The Watchtower, February 1, 1976

Download: PDF — The Watchtower, February 1, 1976

The Watchtower — February 1, 1976

Source: jw.org

Contents

Freedom from Want—Is It Impossible?

Contentment, a Worthwhile Goal

Insight on the News

“Keep Doing This in Remembrance of Me”

Matthew’s Good News—The Messiah Has Come!

Continue Steadfast as Seeing the One Who Is Invisible

“All You Are Brothers”

An Age-Old Conflict About to End

District Assemblies in 1976

Governing Body Adjustments

The United Nations—A Dangerous Wild Beast?

Freedom from Want—Is It Impossible?

THE earth has the potential for providing delightful living conditions and a wholesome, well-balanced diet for every man, woman and child alive today. Yet millions of people have never known what it means to have enough food and a comfortable home. Many live in shacks that provide only limited shelter from cold and rain. Whole families may be squeezed into one small room in some dilapidated apartment building. Is there any hope that such conditions will change?

Man’s Maker, Jehovah God, has in mind putting an end to all the corrupt systems existing in the earth, replacing them with a righteous new order. “There are new heavens and a new earth that we are awaiting according to his promise, and in these righteousness is to dwell.” (2 Pet. 3:13) This promise is a guarantee that a world free from want will become a reality. Were even just a few people to continue suffering from want, the new governmental “heavens” and the “new earth” composed of loyal subjects would be marred by unrighteousness. But this will not be. The “new heavens” and the “new earth” will be completely righteous.

Because of God’s view of the poor and afflicted, we can look forward with confidence to a world free from want. The Scriptures speak of Jehovah as a “father of fatherless boys and a judge of widows.” (Ps. 68:5) His law to ancient Israel confirms this. That Law protected the poor and was designed to prevent any Israelite from plunging into hopeless poverty.

With the exception of the Levites, who received a tenth of the produce of the land for their service at the sanctuary, all Israelite families were granted a land inheritance and, therefore, had a means of supporting themselves. Even if a man suffered adversity or perhaps squandered his resources, plunging his family into poverty, the land inheritance could not be lost for all time. The Law stipulated that only the use of the land (with its produce) could be sold, and that for just the number of years remaining until the Jubilee year. The Jubilee year came every fifty years and was marked by the return of all landholdings to the original owner or his heirs. (Lev. 25:13, 23-27) During the years that poor Israelites had no land inheritance, they did not have to beg for life’s necessities nor in other ways degrade themselves to procure what they needed. They had the legal right to glean in the harvested fields, orchards and vineyards.—Lev. 19:9, 10; 23:22; Deut. 24:19-21.

God’s purpose to bring freedom from want to the poor is revealed in what was spoken prophetically regarding the rule of King Solomon. At Psalm 72:12-14 we read: “He will deliver the poor one crying for help, also the afflicted one and whoever has no helper. He will feel sorry for the lowly one and the poor one, and the souls of the poor ones he will save. From oppression and from violence he will redeem their soul.”

This loving attitude toward the afflicted will characterize the rule of the new governmental heavens over mankind. How do we know this? Because the principal ruler of that new order is one greater than Solomon, namely, Jesus Christ, the “King of kings and Lord of lords.”—Rev. 19:16; Luke 11:31.

But someone may ask, ‘Why, after so many centuries have passed, do we not see Jesus Christ bringing relief to the poor?’ The Bible reveals that this will take place at a time determined upon by Jehovah God. While on earth, even Jesus Christ did not know exactly when the present system of things would be destroyed and replaced by the righteous new order. (Mark 13:32) However, he did point out that relief from the present troubles would be experienced by a particular generation—a generation that would first witness great wars, earthquakes, pestilences, famines and unprecedented fears about world developments. (Luke 21:10, 11, 25, 26, 31, 32) Are these not things that we have seen in this century? So, then, we may be sure that a righteous new order is at hand.

The fact that Jehovah God has not taken action against the ungodly world as yet is actually of benefit to humankind. Calling attention to this, the apostle Peter wrote: “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’s patience has enabled people to demonstrate whether they really want life in a righteous new system where hardship from want will be a thing of the past. Regardless of what their economic circumstances may be, they can show where they stand in this matter. If they really want to live in a righteous new order, they need to learn what God expects of those whom he approves, repent over their past violations of his requirements and conform their ways to his will as loyal disciples of Jesus Christ.

But what of the many millions now dead? Though they may have suffered injustices and oppression, they did not experience permanent hurt. Why not? Because Jehovah God can and will see to it that the dead are brought back to life and have set before them the prospect of everlasting life. (Acts 24:15) In the case of those resurrected ones, what will a few years of suffering amount to when compared with everlasting life free from pain? Nothing really. They will feel as did the Christian apostle Paul: “The tribulation is momentary and light.”—2 Cor. 4:17.

Freedom from want will indeed become a reality in God’s new order. Have you taken steps to show that you desire to experience that freedom? Are you presently studying the Bible and seeking to apply it in your daily life? If so, you may be among those to witness the approaching time when all persons will rejoice in having freedom from want.

[Blurb on page 68]

“He will deliver the poor one crying for help, also the afflicted one and whoever has no helper. He will feel sorry for the lowly one and the poor one, and the souls of the poor ones he will save.”—Ps. 72:12, 13.

Contentment, a Worthwhile Goal

THERE is something truly pleasurable about being satisfied with what one has. The state of being content contributes greatly toward a person’s happiness and his peace of mind and heart.

In this world, however, many things can cause one to become troubled and dissatisfied. Dishonesty, injustices and other evils abound. Individuals may try to do what is right. But the words of Solomon still hold true as regards human efforts to correct the wrongs in the world: “That which is made crooked cannot be made straight.”—Eccl. 1:15.

While we should not blind ourselves to wrong, we need to recognize that there are things we simply cannot change. Instead of allowing these matters to be a constant disturbance to us, we do well to shift our attention to more positive, upbuilding things. Otherwise we may find ourselves so disturbed that we are unable to enjoy even what is wholesome. A Bible proverb puts it this way: “For the sorrowing [person] every day is evil, for the joyous heart it is festival always.”—Prov. 15:15, Jerusalem Bible.

Yes, even when a person has an abundance of material things, he can let some sorrow make his days gloomy. Robbed of contentment, he is blinded to the blessings that may surround him. On the other hand, the person who may have little, but who does not permit unpleasantness to get the better of his feelings, experiences an inward joy from day to day. His positive outlook enables him to be cheerful, as if enjoying a continual feast. This was the situation with the apostle Paul, who spoke of himself and his fellow workers “as sorrowing but ever rejoicing.”—2 Cor. 6:10.

