to examine our own attitude. As humans, we are very much dependent upon others. But do we show appreciation for the kindnesses extended to us?

If we desire to be like Jehovah, we should strive to be appreciative. When people do things for us, we should be grateful both to them and to Jehovah God, who created man in a way that makes acts of kindness and generosity possible. Our desire for such persons should be like that of Boaz for Ruth: “May Jehovah reward the way you act, and may there come to be a perfect wage for you from Jehovah.”—Ruth 2:12.

Insight on the News

Astrology—Science or Hoax?

● Just how much influence do celestial bodies have on a child at the moment of birth? That question recently became a matter of public discussion when 186 prominent scientists jointly condemned astrologers as unscientific “charlatans.”

“Smithsonian” magazine reports that Cornell University astronomer Carl Sagan computed the gravitational influence of the attending obstetrician in the delivery room and found it to be greater than that of the planet Mars. And, though computers reveal that the gravitational force of the moon and Jupiter might slightly exceed the doctor’s, “the accurate astrologer should more properly consider the configuration of the personnel in the delivery room rather than the celestial configurations to ascertain in detail an individual’s astrological makeup.” So, what “sign” would the person be born under? The suggestion was made that the sign in the delivery room, “oxygen in use—no smoking,” might be appropriate.

Long before modern science, the Bible revealed the futility of astrology. Foretelling pagan Babylon’s coming destruction, the prophet Isaiah wrote: “In spite of your many wiles you are powerless. Let your astrologers, your star-gazers who foretell your future month by month, persist, and save you! But look, they are gone like chaff.”—Isa. 47:13, 14, “New English Bible.”

Natural Antifreeze

● The more that scientists learn, the more ludicrous it becomes to claim that the mindless chance of evolution produced all the marvelous abilities and qualities of living things. Consider the resistance to extreme cold observed in both fishes and trees.

Human chemists have produced antifreeze solutions. But in the last five years scientists have learned more about the way that cold-water fish survive winter by producing their own natural “antifreeze”—certain proteins in their bloodstreams. Scientists still do not understand exactly how it works, but they theorize that a high content of the amino acid alanine in these proteins helps to link “antifreeze” molecules with ice crystals in a way that keeps the crystals from growing. One fact is clear—it works.

And in the far north, after birds and animals head south away from winter’s bitter subzero weather, trees remain, rooted to the frozen soil. How do they survive? Well, it is known that salts in solution can greatly lower the freezing point of water. Additionally, scientists have found that very pure water, free from particles on which ice crystals form, can be supercooled to about -40 degrees Fahrenheit before it freezes. In a study of 350 kinds of cold-weather trees, water in the woody tissues of 175 showed that purity, and natural salts in the trees’ fluids lowered the freezing point still farther, to almost -50 degrees Fahrenheit! Truly another remarkable instance of the Creator’s practical wisdom in operation!

Burying the Past

● Thirty years after World War II, some honestly face up to responsibility for lives lost then. Others prefer to keep the ‘skeletons in their closets.’

A Japanese schoolteacher recently declined an invitation to the first alumni meeting of students that he taught more than thirty years ago. He wrote to Tokyo’s “Daily Yomiuri” that “I have felt myself unpardonably responsible for the militaristic education with which I indoctrinated them when they were fifth-year primary pupils in my charge,” he said. “I felt that I had no moral right to appear before my former pupils.”

In striking contrast, the National Conference of Catholic Bishops recently forced the suppression of a book published by the National Council of Catholic Laity. Why? For one thing, the book, “A Question of Values,” raised searching questions about the Church’s own role in that world conflict. It asked: “Where was the church when Fascism and Nazism were on the rise in Europe? Where was it when the Jews were being rounded up and shipped to oblivion in cattle-cars?”

Apparently the bishops prefer to sweep such questions under the rug. Complained Cardinal Krol of Philadelphia: “It is not the type of material which could be used for discussion.”

Christian Greatness Comes from Serving

“Among you, whoever wants to be great must be your servant.”—Matt. 20:26, New English Bible.

1. How does Jesus’ life stand in contrast to that of many persons today?

SERVICE lies at the very heart of true Christianity. When on earth, God’s Son said that he came, not “to be served, but to serve, and to give up his life as a ransom for many.” (Matt. 20:28, New English Bible) His life stands in strong contrast to the self-seeking, ambitious attitude of so many today who are insensitive to the needs of others. By a life of unselfish service, Jesus set the perfect model for all his genuine followers to copy. Their lives, like his, should be distinguished by service and the spirit of giving.

