On the chief Servant IV

A reproduction of the Watchtower Society's article

 

 

 

Still a free moral agent. Jesus himself said that all the prophecies concerning the Messiah were certain of realization, “must be fulfilled.” (Lu 24:44-47; Mt 16:21; compare Mt 5:17.) Yet this certainly did not relieve God’s Son of the weight of responsibility, nor did it eliminate his freedom of choice—either to be faithful or unfaithful. The matter was not one-sided, resting solely with the Almighty God, Jehovah. His Son must do his part to make the prophecies come true. God assured the certainty of the prophecies by his wise choice of the one to fill the assignment, “the Son of his love.” (Col 1:13) That his Son still retained and exercised his own free will while a human on earth is clear. Jesus spoke of his own will, showed that he was voluntarily submitting himself to his Father’s will (Mt 16:21-23; Joh 4:34; 5:30; 6:38), and consciously worked toward the fulfillment of his assignment as laid out in his Father’s Word. (Mt 3:15; 5:17, 18; 13:10-17, 34, 35; 26:52-54; Mr 1:14, 15; Lu 4:21) The fulfillment of other prophetic features, of course, was not under Jesus’ control, some taking place after his death. (Mt 12:40; 26:55, 56; Joh 18:31, 32; 19:23, 24, 36, 37) The record of the night preceding his death strikingly reveals the intense personal effort it took on his part to subject his own will to the superior will of the One wiser than himself, his Father. (Mt 26:36-44; Lu 22:42-44) It also reveals that, though perfect, he keenly recognized his human dependence upon his Father, Jehovah God, for strength in time of need.—Joh 12:23, 27, 28; Heb 5:7.

Jesus therefore had much to meditate on, and to fortify himself for, during the 40 days he spent fasting (as Moses had) in the wilderness following his baptism and anointing. (Ex 34:28; Lu 4:1, 2) He there had a direct encounter with the serpentlike Adversary of his Father. Using tactics similar to those in Eden, Satan the Devil tried to induce Jesus to display selfishness, to exalt himself, and to deny his Father’s sovereign position. Unlike Adam, Jesus (“the last Adam”) kept integrity and, by consistently citing his Father’s declared will, caused Satan to withdraw, “until another convenient time.”—Lu 4:1-13; 1Co 15:45.

His Works and Personal Qualities. Because both “the undeserved kindness and the truth” were to come to be through Jesus Christ, he had to get out among the people, let them hear him, see his works and qualities. Thus they might recognize him as the Messiah and put faith in his sacrifice when he died for them as “the Lamb of God.” (Joh 1:17, 29) He personally visited Palestine’s many regions, covering hundreds of miles on foot. He talked to people on lakeshores and hillsides as well as in cities and villages, synagogues and temple, marketplaces, streets and houses (Mt 5:1, 2; 26:55; Mr 6:53-56; Lu 4:16; 5:1-3; 13:22, 26; 19:5, 6), addressing large crowds and individuals, men and women, old and young, rich and poor.—Mr 3:7, 8; 4:1; Joh 3:1-3; Mt 14:21; 19:21, 22; 11:4, 5.

The accompanying chart presents a suggested manner in which the four accounts of Jesus’ earthly life can be coordinated chronologically. It also gives an understanding of the various “campaigns” or tours he carried out during his ministry of three and a half years.

Jesus set an example for his disciples by being hardworking, rising early, serving on into the night. (Lu 21:37, 38; Mr 11:20; 1:32-34; Joh 3:2; 5:17) More than once he spent the night in prayer, as he did the night before giving the Sermon on the Mount. (Mt 14:23-25; Lu 6:12–7:10) Another time, after serving during the night, he rose while it was still dark and headed for a lonely place to pray. (Mr 1:32, 35) His privacy often interrupted by the crowds, he, nevertheless, “received them kindly and began to speak to them about the kingdom of God.” (Lu 9:10, 11; Mr 6:31-34; 7:24-30) He experienced tiredness, thirst, and hunger, at times forgoing food for the sake of the work to be done.—Mt 21:18; Joh 4:6, 7, 31-34; compare Mt 4:2-4; 8:24, 25.