But how can a person gain the kind of contentment that will make his life as if it were a continual festival?

A basic factor is one’s recognizing that happiness is not primarily dependent upon material prosperity. A loving, peaceful atmosphere in a home contributes to far greater happiness than can the finest of foods or material appliances. Various Bible proverbs emphasize this. We read: “Better is a dish of vegetables where there is love than a manger-fed bull and hatred along with it.” (Prov. 15:17) “Better is a little with righteousness than an abundance of products without justice.” (Prov. 16:8) “Better is a dry piece of bread with which there is quietness than a house full of . . . quarreling.”—Prov. 17:1.

When the truth of such Bible proverbs is taken to heart, this has a wholesome effect on the family. Because of keeping material pursuits in their place, parents have more time for their children. This can build up close bonds of affection, making the home a place where peace and harmony are enjoyed.

The most important element in a person’s having contentment, however, is his appreciating that a fine relationship with the Creator is his most valuable possession. “Better is a little in the fear of [that is, a wholesome regard for] Jehovah,” says the Bible, “than an abundant supply and confusion along with it.”—Prov. 15:16.

“Confusion,” that is, anxiety and restless striving and struggling, results when the Creator is ignored and the pursuit of material possessions becomes the prime goal in life. Then, once a person’s energies are used up in such “confusion” and his life is slipping away, his course is shown up to be empty, meaningless. He has no idea as to what will come of the things that he has piled up through his restless toiling. The inspired psalmist wrote: “Like vapor only are his restless pursuits; he heaps up stores, and knows not who will use them.” (Ps. 39:7, New American Bible) Similarly, wise King Solomon noted: “I, even I, hated all my hard work at which I was working hard under the sun, that I would leave behind for the man who would come to be after me. And who is there knowing whether he will prove to be wise or foolish? Yet he will take control over all my hard work at which I worked hard.”—Eccl. 2:18, 19.

While the life of materialistic people is often frustrating and empty, that is not true of the life of those who have due regard for the Creator. That is why King Solomon could conclude his survey of human toil and struggling with the words: “The conclusion of the matter, everything having been heard, is: Fear the true God and keep his commandments. For this is the whole obligation of man.”—Eccl. 12:13.

The person who has a wholesome fear of the Creator does not make the mistake of building his entire life around material pursuits. His attitude is like that of the Christian apostle Paul, who wrote: “We have brought nothing into the world, and neither can we carry anything out. So, having sustenance and covering, we shall be content with these things.” (1 Tim. 6:7, 8) This realistic view of material things shields a person from bitter disappointment should circumstances change and his possessions be lost.

Moreover, those who fear Jehovah God do not become panicky when experiencing adversity. They know that their heavenly Father will not abandon them, leaving them in a totally helpless state. Their thoughts are like those of the inspired psalmist: “In God I have put my trust. I shall not be afraid. What can earthling man do to me?”—Ps. 56:11.

Regardless of what the circumstances may be, one who has a close relationship with Jehovah God can be content. He knows that the difficulties he may be experiencing are but “momentary and light” compared with the marvelous reward of everlasting life that God can bestow upon him. (2 Cor. 4:17) This enables him to preserve his inner joy and to look with confidence to the future. One who did just that was the Christian apostle Paul. In his letter to the Philippians, he said: “I have learned, in whatever circumstances I am, to be self-sufficient. I know indeed how to be low on provisions, I know indeed how to have an abundance. In everything and in all circumstances I have learned the secret of both how to be full and how to hunger, both how to have an abundance and how to suffer want. For all things I have the strength by virtue of him who imparts power to me.”—Phil. 4:11-13.

Contentment, such as the apostle Paul had, is surely a goal that we should seek to attain. It helps one to avoid the pains, frustrations and emptiness of a life based solely on material pursuits. And it enables one to cope with unpleasant circumstances, to find joy in life now, and to contribute to the happiness of others.

Insight on the News

Infinite Universe

● Astronomers have long argued over the origin and future of the awesome universe, and of our planet Earth. In recent years most of them have come to believe that the universe originated when a huge mass of material “exploded” outward. However, many have thought that in time the gravity in the heavenly bodies would pull them together again in a cataclysmic crash. That would, of course, destroy the earth and all life on it. Then, it was thought, that all the material would once more “explode” outward.

However, astronomers working independently of one another have recently concluded that this is not likely to happen. After fifteen years of research, Hale Observatory astronomer Allan Sandage and James Gunn of the California Institute of Technology state that the force of gravity existing is not enough to pull the universe back together. Gunn said that it had no more than one tenth the gravitational force required. Both scientists expressed amazement at the results of their studies. They declared that the idea of an infinitely expanding universe that would not destroy itself was “a terrible surprise” to them. But this is not surprising from the Bible’s viewpoint, since it clearly declares that the earth was not created “simply for nothing,” but was made “to be inhabited,” and would be “standing even to time indefinite.”—Isa. 45:18; Eccl. 1:4.

Punishing Criminals

● A growing number of criminal justice experts are dissatisfied with current law enforcement. They feel that much attention is given to rehabilitating criminals, but not enough to ‘rehabilitating the law.’ They point out that the criminal is often given far more consideration than the person he victimized. Capital punishment has largely been abandoned, so that many willful murderers are eventually put back on the streets. Also, as sociologist Ernest van Den Haag observes in his book “Punishing Criminals,” criminal justice is not uniform: a criminal may get one sentence in one court, but another person who commits the same crime may get a different sentence in a different court.

Of interest is the system of criminal justice given by God to the ancient nation of Israel. Willful murderers were given the death sentence, as were kidnappers, idolaters, and those who committed a number of other crimes, including various grave sex offenses. Prisons were not used; instead, for lesser crimes a system of making compensation was the rule. For example, in cases of theft the guilty party was required to restore several times the value of what he had taken. If he did not have the money to make this restitution, then he had to work off the debt.

What is evident is that the more today’s systems of justice have strayed from God’s thinking on such matters, the more confused and unsatisfactory they have become.

‘Fit in a Small Closet’

● God’s Word states that man was created directly by Jehovah God. But for more than a century, scientists who believe in evolution have tried to find support for their theory in the fossil remains of living things. Often they have given the impression that they have found much evidence about man’s supposed “apelike” ancestors. One such supposed ancestor was a small creature called Australopithecus, found in Africa. However, scientists now say that this could not have been man’s ancestor.