2, 3. (a) What is distinctive about the word for “serve” used at Matthew 20:28 as compared with other Greek words relating to service? (b) What are we now interested in finding out?

2 The word translated “serve” that the Bible writer Matthew used when quoting Jesus is of interest to us. In the original Greek it is the verb di·a·ko·neʹo. There are other Greek verbs that refer to service and each has its own “flavor” or emphasis on a certain aspect of service. One verb may emphasize the subjection involved in serving as a slave (dou·leuʹo; Col. 3:24), another, the sacredness of religious service (la·treuʹo; Matt. 4:10), and another, the public nature of the service rendered (lei·tour·geʹo; Acts 13:2). Di·a·ko·neʹo, on the other hand, lays emphasis on the very personal nature of the service that is rendered to another. As one authority says, in this verb there “is a stronger approximation to the concept of a service of love.”—Theological Dictionary of the New Testament, Vol. II, page 81.

3 What, then, does Christian service embrace? Is it limited to such activities as preaching God’s Word, making disciples of others or serving the strictly spiritual needs of those in the congregation? What does the word under consideration (di·a·ko·neʹo) show?

WAITING ON AND CARING FOR OTHERS

4. How does the Bible aptly illustrate the basic sense of the Greek word for “serve” that we are considering?

4 The Bible’s use of this word aptly illustrates the basic sense of personal service (expressed not only by the Greek verb but also by the related nouns di·aʹkonos [servant, minister] and di·a·ko·niʹa [service, ministry]).a One early use of the word refers to ‘waiting on tables.’ Luke uses it that way in quoting Jesus’ words about a slave’s ‘preparing his master’s supper and then waiting on [di·a·ko·neʹo] him while he had his meal.’ (Luke 17:7-10, NE) At Luke 12:35-38 (NE) Jesus gave his disciples an illustration in which the master, representing Jesus himself, traded roles with his slaves who had faithfully awaited his arrival from his wedding feast. Jesus said of the master in the illustration: “He will fasten his belt, seat them at table, and come and wait on [di·a·ko·neʹo; serve, Kingdom Interlinear Translation; minister to, New World Translation] them.”b

5, 6. (a) In what way did certain Christian women engage in service of this kind? (b) What does all of this show as to the scope of the Bible term being considered?

5 Not only ‘waiting on tables,’ however, but all services of a similar personal nature came to be embraced by the term. The Bible tells of certain Christian women who “provided for,” “waited on” or ‘ministered to’ the needs of Jesus and his apostles “from their belongings,” both in Galilee and in Jerusalem. (Luke 8:1-3; Matt. 27:55; Mark 15:41; NE, NW) They may have done shopping and cooking, the mending and washing of clothes, or performed other services of a similar nature, even using their own funds and possessions to supply needed materials.

6 We see, then, that this term is not restricted to purely “religious” activity but embraces a wide scope of service.

SERVING NEEDY BROTHERS

7. Why can we be sure that Jehovah God and Jesus Christ give real importance to this kind of service, not underestimating it?

7 We should never doubt that Jehovah God and his Son Jesus Christ give real importance to this kind of service. Jesus personally experienced human needs such as hunger and thirst. He undoubtedly appreciated it greatly when, after forty days of fasting, “angels appeared and waited on [di·a·ko·neʹo] him.” (Matt. 4:11, NE) In a parable given toward the close of his earthly service, Jesus described his judgment upon two classes of persons, one class likened to “sheep,” the other to “goats.” The “sheep,” who were approved and blessed, came to the aid of Christ’s brothers when they saw them in need. But the “goats,” who were condemned, saw these in hunger and thirst, in need of hospitality or lodging, lacking clothing or ill or in prison and ‘did not come to their help [di·a·ko·neʹo; did not “serve” or “minister” to them, Int; NW].’—Matt. 25:31-46, Jerusalem Bible.

8, 9. (a) How did Christians in the first century show that they appreciated clearly the importance of serving the physical needs of their brothers? (b) How did the apostle Paul show his concern that this “service” be performed in a proper way?

