The Watchtower, May 15, 1988

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The Watchtower — May 15, 1988

Source: jw.org

Contents

Should Divorce Be Allowed?

Divorce—What Does the Bible Really Say?

The Question of Fatherhood

God Is Not Partial

Serve Jehovah With One Accord

Has Anyone Seen God?

Part 7—The Last of the Great World Powers

Insight on the News

An Open Door to the San Blas Islands

Questions From Readers

Not Afraid Anymore

Should Divorce Be Allowed?

Should Divorce Be Allowed?

IN JUNE 1986 voters in the Irish Republic voted by a margin of 3 to 2 to uphold their ban on divorce. This made the Republic the only country in Western Europe in which divorce is still illegal.

Evidently, in spite of the wave of liberal attitudes and thinking, most people’s view on the emotionally charged issue of divorce is still heavily influenced by their background. Race, education, and social factors all play a role. But of all things, religion, or the lack of it, remains the single most important influence.

What is your view of divorce? If a married couple feel miserable living together and are clearly incompatible, should they be allowed to end their misery by obtaining a divorce? How would you answer this question? More importantly, on what would you base your answer?

Varied and Conflicting Views

For the millions who hold to Roman Catholic standards, there is simply no divorce. “In Christian marriage,” explains The Catholic Encyclopedia, “there can never be an absolute divorce [with the right to remarry], at least after the marriage has been consummated.” However, the Roman Catholic Church grants annulment on certain conditions, and this procedure is widely used. For example, in April 1986 The Denver Post reported: “Local Catholics are asking for so many marriage annulments that the Denver Archdiocese is spending $250,000 on increased staff and a computer to keep up with the workload.” The report further said that “in the Denver Archdiocese, there is a three-year backlog of 700 annulment cases.”

Protestants in hundreds of denominations around the world are faced with a vast array of church laws and regulations on divorce. In general, however, Protestant authorities allow divorce only on serious grounds. But what is considered serious can vary greatly from one church to another. Offenses such as adultery, cruelty, and desertion are generally accepted, but they are by no means the only ones. Some denominations now have divorce ceremonies and services with hymns and prayers as in weddings. In one such ceremony, “marriage vows are repealed. The couple hand their wedding rings to the minister. The service ends with a pronouncement from the minister that the marriage is dissolved, and the couple shake hands,” reports The New York Times.

Jews have a tradition enforced by religious courts. Rabbinic laws allow divorce either on mutual agreement by the spouses or on grounds of physical defects or intolerable conduct. The divorce is considered legal, however, only when the husband issues a “get,” or certificate of divorce, and this can be a source of contention. Out of resentment some husbands refuse to issue the document, or they use it as a bargaining chip. “This problem has left thousands of devout Jewish women in a painful marital limbo,” said New York City Council President Andrew Stein in an address to a gathering of rabbis, lawyers, and others. Without the get, the woman’s remarriage is considered illegal, and any offspring is stigmatized as a mamzer, or bastard, in the modern State of Israel.

As for the nonreligious and the atheists, who presumably go by the law of the land, the issue is still not a simple one. This is because divorce legislation differs from country to country and even from area to area within the same country. One authority lists some 50 grounds on which a legal divorce may be obtained in various parts of the United States. These include “gross misbehavior and wickedness,” “no reasonable likelihood of marriage being preserved,” and “refusal by wife to move with husband to this state.” In recent times, even the last trace of the sense of right and wrong has been removed by what is commonly called no-fault divorce.

Still a Perplexing Situation

Even though many of these varied and conflicting laws and regulations on divorce are said to be based on the Bible, have they been successful in strengthening the institution of marriage or bolstering human happiness? The rising divorce rate​—one divorce for every two marriages in some countries—​provides a clear answer. Not only have these laws been unsuccessful in strengthening the marriage bond but they have also added to the misery and suffering in the lives of millions.

In view of this, it is important for those who are genuinely concerned with doing what is right to find out what the Bible really says on this subject.

Divorce—What Does the Bible Really Say?

Divorce​—What Does the Bible Really Say?

“WHAT God has yoked together let no man put apart.” (Matthew 19:6) We often hear those well-known words by Jesus Christ quoted as the final pronouncement in a marriage ceremony.

By those words, though, did Jesus mean that all marriages are to be permanent and that there is not to be any divorce whatsoever? Taking the words by themselves, that would appear to be the case. However, what prompted Jesus to make such a statement? Was he setting out something new?

‘Not the Case From the Beginning’

Jesus’ statement quoted above was part of his answer to the Pharisees’ question: “Is it lawful for a man to divorce his wife on every sort of ground?” (Matthew 19:3-6) Not being satisfied with the answer, the Pharisees questioned him further by asking: “Why, then, did Moses prescribe giving a certificate of dismissal and divorcing her?” Thereupon, Jesus said: “Moses, out of regard for your hardheartedness, made the concession to you of divorcing your wives, but such has not been the case from the beginning.” Then he added: “I say to you that whoever divorces his wife, except on the ground of fornication, and marries another commits adultery.”​—Matthew 19:7-9.

We must note that Jesus’ statement, “such has not been the case from the beginning,” was made in reference to divorce that was accomplished by “giving a certificate of dismissal.” In other words, when God instituted the first marriage between Adam and Eve, he did not provide them with “every sort of ground” for dissolving their marriage. As a perfect couple, they had every reason to make their marriage a success. It would be successful if they continued to live according to God’s law and direction.

When mankind lapsed into sin and imperfection, so did the institution of marriage. (Romans 5:12) Since humans were no longer perfect, human relations became strained and tainted by selfishness, greed, and self-interest. That was what Jesus referred to as “hardheartedness,” because of which the Mosaic Law made room for divorce. Yet, Jesus reminded the Pharisees: “Such has not been the case from the beginning.” Now, under imperfect conditions, mates should put forth the effort needed to resolve any difficulties and problems instead of using them as grounds or excuses for breaking up their marriage. However, Jesus pointed out that there is one exception, namely, fornication. Marital infidelity can be grounds for breaking up a marriage.

It is interesting to note how various explanations of the clause “except on the ground of fornication” have been put forth to uphold certain views on divorce. Catholic authorities generally dismiss this clause on the ground that parallel accounts in Mark and Luke do not contain it. However, McClintock and Strong’s Cyclopedia explains: “The plain reconciliation of the passages must be found in the principle that an exception in a fuller document must explain a briefer one, if this can be done without force. Now, as divorce for that one reason was admitted by all, Mark and Luke might naturally take this for granted without expressing it.”