Also, after all the decades of intense searching, how much fossil evidence has been found? The 1976 “Nature/Science Annual” says: “Nine out of every 10 Australopithecine fossils is a tooth, and not always a very good tooth at that. Everything else exists in bits and pieces, some of them mere nubbins. . . . And in spite of the seeming plethora of finds, the pieces are actually still extremely rare. All of them—every last one—would fit in a single small closet. Reconstructing entire individuals . . . solely from the contents of that one closet is a task of stupefying difficulty.”

Yes, how difficult it is to try to prove a theory that cannot be proved, one that is based on a lie. The Bible gives us the correct information as to how man got here. That information comes from the One who ought to know, the One who was there at the time, the Creator, Jehovah God. Thus, the humble Bible writer acknowledged: “Know that Jehovah is God. It is he that has made us, and not we ourselves.”—Ps. 100:3.

“Keep Doing This in Remembrance of Me”

ONCE a year on the Biblical date of Nisan 14, Passover night, Jehovah’s dedicated people gather together in all parts of the earth in harmony with Jesus’ command: “Keep doing this in remembrance of me.” (Luke 22:19; Ex. 12:2-6) It is proper for the Lord’s Evening Meal to be commemorated on this true Passover night, annually after sundown, in one’s community.

Who are invited to attend? Those few, the remnant of Jehovah’s spirit-anointed ones, surely will attend, but also all those of the increasing “great crowd,” with earthly hopes, are cordially invited to be present, as well as all who are becoming acquainted with Jehovah’s provisions. (Rev. 12:17; 7:4, 9) Is this an occasion for ritualistic formalism or mysticism? Definitely not. Rather, this anniversary occasion, involving the symbolic emblems of bread and wine, recalls to the minds and hearts of the attenders what Jesus Christ did for them nineteen hundred years ago and what all of this means for them today and for a endless future.—1 Cor. 11:23-26.

How is this important date determined? In the first century Jesus and the early Christians accepted the determination of the date Nisan 14 (which commenced at sundown) as set by the Jewish temple priesthood in Jerusalem. It is noteworthy that Jesus celebrated the Passover meal on Nisan 14, as directed in the law of Moses. (Ex. 12:6-8; Lev. 23:5; Matt. 26:18-20) He did not eat the Passover meal on Nisan 15, as most Jews do today. After the destruction of the temple in 70 C.E., Christians had to determine the Nisan 14 Passover date themselves.

At the time when Roman Emperor Constantine made apostate Christianity the state religion (325 C.E.), the Council of Nicaea ordained that the celebration of Easter should always take place on the Sunday that immediately follows the full moon that happens upon, or next after, the day of the spring (vernal) equinox. Usually this equinox date is March 21. Should the fourteenth day from the new moon, which they regarded as the day of the full moon, fall on a Sunday, the celebration of Easter was deferred to the Sunday following. This was in order to avoid concurrence with the Jews and the minority of Christians, termed Quartodecimans, who still celebrated on the fourteenth of Nisan. In this way Christendom has come to have their “Maundy Thursday” always on a Thursday to commemorate Jesus’ Last Supper, and their “Good Friday” always on a Friday to commemorate his death.

At least by 1880 Jehovah’s anointed worshipers had departed from Christendom’s practice of celebrating the Lord’s Evening Meal several times a year and they observed it only on Nisan 14 after sundown. From then till about 1919 the anointed Christians accepted the dates as established by the Jewish calendar for the determining of Nisan 14. They realized that the Jewish calendar listed “Passover” for Nisan 15, after sundown. Nevertheless, these anointed Christians arranged to celebrate the Lord’s Evening Meal on the night of Nisan 14, even as did Jesus. Still, these Christians used the Jewish calendar in accepting the determination of the month of Nisan for each year.

The modern Jewish calendar determines the beginning of their month of Nisan by the astronomical new moon. However, usually it is eighteen hours or more later when the first sliver of the crescent of the new moon becomes visible in Jerusalem. Each year, in recent times, the governing body of Jehovah’s witnesses has determined the actual new moon that becomes visible in Jerusalem, which is the way the first of Nisan was determined in Biblical times. For this reason often there has been a difference of a day or two between the Memorial date of Jehovah’s witnesses and the Nisan 14 date according to the modern Jewish calendar.a

According to our present method of calculation, the Memorial date approximates the nearest full moon after the spring equinox. For example, in 1975 the Memorial date, as calculated fourteen days from the new moon (nearest the spring equinox) visible in Jerusalem, was Thursday, March 27, after sundown. Appropriately, there was also a full moon on Thursday, March 27, 1975. The date for Memorial in 1976, calculated by our present method, falls on Wednesday, April 14, after sundown. The full moon also occurs on this same date. So if, in the future, any of Jehovah’s people should be out of touch with the governing body, they could determine the Memorial date with fair accuracy from local calendars that show the first full moon after the spring equinox. The celebration would then take place after sundown of the day on which the full moon occurs.b

What should be done if there is an emergency on the night of the Lord’s Evening Meal? What if there is a violent storm or other major disturbance that would make it impossible for the local congregation to come together at the appointed time? In such cases, it might be well for the brothers to meet in small neighborhood groups or in family groups, if necessary. In this way they gather together to be reminded of the significance of the Memorial emblems of unleavened bread and wine. For such emergency occasions, one of the dedicated brothers (or a dedicated sister, if no brother is present) could briefly consider the Bible accounts in Matthew 26:17-30; Luke 22:7-23, 28-30; and 1 Corinthians 11:20-31. If a congregation has to meet in small groups, the combined number attending the small groups could be sent in as the report of the attendance for the entire congregation.

As to the emblems, certainly every effort should be made to see that those of the anointed remnant are served the bread and the wine, even if one is ill at home or in the hospital. Only in a very exceptional situation where one of the anointed remnant is unable to partake of the emblems on Nisan 14 may he wish to celebrate the Memorial the fourteenth day of the next lunar month (the day of the next full moon), in harmony with the principle found at Numbers 9:10, 11, and 2 Chronicles 30:1-3, 15, with regard to belated Passover celebrations. In such event of a belated celebration, this should be reported immediately thereafter.

