Questions for My Jehovah's Witness Friends

    

“We need to examine, not only what we personally believe, but also what is taught by any religious organization with which we may be associated. Are its teachings in full harmony with God’s Word, or are they based on the traditions of men? If we are lovers of the truth, there is nothing to fear from such an examination. It should be the sincere desire of every one of us to learn what God’s will is for us, and then do it” (The Truth that leads to Eternal Life, Watch Tower Bible & Tract Society 1968, p. 13).

Please give honest and satisfactory answers to these questions . . .

1.  Do you agree with the statement above? Regardless of what you may have done in the past, are you now willing to question your current beliefs? If your answer is “no,” how can you unhypocritically expect others to do so?

2.  Why do Jehovah’s Witnesses use instrumental music in their worship to Jehovah? Do you agree that “the Law covenant was terminated at Pentecost, 33 C.E.” and that the “‘law of the Christ’ covers the whole course and scope of the Christian’s life and work”? (Aid to Bible Understanding, Watch Tower Bible & Tract Society 1971, p. 1037). If you agree, why do Jehovah’s Witnesses follow the old Jewish practice and the innovation of Roman Catholics and Protestant Denominations of worshiping with musical instruments when such is not authorized in the New Testament? “Regardless of whom a group profess to worship, if they hold to doctrines of men instead of the inspired Word of God, their worship is in vain” (Reasoning from the Scriptures, Watchtower Bible & Tract Society 1985, p. 323).

3.  Do you support the following statement? “Beyond all doubt, the evidence points to 1914 as the year when the kingdom of God went into operation . . .” (The Truth that leads to Eternal Life, Watch Tower Bible & Tract Society 1968, p. 93). If this is true, why did Jesus make the following statements while he was still on earth? “The appointed time has been fulfilled, and the kingdom of God has drawn near” (Mark 1:15, New World Translation). “Truly I say to you, There are some of those standing here that will not taste death at all until first they see the kingdom of God already come in power” (Mark 9:1, NWT). Telling the apostles things about the kingdom of God: “Do not withdraw from Jerusalem, but keep waiting for what the Father has promised, about which you heard from me . . . but you will receive power when the holy spirit arrives upon you . . .” (Acts 1:1-8, NWT). Why does the kingdom appear to have been established shortly thereafter, in accordance with these scriptures? “He delivered us from the authority of the darkness and transplanted us into the kingdom of the Son of his love” (Colossians 1:13, NWT), i.e. “the kingdom of the Christ and God” (Ephesians 5:5). “I John, your brother and a sharer with you in the tribulation and kingdom and endurance in company with Jesus . . .” (Revelation 1:9, NWT).

4.  Wouldn’t it be contrary to Watchtower theology for you to refer to Jesus as “My Lord and my God”? (cf. Should You Believe in the Trinity?, Watchtower Bible & Tract Society 1989, p. 16). Why was it acceptable for Thomas to address Jesus as “My Lord and my God” (John 20:28-29, NWT)? If this was not a legitimate affirmation, why wasn’t Thomas charged with blasphemy or with using the name of the Lord God in vain (Exodus 20:7)? Note: The designations “Lord” and “God” are translated from the Greek words kurios and theos, and whenever these words are used together in the NT, they are equivalent to the Hebrew names YHWH [“Jehovah”] and Elohim [“God”] (Mark 12:29-30; Luke 1:68; 10:27; Acts 3:22) and always refer to the Supreme Deity (Acts 2:39; 4:24; 7:37).

5.  Do you agree with the following statement? “So the evidence points to the conclusion that the title ‘Alpha and Omega’ applies to Almighty God, the Father, not to the Son” (Reasoning from the Scriptures, Watch Tower Bible & Tract Society 1985, p. 413). If so, how do you harmonize that conclusion with the following clear scriptural statements? “‘Look! I am coming quickly, and the reward I give is with me, to render to each one as his work is. I am the Alpha and the Omega, the first and the last, the beginning and the end . . . I, Jesus, sent my angel to bear witness to you people of these things for the congregations” (Revelation 22:12-13, 16, NWT; cf. 1:8, 17-18; Isaiah 44:6).