Some argue that since Jesus used the word “fornication” (Greek, por·neiʹa) and not “adultery” (Greek, moi·kheiʹa), he must have meant some improper act before the marriage that would make the marriage null and void. This is unnecessarily restricting the meaning of the word. Various authorities recognize that por·neiʹa means “unchastity, harlotry, prostitution, fornication,” and that at Matthew 19:9 “it stands for, or includes, adultery.” Others argue that Jesus was citing fornication merely as one example among many grounds for divorce. Clearly, this is forcing an opinion on the text.

From the foregoing, it is clear that the Bible does not say that all marriages are to remain permanent and no divorce is permissible for any reason at all. On the other hand, the Bible provides only one acceptable basis for divorce, namely, “the ground of fornication.”

“Let Marriage Be Honorable”

By allowing a ground for divorce, does the Bible encourage it? Does this allowance trivialize marriage or rob it of its dignity? Or by allowing only one ground for divorce, is the Bible placing an unreasonable burden on those who marry?

Quite to the contrary, the Bible speaks of marriage as one of the closest and most intimate bonds that two people can enjoy. “A man will leave his father and his mother and he must stick to his wife and they must become one flesh,” says the Genesis account of the first marriage. (Genesis 2:24) And mates are to guard this “one flesh” relationship as something precious. “Let marriage be honorable among all, and the marriage bed be without defilement,” counsels the Bible.​—Hebrews 13:4.

It has often been said, in one manner or another, that the foundation of a lasting and happy marriage is not romantic love but unselfishness. That is just what the Bible indicates. It says: “Husbands ought to be loving their wives as their own bodies. He who loves his wife loves himself, for no man ever hated his own flesh; but he feeds and cherishes it, as the Christ also does the congregation. . . . On the other hand, the wife should have deep respect for her husband.” (Ephesians 5:28-33) And in frank language, the Bible counsels: “Let the husband render to his wife her due; but let the wife also do likewise to her husband. The wife does not exercise authority over her own body, but her husband does; likewise, also, the husband does not exercise authority over his own body, but his wife does. Do not be depriving each other of it.”​—1 Corinthians 7:3-5.

When both mates are willing to abide by such wise counsel, it is very unlikely that their marriage will deteriorate to the point where one of them would resort to extramarital affairs, thus, in effect, destroying the “one flesh” relationship. Even if one of the mates does not accept such Bible principles, the believing mate can have confidence that God’s way is still the best, and many marital problems can thus be solved or avoided.

Rather than recommending divorce as a means of ending an unhappy marriage, then, the Bible urges Christians to work hard to hold their marriage together and to make it a happy one. “Rejoice with the wife of your youth,” says a Bible proverb. “With her love may you be in an ecstasy constantly.”​—Proverbs 5:18, 19.

Is Divorce the Answer?

What if one’s marriage mate does become unfaithful? To be sure, marital infidelity creates a severe crisis. The adulterous mate has brought much pain and suffering upon the innocent one, who has the Scriptural right to divorce the guilty party and remarry. But must there be a divorce? Is that the only recourse?

We must bear in mind that although Jehovah God has provided a just ground for divorce, the Bible also says of him: “He has hated a divorcing.” (Malachi 2:16) Rather than quickly jumping to the conclusion that divorce is the only solution, one might consider the possibility of extending mercy and forgiveness. Why?

A divorce will not necessarily remove the hurt and bitterness, but mercy and forgiveness will, especially when the offender truly regrets the wrongdoing. Love shown at such a critical time may actually strengthen the marriage. Viewing the matter in this light will help the innocent mate to evaluate what may be the best course to follow, remembering Jesus’ words: “Happy are the merciful, since they will be shown mercy.”​—Matthew 5:7; compare Hosea 3:1-5.

Also to be weighed in the balance are the problems that may result in connection with children in a single-parent home. The loneliness of a divorced person, too, merits consideration. For a woman, the problems are compounded by the fact that in most parts of the world today, women are still disadvantaged economically. After being a homemaker for a number of years, it is hard for a single mother to get back into the job market and compete with others.

Some women feel that while they are married, they should prepare themselves for the possibility of divorce. They may enroll in special schools or keep up their careers in order to maintain their financial independence. Whether an individual should pursue such a course or not is a personal decision. However, instead of spending time and energy preparing for a possibility, would it not be a wiser investment to put time and energy into building a happy and lasting marriage? By working hard at developing the fruitage of God’s spirit and maintaining a healthy spiritual outlook, the Christian woman is likely to enjoy the love and praise of her husband. She can also have confidence in God’s promise that he cares for the needs of those who seek first the Kingdom.​—Matthew 6:33; Proverbs 31:28-30; Galatians 5:22, 23.

The Ultimate Solution

As long as we live in this imperfect system of things, we can expect that there will be marital problems. However, by following the Bible’s wise counsel, these can be minimized or dealt with effectively. Furthermore, men and women who are willing to live by Jehovah’s standards in marriage and in other areas of life are blessed with the prospect of entering a new system in which “righteousness is to dwell.”​—2 Peter 3:13.

In that system, mankind will become free of the ravages and all the sad consequences of sin and imperfection. As long as the marriage arrangement continues here on earth, ‘what was the case from the beginning’ will be the standard. Indeed, what God has yoked together, no man will put apart.

[Picture on page 5]

What did Jesus say about divorce?

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In the new world, there will be no marital problems that lead to divorce

The Question of Fatherhood

Jesus’ Life and Ministry

The Question of Fatherhood

DURING the Festival of Tabernacles 32 C.E., Jesus’ discussion with the Jewish leaders grows more intense. “I know that you are Abraham’s offspring,” Jesus acknowledges, “but you are seeking to kill me, because my word makes no progress among you. What things I have seen with my Father I speak; and you, therefore, do the things you have heard from your father.”

Although not identifying their father, Jesus makes clear that their father is different from his. Unaware of whom Jesus has in mind, the Jewish leaders respond: “Our father is Abraham.” They feel that they have the same faith as Abraham, who was God’s friend.

However, Jesus shocks them with the reply: “If you are Abraham’s children, do the works of Abraham.” Indeed, a real son imitates his father. “But now you are seeking to kill me,” Jesus says, “a man that has told you the truth that I heard from God. Abraham did not do this.” So Jesus again says: “You do the works of your father.”

Still they do not comprehend whom Jesus is talking about. They maintain that they are legitimate sons of Abraham, saying: “We were not born from fornication.” Hence, claiming to be true worshipers like Abraham, they assert: “We have one Father, God.”