Balanced view of material things. He was not, however, an ascetic, practicing self-denial to an extreme degree without regard for the circumstances at hand. (Lu 7:33, 34) He accepted many invitations to meals and even banquets, visiting the homes of persons of some wealth. (Lu 5:29; 7:36; 14:1; 19:1-6) He contributed to the enjoyment at a wedding by changing water into fine wine. (Joh 2:1-10) And he appreciated good things done for him. When Judas expressed indignation at Lazarus’ sister Mary’s use of a pound of perfumed oil (worth over $220, or about a year’s wages of a laborer) to anoint Jesus’ feet and professed concern for the poor who could have benefited from the sale of the oil, Jesus said: “Let her alone, that she may keep this observance in view of the day of my burial. For you have the poor always with you, but me you will not have always.” (Joh 12:2-8; Mr 14:6-9) The inner garment he wore when arrested, “woven from the top throughout its length,” was evidently a quality garment. (Joh 19:23, 24) Nevertheless, Jesus always gave spiritual things first place and was never overly concerned about material things, even as he counseled others.—Mt 6:24-34; 8:20; Lu 10:38-42; compare Php 4:10-12.

Courageous Liberator. Great courage, manliness, and strength are evident throughout his ministry. (Mt 3:11; Lu 4:28-30; 9:51; Joh 2:13-17; 10:31-39; 18:3-11) Like Joshua, King David, and others, Jesus was a fighter for God’s cause and on behalf of lovers of righteousness. As the promised “seed,” he had to face the enmity of the ‘seed of the serpent,’ doing battle with them. (Ge 3:15; 22:17) He waged offensive warfare against the demons and their influence on men’s minds and hearts. (Mr 5:1-13; Lu 4:32-36; 11:19-26; compare 2Co 4:3, 4; Eph 6:10-12.) Hypocritical religious leaders showed they were actually in opposition to God’s sovereignty and will. (Mt 23:13, 27, 28; Lu 11:53, 54; Joh 19:12-16) Jesus thoroughly defeated them in a series of verbal encounters. He wielded “the sword of the spirit,” God’s Word, with strength, perfect control, and strategy—cutting through subtle arguments and traplike questions that his opposers advanced, putting them ‘in a corner’ or on the ‘horns of a dilemma.’ (Mt 21:23-27; 22:15-46) He fearlessly exposed them for what they were: teachers of human traditions and formalisms, blind leaders, a generation of vipers, and children of God’s Adversary, who is the prince of the demons and a murderous liar.—Mt 15:12-14; 21:33-41, 45, 46; 23:33-35; Mr 7:1-13; Joh 8:40-45.

In all of this, Jesus was never foolhardy, sought no trouble, and avoided unnecessary danger. (Mt 12:14, 15; Mr 3:6, 7; Joh 7:1, 10; 11:53, 54; compare Mt 10:16, 17, 28-31.) His courage was based on faith. (Mr 4:37-40) He did not lose control of himself but remained calm when vilified and mistreated, “committing himself to the one who judges righteously.”—1Pe 2:23.

By his courageous fight for the truth and by bringing light to the people concerning God’s purpose, Jesus, as one greater than Moses, fulfilled the prophetic role of Liberator. He proclaimed freedom to the captives. (Isa 42:1, 6, 7; Jer 30:8-10; Isa 61:1) Though many held back for selfish reasons and out of fear of the element in power (Joh 7:11-13; 9:22; 12:42, 43), others gained courage to break free of their chains of ignorance and slavish subservience to false leaders and false hopes. (Joh 9:24-39; compare Ga 5:1.) As faithful Judean kings had waged campaigns to eliminate false worship from the realm (2Ch 15:8; 17:1, 4-6; 2Ki 18:1, 3-6), so, too, the ministry of Jesus, God’s Messianic King, had a devastating effect on false religion in his day.—Joh 11:47, 48.

For further information regarding the earthly ministry of Jesus Christ, see MAPS, Vol. 2, pp. 540, 541.