What if more than one congregation will require the use of the same Kingdom Hall? It would be well to schedule the programs to show consideration by giving sufficient time for one congregation to leave the hall and for the next congregation to begin their program. With this in mind, in some cases additional halls have been rented for the Memorial celebration. In these cases, several congregations may find it advisable to combine in one meeting. A combined report could then be sent in, listing the names of the congregations involved.

What was the order of events in Jesus’ day? At the first celebration of the Lord’s Evening Meal, Matthew was personally present. He presents the actual order of things that occurred. Jesus and his twelve disciples celebrated the Passover meal using roast lamb and unleavened bread, to remind the partakers of what happened when the Israelites were delivered from Egypt in 1513 B.C.E. There was no mysticism as to the use of these reminders of the roast lamb and the unleavened bread. (Matt. 26:17-19; Ps. 119:2, 14) After the Passover meal, Jesus exposed his betrayer, Judas, who was then sent away. (Matt. 26:20-25; John 13:29, 30) This left Jesus with the eleven faithful apostles with whom he instituted the new evening meal involving the partaking of the unleavened bread and the cup of real red wine. In each case Jesus offered a prayer of thanks, first for the bread and then for the wine. (1 Cor. 11:24, 25) After Jesus made extended remarks and a prayer, they concluded by singing praises, thereafter departing for the Mount of Olives. This, then, sets the general procedure down to our day.—Matt. 26:26-30; John 13:31–18:1.

Of what do the emblems of bread and wine remind us? The unleavened bread reminds us of Jesus’ body of flesh, how he “suffered in the flesh” (1 Pet. 4:1); how he gave his fleshly body “in behalf of the life of the world” (John 6:51); how he is “the Lamb that was slaughtered” (Rev. 5:12); and how the Law covenant was taken “out of the way by nailing it to the torture stake.” (Col. 2:14) The emblem of red wine reminds us of how Jesus has served as our Ransomer in that we have been delivered by the “precious blood” of Jesus (1 Pet. 1:19); and how his lifeblood was used to validate the new covenant into which his joint heirs are brought (1 Cor. 11:25). While those of the “great crowd” do not partake of the emblems, they are reminded of the benefits of Jesus’ action and of the new covenant through which many benefits result to them. (Rev. 7:9, 10, 14) Truly, Jehovah has arranged for our deliverance through the atoning power of Christ’s sacrifice, not only for the anointed ones but also for all those given the opportunity to gain everlasting life here on earth.—Lev. 16:11; 1 John 2:2.

How is the meeting conducted? At the Memorial gathering a brother who serves as the chairman gives a brief welcome and opens the meeting with a song and a prayer. This is followed by the Memorial talk, given by a capable speaker (one of the anointed where available) selected by the appointed overseers. It would not be well for several brothers each to present a portion of the Memorial talk as in a symposium. It is recommended that the speaker should offer the two brief prayers over the emblems. (Matt. 26:26, 27) Following the serving of the emblems and additional comments by the speaker, concluding comments may be given by the presiding overseer unless he is the one handling the Memorial program. The meeting concludes with a closing song and a prayer.

Only those of the anointed remnant partake of the emblems that are passed around to the audience. Following a brief prayer, the bread is passed first. Next, after another prayer, the wine is served. The bread and the wine are not served together. Those who partake ‘worthily’ should partake of both emblems.—1 Cor. 11:27, 28.

The Bible says that Jesus broke the bread, evidently to serve the apostles reclining on either side of the table. (Matt. 26:26) This is not necessary in our circumstance today, as Jesus was not establishing a ritualistic precedent. There is thus no symbolic significance in the breaking of the unleavened bread. Remember that none of the bones of Jesus’ sinless physical body were broken in death. (Ex. 12:46; Ps. 34:20; John 19:33, 36) The number of cups and the number of plates used depends upon the number of servers required. A section of unleavened bread can be put on each plate used and the wine can be poured into the cups before the meeting begins.

What kinds of bread and wine are to be used? Since Jesus took unleavened bread that was used normally for the Passover, we today use unleavened bread. Some Jewish matzos are made with only wheat flour and water, and such may be used by Christians at the Memorial celebration. But we would not use matzos made with added ingredients, such as salt, sugar, malt, eggs, onions, and so forth.

Some Witnesses may prefer to make a small quantity of unleavened bread out of flour (wheat, rice or other grain) and water. This can be done as follows: Mix one and a half cups of flour with one cup of water, making a moist dough. On a flat surface, well dusted with flour, roll the dough to a wafer thickness, or as thin as possible. Place this on a baking pan or cookie sheet, generously forking small holes in the dough, and form it into a flat loaf. Bake in hot oven until it is dry and crisp.

Wine provided for the Memorial should be real red wine as was used by the Jews in their Passover celebrations. We notice that at Matthew 26:29 Jesus refers to the “product of the vine,” which, at that time of the year, could be only fermented wine. Unadulterated red grape wine is the only appropriate reminder of Jesus’ shed blood. Christ’s blood was sufficient without additives, so the wine used should be just unsweetened, unfortified, red wine. If difficulty is foreseen in obtaining the emblems, then preparations could be made well in advance to obtain them. Since the emblems in themselves are not sacred, after the celebration is over and the meeting dismissed, the bread and wine may be taken home and considered common, to be used at some other time as normal.—1 Sam. 21:4.

Who should partake of the emblems? Only those of the “little flock” are the ones taken into the new covenant and therefore required to partake of the emblems. (Luke 12:32) It was the eleven faithful apostles who, as the small group of prospective anointed ones, comprised the nucleus of those later to be taken into the new covenant on Pentecost day of 33 C.E. (Luke 22:20) The “great crowd,” not being ‘new creatures’ in the new covenant, are not partakers of the bread and wine on this anniversary occasion.—2 Cor. 5:17.

Each one of the anointed who attends the Memorial examines himself beforehand to see if he is worthy to partake and whether he truly has the witness of the spirit. (Rom. 8:16, 24; 1 Cor. 11:27-29) Occasionally there are some former partakers who have come to realize that their relationship to God is not that of an anointed son. They should properly cease partaking, but this would not be an indication that they have become unfaithful. It is just that their personal relationship with Jehovah has become clarified as being one with a earthly hope.

Those counted as partakers are those known as faithful, baptized servants of God. We do not invite disfellowshiped persons to attend. But if such a one is present, there is no reason to be disturbed if he is seated in a row with others and proceeds to partake of the emblems. Such a one is not counted, in any case, as a partaker.