But is God really their Father? “If God were your Father,” Jesus responds, “you would love me, for from God I came forth and am here. Neither have I come of my own initiative at all, but that One sent me forth. Why is it you do not know what I am speaking?”

Jesus has tried to show these religious leaders the consequences of their rejection of him. But now he pointedly says: “You are from your father the Devil, and you wish to do the desires of your father.” What kind of father is the Devil? Jesus identified him as a manslayer and also said: “He is a liar and the father of the lie.” So Jesus concludes: “He that is from God listens to the sayings of God. This is why you do not listen, because you are not from God.”

Angered by Jesus’ condemnation, the Jews answer: “Do we not rightly say, You are a Samaritan and have a demon?” The term “Samaritan” is used as an expression of contempt and reproach, the Samaritans being a people hated by the Jews.

Ignoring the contemptuous slur about being a Samaritan, Jesus responds: “I do not have a demon, but I honor my Father, and you dishonor me.” Going on, Jesus makes the startling promise: “If anyone observes my word, he will never see death at all.” Of course, Jesus does not mean that all those who follow him will literally never see death. Rather, he means that they will never see eternal destruction, or “second death,” from which there is no resurrection.

However, the Jews take Jesus’ words literally. Hence, they say: “Now we do know you have a demon. Abraham died, also the prophets; but you say, ‘If anyone observes my word, he will never taste death at all.’ You are not greater than our father Abraham, who died, are you? Also, the prophets died. Who do you claim to be?”

In this whole discussion, it is obvious that Jesus is pointing these men to the fact that he is the promised Messiah. But rather than directly answering their question as to his identity, Jesus says: “If I glorify myself, my glory is nothing. It is my Father that glorifies me, he who you say is your God; and yet you have not known him. But I know him. And if I said I do not know him I should be like you, a liar.”

Going on, Jesus refers again to faithful Abraham, saying: “Abraham your father rejoiced greatly in the prospect of seeing my day, and he saw it and rejoiced.” Yes, with eyes of faith, Abraham looked forward to the arrival of the promised Messiah. In disbelief, the Jews respond: “You are not yet fifty years old, and still you have seen Abraham?”

“Most truly I say to you,” Jesus answers, “before Abraham came into existence, I have been.” Jesus is, of course, referring to his prehuman existence as a mighty spirit person in heaven.

Enraged by Jesus’ claim to have existed before Abraham, the Jews pick up stones to hurl at him. But he hides and goes out of the temple unharmed. John 8:37-59; Revelation 3:14; 21:8.

◆ How does Jesus show that he and his enemies have different fathers?

◆ What is the significance of the Jews’ calling Jesus a Samaritan?

◆ In what sense does Jesus mean that his followers will never see death?

God Is Not Partial

God Is Not Partial

“God is not partial, but in every nation the man that fears him and works righteousness is acceptable to him.”​—ACTS 10:34, 35.

1. In ancient Athens, what important statement did Paul make concerning race?

“GOD who made the world and all that is in it, being Lord of both Heaven and earth, does not live in man-made temples . . . From one ancestor he has created every race of men to live over the face of the whole earth.” (Acts 17:24-26, Phillips) Who spoke those words? The Christian apostle Paul, during his famous speech on Mars’ Hill, or the Areopagus, in Athens, Greece.

2. What helps to make life colorful and interesting, and with what was one Japanese visitor to South Africa impressed?

2 Paul’s statement may well make us think about the wonderful variety that exists in creation. Jehovah God created humans, animals, birds, insects, and plants of so many different kinds. How dull life would be if they were all alike! Their variety helps to make life colorful and interesting. For example, a visitor from Japan attending a convention of Jehovah’s Witnesses in South Africa was impressed with the diversity of race and color he observed there. He remarked how different it is in Japan, where the vast majority have the same racial characteristics.

3. How do some view a different skin color, giving rise to what?

3 But diversity of color among the races often causes serious problems. Many consider those of a different skin color to be inferior. This gives rise to animosity, even hatred and the scourge of racial prejudice. Did our Creator intend this? Are some races superior in his eyes? Is Jehovah partial?

Our Creator​—Partial?

4-6. (a) What did King Jehoshaphat say about partiality? (b) How did both Moses and Paul confirm Jehoshaphat’s statement? (c) What questions may some raise?

4 We can get some idea of our Creator’s view of all mankind by stepping back in history. King Jehoshaphat, who ruled Judah from 936 to 911 B.C.E., made many improvements and arranged for the proper functioning of the judicial system based on divine law. He gave this fine counsel to the judges: “See what you are doing, because it is not for man that you judge but it is for Jehovah . . . Be careful and act, for with Jehovah our God there is no unrighteousness or partiality.”​—2 Chronicles 19:6, 7.

5 Hundreds of years earlier, the prophet Moses had told the tribes of Israel: “Jehovah your God . . . treats none with partiality.” (Deuteronomy 10:17) And in his letter to the Romans, Paul admonished: “There will be trouble and distress for every human being who is an evil-doer, for the Jew first and for the Greek also . . . For God has no favourites.”​—Romans 2:9-11, The New English Bible.

6 But some may ask: ‘What about the Israelites? Were they not God’s chosen people? Was he not partial toward them? Did not Moses say to all Israel: “It is you Jehovah your God has chosen to become his people, a special property, out of all the peoples”?’​—Deuteronomy 7:6.

7. (a) What resulted when the Jews rejected the Messiah? (b) Today, who can enjoy marvelous blessings from God, and how?

7 No, God was not partial in using the Israelites for a special purpose. In selecting a people through whom to produce the Messiah, Jehovah chose the descendants of the faithful Hebrew patriarchs. But when the Jews rejected the Messiah, Jesus Christ, and had him put to death, they lost God’s favor. Today, however, those of any race or nation who exercise faith in Jesus can enjoy marvelous blessings and have the prospect of everlasting life. (John 3:16; 17:3) Surely, this proves that there is no partiality on God’s part. Moreover, Jehovah commanded the Israelites to “love the alien resident” and “not mistreat him,” regardless of his race or nationality. (Deuteronomy 10:19; Leviticus 19:33, 34) Truly, then, our loving Father in heaven is not partial.

8. (a) What proves that Jehovah did not show favoritism toward Israel? (b) How did Jehovah make use of Israel?

8 It is true that the Israelites enjoyed special privileges. But they also had a heavy responsibility. They were under obligation to keep Jehovah’s laws, and those failing to obey them came under a curse. (Deuteronomy 27:26) In fact, the Israelites had to be punished repeatedly for disobeying God’s Law. Hence, Jehovah did not treat them with favoritism. Rather, he used them to make prophetic patterns and to furnish warning examples. Happily, it was through Israel that God produced the Redeemer, Jesus Christ, for the blessing of all mankind.​—Galatians 3:14; compare Genesis 22:15-18.

