Personally after reading the little bit of the qoute from the Insight book, that the poster has read too much into the words he presented. The first part says that it was OK to seel unbled meat "to an alien resident or a foreigner" refers to none beliving alien residents. Read on. the portion directly after the scripture says "the Israelites, as well as alien residents WHO TOOK UP TRUE WORHIP and came under the Law covenant" (CAPITALS MINE) shows that once an alien resident decided to follow the ways of the Jews he had to abide by all the laws of the Jews including the none eating of unbled animals. His assumption ....."The Society clearly states that most of us are only observers that take a hold of the skirt of the JEW. So with their own word they admit that we are not Anointed Isrealites under the lofty law on blood up we are the the foreigners who had to eat the blood filled meat.".... is incorrect. None anointed JWs are more than "an alien resident or a foreigner" They have attached themselve to the ways of the "spiritual Jew" and just as the alien resident that become a "beliver" had to abey the moral and legal laws of israel. anyone wanting to be a follower of Christ must also come under the legal and moeal law code of the Christ.
JW Ben
JoinedPosts by JW Ben
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Notice what the society Admits
by skyman ininsight on the scriptures vol 1 pages 345, paragraph 6 at deuteronomy 14:21 allowances was made for selling to an alien resident or a foreigner an animal that had died of itself or that had been torn by a beast.
thus a distinction was made between the blood of such animals and that of animals that a person slaughtered for food.
{compare le 17:14-16} the israelites, as well as alien residents who took up true worship and came under the law covenant, were obligated to live up to the lofty requirements of that law.
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JW Ben
JWs can de DF'd for gluttony if they stuff their bodies with to musch food or abuse caffene to the point of addiction (hard to prove though) -
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JW Ben
Pharmakia March 15 1973 Watchtower .......... 32 These angels who sinned cannot materialize now as they did before the Flood, because of God's restriction. Nevertheless, by controlling the minds and bodies of persons they feel that, to some extent, they are having fleshly connections.
33 It is of interest to us that the Greek word used in the Bible for "practice of spiritism," "sorcery" or "witchcraft" is phar·ma·ki´a, which is very closely related to our word "pharmacy." Phar·ma·ki´a means, literally, "druggery." Why is this word used for spiritism or sorcery? One authority says:
"PHARMAKIA . . . (Eng., pharmacy, etc.) primarily signified the use of medicine, drugs, spells; then, poisoning; then, sorcery, . . . See also Rev. 9:21; 18:23. . . . In sorcery, the use of drugs, whether simple or potent, was generally accompanied by incantations and appeals to occult powers, with the provision of various charms, amulets, etc., professedly designed to keep the applicant or patient from the attention and power of demons, but actually to impress the applicant with the mysterious resources and powers of the sorcerer."-Vine's Expository Dictionary of New Testament Words.
34 Is not the situation parallel today? Many drug users claim they are 'approaching God,' they are 'expanding their minds.' But actually it has to do with impressing the user with mysterious hallucinations and feelings, leading them to the demons, under the idea that the drug is freeing their minds for higher, broader thinking. If one is led into the practice of spiritism he is open to all sorts of wrong practices, demon influence, insanity and everlasting death. Spiritism, a work of the flesh, will prevent one from entering God's kingdom, say the Scriptures at Galatians 5:21.
35 The apostle Paul describes what people are doing when they engage in any religious act or practice that makes an approach to anyone aside from the true God, Jehovah. He says: "The things which the nations sacrifice they sacrifice to demons, and not to God; and I do not want you to become sharers with the demons. You cannot be drinking the cup of Jehovah and the cup of demons; you cannot be partaking of 'the table of Jehovah' and the table of demons." If we use drugs, we should very soberly consider Paul's next words: "Or 'are we inciting Jehovah to jealousy'?" he asks, then warns, "We are not stronger than he is, are we?"-1 Cor. 10:20-22.
36 Jehovah provides those who approach him sincerely with everything they need to be happy. Of approach and service to God, the apostle says: "To be sure, it is a means of great gain, this godly devotion along with self-sufficiency." Seek godliness through obedience to the only One who can provide it, and be happy "along with those who call upon the Lord out of a clean heart."-1 Tim. 6:6; 2 Tim. 2:22.
March 15 1973 Watchtower
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JW Ben
Here is the June 1 1973 watchtower on smoKing
Keeping God's Congregation Clean in the Time of His Judgment
"Do you not know that a little leaven ferments the whole lump?"-1 Cor. 5:6.
CLEANNESS works for the good of the human body, both physical cleanness and moral cleanness. Good attention to this promotes healthful living. What is true of the human body is also true of the body-like congregation of genuine disciples of Christ Jesus, found today in all parts of the earth. Jehovah God requires such healthful cleanness in that body of his servants-for his own name's honor and for the lasting good of all who love him.-2 Cor. 6:17; Isa. 52:11; Mal. 3:2, 3.
2 Writing to fellow Christians nineteen hundred years ago, the apostle Paul exhorted: "Pursue peace with all people, and the sanctification without which no man will see the Lord, carefully watching that . . . no poisonous root may spring up and cause trouble and that many may not be defiled by it; that there may be no fornicator nor anyone not appreciating sacred things, like Esau, who in exchange for one meal gave away his rights as firstborn."-Heb. 12:14-16.
3 So, while pursuing peace with all persons, shepherds of God's flock must protect it from any infiltration or cropping up of undesirable elements. They must realistically recognize that "a little leaven ferments the whole lump."-1 Cor. 5:6; Acts 20:28.
FACING UP TO THE ISSUE OF DRUG ADDICTION
4 Today, drug addiction has become like a plague in many lands. Certainly there is no place in God's clean congregation for such practice. But what of persons who may be on some government-sponsored program where controlled doses of a product (such as that known as methadone) are given in substitution for a more dangerous drug, like heroin? Persons on such government programs may say they are doing nothing 'illegal'; that they do not experience the hallucinations so characteristic of drug addiction; that they are able to function as a 'working part of society.' What if they seek to become recognized, baptized members of the worldwide congregation of Jehovah's witnesses? Should they be accepted for baptism?
5 These questions have come up for prayerful consideration. From the Bible's viewpoint it appears clear that those on such programs do not Scripturally qualify, since they may rightly be considered as still addicted to drugs. There is, of course, a proper use of drugs in medication, in treating physical or organic illness. But the person on, for example, methadone is not properly compared with the diabetic who has an organic illness requiring insulin, or the chronic arthritic or the person with terminal cancer who receives medication to reduce pain. The diabetic, arthritic or cancer cases are not using these medications to avoid the disagreeable, even agonizing, experience of "withdrawal" from "hard"-drug addiction; nor are they using the medications as a 'crutch' to maintain mental and emotional equilibrium. And, while doctors may prescribe a sedative to provide some temporary relief or to induce sleep at a critical time, or to prepare a patient for surgical operation, this is not the same as being enslaved to a drug through addiction.
6 The 'legality' of using a product, such as methadone, in some government drug program is not the decisive factor. In some countries addicts may 'legally' obtain heroin through government dispensaries. This does not make it Scripturally proper.