On the Chief Servant V

A reproduction of the Watchtower Society's article

 

 

 

 

Depth of feeling and warmth. But Jesus was also a man of great feeling, a requirement for serving as God’s High Priest. His perfection did not make him hypercritical or arrogant and overbearing (as were the Pharisees) toward the imperfect, sin-laden persons among whom he lived and worked. (Mt 9:10-13; 21:31, 32; Lu 7:36-48; 15:1-32; 18:9-14) Even children could feel at ease with him, and when using a child as an example, he did not merely stand the child before his disciples but also “put his arms around it.” (Mr 9:36; 10:13-16) He proved himself a real friend and affectionate companion to his followers, ‘loving them to the end.’ (Joh 13:1; 15:11-15) He did not use his authority to be demanding and to add to the people’s burdens but, rather, said: “Come to me, all you who are toiling . . . I will refresh you.” His disciples found him “mild-tempered and lowly in heart,” his yoke kindly and his load light.—Mt 11:28-30.

Priestly duties included care for the physical and spiritual health of the people. (Le 13-15) Pity and compassion moved Jesus to help the people suffering from illness, blindness, and other afflictions. (Mt 9:36; 14:14; 20:34; Lu 7:11-15; compare Isa 61:1.) The death of his friend Lazarus and the resulting grief to Lazarus’ sisters caused Jesus to ‘groan and give way to tears.’ (Joh 11:32-36) Thus, in an anticipatory way, Jesus the Messiah ‘carried the sicknesses and bore the pains’ of others, doing so at the cost of power from himself. (Isa 53:4; Lu 8:43-48) He did so not only in fulfillment of prophecy but because ‘he wanted to.’ (Mt 8:2-4, 16, 17) More important, he brought them spiritual health and forgiveness of sins, being authorized to do so because, as the Christ, he was foreordained to provide the ransom sacrifice, in fact was already undergoing the baptism into death that would terminate on the torture stake.—Isa 53:4-8, 11, 12; compare Mt 9:2-8; 20:28; Mr 10:38, 39; Lu 12:50.

“Wonderful Counselor.” The priest was responsible for the education of the people in God’s law and will. (Mal 2:7) Also, as the royal Messiah, the foretold “twig out of the stump of Jesse [David’s father],” Jesus had to manifest ‘the spirit of Jehovah in wisdom, counsel, mightiness, knowledge, along with the fear of Jehovah.’ Thereby God-fearing persons would find “enjoyment by him.” (Isa 11:1-3) The unparalleled wisdom found in the teachings of Jesus, who was “more than Solomon” (Mt 12:42), is one of the most powerful evidences that he was indeed the Son of God and that the Gospel accounts could not be the mere product of imperfect men’s minds or imagination.

Jesus proved himself to be the promised “Wonderful Counselor” (Isa 9:6) by his knowledge of God’s Word and will, by his understanding of human nature, by his ability to get to the heart of questions and issues, and by showing the solution to problems of daily living. The well-known Sermon on the Mount is a prime example of this. (Mt 5-7) In it his counsel showed the way to true happiness, how to settle quarrels, how to avoid immorality, how to deal with those showing enmity, the way to practice righteousness free from hypocrisy, the right attitude toward the material things of life, confidence in God’s generosity, the golden rule for right relationships with others, the means for detecting religious frauds, and how to build for a secure future. The crowds were “astounded at his way of teaching; for he was teaching them as a person having authority, and not as their scribes.” (Mt 7:28, 29) After his resurrection he continued to be the key figure in Jehovah’s channel of communication to mankind.—Re 1:1.

Master Teacher. His manner of teaching was remarkably effective. (Joh 7:45, 46) He presented matters of great weight and depth with simplicity, brevity, and clarity. He illustrated his points with things well known to his listeners (Mt 13:34, 35)—to fishermen (Mt 13:47, 48), shepherds (Joh 10:1-17), farmers (Mt 13:3-9), builders (Mt 7:24-27; Lu 14:28-30), merchants (Mt 13:45, 46), slaves or masters (Lu 16:1-9), housewives (Mt 13:33; Lu 15:8), or anyone else (Mt 6:26-30). Simple things, like bread, water, salt, wineskins, old garments, were used as symbols of things of great importance, even as they were so used in the Hebrew Scriptures. (Joh 6:31-35, 51; 4:13, 14; Mt 5:13; Lu 5:36-39) His logic, often expressed through analogies, cleared away misguided objections and put matters in their proper perspective. (Mt 16:1-3; Lu 11:11-22; 14:1-6) He aimed his message primarily at men’s hearts, using penetrating questions to cause them to think, arrive at their own conclusions, examine their motives, and make decisions. (Mt 16:5-16; 17:24-27; 26:52-54; Mr 3:1-5; Lu 10:25-37; Joh 18:11) He did not strive to win over the masses but endeavored to awaken the hearts of those sincerely hungering for truth and righteousness.—Mt 5:3, 6; 13:10-15.