6.  Do you agree with the following statements? “Who is this prophet? . . . This ‘prophet’ was not one man, but a body of men and women. It was the small group of footstep followers of Jesus Christ, known at that time as International Bible Students. Today they are known as Jehovah’s Christian witnesses” (The Watchtower, 1 April 1972, p. 197). “However, the prophet who presumes to speak in my name a word that I have not commanded him to speak or who speaks in the name of other gods, that prophet must die. And in case you should say in your heart: ‘How shall we know the word that Jehovah has not spoken?’ when the prophet speaks in the name of Jehovah and the word does not occur or come true, that is the word that Jehovah did not speak. With presumptuousness the prophet spoke it . . .” (Deuteronomy 18:20-22, NWT). 

     Now consider these Jehovah’s Witness prophecies: “there will be a resurrection of Abraham, Isaac, Jacob and other faithful ones of old, and that these will have the first favor, we may expect 1925 to witness the return of these faithful men of Israel from the condition of death, being resurrected and fully restored to perfect humanity and made to visible, legal representatives of the new order of things on earth” (Millions Now Living Will Never Die 1920, p. 88); “The date 1925 is even more distinctly indicated by the Scriptures than 1914” (The Watchtower, 1 Sept. 1922, p. 262); “According to this trustworthy Bible chronology six thousand years from man’s creation will end in 1975, and the seventh period of a thousand years of human history will begin in the fall of 1975 C.E.” (Life Everlasting in Freedom of the Sons of God 1966, p. 29). 

     Do you honestly believe that Proverbs 4:18 gives justification for making false prophecies? “Beloved ones, do not believe every inspired expression, but test the inspired expressions to see whether they originate with God, because many false prophets have gone forth into the world” (1 John 4:1, NWT).

7. Would you like to learn more about the Bible and God's will for your life?

--Kevin L. Moore

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Questions About Jesus

     Q#1: Was Jesus denying that He was “good” in Mark 10:18? Jesus was responding to a wealthy young Jewish ruler who had just addressed Him as “Good Teacher.” Before answering his question, the Lord gave him something to think about: “Why do you call Me good? No one is good but One, that is, God.” Jesus was not denying that He was good. He merely asked a thought-provoking question followed by a statement of fact. The implication is: “You call me good, and since only God is good, you are therefore (unwittingly) acknowledging that I am God.” A similar situation is found a few chapters earlier. In Mark 2:5-7, when Jesus had forgiven the sins of a paralytic, some scribes asked: “Why does this man speak blasphemies like this? Who can forgive sins but God alone?” When Jesus went on to claim the power to forgive sins anyway (v. 10), the implication is clear. Jesus is God (in essence) and is therefore good.

     Q#2: In the New King James Version John 3:13 reads: “No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven.” Why are the last four words omitted in other versions (e.g. the New American Standard Bible)? If this phrase should be in the text, how could Jesus have been in heaven while He was with Nicodemus on earth? 
     The phrase “who is in heaven” is not found in some Greek manuscripts (primarily Egyptian texts), so the NASB translators left it out. However, most other Greek manuscripts include these words. Because this phrase somewhat complicates the verse, there is no sensible reason for it to have been added by later copyists. The phrase may have been removed from the original account (in some manuscripts) in order to alleviate the difficulty. How, then, can the apparent discrepancy of this statement be resolved? 
     Keep in mind that John was writing from the perspective of an inspired historian, and his Gospel was written a number of years after Jesus had ascended to heaven. At the time of John’s writing, Jesus was “in the bosom of the Father” (1:18). Remember also that John’s original text was not a Red Letter Edition. The phrase, “that is, the Son of Man who is in heaven” or simply “who is in heaven,” was probably meant to be parenthetical (i.e. an explanatory statement in parentheses), inserted by John to clarify to his readers that Jesus was referring to Himself (cf. 1:38-42; 2:21-22; 4:1-3; 9:7; 12:32-33; 18:8-9; 20:16).