Was Jesus Partial?

9. (a) How are Jehovah and Jesus alike? (b) What questions arise concerning Jesus?

9 Since there is no partiality with Jehovah, could Jesus be partial? Well, consider this: Jesus once said: “I seek, not my own will, but the will of him that sent me.” (John 5:30) Perfect unity exists between Jehovah and his beloved Son, and Jesus does his Father’s will in every respect. In fact, they are so alike in view and purpose that Jesus could say: “He that has seen me has seen the Father also.” (John 14:9) For over 33 years, Jesus had actual experience living as a man on earth, and the Bible reveals how he treated fellow humans. What was his attitude toward other races? Was he prejudiced or partial? Was Jesus a racist?

10. (a) How did Jesus reply to a Phoenician woman’s request for help? (b) By alluding to Gentiles as “little dogs,” was Jesus showing prejudice? (c) How did the woman overcome the objection, and with what result?

10 Jesus spent most of his earthly life with Jewish people. But one day he was approached by a Phoenician woman, a Gentile, who begged him to cure her daughter. In response Jesus said: “I was not sent forth to any but to the lost sheep of the house of Israel.” Yet, the woman pleaded: “Lord, help me!” At that, he added: “It is not right to take the bread of the children and throw it to little dogs.” To the Jews, dogs were unclean animals. So by alluding to Gentiles as “little dogs,” was Jesus showing prejudice? No, for he had just mentioned his special commission from God to care for ‘the lost sheep of Israel.’ Moreover, by likening non-Jews to “little dogs,” not wild dogs, Jesus softened the comparison. Of course, what he said tested the woman. Humbly, though determined to overcome this objection, she tactfully replied: “Yes, Lord; but really the little dogs do eat of the crumbs falling from the table of their masters.” Impressed with the woman’s faith, Jesus healed her daughter immediately.​—Matthew 15:22-28.

11. As illustrated by an incident involving Jesus, what attitude did Jews and Samaritans have toward one another?

11 Consider, too, Jesus’ encounters with certain Samaritans. Deep animosity existed between Jews and Samaritans. On one occasion, Jesus sent messengers to make preparations for him in a certain Samaritan village. But those Samaritans “did not receive him, because his face was set for going to Jerusalem.” This upset James and John to the point that they wanted to call down fire from heaven and annihilate them. But Jesus rebuked the two disciples, and all of them went to a different village.​—Luke 9:51-56.

12. Why was a certain Samaritan woman surprised at Jesus’ request?

12 Did Jesus share the feeling of animosity existing between Jews and Samaritans? Well, notice what happened on another occasion. Jesus and his disciples were on their way from Judea to Galilee and had to pass through Samaria. Tired out from the journey, Jesus sat down beside Jacob’s fountain to rest while his disciples went to the city of Sychar to buy food. Meanwhile, a Samaritan woman came to draw water. Now, Jesus himself had on another occasion classified Samaritans as being “of another race.” (Luke 17:16-18, The Kingdom Interlinear Translation of the Greek Scriptures) But he said to her: “Give me a drink.” Since Jews had no dealings with Samaritans, the surprised woman replied: “How is it that you, despite being a Jew, ask me for a drink, when I am a Samaritan woman?”​—John 4:1-9.

13. (a) How did Jesus respond to the Samaritan woman’s objection, and what was her reaction? (b) What was the final result?

13 But Jesus ignored the woman’s objection. Instead, he seized the opportunity to give her a witness, even acknowledging that he was the Messiah! (John 4:10-26) The amazed woman left her water jar at the fountain, ran back to the city, and began telling others what had happened. Although she had lived an immoral life, she revealed her interest in spiritual matters by saying: “This is not perhaps the Christ, is it?” What was the final result? Many of the local people put faith in Jesus on account of the fine witness the woman had given. (John 4:27-42) Interestingly, in his book A Biblical Perspective on the Race Problem, Congregational theologian Thomas O. Figart made this comment: “If our Lord thought it important enough to supersede an errant racial tradition with a gracious gesture, then we should take heed that we are not swallowed up in the river of racism today.”

14. What evidence of Jehovah’s impartiality manifested itself during the ministry of Philip the evangelizer?

14 Jehovah God’s impartiality allowed for people of various races to become Jewish proselytes. Consider also what happened 19 centuries ago on the desert road between Jerusalem and Gaza. A black man in the service of Ethiopia’s queen was riding in his chariot while reading the prophecy of Isaiah. This officer was a circumcised proselyte, for “he had gone to Jerusalem to worship.” Jehovah’s angel appeared to the Jewish evangelizer Philip and told him: “Approach and join yourself to this chariot.” Did Philip say: “Oh, no! He is a man of another race”? Far from it! Why, Philip was delighted to accept the Ethiopian’s invitation to get into the chariot, sit down with him, and explain Isaiah’s prophecy about Jesus Christ! When they approached a body of water, the Ethiopian asked: “What prevents me from getting baptized?” Since nothing prevented this, Philip happily baptized the Ethiopian, and Jehovah accepted that happy man as an anointed follower of His impartial Son, Jesus Christ. (Acts 8:26-39) But further evidence of divine impartiality soon manifested itself.

A Great Change

15. What change took place after Jesus’ death, and how does Paul explain this?

15 The death of Christ did not eliminate worldly racial prejudice. But by means of that sacrificial death, God did change the relationship of Jesus’ Jewish disciples to his Gentile followers. The apostle Paul indicated this when he wrote to Gentile Christians at Ephesus and said: “Keep bearing in mind that formerly you were people of the nations as to flesh; . . . that you were at that particular time without Christ, alienated from the state of Israel and strangers to the covenants of the promise, and you had no hope and were without God in the world. But now in union with Christ Jesus you who were once far off have come to be near by the blood of the Christ. For he is our peace, he who made the two parties one and destroyed the wall in between that fenced them off.” That “wall,” or symbol of separation, was the Law covenant arrangement that acted as a partition between Jews and Gentiles. It was abolished on the basis of Christ’s death so that through him both Jews and Gentiles could “have the approach to the Father by one spirit.”​—Ephesians 2:11-18.

16. (a) Why was Peter given the keys of the Kingdom? (b) How many keys were there, and what resulted from their use?