7 Generally such programs are just a case of substituting one drug for another, one viewed as less harmful than a drug like heroin. Yet now we read in the newspapers of methadone as being sold on the streets to drug addicts like other 'illegal' drugs. Rather than go through the pangs of "withdrawal" and then take up a life free from drug addiction, persons continuing on these programs are seeking to evade or postpone facing up to their problem and conquering it. This raises the questions: Just how meaningful would their baptism be? What would it signify?
8 Christ Jesus said that anyone wishing to be his disciple should 'pick up his torture stake' and follow him, being willing to lose even his life for Christ's sake. (Luke 9:23, 24; John 12:25) Anyone who is baptized should have made such heart decision. If the person is willing to bear a "torture stake" and would be willing to follow Jesus to the point of impalement, can he then say he is not willing to endure the pain of "withdrawal" from drug addiction? (Compare Romans 6:6; Galatians 5:24; Colossians 3:5.) In reality, the suffering that "withdrawal" brings is but a natural consequence of a wrong practice, a 'reaping of what has been sown.'-Gal. 6:7.
9 How complete, then, has been such one's 'repenting and turning around' from his previous way of life? (Matt. 3:8; Acts 26:20) Can he truly present himself with whole heart, soul, mind and strength to God as his slave if he continues enslaved to addictive drugs? (Mark 12:29, 30) Does the person on such a program really have faith in God's Word, as at Philippians 4:6, 7, wherein we have the promise that God's peace will 'guard our hearts and mental powers' if we look to him in faith? Will he put his trust in the power of God's spirit or will he show doubt as to that power and rely on some substitute drugs to guard his heart and mental powers and keep him from losing control of himself? Where is he demonstrating the "self-control" that is a fruit of God's spirit? (Gal. 5:22, 23) At the time of his impalement, Jesus refused to drink "wine drugged with myrrh," evidently being determined to keep his full senses as he sealed his integrity in death. (Mark 15:23, New World Translation; also An American Translation) He thus set an example for us of reliance on God's power to see one through such vital tests.
10 There is no denying the extreme difficulty experienced in overcoming heroin and other "hard"-drug addiction, or that only a very small minority successfully do so. The very fact that some persons have done it, however, shows it can be done. The fact that persons of the world have been able to do it gives all the more reason for believing that those wanting to become true disciples of God's Son should also be able to do so. Rather than exchange enslavement to one drug for enslavement to another, such as methadone, they should face up to the challenge and trust in God's help to overcome that slavery.
11 To admit persons for baptism before they do this would simply be to condone their postponing any facing up to the issue. It would not be truly helpful to them, for eventually they must face that issue and take a firm stand. The time may come soon when such government programs will not be available to them. If addicted persons are accepted now as recognized members of a congregation, might not they become a real source of danger or of grave reproach at some future time? Even before that, might not their full acceptance into the congregation weaken the resistance of some of our Christian brothers to the taking of drugs? We cannot ignore the good of the congregation as a whole to favor an individual.-Gal. 5:9; 6:10.
A CONSISTENT POSITION REGARDING TOBACCO ADDICTION
12 This raises, however, the question of consistency as regards accepting for baptism persons still using tobacco. They too are enslaved to a harmful product, whether by smoking, chewing or snuffing it. Consider what a report in Science World of April 9, 1973, says:
13 "The drug . . . that causes the addiction is nicotine. . . . Within a minute or two after a person 'takes a drag' on a cigarette, nicotine is present in the brain. But 20 to 30 minutes after the 'last drag,' most of the nicotine has left the brain for other organs . . . . This is just about the time when the smoker needs another cigarette. . . . When there is no nicotine, the body 'hungers' for it. So much so that the body sometimes becomes 'sick' without it. Withdrawal symptoms-a sick feeling-begin. . . . Some of these symptoms are drowsiness, headaches, stomach upsets, sweating, and irregular heart beats."
14 Even worldly governments have been moved to issue serious warnings against the danger of tobacco use. Do, then, persons who have not broken their addiction to tobacco qualify for baptism?
15 The Scriptural evidence points to the conclusion that they do not. As has been explained in other issues of this magazine, the Greek word phar·ma·ki´a used by Bible writers and translated "practice of spiritism" or "spiritistic practices" has the initial meaning of "druggery." (Gal. 5:20; Rev. 9:21) The term came to refer to spiritistic practices because of the close connection between the use of drugs and spiritism. Tobacco was also used initially by the American Indians in this way. It can properly be placed, therefore, in the category of addictive drugs like those that provided the source for the Greek term phar·ma·ki´a. The nicotine in tobacco does not have the same mental and emotional effects produced by "hard" drugs such as heroin or the so-called psychedelic drugs like LSD; yet nicotine addiction does definitely affect the mind and exercises a strong enslavement. In Europe at the close of World War II, in some instances cigarettes were worth more than money. Reportedly, prostitutes sold themselves for a few cigarettes, and ordinary people sacrificed even food ration coupons to obtain tobacco.
16 Tobacco's damaging effect on the body is well known and its befouling effect is just as evident. Surely it does not show respect for the Creator's having given us life if we misuse and befoul our bodies through tobacco addiction. Medical authorities warn that pregnant women using tobacco are far more likely to suffer abortion than others, and this, too, would show gross disregard for the sanctity of life. Tobacco addicts cannot Scripturally defend themselves by arguing that God created the tobacco plant and that it is part of the "vegetation" that God gave mankind for "food." (Gen. 1:29) Tobacco users do not use it as "food" by eating the green leaves as a salad or cooking it like spinach. No, but they cure these and use the dried, brown leaves for smoking, chewing (without swallowing the juice), or snuffing for physical sensations, and all of this with real harm to body and mind.
17 Questions like those presented regarding persons on government-sponsored drug programs may similarly be raised regarding tobacco addicts who present themselves for baptism. Have they truly 'repented and turned around,' or are they still hanging on to practices that they themselves know to be contrary to Scriptural principles? (Rom. 6:19; 1 Thess. 4:7; 5:22) At 2 Corinthians 7:1 the apostle says: "Therefore, since we have these promises, beloved ones, let us cleanse ourselves of every defilement of flesh and spirit, perfecting holiness in God's fear." Have tobacco addicts taken this to heart? Surely all will acknowledge that persons living in God's new order will not be addicted to tobacco and need spittoons and ashtrays and pollute the air with tobacco smoke for others to breathe in.
18 So, then, should those now addicted to tobacco not discontinue its use as evidence of their faith in that clean new order and of their love for the righteousness that will dwell therein? If wanting to be found by God as "spotless and unblemished" at his time for executing judgment, should they not take a firm stand now rather than, perhaps, hoping that the experience of passing through the coming "great tribulation" would somehow produce a change and cure them of their nicotine addiction? (2 Pet. 3:11-14) When the approaching "great tribulation" makes commercial tobacco unobtainable, it would then be no easier to break addiction under force of circumstances than to do so now in a desire to please God.
19 What is said regarding tobacco would apply with similar force to the use in some areas of such harmful habit-forming products as betel nut and the coca plant leaves (these latter containing cocaine, which clearly has a stupefying effect on the mind).