Though considerate of the limited understanding of his audience and even of his disciples (Mr 4:33) and though using discernment in how much information to give them (Joh 16:4, 12), he never ‘watered down’ God’s message in an effort to gain popularity or curry favor. His speech was straightforward, even blunt at times. (Mt 5:37; Lu 11:37-52; Joh 7:19; 8:46, 47) The theme of his message was: “Repent, . . . for the kingdom of the heavens has drawn near.” (Mt 4:17) As did Jehovah’s prophets of earlier times, he plainly told the people of “their revolt, and the house of Jacob [of] their sins” (Isa 58:1; Mt 21:28-32; Joh 8:24), pointing them to the ‘narrow gate and the cramped road’ that would lead them back to God’s favor and life.—Mt 7:13, 14.

On the Chief Servant VI

A reproduction of the Watchtower Society's article

 

 

 

“Leader and Commander.” Jesus demonstrated his qualifications as “a leader and commander” as well as “a witness to the national groups.” (Isa 55:3, 4; Mt 23:10; Joh 14:10, 14; compare 1Ti 6:13, 14.) When the time came for it, several months after beginning his ministry, he went to certain people already known to him and gave them the invitation: “Be my follower.” Men abandoned fishing businesses and tax office employment to respond without hesitation. (Mt 4:18-22; Lu 5:27, 28; compare Ps 110:3.) Women contributed time, effort, and material possessions to supply the needs of Jesus and his followers.—Mr 15:40, 41; Lu 8:1-3.

This small group formed the nucleus of what would become a new “nation,” spiritual Israel. (1Pe 2:7-10) Jesus spent an entire night praying for his Father’s guidance before selecting 12 apostles, who, if faithful, would become pillars in that new nation, like the 12 sons of Jacob in fleshly Israel. (Lu 6:12-16; Eph 2:20; Re 21:14) As Moses had 70 men associated with him as representatives of the nation, Jesus later assigned 70 more disciples to the ministry. (Nu 11:16, 17; Lu 10:1) Thereafter Jesus concentrated special attention on these disciples in his teaching and instruction, even the Sermon on the Mount being delivered principally for them, as its contents reveal.—Mt 5:1, 2, 13-16; 13:10, 11; Mr 4:34; 7:17.

He fully accepted the responsibilities of his headship, took the lead in every respect (Mt 23:10; Mr 10:32), assigned his disciples responsibilities and tasks in addition to their preaching work (Lu 9:52; 19:29-35; Joh 4:1-8; 12:4-6; 13:29; Mr 3:9; 14:12-16), encouraged and reproved (Joh 16:27; Lu 10:17-24; Mt 16:22, 23). He was a commander, and the chief of his commands was that they ‘love one another even as he had loved them.’ (Joh 15:10-14) He was able to control crowds numbering into the thousands. (Mr 6:39-46) The steady, helpful training he gave his disciples, men for the most part of humble position and education, was extremely effective. (Mt 10:1–11:1; Mr 6:7-13; Lu 8:1) Later, men of high station and learning were to wonder at the apostles’ forceful, confident speech; and as “fishers of men,” they enjoyed amazing results—persons by the thousands responded to their preaching. (Mt 4:19; Ac 2:37, 41; 4:4, 13; 6:7) Their grasp of Bible principles, carefully implanted in their hearts by Jesus, enabled them to be real shepherds of the flock in later years. (1Pe 5:1-4) Thus, Jesus, in the short span of three and a half years, laid the sound foundation for a unified international congregation with thousands of members drawn from many races.