It is always a joy to see so many new ones attending the Memorial celebration. After the program, an occasion for happy fellowship is enjoyed with the new ones and with one another. This joyful fellowship is truly upbuilding and encouraging to everyone. The evening’s program, if it is reflected upon, always gives much food for thought with grateful appreciation to Jehovah, reminding us of all that He has done out of love for us through our Ransomer, Jesus Christ our Lord. (Matt. 20:28; 1 Pet. 3:15) Upon arriving home after the program, a family of Jehovah’s witnesses may spend time discussing the meaning of this significant occasion. All of this helps to bring the family closer together and spiritually enriches them.

The elders make careful plans for an adequate Lord’s Evening Meal celebration for the local congregation. On this one night, in all parts of the globe, the hearts and minds of Jehovah’s dedicated people, the anointed and those of the “great crowd,” being unitedly assembled, give praise to our Sovereign God, Jehovah. They give thanks again to Jesus Christ our Ransomer who demonstrated his great love for us by surrendering his human life for our recovery. Annually the anointed remnant and the “great crowd” delight to commemorate him as the Messianic world conqueror.—John 16:33.

[Footnotes]

For the same reasons, occasionally the modern Jews find it necessary to add their intercalary thirteenth month at a different time than do Jehovah’s witnesses. On such occasions, then, their Passover date comes to be a month later than the Memorial date of Jehovah’s witnesses.

The Passover and Memorial dates basically fall according to a nineteen-year cycle. For details see Aid to Bible Understanding, page 1677, under the subheading “The Metonic Cycle.” See also pages 1076-1078 for information on the Lord’s Evening Meal.

Matthew’s Good News—The Messiah Has Come!

WHO was this Matthew, the writer of the Gospel bearing his name? He was a humble, honest, well-educated Jew whom Jesus chose to be one of his twelve apostles.

Was he a humble man? Yes, for Matthew himself candidly reveals that he had been one of the tax collectors, so despised by the Jews of his time. Unlike many of those tax collectors, Matthew must have been honest. If he had been otherwise, would Jesus have called him to be his follower while he was still sitting at his tax office? And he must have had a good education, for scholars say that the Greek of his Gospel is among the best found in the Greek Scriptures. He evidently used fine discernment in what he recorded. His Gospel is quoted more often in the Watch Tower publications than any of the other three Gospels.

Where did Matthew write his Gospel? In view of his objective, it was written most likely in Palestine. And what was his purpose in writing it? To prove that Jesus Christ was indeed the Messiah. This is borne out by his making some hundred references to the Hebrew Scriptures. In particular does he make a point of showing how Jesus fulfilled those Scriptures, from his quoting of Isaiah 7:14 regarding Jesus’ being born of a virgin down to his quoting of Zechariah 11:13 in connection with Jesus’ being betrayed for thirty pieces of silver.—Matt. 1:23; 27:9.

In what language did Matthew write his Gospel? The external evidence is that he wrote it first in Hebrew. This was the natural thing for him to do, since it was evidently his purpose to help his fellow countrymen to identify Jesus as the Messiah. Also, it apparently was his purpose to have his Gospel serve as a connecting link with the Hebrew Scriptures.

Some persons object to the view that Matthew originally wrote in Hebrew, claiming that the Greek of Matthew’s Gospel reads too smoothly to be a translation. Well, the answer to this objection could well be that Matthew himself made the translation when he saw there was a real need for it, doing this under the direction of God’s holy spirit.

According to the earliest traditional testimony available, Matthew wrote his Gospel around 41 C.E. There is nothing in his Gospel to contradict this testimony. Apparently Matthew felt it urgent to get down all the facts supporting the truth that Jesus was the Messiah; he could appreciate what a great help this would be in carrying out Jesus’ commission to make disciples in all the nations, baptizing them. So we find that Matthew wrote his Gospel some fifteen or more years before Luke and Mark wrote theirs. The date 41 C.E. is found in manuscripts as early as the tenth century C.E.

True, not a few scholars object to such an early date for Matthew’s Gospel because Matthew and Mark have so much in common, and they theorize that Mark’s Gospel, being the shorter, came first. But Matthew’s Gospel is by no means a mere enlargement of Mark’s. As has well been observed, the similarity between the two could well be accounted for in that Peter had a copy of Matthew’s Gospel and used it in his preaching. Mark, in incorporating parts of what Peter said, would thus be writing down much that Matthew wrote.

How much of Matthew’s Gospel is unique? About 42 percent of its contents. Matthew mentions the Kingdom far more often than do the others, 50 times. The expression “the kingdom of the heavens,” used often instead of “the kingdom of God,” is unique with him. Further, he gives us ten parables that the others do not and he is more explicit as to figures. It is typical that he alone tells us that it was for thirty pieces of silver that Jesus was betrayed. His concern with accurate figures may well have been due to his having been a tax collector.

THEME OF MATTHEW DEVELOPS

Matthew’s theme being that Jesus is the Messiah, his account at once comes to that point. The Messiah had to be a descendant of Abraham and David, as well as the Son of God, in view of God’s promises to those faithful servants of his. (Gen. 22:15-18; 2 Sam. 7:8-16) These points Matthew establishes in his first two chapters 1-2. The circumstances associated with Jesus’ birth, such as Joseph’s wondering what to do and later the visit of the astrologers from the eastern parts, are unique with this Gospel. Certain modern critics question that Matthew himself wrote these first two chapters, but why? Is it because they do not want to believe in Jesus’ virgin birth? These two chapters appear in old manuscripts; moreover, they are often referred to by the early “Church fathers.” Besides, nothing in these chapters contradicts what appears elsewhere in the Christian Greek Scriptures. On the contrary, they show why Jesus was without sin.—John 8:46; Heb. 7:26; 1 Pet. 2:22.

Continuing with chapters 3 and 4, we find further witness to Jesus’ Messiahship. John the Baptist gives his testimony and then a voice from heaven acknowledges Jesus as God’s Son. Next follow the temptations in the wilderness and Jesus’ calling certain disciples to follow him as “fishers of men.” These first four chapters might be said to be Matthew’s introduction.

THE SERMON ON THE MOUNT

What does Matthew next give? Without doubt the most powerful, telling and distinctive example of all of Jesus’ preaching and teaching. Rightly it has been termed the most famous sermon ever preached. It is just as if Matthew could not wait to record it. He presents it right after his introductory material, although Luke’s Gospel indicates that Jesus gave it well along in his ministry. In Matthew’s account, it covers chapters 5 through 7.