NEED FOR DECISIVE ACTION NOW
20 For decades the publications of Jehovah's witnesses have warned against the use of such addictive products as tobacco. Persons associated with congregations of Jehovah's witnesses in almost all cases recognize the wrongness of these habits. Newly interested ones, then, should take a firm stand and not postpone matters by asking to be baptized and accepted into the congregation, or to share in presenting information from the platform in their Kingdom Halls, while still in the grip of nicotine or other harmful addiction. As the new order now draws very near, it is assuredly in harmony with God's Word to take the position that those unwilling to abandon any such harmful addictive practices do not qualify for our baptizing them and recognizing them as approved members of Jehovah's Christian congregation.
21 Actually, to accept such ones into the congregation could prove a disservice to them, salving their consciences. Refusal to accept them can prove a blessing, aiding them to feel seriously the need for decisive action and for preparing themselves for life in God's new order. By facing up to such challenges one gains a moral victory that brings true strength and confidence in God's power and willingness to help.
22 What, then, of those who in the past were baptized while still using such addictive products as tobacco, other drugs, or who are on some treatment such as the "methadone program" and who continue in such practice? They may now be given a reasonable period of time, such as six months, in which to free themselves of the addiction. So doing, they will show their sincere desire to remain within Jehovah God's clean congregation of dedicated servants.
23 Surely if one can go through the agonizing experience of withdrawal from "hard"-drug addiction in order to become a true disciple of God's Son, then those addicted to tobacco or similar products should have no sound objection to undergoing the lesser suffering of withdrawing from their addiction. Refusal to do so would certainly set a very poor example for the person striving to overcome a "hard"-drug habit who faces a much more difficult challenge.
24 If persons already baptized are not willing to abandon their addiction to damaging and enslaving products, what then? Then they show that, like Esau, they do not 'appreciate sacred things,' preferring such habits to the privilege of being part of Jehovah's clean people. They should therefore be removed from the congregation due to such conduct unbecoming a Christian.-1 Cor. 5:7; Heb. 12:15, 16.
25 Would there be need for rebaptism on the part of those abandoning their addiction to tobacco or other harmful product? No, this does not seem necessary. Knowledge brings responsibility and educates the conscience. (1 Tim. 1:13) The congregation gave them to understand that their practice did not 'prevent them,' and they were baptized in accord with that understanding. (Acts 8:36) Of course, if an individual feels that he presented himself for baptism with a 'bad conscience' due to such practice, he may decide to be rebaptized. That would be his personal decision.
THE TIME FOR DIVINE JUDICIAL DECISIONS
26 These rulings with regard to spiritual and moral matters of the Christian witnesses of Jehovah may appear to some to be very strict. But this represents no effort to act in an arbitrary, dictatorial manner. The strictness really proceeds from God, who expresses himself through his written Word. In view of the time in which this generation of mankind is living, it is the time for careful attention to cleanness of conduct by those who desire to please God and to enter into his approaching righteous new order.
27 Nineteen centuries ago the apostle Peter was a member of the Governing Body of the Christian congregation of the first century C.E. As such, he wrote letters of counsel and instruction to the congregations of Jehovah's people. Peter realized that the Christian congregation was then living in the final period of the Jewish system of things that centered around Jerusalem and its temple. His Master, Jesus Christ, had foretold that such culmination would occur within that generation. (Matt. 23:36; 24:34) It was a very serious time, especially for Christianized Jews, and also in view of the fact that persecution of Christians by the Roman Empire was about to break out. So Peter felt moved to write to his fellow Christians.
28 His first letter was written about 62-64 C.E., just a short while before the Jewish revolt against the Roman Empire in 66 C.E., this to be followed by the end of Jewish Jerusalem and its temple in 70 C.E. Peter knew that his death was approaching, and he sensed his obligation to warn his fellow Christians against running with the unchristianized worldly people in their "course to the same low sink of debauchery." To emphasize the urgency of avoiding such a ruinous course even at the cost of persecution, Peter showed the lateness of the time by writing: "But the end of all things has drawn close. Be sound in mind [not drugged into an escape from reality], therefore, and be vigilant with a view to prayers." (1 Pet. 4:4-7) The matter was made all the more serious, because the process of expressing divine judgment was already begun with reference to the Christian congregation. Who would stand approved under the divine examination and scrutiny? Not the easy-going ones, not those who conformed to the debauched ways of the world, not those who willfully indulged in unchristian things that gave pleasure to the depraved, fallen flesh. (Prov. 1:32, 33) Wrote the apostle Peter:
29 "If he suffers as a Christian, let him not feel shame, but let him keep on glorifying God in this name. For it is the appointed time for the judgment to start with the house of God. Now if it starts first with us [the house of God], what will the end be of those who are not obedient to the good news of God? 'And if the righteous man is being saved with difficulty, where will the ungodly man and the sinner [inside the Christian congregation] make a showing?' So, then, also let those who are suffering in harmony with the will of God keep on commending their souls to a faithful Creator while they are doing good."-1 Pet. 4:16-19.
30 Even while remaining "righteous" within the Christian congregation, a faithful follower of Jesus Christ is "being saved with difficulty." For a baptized Christian to imitate the "ungodly" and the "sinner" to any extent it would make his salvation all the more difficult. Or would he make a showing of worthiness of salvation at all? This is something for Christians to remember today. Certainly with regard to our generation it can truthfully be said: "The end of all things has drawn close." God's rendering of judicial decisions toward his own "house" of worshipers is now in progress. This was referred to in the prophecy of Malachi, chapter three, which tells of Jehovah's coming to his spiritual temple, accompanied by Jesus Christ as the "messenger of the covenant." Against whom will the divine Judge, Jehovah, bear witness as against lawbreakers and sinners? He tells us, in Malachi 3:5:
31 "'And I will come near to you people for the judgment, and I will become a speedy witness against the sorcerers [phar·ma·kous´-according to the Greek Septuagint], and against the adulterers, and against those swearing falsely, and against those acting fraudulently with the wages of a wage worker, with the widow and with the fatherless boy, and those turning away the alien resident, while they have not feared me,' Jehovah of armies has said."
32 Note that the first ones whom Jehovah mentions as the targets of his speedy witness regarding their wrongdoing are the "sorcerers." The Greek Septuagint Version, as translated by Alexandrian Jews before Christ, rendered "sorcerers" by the Greek word phar·ma·kous´. This is the same word used in Revelation 21:8, where some translators render it as "sorcerers," but the New World Translation renders it as "those practicing spiritism." The ancient sorcerers indeed practiced spiritism. The Greek word applied to them literally means "druggers," not "druggists" such as "pharmacists." The ancient sorcerers were the drug pushers of their day.
33 The pre-Christian Greek Septuagint Version uses the related Greek word phar´ma·kon (meaning literally "drug," but translated as "sorcery") at least five times. Idolatrous Queen Jezebel of ancient Israel practiced such phar´ma·kon (in the plural number) or "sorcery." (2 Ki. 9:22, LXX) She was executed by King Jehu acting as Jehovah's executioner. Those who patronized the professional "sorcerers" or practicers of spiritism also participated in spiritistic practices and were condemned.