Able Provider and Righteous Judge. That his rule would bring prosperity surpassing that of Solomon’s was evident from his ability to direct the fishing operations of his disciples with overwhelming success. (Lu 5:4-9; compare Joh 21:4-11.) The feeding of thousands of persons by this man born in Bethlehem (meaning “House of Bread”), as well as his converting water into fine wine, was a small foretaste of the future banquet that God’s Messianic Kingdom would provide “for all the peoples.” (Isa 25:6; compare Lu 14:15.) His rule not only would end poverty and hunger but would even result in the ‘swallowing up of death.’—Isa 25:7, 8.

There was every reason, as well, to trust in the justice and righteous judgment his government would bring, in harmony with the Messianic prophecies. (Isa 11:3-5; 32:1, 2; 42:1) He showed the utmost respect for law, particularly that of his God and Father, but also for that of “the superior authorities” allowed to operate on earth in the form of secular governments. (Ro 13:1; Mt 5:17-19; 22:17-21; Joh 18:36) He rejected the effort to inject him into the current political scene by ‘making him king’ through popular acclaim. (Joh 6:15; compare Lu 19:11, 12; Ac 1:6-9.) He did not overstep the bounds of his authority. (Lu 12:13, 14) No one could ‘convict him of sin’; this was not merely because he had been born perfect but because he exercised constant care to observe God’s Word. (Joh 8:46, 55) Righteousness and faithfulness girded him like a belt. (Isa 11:5) His love of righteousness was coupled with a hatred of wickedness, hypocrisy, and fraud, as well as indignation toward those who were greedy and callous toward the sufferings of others. (Mt 7:21-27; 23:1-8, 25-28; Mr 3:1-5; 12:38-40; compare Mr 12 vss 41-44.) Meek and lowly ones could take heart, because his rule would wipe out injustice and oppression.—Isa 11:4; Mt 5:5.

He showed keen discernment of principles, of the real meaning and purpose of God’s laws, emphasizing “the weightier matters” thereof, “justice and mercy and faithfulness.” (Mt 12:1-8; 23:23, 24) He was impartial, displaying no favoritism, even though he felt particular affection for one of his disciples. (Mt 18:1-4; Mr 10:35-44; Joh 13:23; compare 1Pe 1:17.) Though one of his last acts while dying on the torture stake was to show concern for his human mother, his fleshly family ties never took priority over his spiritual relationships. (Mt 12:46-50; Lu 11:27, 28; Joh 19:26, 27) As foretold, his handling of problems was never superficial, based on “any mere appearance to his eyes, nor [was his reproof] simply according to the thing heard by his ears.” (Isa 11:3; compare Joh 7:24.) He was able to see into men’s hearts, discern their thinking, reasoning, and motives. (Mt 9:4; Mr 2:6-8; Joh 2:23-25) And he kept his ear tuned to God’s Word and sought, not his own will, but that of his Father; this assured that, as God’s appointed Judge, his decisions would always be right and righteous.—Isa 11:4; Joh 5:30.

Outstanding Prophet. Jesus fulfilled the requirements of a prophet like, but greater than, Moses. (De 18:15, 18, 19; Mt 21:11; Lu 24:19; Ac 3:19-23; compare Joh 7:40.) He foretold his own sufferings and manner of death, the scattering of his disciples, the siege of Jerusalem, and the utter destruction of that city and its temple. (Mt 20:17-19; 24:1–25:46; 26:31-34; Lu 19:41-44; 21:20-24; Joh 13:18-27, 38) In connection with these latter events, he included prophecies to be fulfilled at the time of his presence, when his Kingdom would be in active operation. And, like the earlier prophets, he performed signs and miracles as evidence from God that he was divinely sent. His credentials surpassed those of Moses—he calmed the stormy sea of Galilee; walked on its waters (Mt 8:23-27; 14:23-34); healed the blind, the deaf, and the lame, as well as those with sicknesses as grave as leprosy; and even raised the dead.—Lu 7:18-23; 8:41-56; Joh 11:1-46.

On The chief servant VII

A reproduction of the Watchtower Society's article. 