What a masterpiece it is! Starting with its nine felicities, or happinesses, it warmly commends those who are conscious of their spiritual need, the mild-tempered, the merciful, the peaceable, and so forth. In it we find the Lord’s Model Prayer, the admonition to keep seeking first God’s kingdom and his righteousness, the Golden Rule and so much more.

PREACHING INSTRUCTIONS

After telling more about Jesus’ miracles and preaching, Matthew, in chapter 10, gives us Jesus’ extensive preaching instructions to his twelve apostles. It contains such gems as: “You received free, give free,” “Prove yourselves cautious as serpents and yet innocent as doves,” and, “Do not become fearful of those who kill the body but cannot kill the soul.”—Matt. 10:8, 16, 28.

Next we learn of Jesus’ praising John the Baptist and his reproaching, because of their unbelief, the Galilean cities where he preached. Chapter 11 concludes with those beautiful and comforting words: “Come to me, all you who are toiling and loaded down, and I will refresh you. Take my yoke upon you and become my disciples, for I am mild-tempered and lowly in heart, and you will find refreshment for your souls. For my yoke is kindly and my load is light.”—Matt. 11:28-30.

In chapter 12 we read such pointed truths as, “Every . . . house divided against itself will not stand,” “He that does not gather with me scatters,” and, “Out of the abundance of the heart the mouth speaks.”—Matt. 12:25, 30, 34.

JESUS’ PARABLES

Then comes chapter 13, notable for its parables illustrating “the kingdom of the heavens.” Here Matthew gives seven of Jesus’ parables: the sower and the different soils, the wheat and the weeds, the mustard grain, the leaven, the treasure hidden in the field, the pearl of high value, and the dragnet. He includes explanations of two of them. The next two chapters Mt 14, 15 tell more of Jesus’ miracles and preaching. Then, in chapter 16, we have Peter’s confession that Jesus is indeed the Messiah, the Son of God, further proof of which Matthew gives in the next chapter in his account of Jesus’ transfiguration.

Chapter 18 also has a distinctive stamp, Matthew here describing the obligations that Christians have toward one another. After warning at length against stumbling others and stating God’s concern that not even one of Christ’s little ones should perish, Jesus tells us how to deal with those who sin against us. He tells Peter to forgive, not just up to seven, but up to seventy-seven times, and by means of an extended parable warns against Christians not forgiving one another.

FINAL DAYS OF JESUS’ MINISTRY

From chapter 19 Matthew follows a chronological order and here we sense an increasing tension between Jesus and his religious opposers. They try to trip him up on the matter of divorce, after which he gives the parable of the denarius. Then Jesus drives home to his disciples the lesson of humility, remarking that he himself came not to be served but to serve and to give his life as a ransom.—Matt. 20:28.

Matthew next tells us of Jesus’ triumphal ride into Jerusalem, which, together with his cleansing of the temple, enrages his opposers no end. It is little wonder that they challenge him, saying: “By what authority do you do these things?” (21:23) But he silences them by asking them by what authority John the Baptist baptized. Jesus follows this with two parables aimed at these opposers, the second labeling them as murderers, and they do not miss the points made.

After hearing the further parable of the marriage feast, Jesus’ religious opposers come at him with trick questions: about the paying of taxes, about the resurrection and about which is the greatest commandment. Each time Jesus bests them. No more dare they ask Jesus a question, but he turns the tables on them by asking them a question about David’s son and Lord, which, again, they are unable to answer. Jesus scathingly denounces them to the crowds and his disciples, repeating six times the condemnation: “Woe to you, scribes and Pharisees, hypocrites!”—Matt. 23:13, 15, 23, 25, 27, 29.

Then there is a breathing spell, we might say, as Jesus gives to the disciples his great prophecy on ‘the sign of his presence and of the conclusion of the system of things,’ covering chapters 24 and 25. Herein we find the prophetic command: “This good news of the kingdom will be preached in all the inhabited earth for a witness to all the nations; and then the end will come.” Jesus climaxes this prophecy with the “kingdom” parables of the ten virgins, the talents, and the sheep and the goats.

In chapters 26 and 27 we read of Jesus’ being anointed with costly perfumed oil, of his instituting the memorial of his death, of his arrest and trial before the Sanhedrin, and of Peter’s denying his Master. Jesus is tried before Pontius Pilate, who vainly endeavors to wash his hands of guilt, but then turns Jesus over to be impaled on a stake, and to be buried in a stone tomb.

RESURRECTION AND PARTING COMMISSION

Matthew’s final chapter 28 tells of Jesus’ resurrection and gives his parting commission: “Go therefore and make disciples of people of all the nations, baptizing them, . . . teaching them.” Matthew then concludes with those comforting words of Jesus: “Look! I am with you all the days until the conclusion of the system of things.”

Truly Matthew’s Good News shows that Jesus is the promised Messiah. His account is accurate, comprehensive and beneficial. Jesus, in concluding his Sermon on the Mount, likened those who heard him, and who obeyed his words, to a wise man who built his house on a rock-mass, which house was able to weather a severe storm. Let us be like that wise man in living by the principles that Jesus enunciated and in obeying his commands to preach and to teach, so faithfully preserved for us in Matthew’s account.

Continue Steadfast as Seeing the One Who Is Invisible

“By faith he left Egypt, and not because he feared the king’s anger; for he was resolute, as one who saw the invisible God.”—Heb. 11:27, “New English Bible.”

1. (a) What evidence assures us that Jehovah lives? (b) Why does God’s invisibility cast no doubt on his existence?

NO ONE living now or who has lived on earth in the past has ever seen God with his literal eyes. Jehovah is too glorious for frail humans to endure the sight of him. However, his invisibility should not cause us to cast doubt on his existence, nor does it make it impossible for us to “see” him as a Person with the eyes of faith. His qualities and power can also be discerned. Certain facets of his personality are discernible by his creative works, as mentioned by the apostle Paul in his letter to the Romans: “His invisible qualities are clearly seen from the world’s creation onward, because they are perceived by the things made, even his eternal power and Godship.” (Rom. 1:20) His invisibility casts no doubt on his existence, nor does it make it impossible for us to respect him as a Person, or to appreciate his qualities, ways and dealings with others, and especially with his own people. His unchangeableness in qualities and standards is also in evidence. This is confirmed by his own expression: “I am Jehovah; I have not changed.” (Mal. 3:6) Jehovah’s invisibility should not weaken faith in his personal qualities, in his comportment, as well as in the manner in which he deals with those who love him.