34 It is little wonder, then, that, in these days of widespread addiction to drugs and the growing use of tobacco, those indulging in such things should come under judicial observation. Jehovah God, the Supreme Judge, is at his spiritual temple and is specially scrutinizing those who profess to worship him in that holy place. He has promised to be a speedy witness against the sorcerers or the practicers of spiritism, which from ancient times onward had a connection with habit-forming, enslaving drugs.
35 Do we want to have Jehovah God be a speedy witness against us as addicts to drugs or other habit-forming injurious weeds, things that expose us to the influence of the spirit demons? Jehovah's judgment against such addicts during the oncoming "great tribulation" will mean their destruction. (Rev. 21:8) Most assuredly, Jehovah God does not want such addicts among the congregation of his Christian witnesses now in this "conclusion of the system of things." Of the promised "New Jerusalem," Revelation 22:15 says: "Outside are the dogs and those who practice spiritism [the druggers, Kingdom Interlinear translation] and the fornicators and the murderers and the idolaters and everyone liking and carrying on a lie."
36 Therefore, with a feeling of a deep sense of responsibility to Jehovah God, these instructions are issued. It is accordingly the duty of the elders, as spiritual overseers of God's flock, to see to it that such undesirable elements are not accepted as approved, baptized members of congregations of Jehovah's Christian witnesses.
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Something I've wondered about for many a year.......
by TadSexington ino.k..... i've been out of "the truth" for about 10 yrs now.... .
so when i was in i was still a child, and someting just didn't sit right with my child like mind..... whats the deal with not having any women elders....?.
did i miss that watchtower article somwhere....?.
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JW Ben
I am checking for virusses after seeing the notice on my last post -
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Something I've wondered about for many a year.......
by TadSexington ino.k..... i've been out of "the truth" for about 10 yrs now.... .
so when i was in i was still a child, and someting just didn't sit right with my child like mind..... whats the deal with not having any women elders....?.
did i miss that watchtower article somwhere....?.
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JW Ben
Here is what the WTBTS say.... W 73 4/15
• Why are women allowed to speak up at the meetings of Jehovah’s Christian witnesses even though 1 Corinthians 14:34 says that “it is not permitted for them to speak”?—U.S.A.
The application of the apostle Paul’s inspired command should be understood in the light of the context. When Paul wrote, the meetings of the congregation at Corinth, including those meetings where unbelievers were present, lacked order. More than one person at a time would be prophesying or speaking in a tongue. (1 Cor. 14:22-32) Evidently some women there would raise challenging questions and dispute with men appointed to teach the congregation. Thus these women were actually assuming the position of teachers and ignoring the position of headship assigned to the man.—1 Cor. 11:3.
Correcting the situation, Paul called attention to the fact that “God is a God, not of disorder, but of peace.” (1 Cor. 14:33) Respecting women, he wrote: “Let the women keep silent in the congregations, for it is not permitted for them to speak, but let them be in subjection, even as the Law says. If, then, they want to learn something, let them question their own husbands at home, for it is disgraceful for a woman to speak in a congregation.” (1 Cor. 14:34, 35) This admonition is in agreement with Paul’s later words in his first letter to Timothy: “Let a woman learn in silence with full submissiveness. I do not permit a woman to teach, or to exercise authority over a man, but to be in silence.”—1 Tim. 2:11, 12.
Accordingly, the command for women not to speak applied whenever such speaking had the unwholesome effect of undermining the authority of the men in the congregation. That it did not rule out all speaking on the part of women is evident from 1 Corinthians 11:5: “Every woman that prays or prophesies with her head uncovered shames her head.” However, it would have been disgraceful for women to raise challenging questions or to lift themselves up above the men assembled and begin instructing them. For them to do such things would also have brought reproach on their husbands.
In keeping with the apostolic pattern, women in the congregations of Jehovah’s Christian witnesses do not teach the congregation at public meetings. They do not exercise authority over men. Any speaking they do is under the direction of men appointed to oversee the meeting. Thus at no time does their speaking contradict the authority men exercise in the congregation.
W 64 3/15 pp 179 -181
The Privileges of the Christian Woman
THE classical description of the ideal wife is to be found in the Bible at Proverbs chapter 31. But in this world of imperfect men and women such a wife is hard to find. So the writer of this part of the inspired Scriptures was moved to remark: “A capable wife who can find? Her value is far more than that of corals. In her the heart of her owner has put trust, and there is no gain lacking. She has rewarded him with good, and not bad, all the days of her life.” (Vss. 10-12) This is the kind of wife the married Christian woman will want to be, a wife in whom her husband has complete trust and confidence, a wife who will be a blessing to him as long as they both live.
2 There are many practical ways in which a woman can be such a blessing to her husband and children, and in accomplishing these ways she has much joy and satisfaction. A home that is kept clean, neat and orderly is usually a testimony to the fact that here lives a capable wife. It is a witness to the fact that “she is watching over the goings on of her household, and the bread of laziness she does not eat.” For the faithful woman minister it is part of the witness she gives in her community of her being a dedicated servant of Jehovah.—Prov. 31:27.
3 Where her husband is also a dedicated witness of Jehovah, the Christian woman has indeed many opportunities to show her capabilities as a wife. She is able to give him loyal support in his ministerial activity, sharing with him in house-to-house preaching, making return visits on interested persons and conducting home Bible studies. Maybe, in addition to being out at work all day and sharing in the public preaching activity at other times, the husband is also an overseer or ministerial assistant in the congregation, and this makes additional demands on his time. While it is true that his first obligation is to his family, and he could not, in fact, properly serve if he did not take care of this obligation, yet the faithful and loving support of his wife does much to help him successfully to care for his responsibilities. She can make it as convenient as possible for him to prepare his various assignments, and help to save precious time for him and for herself by having a good schedule in the home, having meals on time, being ready to leave for congregation meetings promptly. She will want to cooperate with him in an upbuilding program of family study. Sometimes even a dedicated husband needs encouragement along these lines, and a wise and tactful wife can provide this kindly and theocratically, just as Deborah the wife of Lappidoth encouraged Judge Barak in the work he was assigned by Jehovah to do.—Judg. 4:8, 9.
4 Under the direction of her husband, the Christian wife can do much to train up the children in the way they should go to please Jehovah. She should help them to cultivate a healthy respect for their father, never doing anything to undermine his position as head of the family. Not only by words, but also by example, she should set the children in the ways of right conduct. No doubt she will have more time with the children than her husband, and she can make good use of this time to build up the children’s appreciation for the truth, for Jehovah’s organization, for the meetings, for the preaching of the good news, and to help them to share in the meetings and in the ministry to the extent they are able.—1 Tim. 5:10.
5 The Christian wife can do much to create a happy and peaceful environment in the home. She appreciates that this is the best climate for the growth of her children toward mental and spiritual maturity. While always upholding the headship of her husband, she contributes much in the way of gentleness and understanding for the well-being of the family circle. She is wise and tactful in her speech, and “the law of loving-kindness is upon her tongue.” For this she reaps a rich reward as she sees her children come to the age of individual responsibility and make their own personal dedication to do Jehovah’s will. Her sons, appreciating the part she has played in this, will proceed to “pronounce her happy,” and her husbandly owner will also praise her. Truly a good wife brings honor to her husband in the community, both as a Christian minister and as head of his family. “Her owner is someone known in the gates, when he sits down with the older men of the land.”—Prov. 31:26, 28, 23.