    Q#3: The NASB refers to Christ as “the one” [lower case] in John 1:33, but as “One” [upper case] in Luke 3:16 – why the difference? The primary reason seems to be in the preference of the translators. This difference does not appear in other English versions. In John 1:33 the phrase is houtos estin ho, literally “he it is who.” The phrase in Luke 3:16 is erchetai ho, literally “he comes who.” The word houtos is a demonstrative pronoun meaning “this” or “he” or “this one,” used to draw attention to someone in particular. The article ho, when used as a demonstrative pronoun, means “this” or “the one” or “this one” or even “the one who.” Each of these possibilities essentially communicates the same meaning. Whether or not the word “one” is used in the translation and whether or not capitalization is employed does not alter the intent of the passage. A possible rationale of the NASB translators is that “the one” in John 1:33 is used as a predicate nominative (telling something about the subject), whereas “One” in Luke 3:16 is used as a subject. The 1975 edition of the NASB renders Luke 3:16, “but He … is coming,” whereas the 1977 edition changes it to, “but One is coming…”

–Kevin L. Moore

Originally appearing in The Exhorter (Jan.-March 1999) and republished in The Summit Chronicle 6:1 (Jan. 2008): 12.

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Putting on God’s Whole Armor …. in Context

     In 21st-century western societies we tend to take for granted that God’s word is so readily available. Most of us own at least one copy of the Bible, and many have access to multiple copies. We can read and study and learn from the scriptures whenever we want!

     But what if we lived at a time and place where the written word of God was not as easily accessible? What would it have been like to be part of a Christian community in the 1st-century Greco-Roman world, receiving for the first time an inspired document from an apostolic representative of Jesus Christ? What if we were among the disciples living in the ancient city of Ephesus? Would the NT epistle Paul sends to this church be viewed, understood, and applied any differently than it is today?

Historical Background¹

     It was around spring of the year 50 that Paul and his companions planned to take the gospel into the Roman province of Asia (modern-day western Turkey), but the Holy Spirit didn’t allow it at this time (Acts 16:6). Two years later (ca. spring 52) the apostle makes a brief visit to Asia, to the principal city of Ephesus, leaving Aquila and Priscilla to initiate the work while he promises, “I will return again to you, God willing” (Acts 18:19-21 NKJV).    

     Several months afterwards (late spring/early summer 53) he does return to Ephesus and spends the next three years helping to establish the Lord’s church in this great city (Acts 19:1, 8, 10; 20:31). From here Paul composes 1 Corinthians (cf. 16:8), wherein he writes: “The churches of Asia greet you. Aquila and Priscilla greet you heartily in the Lord, with the church that is in their house” (16:19).

     Paul departs from Ephesus in early summer 56 (cf. 1 Cor. 4:19; 16:3-8), and several months later (spring 57) he meets with the elders of the Ephesus church in Miletus (Acts 20:17-38). Here he reminds them of his recent labors and teachings (vv. 18-27) and issues stern warnings and exhortations (vv. 28-35), followed by an emotional scene of praying, embracing, tears, and goodbyes (vv. 36-38). In the biblical record they have no more communication with each other until Paul’s letter to the Ephesians is delivered via Tychicus about five years later.

The Epistle of Paul to the Ephesians²

     At the time of writing Paul is incarcerated (Eph. 3:1, 13; 4:1; 6:20). Since his last face-to-face meeting with these disciples, he has endured multiple near-death experiences, imprisonment in Caesarea for a couple of years, and has been taken to Rome where he spends another two years confined to house arrest (Acts 21:1–28:30). 
     The apostle addresses his correspondence to “the saints who are in Ephesus, and faithful in Christ Jesus” (Eph. 1:1).³ His letter is intended for all the Ephesian saints [sanctified ones] as a whole, presumably comprising a small house church (as in 1 Cor. 16:19). Each member did not possess his/her own exclusive copy of the manuscript; rather it would have been read publicly (no doubt multiple times) to the entire assembly.

     Let me challenge us for a moment to remove ourselves from the modern, westernized mentality of reading our own private copy of the letter in English translation during a quiet time of devotion or study. While it has become customary for us to interpret the message as individuals and then make personal application, in all likelihood this is not what Paul had in mind when he first penned the document, and it is certainly not how the original audience would have received it.