2, 3. What has faith accomplished in changing the lives of Jehovah’s people?

2 Even without seeing God physically, Jehovah’s people have exercised such strong faith in him that they have been moved to change their lives completely in order to do what pleases him. This is evident by the fact that many of Jehovah’s witnesses had, before they became Witnesses, been immoral, dishonest, violent, lovers of worldly pleasures, seekers of material gain, as well as being busy in making a “name” for themselves.—1 Cor 6:9-11.

3 Having “seen” him, many sincere persons have been caused to change their course of life and way of living and they have now ‘turned around’ so as to live according to the standards that He has set, by being honest and by showing appreciation for spiritual things, as well as by having uppermost in their hearts the doing of Jehovah’s will.—Acts 3:19; 1 Pet. 4:3, 4.

4. What has motivated God’s people to walk in his way?

4 And why such a change? Because they have come to see with eyes of discernment the loving God that Jehovah is, and this is what has motivated them to walk in a way that pleases him. It is this deep and lasting faith that has moved them to preach the “good news” year after year without letup, even though it may be discouraging at times because of persecutions and because the vast majority of persons do not want to listen. Because we have “seen” him, we have the utmost confidence in him and are happy in his service.—Eph. 1:18; Acts 5:42; Matt. 5:8, 10-12.

LOYAL IN THEIR FAITH

5. What is the attitude of those who have been long in Jehovah’s service?

5 Many who have responded to Jehovah’s command to preach the good news world wide have been doing so for twenty, thirty, forty or more years. The longer this service has been rendered, the deeper is their appreciation of His grand and glorious works. Their perspective of him is brighter. Those who are of long standing in Jehovah’s service never think of quitting or slowing down in their God-given assignment. They are determined to carry on, even to the attaining of the promised reward.—Jas. 1:12.

6. What have God’s loyal ones endured, and how have they regarded these trials?

6 Though they may have undergone severe persecutions, their faith remains strong. They have endured and will continue to endure opposition and are determined to maintain integrity to Almighty God. Persecutions have raged against Jehovah’s loyal ones in many parts of the world, particularly in Germany during the diabolical Nazi regime, and, more recently, under Malawi’s cruel and heartless dictator. Through most difficult trials Christian men, women and children have remained loyal to their heavenly Father, and like the first-century Christians, they have rejoiced in doing so. They have considered it a privilege to prove their loyalty to the Sovereign Ruler of the universe.—1 Pet. 4:12, 13; Ps. 145:10.

7-9. (a) In Germany and in Malawi, how have Jehovah’s witnesses demonstrated their faith? (b) What enabled them to endure?

7 Under Hitler’s wicked regime thousands of Jehovah’s witnesses lost their jobs, their businesses and their homes. Many were not allowed to carry on their accustomed trades. Their property was confiscated, pensions were refused, and they suffered other personal losses. There were 860 children taken away from their parents; a total of 6,019 had been arrested, several of them two, three, or even more times, so that, all together, 8,917 arrests were registered; and these persons served sentences amounting to 13,924 years in prison. Many of these faithful men and women were put into concentration camps and thus collectively spent 8,078 years undergoing vicious treatment there. A total of 635 died in prison, 253 were sentenced to death, with 203 of these actually being executed.

8 In more recent years the so-called “Christian” dictator of the African country of Malawi has followed in the footsteps of Hitler by bringing wave upon wave of persecution on Jehovah’s witnesses in that country. In 1972, more than 30,000 of these Christians and those studying the Bible with them were compelled to flee for their lives to neighboring Mozambique. But in August and September of 1975 a resurgence of nationalism in Mozambique resulted in their “repatriation” to Malawi. Here again, they have faced up to inhuman tortures, beatings and thefts of money, property and clothing. They have been stripped naked, and many of their womenfolk raped. In October 1975, entire congregations of adult Witnesses were rounded up and placed in Hitler-style concentration camps. And parents have been compelled to leave their children, even suckling babies, outside the camps! When the police were asked why the president of Malawi had ordered this, they replied: “You are responsible for teaching your children wrong things. So they will be kept by Malawi, and we will make them become citizens of Malawi.” Can you imagine anything more demonic? Jehovah’s witnesses in Malawi are left without country, home or children. Is Malawi rewriting the sadistic history of Nazism by persecuting those whose only “crime” is that they obey God’s Word, the Bible, in staying neutral as to “the world” and its politics?—John 17:16.

9 What a diabolic record this is! But what has enabled all these Christians to endure such vile treatment? They looked to the Holy Bible, God’s Word. They have found the record there of such examples in faithfulness and endurance as Moses, Joshua, the prophets and the first-century Christians. Particularly, they have kept in mind the example of faithfulness set by our Lord and Savior, Jesus Christ.—Heb. 12:1-3.

“SEEING” WITH THE EYE OF FAITH

10. (a) What advantages did Moses enjoy in his early life? (b) What loyalty did he show toward Jehovah?

10 From a worldly viewpoint Moses was in an exceedingly advantageous position materially. He was the adopted son of Pharaoh’s daughter, and having this status he was in line to enjoy the finest of foods and the best of clothing, as well as living in royal style in the most luxurious surroundings. (Ex. 2:1-10) He would have a great deal of prestige and honor, and ultimately he would have inherited an extensive estate. He received the highest of educations, being “instructed in all the wisdom of the Egyptians” and becoming “powerful in his words and deeds.” Unquestionably, then, his position in the Egyptian world was a highly favored one. (Acts 7:20-22) Nevertheless, Moses was more concerned about his relationship with Jehovah. Therein he provided a proper example for all Christians, 1,900 years ago and down to today. Loyalty to God and his people caused him to make the decision to refuse “to be called the son of the daughter of Pharaoh.” The Bible record by the apostle Paul shows Moses’ vision and understanding when it states: “By faith he left Egypt, but not fearing the anger of the king, for he continued steadfast as seeing the One who is invisible. By faith he had celebrated the passover and the splashing of the blood, that the destroyer might not touch their firstborn ones. By faith they passed through the Red Sea as on dry land, but on venturing out upon it the Egyptians were swallowed up.”—Heb. 11:23-29.