8 True disciples of Jesus during the first century C.E. proved themselves “sheeplike” in attitude and action. When Christians in Macedonia and Achaia heard that their brothers in Judea were in need, they gathered relief supplies and sent these to them, performing a “relief ministration [di·a·ko·niʹa].” (Acts 11:29; 12:25, NW) For they recognized that the Judean brothers had rendered them precious spiritual service and that they had a corresponding ‘debt’ that made it fitting for them to “do them a service in material ways” (An American Translation); to “minister publicly to these with things for the fleshly body” (NW). (Rom. 15:25-27) This was especially commendable on the part of the Macedonian congregations. Though themselves in a state of poverty, they proved to be “lavishly open-handed.” As Paul says: “Going to the limit of their resources, as I can testify, and even beyond that limit, they begged us most insistently, and on their own initiative, to be allowed to share in this generous service [di·a·ko·niʹa; ministry, NW] to their fellow-Christians.” (2 Cor. 8:2-4, NE) What a powerful example of unselfish service for us today!

9 The apostle Paul was very concerned that this relief measure should be conducted in a fine manner, so that there would be no “criticism of our handling [di·a·ko·neʹo; administering, JB] of this generous gift,” whether from those on the giving end or those on the receiving end of the project. For that reason, others, “delegates of our congregations,” were ‘duly appointed to travel’ with Paul and Titus (whom Paul called “my partner and my associate”).—2 Cor. 8:19-23, NE.

10. What fine results come from this unselfish serving of others’ needs, as shown by 2 Corinthians 9:1, 11-14?

10 Paul himself later experienced refreshing help from men like Onesiphorus and Onesimus as they ‘served’ and ‘looked after’ (di·a·ko·neʹo) him in times of trial. (2 Tim. 1:16-18; Philem. 10-13, NE) When writing to the Corinthians, he showed them what fine results all such kind, unselfish serving brings to God’s praise and the advancement of the good news. Of the “provision of aid” (di·a·ko·niʹa; “service,” Int; “ministry,” NW) for the Judean brothers, he said: “Through our action such generosity will issue in thanksgiving to God, for as a piece of willing service this is not only a contribution towards the needs of God’s people; more than that, it overflows in a flood of thanksgiving to God. For through the proof which this affords, many will give honour to God when they see how humbly you obey him and how faithfully you confess the gospel of Christ; and will thank him for your liberal contribution to their need and to the general good. And as they join in prayer on your behalf, their hearts will go out to you because of the richness of the grace which God has imparted to you.”—2 Cor. 9:1, 11-14, NE.

11. (a) In what ways does our thoughtful care for the physical needs of others contribute to the expansion of pure worship? (b) What is one of the ways that we can show ‘love of God’s name,’ according to Hebrews 6:10?

11 Yes, the good news of God’s kingdom becomes meaningful to people when they see the effect it has on the personalities of those embracing it, the generosity and love of neighbor that it generates. Such thoughtful service and giving to others not only causes these to feel gratitude toward the human givers but also “overflows in a flood of thanksgiving to God.” It recommends true Christianity as the finest way of life, as true worship of a kind and loving God. (Compare James 1:26, 27; 2:14-17; 1 John 3:16-18.) No wonder, then, that Paul could write to Hebrew Christians who had come to the aid of their brothers and assure them that “God would not be so unjust as to forget all that you did for love of his name, when you rendered service [di·a·ko·neʹo; ministered, NW] to his people, as you still do.”—Heb. 6:10, NE; compare Heb 10:32-34; 1 Corinthians 16:15, 16.

12, 13. (a) In what way can worldly government be described as God’s “servants”? (b) What is the difference between their service and that rendered by Jesus’ disciples?

12 Because these Greek words for serving were expanded to include, not just ‘waiting on tables,’ but all kinds of personal service, they can be applied even to worldly governments. For that reason the “superior authorities” of the present system of things are called God’s “servants” in a particular sense. At Romans 13:4 (An American Translation) the inspired apostle says of such governmental authority: “They are God’s agents [di·aʹko·nos; it is God’s minister, NW] to do you good. But if you do wrong you may well be afraid, for they do not carry swords for nothing. They are God’s servants [di·aʹkonos], to execute his wrath upon wrongdoers.” God allows these political systems to continue for a time and to render certain services that benefit his people on earth and that contribute to a measure of order and protection against lawlessness. In that sense they are his “servants.”