 

 

Superb example of love. The quality that predominates through all these aspects of Jesus’ personality is love—Jesus’ love for his Father above all and also for his fellow creatures. (Mt 22:37-39) Love was therefore to be the distinguishing mark identifying his disciples. (Joh 13:34, 35; compare 1Jo 3:14.) His love was not sentimentality. Though he expressed strong feeling, Jesus was always guided by principle (Heb 1:9); his Father’s will was his supreme concern. (Compare Mt 16:21-23.) He proved his love for God by keeping God’s commandments (Joh 14:30, 31; compare 1Jo 5:3) and by seeking to glorify his Father at all times. (Joh 17:1-4) On his final night with his disciples, he spoke of love and loving nearly thirty times, three times repeating the command that they “love one another.” (Joh 13:34; 15:12, 17) He told them: “No one has love greater than this, that someone should surrender his soul in behalf of his friends. You are my friends if you do what I am commanding you.”—Joh 15:13, 14; compare Joh 10:11-15.

In proof of his love for God and for imperfect mankind, he then let himself be “brought just like a sheep to the slaughtering,” submitting to trials, being slapped, hit with fists, spit on, scourged with a whip, and finally, nailed to a stake between criminals. (Isa 53:7; Mt 26:67, 68; 27:26-38; Mr 14:65; 15:15-20; Joh 19:1) By his sacrificial death he exemplified and expressed God’s love toward men (Ro 5:8-10; Eph 2:4, 5) and enabled men to have absolute belief in his own unbreakable love for his faithful disciples.—Ro 8:35-39; 1Jo 3:16-18.

Since the portrait of God’s Son obtainable through the written record, admittedly brief (Joh 21:25), is grand, the reality must have been far grander. His heartwarming example of humility and kindness, coupled with strength for righteousness and justice, gives assurance that his Kingdom government will be all that men of faith through the centuries have longed for, in fact, that it will surpass their highest expectations. (Ro 8:18-22) In all respects he exemplified the perfect standard for his disciples, one far different from that of worldly rulers. (Mt 20:25-28; 1Co 11:1; 1Pe 2:21) He, their Lord, washed their feet. Thus, he set the pattern of thoughtfulness, consideration, and humility that would characterize his congregation of anointed followers, not only on earth but also in heaven. (Joh 13:3-15) Though heaven-high on their thrones and sharing ‘all authority in heaven and earth’ with Jesus during Christ’s Thousand Year Reign, they must humbly care for and lovingly serve the needs of his subjects on earth.—Mt 28:18; Ro 8:17; 1Pe 2:9; Re 1:5, 6; 20:6; 21:2-4.

Declared Righteous and Worthy. By his entire life course of integrity to God, including his sacrifice, Jesus Christ accomplished the “one act of justification” that proved him qualified to serve as God’s anointed King-Priest in heaven. (Ro 5:17, 18) By his resurrection from the dead to life as a heavenly Son of God, he was “declared righteous in spirit.” (1Ti 3:16) Heavenly creatures proclaimed him “worthy to receive the power and riches and wisdom and strength and honor and glory and blessing,” as one who was both lionlike in behalf of justice and judgment and also lamblike in giving himself as a sacrifice for the saving of others. (Re 5:5-13) He had accomplished his primary purpose of sanctifying his Father’s name. (Mt 6:9; 22:36-38) This he did, not just by using that name, but by revealing the Person it represents, displaying his Father’s splendid qualities—his love, wisdom, justice, and power—enabling persons to know or experience what God’s name stands for. (Mt 11:27; Joh 1:14, 18; 17:6-12) And above all, he did it by upholding Jehovah’s universal sovereignty, showing that his own Kingdom government would be based solidly on that Supreme Source of authority. Therefore it could be said of him: “God is your throne forever.”—Heb 1:8.

The Lord Jesus Christ is thus “the Chief Agent and Perfecter of our faith.” By his fulfillment of prophecy and his revelation of God’s future purposes, as well as by what he said and did and was, he provided the solid foundation on which true faith must rest.—Heb 12:2; 11:1.

The divine law and blood II

Acts15:28,29NASB"For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials:That you abstain from things sacrificed to idols and from blood and from fornication;"

Of course when this passage was written modern medical uses for blood were not yet invented.But as demonstrated by the first post in this series it would be inconsistent to claim that intravenous feeding on whole blood or its major components are not covered by this passage.