PRIVILEGES IN THE CONGREGATION
6 The very presence of faithful Christian women in the congregation, their working along with the congregation as ministers of the good news, has a wholesome effect on all those associated with it. Their regularity at the meetings and their support of field service arrangements are often enough in themselves to stir others to like activity, even though we may not be aware of it. But as a dedicated woman improves in the effectiveness of her ministry, she can take on added privileges. For example, she may qualify for an assignment to train other women in the congregation in how to preach the good news. She can also work to improve her participation in the meetings and so share in the privilege of inciting others to love and right works. (Heb. 10:23-25) And if she can enlarge her privileges to take in pioneer service, then even greater joys and blessings await her.
7 But at all times the Christian woman will want to keep within the setting of theocratic order in which Jehovah has placed her. She will not want to be like Miriam and speak against the brothers or compete with them. But in conduct and conversation she will always want to give wholesome support to the organization, including the local servants. Jehovah is the greatest Organizer. He knows how to have individuals work together in unity for the joy and upbuilding of all. He knows women much better than any man does, for he created the first woman and he knows the circumstances that will be most conducive to a woman’s happiness. He knows how she can best serve him to his praise. It is for these reasons that he takes into account the sex distinction as to service arrangements in his organization.
8 In the days of the nation of Israel the privileges of women in connection with worship at Jehovah’s temple were very limited. For example, no woman could serve as a Levite priest or take up duties in connection with temple service. No woman was to sit on the throne as ruler in Israel, the only woman to do so being the usurper Athaliah who died because of her presumptuousness. (Num. 3:1-10; 2 Ki. 11:1-20) But, in connection with spiritual Israel, the apostle Paul wrote, addressing his remarks equally to the dedicated women as well as to the dedicated men: “You are all, in fact, sons of God through your faith in Christ Jesus. There is neither Jew nor Greek, there is neither slave nor freeman, there is neither male nor female; for you are all one person in union with Christ Jesus. Moreover, if you belong to Christ, you are really Abraham’s seed, heirs with reference to a promise.”—Gal. 3:26, 28, 29.
9 This meant that women could now share with men the wonderful hope of becoming joint heirs with Christ Jesus in the heavenly kingdom. Some women were now in line to become kings and priests and reign with Christ Jesus along with the rest of the 144,000 Kingdom associates. This, however, would not be as women, but as glorious spirit creatures in the heavens. (Rom. 8:16, 17; Rev. 20:6; 14:1) Down to this day, among the remnant of the 144,000, there are faithful women in the New World society who have this grand hope. They have been anointed with the holy spirit as members of the body of Christ, and, as such, have become “sons of God” along with anointed male members of the remnant. Just as there were women present when the holy spirit was poured out at Pentecost, so that they along with the men received of its miraculous gifts, so today women as well as men share in the impartation of the holy spirit to guide and energize them in Jehovah’s service, that they too may declare “the magnificent things of God.”—Joel 2:28, 29; Acts 1:14; 2:1-11.
WOMAN’S CONDUCT IN THE CONGREGATION
10 Even though in the days of the early Christian congregation the women who made a dedication and were baptized were also begotten by holy spirit as were the men, yet they were still in the flesh, and so Jehovah took account of this and had instructions given through the apostles for the proper theocratic conduct of things. Thus, at 1 Timothy 2:11-13 we read: “Let a woman learn in silence with full submissiveness. I do not permit a woman to teach, or to exercise authority over a man, but to be in silence. For Adam was formed first, then Eve.” Also, 1 Corinthians 14:33, 34 reads: “For God is a God, not of disorder, but of peace. As in all the congregations of the holy ones, let the women keep silent in the congregations, for it is not permitted for them to speak, but let them be in subjection.”
11 Does this mean that a woman can never speak in a meeting of the congregation? No, it cannot mean that. Back there the women as well as the men received the gifts of the spirit, including those of speaking in tongues and prophesying, and these would require them to speak in the congregation. So in what sense were they to “keep silent in the congregations”? Evidently in those cases where to speak would be to show a lack of subjection. So a sister would not be found debating with brothers or publicly criticizing them, either at a meeting or to other members of the congregation at other times, nor would she exercise authority over the brothers as a teacher or instructor. If a woman did have a question about what a male member said in the congregation, then she could take this up with her husband at home.—1 Cor. 14:35.
12 But this does not mean she needs to stay altogether silent. For example, at congregation meetings dedicated women may give comments on questions propounded during study sessions and reviews, and, in doing so, do much to make the meetings lively and upbuilding for all in attendance. Where a wrong comment is offered by a male person in the audience, during the Watchtower study for example, this does not require the sister if called on to follow along and make her comment agree with the incorrect thought given. But neither by her comment nor by her tone of voice would she be critical of the brother’s answer. Tactfully she can quote from what The Watchtower itself has to say on the point, perhaps prefacing her remarks with an expression like this: “It is interesting to note how the paragraph in our study comments on this . . .” Of course, if there are other mature brothers present, it would be better for the conductor, on noting an incorrect answer by a brother, to call on these ones for further clarification of the point for the benefit of all, and thus avoid any possible embarrassment.
13 It is the desire of all faithful women ministers in the New World society to conduct themselves in harmony with Jehovah’s principle of theocratic headship. Indeed, their loyal support in this matter, so opposite to the way of many women in the world, is a blessing to the New World society and contributes greatly to the wonderful unity and harmony within it. But, from time to time, questions arise on this matter of headship, such as: Just when is a head covering required by a sister? When may a woman offer prayer when others are present, and, if she does, would she always require a head covering?
BIBLE PRINCIPLES ON HEAD COVERING
14 That a head covering as a sign of subjection is required for a woman on certain occasions is clearly shown in the Scriptures. After stating the principle of headship at 1 Corinthians 11:3, the apostle goes on to apply the principle to the conduct of matters in the congregation. Bear in mind that at the time this counsel was given the regulating of the miraculous gifts of the spirit was also under consideration. However, basically what is said about head covering continues to apply to the congregation today. Note, then, what follows at 1 Corinthians 11:4-7: “Every man that prays or prophesies having something on his head shames the one who is his head; but every woman that prays or prophesies with her head uncovered shames the one who is her head, for it is one and the same as if she were a woman with a shaved head. For if a woman does not cover herself, let her also be shorn; but if it is disgraceful for a woman to be shorn or shaved, let her be covered. For a man ought not to have his head covered, as he is God’s image and glory; but the woman is man’s glory.”
15 As God’s image and glory, man was created to act as God’s representative toward his wife and family and he was to accept the responsibility of headship that this arrangement brought to him. Moreover, in the congregation he also acted as a representative of Christ, the head of the congregation. Thus, when he prayed or presided at a meeting of the congregation, it would not be proper for him to wear a sign of subjection on his head as though out of respect for others visibly present. To do so would, as it were, be covering over his headship, and acting as though this was not the normal assignment for him. In this he would fail to act as a proper representative of Christ to the congregation, and so would dishonor his head, Christ. The woman, on the other hand, was to have her head covered when praying or prophesying in the congregation out of respect for the theocratic principle that this was normally the function of the man, so as not to appear as though she were trying to act the man, to usurp the man’s position. This would be dishonoring, not only to the male members of the congregation, but also to her head, her husband, as though she felt no need to be in subjection to him either. So, Paul argues, if a woman were to act that way she might as well go the whole way and have her hair cut short just like a man’s or like a slave girl’s. But this would be disgraceful, would it not? It certainly was in Paul’s day, for the shaving of a woman’s head, or cutting the hair short, was customarily a sign of her being a slave, or worse, of being a woman caught in immorality or adultery and shorn as a sign of public reproach.