13 These worldly governments, however, do not serve out of love for God or for his Son’s true disciples. Rather, they render these public services indiscriminately for the benefit of any and all citizens under them. Their services, therefore, do not bring them the reward that comes to those who serve Jehovah God out of love for him and for their neighbor.

AN EVEN MORE VITAL SERVICE

14, 15. (a) While caring for the physical and material needs of others is a vital aspect of Christian service, what other aspect is even more vital? (b) How does the account at Acts 6:1-4 illustrate this?

14 From what we have considered it is clear that to care for the physical and material needs of others, particularly our Christian brothers, is a vital part of Christian serving. None of us should ever view it as “beneath” us to serve humbly in these ways, or underestimate the importance in God’s eyes of such serving. And yet, there is an even more vital aspect of service that genuine Christians will be very concerned to render. What is that? It is the serving of the direct spiritual needs of others.

15 The relative importance of serving others’ physical needs as compared with serving their spiritual needs is made clear by the account at Acts 6:1-4 (NE). A problem developed after Pentecost of 33 C.E. because a measure of partiality was causing some widows to be “overlooked in the daily distribution [di·a·ko·niʹa; daily serving of food, New American Standard Bible].” The apostles, when informed, “called the whole body of disciples together and said, ‘It would be a grave mistake for us to neglect the word of God in order to wait at table [di·a·ko·neʹo; to keep accounts, AT].” So they called on the brothers to search out seven men “of good reputation from your number,” so that the apostles, with appointive power, could “appoint them to deal with these matters, while we devote ourselves to prayer and to the ministry [di·a·ko·niʹa; the service, Int; delivering, AT] of the Word.”

16. Did the apostles take the position described because the providing of food supplies to those widows was an extra-congregational activity?

16 To care for providing food supplies to these overlooked widows was certainly a necessary part of Christian service. So, it was not an extra-congregational activity, but it had a spiritual aspect to it. The disciple James’ words at James 1:26, 27 show that this is a definite part of clean “worship.” Still the apostles recognized that it would show a lack of discernment for them to spend their time in the actual handling of these material supplies instead of concentrating on the handling of things of a directly spiritual nature, particularly the providing of spiritual food and guidance for the brothers from God’s Word.

17. How did congregations elsewhere follow the lead of the Jerusalem congregation in such matters?

17 As congregations developed in places outside Jerusalem, this principle was observed. Primary attention was given to serving the directly spiritual needs while not overlooking or failing to give due importance to physical or material matters. Bodies of elders were appointed to serve as spiritual shepherds and overseers in the congregations. (Acts 20:17, 28) And, to make it possible for these to concentrate on upbuilding and counseling the brothers, bodies of assistants worked under their direction in caring for duties not so directly spiritual.—Phil. 1:1.

18. Could just anyone serve as one of the ministerial servants (di·aʹko·nos) in the congregation? How does this show that the service these performed was no light matter in God’s eyes?

18 Thus, after instructing Timothy on the qualifications of those who would be appointed as elders, the apostle Paul goes on to say: “Assistants [di·aʹko·nos; servants, Int; ministerial servants, NW; deacons, NE], in turn, must be serious, straightforward men, not addicted to wine or dishonest gain, but holding the divine truth of the faith with a clear conscience. They should first be tested, and afterward, if there is no fault to be found with them, they can serve as assistants [di·a·ko·neʹo; serve as ministers, NW]. . . . Those who do good service as assistants [who minister in a fine manner, NW] gain a good standing for themselves and great confidence in their faith in Christ Jesus.”—1 Tim. 3:8-13, AT.

19, 20. (a) What special use, therefore, was made of the Greek word di·aʹko·nos (servant) in the early congregation? (b) What question now arises as to the relationship between such congregational “servants” and those appointed as elders?

19 So, in the same manner that the Greek word pre·sbyʹte·ros, which simply means an “older man,” came to be a designation of a man with a congregational assignment of service, namely, that of being an “elder,” so the word di·aʹko·nos, which simply means a “servant,” came to designate a man with another congregational assignment. Commenting on the different uses of the Greek term di·aʹko·nos, the Theological Dictionary of the New Testament, Volume II, page 89, says, under the heading “B. The Deacon as a Church Official,” this:

“1. A distinction may be made between all these general uses and the employment of the term as the ‘fixed designation for the bearer of a specific office’ as diakonos in the developing constitution of the Church. This is found in passages where the [Latin] Vulgate has the loan-word diaconus instead of the [Latin] minister used elsewhere (cf. Phil. 1:1; 1 Tim. 3:8, 12).