16 Furthermore, the apostle Peter was given “the keys of the kingdom of the heavens” so that people of any race could learn about God’s purposes, be “born again” from holy spirit, and become spiritual heirs with Christ. (Matthew 16:19; John 3:1-8) Peter used three symbolic keys. The first was for Jews, the second for Samaritans, and the third for Gentiles. (Acts 2:14-42; 8:14-17; 10:24-28, 42-48) Thus the impartial God, Jehovah, opened to chosen ones of all races the privilege of being Jesus’ spiritual brothers and joint heirs of the Kingdom.​—Romans 8:16, 17; 1 Peter 2:9, 10.

17. (a) What unusual vision was Peter given, and why? (b) To whose home did certain men conduct Peter, and who were waiting for him there? (c) Of what did Peter remind those Gentiles, and yet what had God clearly taught him?

17 In order to prepare Peter to use the third key​—for the Gentiles—​he was given an unusual vision of unclean animals and was told: “Rise, Peter, slaughter and eat!” The lesson was: “Stop calling defiled the things God has cleansed.” (Acts 10:9-16) Peter was in great perplexity over the meaning of the vision. But soon three men arrived to take him to the home of Cornelius, a Roman army officer stationed at Caesarea. Since that city was the main headquarters of Roman troops in Judea, it was the natural place for Cornelius to have his home. Waiting for Peter in that very Gentile setting was Cornelius, along with his relatives and intimate friends. The apostle reminded them: “You well know how unlawful it is for a Jew to join himself to or approach a man of another race; and yet God has shown me I should call no man defiled or unclean. Hence I came, really without objection, when I was sent for.”​—Acts 10:17-29.

18. (a) What momentous announcement did Peter make to Cornelius and his guests? (b) While Peter was witnessing concerning Jesus, what dramatic event took place? (c) What step was then taken in connection with those believing Gentiles?

18 After Cornelius explained God’s direction of matters, Peter said: “For a certainty I perceive that God is not partial, but in every nation the man that fears him and works righteousness is acceptable to him.” (Acts 10:30-35) Then, as the apostle proceeded to give a witness concerning Jesus Christ, something dramatic happened! “While Peter was yet speaking about these matters the holy spirit fell upon all those hearing the word.” Peter’s Jewish companions “were amazed, because the free gift of the holy spirit was being poured out also upon people of the nations. For they heard them speaking with tongues and magnifying God.” Peter responded: “Can anyone forbid water so that these might not be baptized who have received the holy spirit even as we have?” Who could object, since the holy spirit of the impartial God of heaven had been poured out upon those believing Gentiles? Therefore, Peter commanded that they be “baptized in the name of Jesus Christ.”​—Acts 10:36-48.

“From Every Nation”

19. Why is racial animosity increasing, and to what extent?

19 We now find ourselves in “the last days,” and “critical times hard to deal with” are a fact of life. Among other things, people are lovers of themselves, self-assuming, haughty, without natural affection, not open to any agreement, without self-control, fierce, headstrong, and puffed up with pride. (2 Timothy 3:1-5) In such a social climate, it is not surprising that racial animosity and conflict are increasing worldwide. In many countries, people of different races or colors despise or even hate one another. This has led to actual fighting and even horrible cruelties in some lands. Even in so-called enlightened societies, many people have difficulty in overcoming racial prejudice. And this “disease” seems to be spreading into areas where one would least expect it, such as islands of the sea that were once almost idyllic in their peacefulness.

20. (a) What inspired vision did John see? (b) To what extent is this prophetic vision being fulfilled? (c) What difficulty do some still have to overcome fully, and where should they seek a solution?

20 Despite the lack of racial harmony in various parts of the world, however, the impartial God, Jehovah, foretold the bringing of honesthearted people of all races and nations into remarkable international unity. By divine inspiration, the apostle John saw “a huge number, impossible to count, of people from every nation, race, tribe and language; they were standing in front of the throne and in front of the Lamb,” praising Jehovah. (Revelation 7:9, The Jerusalem Bible) This prophecy is already in course of fulfillment. Today, in 210 lands over 3,300,000 witnesses of Jehovah, of all nations and races, are enjoying unity and racial harmony. But they are still imperfect. Even some of these have difficulty in fully overcoming racial prejudice, although they may be unaware of this. How can this problem be overcome? We will discuss this matter in the next article, based on helpful counsel from the inspired Word of the impartial God, Jehovah.

How Would You Respond?

□ Why would you say that Jehovah was not partial in using the Israelites?

□ What proof is there that Jesus Christ was not racially prejudiced or partial?

□ How was Peter helped to see that “God is not partial”?

□ Despite the lack of racial harmony in this world, what prophecy denoting unity is now being fulfilled?

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The apostle Paul told the Athenians that God “created every race of men to live over the face of the whole earth”

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Because Jesus was not partial, he witnessed to the Samaritan woman at Jacob’s fountain near Sychar

Serve Jehovah With One Accord

Serve Jehovah With One Accord

“Then will I turn to the peoples a pure language, that they may all call upon the name of Jehovah, to serve him with one consent.”​—ZEPHANIAH 3:9, American Standard Version.

1, 2. (a) Jehovah is now bringing about the fulfillment of what prophecy? (b) This prophecy raises what questions?

JEHOVAH GOD is doing something today that humans alone could never achieve. Some 3,000 languages are spoken in this divided world, but God is now bringing about the fulfillment of this prophecy: “I shall give to peoples the change to a pure language, in order for them all to call upon the name of Jehovah, in order to serve him shoulder to shoulder.”​—Zephaniah 3:9.

2 What is this “pure language”? Who speak it? And what does it mean to ‘serve God shoulder to shoulder’?

They Speak the “Pure Language”

3. What is the “pure language,” and why are those speaking it not divided?

3 On the day of Pentecost 33 C.E., God’s holy spirit was poured out upon Jesus Christ’s disciples, empowering them to speak in languages they had not learned. This enabled them to tell people of many tongues “about the magnificent things of God.” Jehovah thus began to bring people of all ethnic backgrounds into unity. (Acts 2:1-21, 37-42) When believing Gentiles later became Jesus’ followers, God’s servants were indeed a multilingual, multiracial people. They have never been torn apart by worldly barriers, however, because they all speak the “pure language.” This is the mutual language of Scriptural truth foretold at Zephaniah 3:9. (Ephesians 4:25) Those speaking the “pure language” are not divided but “speak in agreement,” being “fitly united in the same mind and in the same line of thought.”​—1 Corinthians 1:10.