16 It was a custom for women in the days of the early Christians to wear a head covering whenever going out in public; for a woman without a head covering in public was looked on as a woman of free and easy morals, as a woman recognizing no headship of either father or husband. However, this was not the basic point at issue. It was a matter of recognizing the divine principle of headship, and Paul argues in verses 13 to 15 how nature itself indicates this: “Judge for your own selves: Is it fitting for a woman to pray uncovered to God? Does not nature itself teach you that if a man has long hair, it is a dishonor to him; but if a woman has long hair, it is a glory to her? Because her hair is given her instead of a headdress.” Not that her long hair was a sufficient head covering when she prayed or prophesied in the congregation; otherwise, verse six would not make good sense. Rather, her long hair would be a reminder to her on such occasions of the need for a head covering as a sign of subjection.
17 Certainly a woman with a shaved head would not be very attractive, would she? Likewise, if a woman showed no respect for theocratic order, such as prophesying without a head covering in the early congregation, she would be most unattractive to Jehovah and to the other members of the congregation, because of her lack of humility. A faithful woman recognizes her assignment in Jehovah’s arrangement. As Paul writes in verses 8 to 10: “For man is not out of woman, but woman out of man; and, what is more, man was not created for the sake of the woman, but woman for the sake of the man. That is why the woman ought to have a sign of authority upon her head because of the angels.”
18 Why “because of the angels”? This could not be in order to show subjection to them. At 1 Corinthians 11:3, Paul makes no mention of the angels as having headship over women on earth. Angels have not been assigned to take the leadership in the Christian congregation or to preach the good news of the Kingdom. So there is no question of the woman’s having to wear a head covering out of respect for some angel for whom she might be substituting. But both dedicated men and women are “a theatrical spectacle to the world, both to angels and to men.” (1 Cor. 4:9) For example, a faithful woman can set an excellent example for the angels. In her loyally conforming to Jehovah’s theocratic pattern of subjection to her husbandly head and also in her showing respect for the male members of the congregation, she sets a right example for the angels in heaven in their continued faithful subjection to Jehovah and his reigning King, Jesus Christ.
19 However, lest man get the wrong impression from what he wrote, as though the man was the all-important creature and the woman of no account, Paul goes on to say in verses 11 and 12 of 1 Corinthians chapter 11: “Besides, in connection with the Lord neither is woman without man nor man without woman. For just as the woman is out of the man, so also the man is through the woman; but all things are out of God.” Yes, this is the thing to keep in mind—that the arrangement of things as to headship, as to the relationship of man and woman, as to conduct and order in the congregation, is from God and not from man. Having this point of view keeps us balanced, humble and appreciative of Jehovah’s blessings, whether we be man or woman.
20 Apparently there was some dispute on this question of the woman’s place in the congregation at Corinth, and so the apostle Paul took the time to set forth the principles for all to understand, and then concluded: “However, if any man seems to dispute for some other custom, we have no other, neither do the congregations of God.” (1 Cor. 11:16) While this may not be a matter for dispute among Jehovah’s witnesses in these days, yet it seems good at this time to consider the subject in some detail as to its practical application for the Christian congregation today. So, in the following issue of The Watchtower, we will consider some of the circumstances where the question of head covering might arise, so that faithful women ministers in the New World society will know how to act appropriately in harmony with the Scriptures and with a good Christian conscience.
rs 432-434
Women
Definition: Adult human females. In Hebrew, the word for woman is ’ish·shah´, which literally means “a female man.”
Does the Bible downgrade women or treat them as if they were inferior persons?
Gen. 2:18: “Jehovah God went on to say: ‘It is not good for the man to continue by himself. I am going to make a helper for him, as a complement of him.’” (The man is not here described by God as being a better person than the woman. Rather, God indicated that woman would possess qualities that would complement those of man within God’s arrangement. A complement is one of two mutually completing parts. Thus women as a group are outstanding in certain qualities and abilities; men, in others. Compare 1 Corinthians 11:11, 12.)
Gen. 3:16: “To the woman [God] said: ‘ . . . your craving will be for your husband, and he will dominate you.’” (This declaration after Adam and Eve had sinned was not a statement of what men should do but of what Jehovah foreknew they would do now that selfishness had become part of human life. A number of Bible accounts thereafter tell of the very unhappy situations that developed because of such selfish domination by men. But the Bible does not say that God approved of such conduct or that it is an example for others to follow.)
Is the assigning of headship to men demeaning to women?
Being under headship is not in itself demeaning. Headship contributes to the handling of matters in an orderly arrangement, and Jehovah is “a God, not of disorder, but of peace.” (1 Cor. 14:33) Jesus Christ is under the headship of Jehovah God, and he finds great satisfaction in that relationship.—John 5:19, 20; 8:29; 1 Cor. 15:27, 28.
A relative headship is also assigned to man, particularly in the family and in the Christian congregation. God has not given to man absolute authority over woman; man must answer to his head, Jesus Christ, and to God for the way that he exercises such headship. (1 Cor. 11:3) Furthermore, husbands are commanded “to be loving their wives as their own bodies” and to ‘assign honor’ to their wives. (Eph. 5:28; 1 Pet. 3:7) The sexual needs of a husband are not put above those of his wife in God’s arrangement for married couples. (1 Cor. 7:3, 4) The role of a capable wife, as outlined in the Bible, emphasizes her value to the household and the community. It allows a broad field in which she can use initiative while demonstrating her appreciation for her husband’s headship. (Prov. 31:10-31) The Bible commands children to honor not only their father but their mother as well. (Eph. 6:1-3) It also gives special attention to caring for the needs of widows. (Jas. 1:27) Thus among true Christians, women can find great security, true appreciation for themselves as individuals, and personal satisfaction in their activity.
The dignity of woman’s position in God’s arrangement is further shown by the fact that Jehovah refers to his own organization of loyal spirit creatures as a woman, his wife, the mother of his sons. (Rev. 12:1; Gal. 4:26) Also, the spirit-anointed congregation of Jesus Christ is spoken of as his bride. (Rev. 19:7; 21:2, 9) And from a spiritual standpoint there is no distinction between male and female among those called to share in the heavenly Kingdom with Christ.—Gal. 3:26-28.
Should women be ministers?
Those charged with oversight of a congregation are described in the Bible as being males. The 12 apostles of Jesus Christ were all males, and those later appointed to be overseers and ministerial servants in Christian congregations were males. (Matt. 10:1-4; 1 Tim. 3:2, 12) Women are counseled to “learn in silence with full submissiveness” at congregation meetings, in that they do not raise questions challenging the men in the congregation. The women are ‘not to speak’ at such meetings if what they might say would demonstrate lack of subjection. (1 Tim. 2:11, 12; 1 Cor. 14:33, 34) Thus, although women make valuable contributions to the activity of the congregation, there is no provision for them to preside, or to take the lead by instructing the congregation, when qualified men are present.