“Members of the [Christian] community who are called deacons in virtue of their regular activity are first found in Phil. 1:1, where Paul sends greetings to all the saints in Philippi syn episkoʹpois kai diakoʹnois [together with overseers and servants, Int]. Already in this phrase there emerges a decisive point for our understanding of the office, namely, that the deacons are linked with the bishops [overseers] and mentioned after them. At the time of this epistle there are thus two co-ordinated offices.

“ . . . the description of office has here become a definite designation.”

20 These brothers, then, were designated as congregational “servants,” humbly serving the needs of their brothers in assigned duties. Did this give the brothers who were “elders” justification to assume a superior attitude toward them (the ones appointed to serve as a di·aʹko·nos) as though the elders were now their “bosses”?

NO ROOM FOR A SUPERIOR ATTITUDE

21. Why is there no reason for any elder to view himself as “above” those serving as congregational “servants”?

21 No, for that certainly would not be in accord with Jesus’ counsel and the principle he taught his apostles. Actually, all those who served as “elders” were also servants of their brothers, including those called congregation “servants” (“ministerial servants,” NW). Jesus Christ himself had come, ‘not to be served, but to serve.’ The inspired apostle Paul stated that Jesus “became a servant [di·aʹko·nos] of the Jewish people to maintain the truth of God.” (Matt. 20:28; Rom. 15:8, NE) Paul referred to himself (as well as to his coworkers, Timothy and others) as a “servant” (di·aʹko·nos). (Eph. 3:7; Col. 1:23, Int) By this he did not mean that he was part of a body of congregational servants (“ministerial servants” or “deacons”) in a particular congregation but, rather, that he had been assigned to serve in behalf of the Christian congregation as a whole. Speaking of that congregation, he says: “I became its servant [di·aʹko·nos; minister, NW] by virtue of the task assigned to me by God for your benefit: to deliver his message in full.”—Col. 1:24-26, NE.

22, 23. (a) How does a person show that he is a true servant of another? (b) What kind of evidence did the apostle Paul point to as proof of his being a genuine servant of God and of Christ?

22 To be the “servant” of another could call for one to bear up humbly under hardships, endure unpleasant circumstances. Whether one would be willing to do this or not would demonstrate the genuineness of his service to the one served. Because some were inclined to disparage Paul’s worth in comparison with others, he set forth proof of his being a bonafide servant of Christ and of God. To Christians in Corinth, where some of his detractors were located, he wrote: “As God’s servants [di·aʹko·nos; ministers, NW], we try to recommend ourselves in all circumstances by our steadfast endurance: in distress, hardships, and dire straits; flogged, imprisoned, mobbed; overworked, sleepless, starving.”—2 Cor. 6:4, 5, NE.

23 Of those making light of him, he asked, “Are they servants [ministers, NW] of Christ?” and then went on to say, “I can outdo them. More overworked than they, scourged more severely, more often imprisoned, many a time face to face with death. Five times the Jews have given me the thirty-nine strokes; three times I have been beaten with rods; once I was stoned; three times I have been shipwrecked, and for twenty-four hours I was adrift on the open sea. I have been constantly on the road; I have met dangers from rivers, dangers from robbers, dangers from my fellow-countrymen, dangers from foreigners, dangers in towns, dangers in the country, dangers at sea, dangers from false friends. I have toiled and drudged, I have often gone without sleep; hungry and thirsty, I have often gone fasting; and I have suffered from cold and exposure.”—2 Cor. 11:23-27, NE.

24. How does the apostle thus help us to keep the right viewpoint in estimating the genuineness of our own service?

24 Here, indeed, was real evidence of being a genuine servant! No boasting of impressive accomplishments in which to take human pride, such as the construction of mighty edifices; no recitation of drawing great crowds to hear him speak; no taking of personal credit for the marvelous expansion that had been accomplished in the spread of the good news. Rather, a record of humble service, like a servant who, without any fanfare, goes out even in dark of night, braving storm, discomfort and danger, to accomplish some errand on which his master sends him. We can think of this when estimating the genuineness of our own service to God. However, we can also remind ourselves that Paul also called attention to his letters of recommendation, namely, the Christian disciples whom he had made as proof of his servanthood.—2 Cor. 3:1-3.