     Note the 1st person plurals (“we,” “us,” “our”), applicable to all the readers collectively (Eph. 1:3-14, 19; 2:3-7, 10, 14, 18; 3:12, 20; 4:13-14, 25; 5:2, 20, 30; 6:12, 24). Moreover, the 2nd person pronoun “you” in reference to the reading audience is plural throughout. The epistle places much emphasis on “the church” as a whole (1:18, 22-23; 2:16, 19-22; 3:6, 10, 15, 18, 21; 4:4, 12, 16; 5:3, 23-32; 6:18), as well as “one another” (4:2, 25, 32; 5:19, 21). Even the directives to husbands, wives, children, bondservants, and masters (5:22–6:9) are in the context of a communal house church.

Putting on the Whole Armor of God

     The message of Eph. 6:10-18 was unambiguous when it was first communicated in koinē Greek in its original setting. Nevertheless, it has the potential of being obscured when read in English translation in the context of a modern, individualistic society. Ambiguity occurs because the 2nd-person pronoun “you” in English can either be singular or plural, depending on whether an individual or multiple persons are in view. When one reads this paragraph as a 21st-century, English-speaking westerner, one is inclined to ask, “What is this text saying to me, and how does it apply to my life?” In other words, the “you” tends to be interpreted as a singular (= “me”), but in so doing the point is obscured.

     Paul actually uses the 2nd-person plural form of address as he directs this admonition to a collectivity of believers. Here is how it would have sounded to those who first heard it:⁴

Finally, my brethren, [you all] be strong in the Lord and in the power of His might. [You all] Put on the whole armor of God, that you [all] may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore [you all] take up the whole armor of God, that you [all] may be able to withstand in the evil day, and having done all, to stand. [You all] Stand therefore, having girded [you all’s] waist with truth, having put on the breastplate of righteousness, and having shod [the] feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you [all] will be able to quench all the fiery darts of the wicked one. And [you all] take the helmet of salvation, and the sword of the Spirit, which is the word of God; praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints—

     While each of us faces his/her own spiritual battles, this passage is talking about the spiritual warfare we all face together (cf. 2 Cor. 10:4-6; 1 Thess. 5:8-11). Everyone is to prepare, participate, and fight, but we do so in a collaborative effort. Notice that when the “whole armor of God” is itemized, there is no protective gear for the back. Apparently we are to watch one another’s backs, understanding that no provision has been made for surrender or retreat.

     If I am a young or weak Christian and my shield of faith is the size of a postage stamp, I need to stand alongside the sound, mature, faithful brothers and sisters whose shields are bigger and stronger. If I have been dutifully engaged in Christ’s service for an extended period of time, I ought to be looking out for my fellow soldiers who may be struggling more than I. Christianity is not designed as a personal religion to be experienced independently and privately (cf. Eph. 4:2, 25, 32; 5:19, 21). We are part of a spiritual family, members of one body, joint-citizens of a heavenly kingdom, and fellow-soldiers fighting side-by-side in a spiritual conflict as the cohesive army of God.

     Very few in this world have a legitimate excuse for not being actively involved in a local congregation of the Lord’s people. Instead of sitting back waiting to be asked to serve or waiting to be served, everyone needs to be looking for opportunities of service, to volunteer, and to take initiative. Together we can be strong in the Lord as we take up and put on God’s whole armor, standing in truth, righteousness, the gospel of peace, faith, and salvation, collectively wielding the Spirit’s sword as we pray and persevere for (and with) all the saints.

--Kevin L. Moore

Endnotes:

     ¹ For chronological details, see K. L. Moore, A Critical Introduction to the NT 42-44, 154-74.

     ² On questions of authorship and destination, see Authorship of Ephesians, and Ephesians: Why So Impersonal? 

     ³ Ephesus at this time was the third largest city in Roman Asia Minor, a prosperous commercial center, and the home of the magnificent temple of the goddess Diana/Artemis (cf. Acts 19:24-35).

     ⁴ This is my own New King James Southern USA Revised version. Words added for clarification are in [square brackets], with emphasis added in bold type.

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