But may women be preachers, proclaimers, ministers of the good news, outside the congregation meetings? At Pentecost of 33 C.E. holy spirit was poured out on both men and women. In explanation, the apostle Peter quoted Joel 2:28, 29, saying: “‘In the last days,’ God says, ‘I shall pour out some of my spirit upon every sort of flesh, and your sons and your daughters will prophesy and your young men will see visions and your old men will dream dreams; and even upon my men slaves and upon my women slaves I will pour out some of my spirit in those days, and they will prophesy.’” (Acts 2:17, 18) In like manner today, women properly share in the Christian ministry, preaching from house to house and conducting home Bible studies.—See also Psalm 68:11; Philippians 4:2, 3.
Why do Christian women wear head coverings on certain occasions?
1 Cor. 11:3-10: “The head of every man is the Christ; in turn the head of a woman is the man; in turn the head of the Christ is God. . . . Every woman that prays or prophesies with her head uncovered shames her head . . . For a man ought not to have his head covered, as he is God’s image and glory; but the woman is man’s glory. For man is not out of woman, but woman out of man; and, what is more, man was not created for the sake of the woman, but woman for the sake of the man. That is why the woman ought to have a sign of authority upon her head because of the angels.” (When a Christian woman wears a head covering on appropriate occasions, this is an evidence of her respect for the headship arrangement that was instituted by God. Christ respects theocratic headship; man and woman are also obligated to do so. The first man, Adam, was not produced by birth from a woman but was created by God. When creating Eve, God used a rib from Adam as a foundation, and God stated that she was to be a helper for Adam. Thus to man, who was produced first, was assigned the position of head. The man does not wear a head covering when ‘praying or prophesying’ because, in regard to headship, man is “God’s image,” having no earthly head in matters relating to his family. However, for a woman to ‘pray or prophesy’ without a head covering would show disrespect for man’s God-assigned position and would shame him. Even the angels, who are members of Jehovah’s wifelike heavenly organization, observe the “sign of authority” worn by faithful Christian women and are reminded of their own subjection to Jehovah.)
When is it necessary for a woman to wear a head covering?
When she “prays or prophesies,” as stated at 1 Corinthians 11:5. This does not mean that a head covering is needed when she prays privately or when she converses with others about Bible prophecy. However, she should wear such a head covering as an outward sign of her respect for man’s headship when she cares for matters pertaining to worship that would ordinarily be cared for by her husband or by another man. If she prays aloud on behalf of herself and others or conducts a formal Bible study, thus doing the teaching, in the presence of her husband, she should wear a head covering, even if he does not share her faith. But since she is divinely authorized to teach her children, no head covering is needed when praying or studying with her undedicated young ones at times when her husband is not present. If, in an exceptional circumstance, a dedicated male member of the congregation is present or when she is accompanied by a visiting traveling overseer, then, when she conducts a prearranged Bible study, she should cover her head, but he should offer the prayer.
Is it proper for women to wear cosmetics or jewelry?
1 Pet. 3:3, 4: “Do not let your adornment be that of the external braiding of the hair and of the putting on of gold ornaments or the wearing of outer garments, but let it be the secret person of the heart in the incorruptible apparel of the quiet and mild spirit, which is of great value in the eyes of God.” (Does this mean that women should wear no ornaments? Certainly not; just as it obviously does not mean that they should not wear outer garments. But they are here encouraged to be balanced in their attitude regarding grooming and dress, putting the primary emphasis on spiritual adornment.)
1 Tim. 2:9, 10: “I desire the women to adorn themselves in well-arranged dress, with modesty and soundness of mind, not with styles of hair braiding and gold or pearls or very expensive garb, but in the way that befits women professing to reverence God, namely, through good works.” (What really counts with God—one’s outward appearance or one’s heart condition? Would God be pleased if a woman wore no cosmetics or jewelry but lived immorally? Or would he approve women who are modest and sound in mind in their use of cosmetics and jewelry and who primarily adorn themselves with godly qualities and Christian conduct? Jehovah says: “Not the way man sees is the way God sees, because mere man sees what appears to the eyes; but as for Jehovah, he sees what the heart is.”—1 Sam. 16:7.)
Prov. 31:30: “Charm may be false, and prettiness may be vain; but the woman that fears Jehovah is the one that procures praise for herself.”
w 58 10/1 p 607
Questions from Readers
• Is it all right for sisters to ask questions in congregational meetings in view of statements in Qualified to Be Ministers, on page 253, paragraph 5?—A. M., United States.
This paragraph is based on 1 Timothy 2:11, 12 and 1 Corinthians 14:33-35. The first text says that in the congregation a woman should “learn in silence with full submissiveness” and not teach nor exercise authority over a man. The latter says: “Let the women keep silent in the congregations, for it is not permitted for them to speak, but let them be in subjection, even as the Law says. If, then, they want to learn something, let them question their husbands at home, for it is disgraceful for a woman to speak in a congregation.”
In comment the textbook paragraph says: “Sisters should not try to give counsel to the dedicated brothers. On this matter they are ‘to be in silence.’ They must not argue with or contradict the brothers in the congregation, or try to correct them or give instructions. If they want to learn something, they may ask their husbands at home, or, if unmarried, ask a mature brother. They should not be asking merely to bring out a point of correction, or to get their husbands or other brothers to correct the servants. No. Paul says they may ask if they themselves want to learn something.”
So the textbook was in harmony with the advice of Paul in the above-mentioned scriptures. As in the scriptures, so in the textbook, it was “on this matter” of giving counsel to dedicated brothers that women were advised to “be in silence.” It was “in the congregation” that sisters were to avoid arguing with, correcting, or instructing brothers. As the book “This Means Everlasting Life” says on page 159: “Woman was to learn in silence in the sense of not debating there [in the congregation] with the men, challenging them and getting into a dispute and causing wrangling to break out, belittling man’s appointed position.”
In Paul’s day none of his counsel enjoined absolute silence upon women in the congregation and at its meetings, however. Women could and did pray and prophesy with heads properly covered as a sign of subjection to their head, the man. Likewise today, sisters may even be used for parts in the meetings of Jehovah’s congregated people and, in a congregation where no men are present to handle meetings, sisters may handle these with their heads properly covered as a sign of subjection to the man whose place they are taking in the meeting. When sisters make comments from the audience at Watchtower and other study meetings, they are not taking the place of a man and so they may express themselves without needing to have their heads covered. Paul’s admonition on being “silent” in a congregation does not forbid this, for that has specific reference to their “silence” with regard to instructing and counseling the men, disputing or wrangling with them.
Just as this does not forbid a woman to speak at all in the congregation, so the related advice about asking questions of husbands at home does not mean that a sister may never ask a question in a congregational meeting. Again the thing that is ruled out is the asking of questions in an argumentative, challenging, debating way, questions designed to counsel and instruct the men in the congregation. However, as “This Means Everlasting Life” says again on page 159, this does not mean women cannot join in the singing of songs or asking or answering questions on which their faith and understanding are to be expressed. They may share their faith orally with others and actively participate in the congregation discussion with a desire to learn therefrom.