25. How did Paul express his humility in writing to those in Corinth, where he had labored so diligently?

25 Paul was never guilty of elevating himself or wanting others to look on him with deference as a ‘chief one’ among them. To those Corinthians, among whom he had labored for a year and a half, he said of himself and a fellow worker: “What is Apollos? Or what is Paul? Just servants [di·aʹko·nos, ministers, NW] through whom you came to have faith, as the Lord gave each of us opportunity. I did the planting, Apollos the watering, but it was God who made the plants grow. So neither the planter nor the waterer counts for anything, but only God who makes the plants grow. . . . We are fellow-laborers for God, and you are God’s farm, God’s building.”—1 Cor. 3:5-9, AT.

26. How can we seek to be great and still be free from selfish ambition and pride?

26 Certainly, seeking to be great in this way, not by gaining prominence, prestige or power, but by giving of oneself in humble service, is a desirable goal. It is an evidence, not of ambition or pride or selfishness, but of love, love for God and love for neighbor. May all of us today seek such greatness, to the praise of Jehovah God, who established this rule of greatness, and in honor of his Son, who exemplified it as no one else ever has done. Our seeking Christian “greatness” will bring grand benefits to ourselves and to others. It will bring a rich outpouring of God’s holy spirit, which will, in turn, contribute to splendid unity and harmony among us, as the following article explains.

[Footnotes]

According to lexicographers, the term di·aʹko·nos comes from the Greek word di·aʹ, meaning “through,” and the Greek word koʹnis, meaning “dust,” hence describing a servant who is dusty due to performing some duty or errand for his master.

We find other examples of this kind of serving (“ministering,” NW) in the account of the wedding feast in Cana (John 2:1-9), in the serving done by Peter’s mother-in-law (Matt. 8:14, 15), and in that done by Martha.—Luke 10:40; John 12:2; see Kingdom Interlinear Translation.

[Picture on page 717]

The Greek word di·a·ko·neʹo emphasizes the personal nature of a service that is rendered to another

[Picture on page 718]

Christian service includes attention to material needs of Christians who experience a shortage; such giving results in praise to God

[Picture on page 720]

Early Christians gave primary attention to serving the spiritual needs of others

Serving Unitedly as an Association of Brothers

“You are all brothers . . . do not be called leaders, for One is your Leader, that is, Christ.”—Matt. 23:8-11, New American Standard Bible.

1, 2. (a) What illustrates the difficulty most find in living a life of humble service like that of God’s Son? (b) Did Jesus’ apostles make this adjustment without difficulty?

THE concept of a life of humble service is not an easy one for most imperfect humans to accept and apply. Witness what has taken place in Christendom, where men claiming to be representatives of Christ Jesus and ordained servants (or “ministers”) of God set themselves apart from the “ordinary” members of the congregation, the “laity.” These clergymen view themselves as superior to the rest of the flock and accept titles conveying this sense of superiority. But this is not the way to true unity.

2 Even among Jesus’ true disciples in the first century, the adjusting to this teaching of God’s Son was not without its difficulties. On several occasions Jesus had to correct his disciples because they were concerned about rank and had a desire for positions of superiority.

3, 4. What argument did Jesus’ disciples have on the way to Capernaum, and why is this not surprising?

3 Toward the close of the third year of Jesus’ public service, when walking back to Capernaum, his disciples got into an argument. About what? Mark’s account relates: “When he [Jesus] was indoors, he asked them, ‘What were you arguing about on the way?’ They were silent, because on the way they had been discussing who was the greatest. He sat down, called the Twelve, and said to them, ‘If anyone wants to be first, he must make himself last of all and servant [minister, NW] of all.’”—Mark 9:33-35, New English Bible.