4. How did Zephaniah 3:9 point to multilingual and multiracial cooperation, and where is it found today?

4 The “pure language” was to enable people of all nations and races to serve Jehovah “shoulder to shoulder,” literally, ‘with one shoulder.’ They would serve God “with one consent” (The New English Bible); “with one accord” (The New American Bible); or “with one unanimous consent and one united shoulder.” (The Amplified Bible) Another version reads: “Then I will turn the lips of all the peoples clean, that they may all call on Jehovah’s name and cooperate in his service.” (Byington) Such multilingual and multiracial cooperation in God’s service is found only among Jehovah’s Witnesses.

5. To what use are Jehovah’s Witnesses able to put any human language?

5 Since all of Jehovah’s Witnesses speak the “pure language” of Scriptural truth, they are able to put any human language to the most exalted use​—praising God and declaring the good news of the Kingdom. (Mark 13:10; Titus 2:7, 8; Hebrews 13:15) How splendid that the “pure language” thus enables people of all ethnic groups to serve Jehovah with one accord!

6. How does Jehovah view people, but what will be helpful if a degree of partiality lingers in the heart of a certain Christian?

6 When Peter was witnessing to Cornelius and other Gentiles, he said: “I perceive to a certainty that God is not partial, but in every nation he who fears him and practices righteousness is acceptable to him.” (Acts 10:34, 35, By) According to other versions, Jehovah “is not a Respecter of persons,” “does not discriminate between people,” and “does not show favoritism.” (The Emphatic Diaglott; Phillips; New International Version) As Jehovah’s servants, we should view people of all ethnic groups as he does. But what if a degree of partiality lingers in the heart of a certain Christian? Then it will be helpful to note how our impartial God deals with his servants of every nation, tribe, people, and tongue.​—See also Awake! of November 8, 1984, pages 3-11.

They Are Desirable

7. As regards a relationship with God, how does one Christian not differ from another of any nation or race?

7 If you are a baptized witness of Jehovah, most likely at one time you were ‘sighing and groaning over the detestable things’ taking place in this wicked system. (Ezekiel 9:4) You were ‘dead in your sins,’ but God mercifully drew you to himself through Jesus Christ. (Ephesians 2:1-5; John 6:44) In these respects, you did not differ from others who are now your fellow believers. They too were distressed by wickedness, were ‘dead in their sins,’ and became recipients of God’s mercy through Jesus Christ. And regardless of our race or nationality, it is only by faith that any of us now have a standing with Jehovah God as his witnesses.​—Romans 11:20.

8. How is Haggai 2:7 now being fulfilled?

8 The prophetic words of Haggai 2:7 help us to see how we should view fellow believers of different nationalities. There Jehovah declared: “I will rock all the nations, and the desirable things of all the nations must come in; and I will fill this house with glory.” This foretold exaltation of pure religion is taking place at God’s true temple, the realm of his worship. (John 4:23, 24) But what are “the desirable things of all the nations”? They are the thousands of lovers of righteousness who react favorably to the Kingdom-preaching work. From all nations and races, they are streaming to ‘the mountain of Jehovah’s house,’ becoming his baptized witnesses and part of the international “great crowd.” (Isaiah 2:2-4; Revelation 7:9) Those praising Jehovah as part of his earthly organization are clean, moral, godly persons​—most desirable indeed. Surely, then, every true Christian should want to show brotherly love to all these desirable ones acceptable to our mutual Father in heaven.

Their Personality Is New

9. Even if we in the past did not think well of foreigners, why should things be different now that we are Christians?

9 Our spiritual brothers and sisters around the earth are also desirable because they have heeded the counsel to ‘strip off the old personality with its practices and clothe themselves with the new personality.’ “Through accurate knowledge [it] is being made new according to the image of the One who created it, where there is neither Greek nor Jew, circumcision nor uncircumcision, foreigner, Scythian, slave, freeman, but Christ is all things and in all.” (Colossians 3:9-11) If an individual formerly did not think well of a Jew, a Greek, or others foreign to him, things should be different now that he is a Christian. Regardless of race, nationality, or culture, those possessing “the new personality” cultivate and demonstrate the fruitage of God’s holy spirit​—love, joy, peace, long-suffering, kindness, goodness, faith, mildness, and self-control. (Galatians 5:22, 23) This endears them to fellow worshipers of Jehovah.

10. If we are tempted to make sweeping unfavorable remarks about fellow believers of any race or nation, how can Titus 1:5-12 help us?

10 Unlike Jehovah’s servants, some worldly persons make disparaging remarks about people of ethnic backgrounds other than their own. Why, concerning his own people, a Cretan prophet once said: “Cretans are always liars, injurious wild beasts, unemployed gluttons”! The apostle Paul was reminded of those words when it became necessary to silence false teachers among Christians on the island of Crete. But Paul certainly was not saying: ‘All Cretan Christians lie and are injurious, lazy, and gluttonous.’ (Titus 1:5-12) No, for Christians do not speak disparagingly of others. Moreover, the majority of those Cretan Christians had put on “the new personality,” and some were spiritually qualified for appointment as elders. This merits serious thought if we are ever tempted to make sweeping unfavorable remarks about our spiritual brothers and sisters of a particular race or nationality.

Consider Others Superior

11. If partiality of any kind exists in a Christian’s heart, what can he do?

11 On the other hand, if a Christian was partial to one race or nationality, he would probably betray this by words or actions. In turn, this could cause injured feelings, especially in a congregation made up of people of various ethnic backgrounds. Surely, no Christian would want to place such a strain on the unity of God’s people. (Psalm 133:1-3) So if any partiality exists in a Christian’s heart, he can well pray: “Search through me, O God, and know my heart. Examine me, and know my disquieting thoughts, and see whether there is in me any painful way, and lead me in the way of time indefinite.”​—Psalm 139:23, 24.

12. Why should we not boast in ourselves or in others of our ethnic background?

12 It is good to take the realistic view that all of us are imperfect humans who could have no standing with God at all were it not for the sacrifice of Jesus Christ. (1 John 1:8–2:2) What, then, makes us differ from others? Since we have nothing that we did not receive, why should we boast in ourselves or in others of our ethnic background?​—Compare 1 Corinthians 4:6, 7.

13. How can we contribute to the unity of the congregation, and what can be learned from Philippians 2:1-11?

13 We can contribute to the unity of the congregation if we acknowledge and show appreciation for the good qualities of others. The Jewish apostle Paul gave all of us food for thought when he told the Gentile Philippians: “Make my joy full in that you are of the same mind and have the same love, being joined together in soul, holding the one thought in mind, doing nothing out of contentiousness or out of egotism, but with lowliness of mind considering that the others are superior to you.” The proper attitude for us to display toward fellow humans of any race or nationality was exemplified in Jesus Christ. Though he was a mighty spirit creature, he “came to be in the likeness of men” and humbled himself to the point of death on a torture stake for sinful humans of every race and nation. (Philippians 2:1-11) As Jesus’ followers, then, should we not be loving, humble, and compassionate, acknowledging that others are superior to us?