We may add, too, that these instructions with regard to a woman’s place in the congregation do not mean that if a brother called upon gives a wrong comment, a sister called upon thereafter has to remain silent if she knows the right thought on the matter, nor that she has to pattern her answer after the wrong comment. If she is called upon to comment she may express what she understands to be the correct answer, not, of course, in an argumentative way, but merely in a matter-of-fact way. The purpose and effect of Paul’s counsel and of counsel given in the Society’s publications is not to stifle free expression of one’s faith on the part of any individual in the congregation. It is rather to preserve proper theocratic order of instruction and direction under the system of headship taught by the Bible and to preserve the unity and harmony of Jehovah’s assembled people.
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53
Does God speak directly to GB today?
by Bambie init's been 15 years since i was df'd, but i seem to recall as a jw that the belief was that the only human after adam that jehovah spoke directly to was jesus.. my question has to do with what the org.
teaches regarding modern day communication with jehovah.
it was my understand when i was a jw, that the gb does not say that jehovah speaks directly to them.
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JW Ben
RE: "Inspiration" and "spirit directed" .
Some one posted a lot of quotes about being spirit directed.
What does this Spirit directed mean as opposed to inspirtation?
Inspiration or bring an inspired Bible writer is haveing an angel or a dream bring a messaege that "comes from God" Those that beleive the Bible to be the inspired word of God will accknowledge that the Bible writteres had such a form of communication when writting their part.
WE (JW's) earnestly beleive that the whole of the Bible has been produced is under inspration. The Bible is the only book that gives us Gods thoughts on matteres. Some of his thoughts are as direct laws.... eg do not kill, fornicate, steal, lie, etc . Those things were comon back then as the are today. Then there are Bible principles that are harder to find about matteres that did not excist in the days that the Bible was written ... e.g... smoking... christmas... and verious "moral" issues.
When our society changes and different things become prevalent, eg the mini skirt of the late 60's early 70's the Bible principles on modesty were more fully explored to give council to the congregation.
Sex in the marriage arangment. I have read here and other places how the differing views on what is acceptable in the marriage bed and what was not have upset some. The GB has altered their view slightly on this. I have several times taken the time to read the various articles that were published. The principles that they applied made sense in the early articles and the slightly different principles in the latter. Even in the early articles where certain aspects of sex was discouraged, (if you read the reasions why it was discouraged they made sense based on bible principles.) it was not out right forbiden, but left up to the individual couple, and the coucil was given that each couple should respect the wishes of their partner and not force a partner to do something that they were not comfortable with.
Some JWs did not read the information carefull and this caused problems.
The same goes with transplants. The attitude has changed with that as well. If you read the original aspects on why the GB felt thast transplants were not acceptable the principles that they give I personally find correct. Still at this time I would not have a transolanr personally but would allow it for others with no problem. I still agree with the original principles. And, I agree that it becomes a matter of conscience as was later pointed out after more study of the Bible and the principles involved.
There are also the applications of Bible prohpecy that some try to explain.
So how are these dealt with.
As we beleive the whole Bible is inspired of God and beneficial fro teaching and setting things straight, then by keeping to the Bible we are being directed by holy spirit.
The Bibles explanations of things was not given to any one over night. The apostles had a long learning curve, and made many mistakes, even in the case ofPeter making a wrong application of words utered by Jesus , and made a wrong "prediction"
By using the Bible as their guide and by striving to come to an understanding of words used by the original writters it is said that they are spirit directed because the Bible was spirit inspired. e. the meaning of parousia some translators put it as comming, but then one translator put it as precence. AN examination showd that the word originally meant presence. I suppose the latest explanation was the word "generation" The Bible writters had a couple of usages for this word. The first usage that was used was the one about a generation being 70 or 80 years. A closeer examination of the way Jesus used it showed that it probaberly had a different meaning so in the 1999 or there abouts the meaning of the word generation as used by Jesus was adjustered to fit in with the way Jesus used it.
Personally, I do not care one way or the other about the meaning. JWs do not have to ridgedly stay by the meaning as is presented. Whether it means 70 or 80 years of the "new" way the GB feels it means is not imprtant to serving God. The explanation I see as comming from a more dillagent searching, and both are within the meaning of the Bible. (I never could accept the first one as presented in the WT eg being about 10 Y.O to understand in 19914, I always took it at 70 or 80 years from 1914, that did not fit Bible chronology, and the second one seems more plausable to me. Personally I do not care if Armagedon does not come for another 100 years, it want change my mind as to what Jehovah expects form me in the way of worship)
So why make such claims?
Because, people are generaly interested in what different Bible passages mean and will seek explanations. Most of us do not have the time or the resources to do the research. The men that allow themselves to be put in the possition of responsability do have have the time and the resources to dig deeper into the hidden meanings, and to rovide possible explanations.
Personally I can see the human elements in the organisation just as there were very clear human eliments in the lives of the Bible writters. I expect the GB to make mistakes just as many annointed men through the Bible made mistakes.
The reason of my staying a JW is the basic Bible truths. All the other things are explanations and do not affect salvation, but add colour to Gods word.
BAsically when the GB are following Bible principles and using only the Bible as the source of their staetments, I see that as being "spirit directed" because the Bible was spirit "Inspired".
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53
Does God speak directly to GB today?
by Bambie init's been 15 years since i was df'd, but i seem to recall as a jw that the belief was that the only human after adam that jehovah spoke directly to was jesus.. my question has to do with what the org.
teaches regarding modern day communication with jehovah.
it was my understand when i was a jw, that the gb does not say that jehovah speaks directly to them.
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JW Ben
The GB do not claim and have not claimed to have speaking rights directly with God nor do they claim inspiration.
The decitions that are made as to doctrine is based on Bible study. This includes more that just reading the Bible but on doing reasearch as to what words meant in the first centry or when the Bible book was writen. They compar it to digging for a trearure. It does not come over nightr but with diligance. That is why they have changed some explanations of different topics. Their reasearch turns up more information that dictates a change.
Evedently when something is found to be wanting they discuss the eveidence of the reaserch done, then throw paray a decition is made.
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JW Ben
elderwho, You asked >>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>. Jw Ben: the article is talking about the end of 6000 years of mas excistance on earth. Well then did man continue to exist on earth, weeks or months after that statement?? 8/15/68 )))))))))))))))))))))))))))))))))))) No where in that article did they say, as you infer, that man kind would cease to excist. They simply said that it was most likely the aniverasry of mans creation within nonths not years of '75. They do not say man will ever stop existing.
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Bible John 1:1
by ArtfulDodger inwhy does the dubs bible change the words from other recognised translations ?
in the normal bibles john 1:1 says "in the beginning was the word, and the word was with god, and the word was god.
" .... but the dubs version says"... and the word was a god".
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JW Ben
The NWT of the Bible follows rules of Greek into English gramma and syntax. Other Bibles tranlate John 1:1 as thw Word was God on theologicla grounds.
You have to ask should I follow a theological translation that is biassed to the belifes of the translator or to one that translateds on grammar