4 Incredible that, after nearly three years of Jesus’ teaching, they should do such a thing? No, not when we remember their human imperfection and their circumstances. For their concern over personal greatness reflected, not only the tendencies of the imperfect flesh, but also the background of their times. One historical observation about the customs and attitudes prevailing among the first-century practicers of the Jewish religion says: “At all points, in worship, in the administration of justice, at meals, in all dealings, there constantly arose the question who was the greater, and estimating the honour due to each was a task which had to be constantly fulfilled and which was felt to be very important.”—Theological Dictionary of the New Testament, Vol. IV, page 532; compare Matthew 23:6, 7.

BECOMING LIKE YOUNG CHILDREN

5. What counsel did Jesus give to them to correct their wrong attitude?

5 Matthew’s account of the same incident tells that Jesus called a child and set him in front of the disciples and said: “I tell you this: unless you turn round and become like children, you will never enter the kingdom of Heaven. Let a man humble himself till he is like this child, and he will be the greatest in the kingdom of Heaven. Whoever receives one such child in my name receives me. But if a man is a cause of stumbling to one of these little ones who have faith in me, it would be better for him to have a millstone hung round his neck and be drowned in the depths of the sea.”—Matt. 18:1-6, New English Bible.

6. (a) What idea of superiority might some of his disciples have had? (b) What would it mean for them to “turn round and become like children”?

6 Yes, Jesus showed them that their thinking was leading them down the wrong road. Perhaps Peter, due to Jesus’ promise about giving him certain “keys” to the kingdom, felt that he held some superiority over the other disciples. Or James and John, because of being among the three Jesus selected to be with him at the time of the transfiguration on the mount, may have had similar ideas. (Matt. 16:19; 17:1-9) Whatever the case, Jesus told them all to “turn round and become like children,” that is, as modest, free from pretension or ambition as small children are by nature. They were not just to act like children by making an outward show of these qualities, but they were to put on these qualities, so as actually to have the same spirit that characterizes humble children. Small children have no thought of rank among themselves but view one another as equals. And so, to the extent that Jesus’ disciples put on humility of heart, to the extent that they felt small before God and their brothers, to that extent they would be great as regards his kingdom.

7. How would the way they ‘received the little ones’ demonstrate the measure of their humility, and what made this so serious?

7 A measure of their humility would be the way they treated those who were spiritually like “babes” in the truth (due to having recently become disciples), or those who were like small children in having little prominence or position of responsibility among them. If someone, particularly a Christian elder, were to display self-importance or deal with others in a domineering way, he could be a source of stumbling for such humble ones. This could have serious consequences, indeed, for the one causing the stumbling, as Jesus’ words show. He would be watching; so would God’s angels.—Matt. 18:6, 10; Rev. 2:23.

8. How is it true that the ‘one conducting himself as a lesser one’ is actually the one who is great among Christians?

8 “He that conducts himself as a lesser one [the least, NE; lowliest, New American Bible, margin] among all of you is the one that is great.” (Luke 9:48) Though this was so contrary to the world’s thinking, do we not find this true in our relationships with others? Who is the one that is most valuable to us, whom would we miss the most if he were to leave us or die—the one who shows self-importance and wants others to defer to him, or the one who is very considerate, helpful and kind? Clearly it is the latter one.

9. (a) In what ways did the apostle Paul exemplify this Christian principle? (b) How did the brothers manifest that Paul had a large place in their heart, and what can we learn from this?

9 As we have seen in the preceding article, the apostle Paul imitated Jesus’ own example of humble service. (1 Cor. 11:1) Talking to the elders of the city of Ephesus, Paul could truthfully say to them: “You know how, from the day that I first set foot in the province of Asia, for the whole time that I was with you, I served the Lord in all humility amid the sorrows and trials that came upon me . . . Remember how for three years, night and day, I never ceased to counsel each of you, and how I wept over you. . . . you all know that these hands of mine earned enough for the needs of myself and my companions. I showed you that it is our duty to help the weak in this way, by hard work, and that we should keep in mind the words of the Lord Jesus, who himself said, ‘Happiness lies more in giving than in receiving.’” No wonder that, on their learning that they might not see Paul again, “there were loud cries of sorrow from them all” and they also embraced and kissed him. He had a large place in their heart, not simply due to his being an apostle, but, rather, because of the kind of person he was. He was an example for all Christian elders.—Acts 20:18, 19, 31-37, NE; compare 1 Corinthians 2:1-5; 1 Thessalonians 2:5-9.

NO COPYING OF THE WORLD’S WAYS

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The Watchtower, December 1, 1975