Listen and Observe

14. How may we be helped to consider others as superior to us?

14 We may be helped to consider others as superior to us if we really listen when they speak and carefully observe their conduct. For example, we may honestly have to admit to ourselves that a fellow elder​—perhaps of another race—​has surpassed us in ability to give effective counsel in the Theocratic Ministry School. We may discern that it is his spirituality, not necessarily his diction or way of speaking, that enables him to get good results in helping fellow believers to become competent Kingdom proclaimers. And it is obvious that Jehovah is blessing his efforts.

15. What may we note when we listen to the statements of fellow worshipers?

15 When we converse with our brothers and sisters or listen to their comments at meetings, we may perceive that some of them have a better grasp of certain Scriptural truths than we do. We may discern that their brotherly love appears stronger, they seem to have more faith, or they give evidence of greater trust in Jehovah. So whether they are of our ethnic background or not, they incite us to love and fine works, help to strengthen our faith, and motivate us to trust more fully in our heavenly Father. (Proverbs 3:5, 6; Hebrews 10:24, 25, 39) Jehovah has obviously drawn close to them, and so should we.​—Compare James 4:8.

Blessed and Sustained

16, 17. Illustrate the fact that Jehovah is not partial in blessing his servants of any nationality or race.

16 Jehovah is not partial in blessing his servants of any nationality or race. For instance, consider the country of Brazil. It was not from foreign missionaries but from the lips of eight Brazilian sailors that people in Brazil first heard the Kingdom message in about the year 1920. God’s blessing has been evident, for by the 1987 service year, there was a peak of 216,216 Kingdom proclaimers in that land of 141,302,000 inhabitants​—a ratio of one publisher to 654.

17 Consider another example of divine blessing. In April 1923 two black witnesses of Jehovah from the Caribbean island of Trinidad were sent to declare the Kingdom message in West Africa. So it was that Brother and Sister W. R. Brown served there for years, he becoming known as “Bible Brown.” They “planted” and “God kept making it grow” as others also worked in that vast area. (1 Corinthians 3:5-9) Today, Kingdom proclaimers number over 32,600 in Ghana and more than 133,800 in Nigeria alone.

18, 19. Give examples of how our impartial God sustains his servants of all races and nations.

18 Jehovah not only blesses his servants of all nations and races but also sustains them. For instance, consider the case of two Japanese witnesses of Jehovah. On June 21, 1939, Katsuo Miura and his wife were unjustly arrested, jailed, and separated from their five-year-old boy, who had to be cared for by his grandmother. Sister Miura was released after eight months, but Brother Miura was detained for more than two years before he was brought to trial. He suffered mistreatment, was found guilty, and received a five-year sentence. In prison in Hiroshima, God sustained him by means of the Scriptures, which provided unfailing comfort and strength. By a seeming miracle, Brother Miura survived on August 6, 1945, when the atom bomb blast demolished his prison. Two months later, he was able to rejoin his wife and son in the north of Japan.

19 During World War II, intense persecution was experienced by Jehovah’s Witnesses in many lands. For instance, Robert A. Winkler was one German brother who suffered in Nazi concentration camps in Germany and the Netherlands. Because he would not betray his fellow Witnesses, he was so brutally beaten that he could not be recognized. But he wrote: “The thoughts of Jehovah’s promises to help one in all kinds of trouble gave me the comfort and strength to endure all this. . . . Saturday I had been beaten by the Gestapo, and on the following Monday I was to be interrogated by them again. What would happen now and what was I to do? I turned to Jehovah in prayer, trusting in his promises. I knew this meant the use of theocratic war strategy for the sake of the Kingdom work and the protection of my Christian brothers. It was a great trial for me to endure and the seventeenth day I was completely worn out, but I thanked Jehovah that in his strength I was able to endure this trial and keep my integrity.”​—Psalm 18:35; 55:22; 94:18.

Grateful for Our Brotherhood

20. How can our respect for fellow believers of every race and nation be increased?

20 Unquestionably, Jehovah blesses and sustains his witnesses of every nation and race. He is not partial, and as his dedicated servants, we have no excuse or reason to show partiality. Moreover, our respect for our brothers and sisters of every race and nation will increase if we consider ways in which they are superior to us. They too apply heavenly wisdom, which does not make partial distinctions but yields excellent fruitage. (James 3:13-18) Yes, and their kindness, generosity, love, and other godly qualities provide us with fine examples.

21. What should we be determined to do?

21 How thankful we should be, then, for our multiracial, multinational brotherhood! With the help and blessing of our heavenly Father, let us “serve him shoulder to shoulder” in brotherly love and with mutual respect. Indeed, it should be our earnest desire and firm intention to serve Jehovah with one accord.

What Are Your Comments?

□ What does the “pure language” enable Jehovah’s servants of all ethnic backgrounds to do?

□ How is Haggai 2:7 being fulfilled today, and how should this affect our view of other servants of God?

□ How can Philippians 2:3 affect our relationship with people of every race and nation?

□ If we listen and observe, what will we discern about fellow believers of other national backgrounds?

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People of every race and nation are praising Jehovah with one accord

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Listen carefully and be observant. You will be moved by the love and faith evident in the words and deeds of other witnesses of Jehovah

Has Anyone Seen God?

Has Anyone Seen God?

THE renowned patriarch Abraham, who lived more than 1,900 years before the birth of Jesus Christ, was so warmly viewed by our Creator that he was called “God’s friend.” (James 2:23, Byington) If anyone would be given the privilege of seeing God, surely Abraham would be that person. Well, on a certain occasion, three visitors came to him with a divine message. Abraham addressed one of them as Jehovah. Does this mean that Abraham actually saw God?

This account is found at Genesis 18:1-3. There we read: “Jehovah appeared to him among the big trees of Mamre, while he was sitting at the entrance of the tent about the heat of the day. When he raised his eyes, then he looked and there three men were standing some distance from him. When he caught sight of them he began running to meet them from the entrance of the tent and proceeded to bow down to the earth. Then he said: ‘Jehovah, if, now, I have found favor in your eyes, please do not pass by your servant.’”

Later, when Abraham and his three visitors were viewing Sodom from an elevated location, two left to visit the city. Ge 18 Verse 22 then says: “But as for Jehovah, he was still standing before Abraham.” It would appear from this that God was present with Abraham in a materialized fleshly body. This is what some persons contend who believe that God and Jesus Christ are one and the same person.