11. How was Moses groomed for his future assignment?

11 Moses’ great desire was to be used by Jehovah in bringing deliverance to His people. For forty years he was away in Midian undergoing training in a godly way. The qualities of patience, meekness, humility, long-suffering, mildness of temper, self-control, and learning to wait upon Jehovah needed to be developed. As a shepherd in that wilderness land he was groomed and prepared to endure disappointments and hardships that would be encountered. At the same time he learned that it was necessary to be calm and show strength, because these qualities would be necessary in his future assignment, in leading Jehovah’s people out from bondage.—Acts 7:29, 30.

12. (a) Why did Moses and Aaron have to exercise courage in relying on Jehovah? (b) How did Jehovah come to the aid of the Israelites?

12 Would it not take courage and valor on the part of Moses to appear before so great a king as Pharaoh and give him an ultimatum that he must let God’s people go? He and Aaron, his fleshly brother, did this, not only once, but on many occasions. At last Pharaoh thrust the Israelites out, but soon he relented and set out in pursuit of them. The chances of escape from Pharaoh’s power seemed nil. The Egyptian army was closing in behind them, and before them lay the great Red Sea. But Jehovah said to Moses: “Stretch your hand out over the sea.” Then He made the sea go back by a strong east wind all night long, converting the sea basin into a wide area of dry land. The Israelites began to go through on dry ground. As they went out of the bed of the sea, the Egyptians took up the pursuit. Jehovah then told Moses: “Stretch your hand out over the sea, that the waters may come back over the Egyptians, their war chariots and their cavalrymen.” Thus Jehovah saved Israel from the hands of the Egyptians! “Israel also got to see the great hand that Jehovah put in action against the Egyptians; and the people began to fear Jehovah and to put faith in Jehovah and in Moses his servant.”—Ex. 14:15-31.

13. (a) How did Joshua and the Israelites come to “see” Jehovah? (b) Who, inside Jericho, “saw” Jehovah, and why?

13 Moses’ successor Joshua also manifested faith. He too “saw” Jehovah. When the priests carrying the ark of the covenant stepped into the Jordan River, the waters upstream were miraculously dammed up. While the priests stood on dry ground in the middle of the Jordan, the Israelites walked across a dried-up riverbed. Jehovah’s presence was real to those Israelites. On to Jericho! There, on each of six consecutive days, they marched once around the city and then seven times on the seventh day. When the priests blew horns and the people shouted, the seemingly impregnable walls around Jericho crumbled. Truly the Israelites could “see” Jehovah in all of this. (Josh. 3:15-17; 6:10-16) But someone inside Jericho also “saw” Jehovah on that occasion. It was Rahab. By reason of her faith in Jehovah’s great power, she was spared, as also was her family. She had demonstrated her faith by her works in hiding Joshua’s messengers.—Josh. 2:1-21; 6:25; Jas. 2:25; Heb. 11:30, 31.

14. How did a widow in Zarephath “see” Jehovah?

14 On a later occasion the prophet Elijah was visiting a widow in Zarephath. The woman’s child fell sick and died. Elijah said to her: “Give me your son.” Then he “carried him up to the roof chamber, where he was dwelling, and laid him upon his own couch.” There “he proceeded to stretch himself upon the child three times and call to Jehovah and say: ‘O Jehovah my God, please, cause the soul of this child to come back within him, . . . so that the soul of the child came back within him and he came to life.” Did that widow actually “see” Jehovah? Yes, but it was not with literal eyes. It was with the eyes of her faith, for her answer to Elijah was: “Now, indeed, I do know that you are a man of God and that Jehovah’s word in your mouth is true.”—1 Ki. 17:7-24; Heb. 11:35.

15. What may we learn from the example of the “so great a cloud of witnesses”?

15 Faithful men of old—Abel, Enoch, Noah, Abraham and others down to Moses’ time, all of those mentioned in the eleventh chapter of Hebrews and countless others—testify to their having “seen” God. Of these, Hebrews 12:1 says: “So, then, because we have so great a cloud of witnesses surrounding us, let us also put off every weight and the sin that easily entangles us, and let us run with endurance the race that is set before us.” In manifesting faith, these men gave irrefutable witness concerning God and his unchangeable purposes. They actually “saw” God, not with literal eyes, but with their eyes of faith. Do you, too, have strong faith like theirs?

FAITH MOVES TO ACTION

16. How do we “see” with the eye of faith?

16 When we have not seen something in actuality with our literal eyes, but have discerned it through the experiences or accomplishments of others, we are exercising this quality of faith. We may make the statement that we recognize or “see” a new order, near at hand. Not that we have been given a literal vision, though we truly enjoy a foretaste of it in our present spiritual paradise; but this really means that we have seen it with our eyes of faith. This point is drawn to our attention in Paul’s words at Romans 1:19, 20: “God is manifest . . . For his invisible qualities are clearly seen from the world’s creation onward, because they are perceived by the things made, even his eternal power and Godship, so that they [the unbelievers] are inexcusable.” Faith is built upon concrete evidence. The reliability of God’s word and the accurate fulfillment of his prophecies instill confident faith in our hearts.

17. How may we show ‘steadfastness in seeing the One who is invisible’?

17 It is Jehovah’s desire that all “attain to repentance.” (2 Pet. 3:9) Therefore we must be steadfast in preaching to others. We may feel limited in our preaching abilities, but that does not give us reason to hold back from such faith-building work. Jehovah wants all who accept “life’s water” to extend the same to others as well. Like Moses, let us continue “steadfast as seeing the One who is invisible,” and help others also to “see” Him. At Revelation 22:17 we are told: “The spirit and the bride keep on saying: ‘Come!’ And let anyone hearing say: ‘Come!’ And let anyone thirsting come; let anyone that wishes take life’s water free.” Holding strong faith, we should share wholeheartedly in extending that invitation.

18. In what way may we overcome our limitations?

18 In himself, Moses did not feel adequate to carry out his commission. He excused himself, saying that he was not fluent as a speaker. (Ex. 4:10) Nevertheless, with Jehovah’s backing, he proved successful. We can be confident that Jehovah will strengthen us, too, in carrying out our commission regardless of personal limitations that we may have. Have not many already experienced this feeling, and perhaps on more than one occasion? When you started attending congregational meetings of Jehovah’s witnesses, did you say: “Why, I could never speak up like all the others”? Did you also perhaps think: “I could never speak before an audience, large or small”? But actually, are you not now doing all these things that you once thought impossible? This is because you have studied God’s Word and know that his spirit is with you and that it gives you strength.—2 Cor. 12:10.

…

Refine Search

Index Downloading...

The Watchtower, February 1, 1976