Regarding Genesis 18:3, Bible scholar Melancthon W. Jacobus wrote: “Here God appears for the first time on record as man among men, to show the reality of His Being, and of His affinity with men, and by this typical act to assure the patriarch of the Divine communion and fellowship.” Those having this point of view could conclude that Abraham actually saw Jehovah with his physical eyes and that persons who saw Jesus Christ also saw God. But is this conclusion in harmony with the Bible?

What Jesus Said

Instead of announcing that he was God in the flesh, Jesus Christ said: “I am God’s Son.” (John 10:36) As Jehovah God’s perfect Representative, Jesus also said: “I cannot do a single thing of my own initiative; just as I hear, I judge; and the judgment that I render is righteous, because I seek, not my own will, but the will of him that sent me.” (John 5:30) When Jesus was on the torture stake, he prayed to the great Creator in the heavens, addressing him as “My God, my God.” (Matthew 27:46) After his resurrection, Jesus told Mary Magdalene: “I am ascending to my Father and your Father and to my God and your God.” (John 20:1, 17) Since Jesus Christ was not God incarnate, no one who saw Jesus could say that he had thus seen God.

John, the apostle whom Jesus especially loved, confirmed the fact that the apostles were not seeing God when they looked at Jesus. Under inspiration John said: “No man has seen God at any time.” (John 1:18) Whom, then, did Abraham see? The experience of Moses helps us to find the answer.

How Moses Saw God

Moses once expressed the desire to see God. At Exodus 33:18-20, we read: “‘Cause me [Moses] to see, please, your glory.’ But he [God] said: ‘I myself shall cause all my goodness to pass before your face, and I will declare the name of Jehovah before you; and I will favor the one whom I may favor, and I will show mercy to the one to whom I may show mercy.’ And he added: ‘You are not able to see my face, because no man may see me and yet live.’”

What God permitted Moses to see was His passing glory. Ex 33 Verses 21-23 state: “And Jehovah said further: ‘Here is a place with me, and you must station yourself upon the rock. And it has to occur that while my glory is passing by I must place you in a hole in the rock, and I must put my palm over you as a screen until I have passed by. After that I must take my palm away, and you will indeed see my back. But my face may not be seen.’”

In harmony with what Jehovah told Moses and what the apostle John said, Moses saw no materialization or material form of God. All that Moses saw was the afterglow of the divine presence passing by. Even then he had to be divinely protected. Obviously, it was not God himself that Moses saw.

When Moses spoke to God “face to face,” as stated at Exodus 33:11, he was not in visual contact with Jehovah. This expression indicates the manner in which Moses communicated with God, not what he saw. Speaking with God “face to face” indicates a two-way conversation. Similarly, an individual can carry on a two-way conversation by telephone without seeing the other person.

When Moses talked with God and received instructions from him, the communication was not through visions, as was often the case with other prophets. This is noted at Numbers 12:6-8, where we read: “He went on to say: ‘Hear my words, please. If there came to be a prophet of yours for Jehovah, it would be in a vision I would make myself known to him. In a dream I would speak to him. Not so my servant Moses! He is being entrusted with all my house. Mouth to mouth I speak to him, thus showing him, and not by riddles; and the appearance of Jehovah is what he beholds.’” In what sense did Moses behold “the appearance of Jehovah”?

Moses beheld “the appearance of Jehovah” when he, Aaron, and certain other men were on Mount Sinai. At Exodus 24:10, it is written: “They got to see the God of Israel. And under his feet there was what seemed like a work of sapphire flagstones and like the very heavens for purity.” But how did Moses and the other men get to “see the God of Israel,” since God had told him, “No man may see me and yet live”? Ex 24 Verse 11 explains, for it says: “He did not put out his hand against the distinguished men of the sons of Israel, but they got a vision of the true God and ate and drank.” So the appearance of God that Moses and the others saw was by means of a vision.

Angelic Representatives

It has not been necessary for the great Creator of the universe to come down from his lofty place in the heavens in order to deliver messages to certain humans. Aside from the three recorded instances when God’s own voice was heard while his Son was on the earth, Jehovah has always used angels to transmit His messages. (Matthew 3:17; 17:5; John 12:28) Even the Law that God gave to the nation of Israel at Mount Sinai was transmitted by angels, although Moses was represented as talking directly with God himself. Regarding this, the apostle Paul wrote: “Why, then, the Law? It was added to make transgressions manifest, until the seed should arrive to whom the promise had been made; and it was transmitted through angels by the hand of a mediator.”​—Galatians 3:19.

That Moses actually spoke with an angel who was personally representing God is also indicated at Acts 7:38, which states: “This is he that came to be among the congregation in the wilderness with the angel that spoke to him on Mount Sinai and with our forefathers.” That angel was the personal spokesman for Jehovah God, the Creator, and so he spoke to Moses as if God himself were speaking.

The angel who delivered God’s message to Moses at the burning thornbush was also a spokesman. He is identified as Jehovah’s angel at Exodus 3:2, where we are told: “Jehovah’s angel appeared to him in a flame of fire in the midst of a thornbush.” Ex 3 Verse 4 says: “When Jehovah saw that he turned aside to inspect, God at once called to him out of the midst of the thornbush.” In Ex 3 verse 6, this angelic spokesman for God said: “I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob.” So when speaking with this personal representative of God, Moses spoke as if he were speaking to Jehovah himself.​—Exodus 4:10.

In the 6th chapter of Judges, we find another example of a man speaking to God through an angelic representative. Jg 6 Verse 11 identifies the message bearer as “Jehovah’s angel.” There we read: “Later Jehovah’s angel came and sat under the big tree that was in Ophrah, which belonged to Joash the Abiezrite, while Gideon his son was beating out wheat in the winepress so as to get it quickly out of the sight of Midian.” This messenger, “Jehovah’s angel,” is thereafter represented as if he were Jehovah God himself. In Jg 6 verses 14 and 15, we read: “Upon that Jehovah faced [Gideon] and said: ‘Go in this power of yours, and you will certainly save Israel out of Midian’s palm. Do I not send you?’ In turn he said to him: ‘Excuse me, Jehovah. With what shall I save Israel?’” So the materialized angel seen by Gideon and with whom he spoke is represented in the Biblical account as if he were God himself. In Jg 6 verse 22, Gideon says: “I have seen Jehovah’s angel face to face!” The angel spoke precisely what God told him to speak. Therefore, Gideon spoke with God through this angelic spokesman.

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