 What though about minor fractions(i.e those not requiring a cross match),I think a comparison between this issue and the same passage's prohibition against the eating of meat sacrificed to idols could be helpful.

 For instance while shopping in the meat market,would a first century Christian be in default of this prohibition if he/she knowingly purchased meat that had been sacrificed at a nearby temple.Or what if his unbelieving neighbour/relative wanted to be hospitable should he accept their invitation to a meal,knowing that some of the meat being served may have been sacrificed to an idol.Please note the apostle Paul's balanced counsel At
1Corinthians8:4NIV"So then about eating foods sacrificed to idols:We know that "An idol is nothing in the world" and that "there is no God but one""
 1Corinthians8:9,10NIV"Be careful,however,that the exercise of your rights does not become a stumbling block to the weak.For if someone with a weak conscience sees you,with all your knowledge,eating in an idol's temple,won't that person be emboldened to eat what is sacrificed to idols."
What is the Apostle saying here,first the fact that an animal had previously been sacrificed before a lifeless idol,to some imaginary god represented thereby did not in itself render the meat of this animal unclean.So if while shopping in the market a christian purchased the meat of this animal,or if they were to purchase a meal at a nearby restaurant regularly supplied with meat from a pagan temple,it would not necessarily be a violation of the principle being enunciated at Acts15:28,29.The principle is only violated where eating the meat honors the idol and promotes the demon-inspired falsehood it represents
1Corinithians10:19,20NIV"Do I mean then that food sacrificed to an idol is anything,or that an idol is anything?No,but the sacrifices of the pagans are offered to demons,not to God,and I do not want you to be participants with demons."
 Now it would be obvious to any sensible person that being present during a pagan religious ceremony and partaking of any meat from an animal sacrificed to the deity represented by an idol in that setting,would serve the purposes of the demons and not God.But where do we draw the line.The apostle Paul recognized that beyond the obvious various believers,depending on their background and/or spiritual advancement might reach differing conclusions,some might feel comfortable having a meal in a restaurant adjoining a pagan temple,for others the distinction between such a meal an actual participation in a pagan ritual might not be wide enough.
 Paul's counsel:The truly mature Christian is more concerned with the peace of Jehovah's Congregation than his supposed rights.
 Back to our main topic,the answer hinges on the issue of "what is blood?"We know that blood is biological tissue,that is why a cross-matching of blood-types is necessary prior to a transfusion of whole blood or its primary components,the body's immune system rejects all foreign tissue,by cross-matching the violence of the rejection can be reduced(though not eliminated).The fact that minor fractions don't require cross-matching shows that they are not biological tissue,also to be considered is the fact that many of these fractions naturally occur as an "intrinsic"component of foods not prohibited by the scriptures.What,if anything does any of this mean?Well at the very least, it is impossible to objectively state that minor fractions are in the same class as whole blood and its major components.
 Therefore as is the case with the scriptural prohibition against the eating of meat from animals sacrificed to idols,prayerful meditation on the issues is necessary in order that each christian may make  decisions that would leave them with a healthy conscience.
 Truly mature Christians realize that differing conclusions are bound to be arrived at on this issue and that it is simply not their place to judge the slave of another Romans14:4   

Technology:friend/enemy/frenemy of culture?

I'm O.K,you're O.K?

Whatever would St.Paul(remember him?) say?: 1Corinthians6:9-11NJB"Do you not realise that people who do evil will never inherit the kingdom of God?Make no mistake_the sexually immoral,idolaters,adulterers,the self-indulgent,sodomites,thieves misers,drunkards,slanderers and swindlers,none of these will inherit the kingdom of God.Some of you USED to be of that kind:but you have been washed clean.you have been sanctified and you have been justified in the name of the Lord Jesus Christ and through the spirit of our God."

  Malachi:2:17NJB"'you have wearied Yahweh with your talk.You ask."how have we wearied him?"When you say,"any evil-doer is good as far as Yahweh is concerned;indeed he is delighted with them";or when you say,"where is the God of fair judgement now?"

A line in the sand? II

Sheol:The end and the beginning II

Think of the happiness you will feel when you see your loved ones again!

Hope for the Dead—The Resurrection

Do you believe in the Bible’s promise of a resurrection?* The prospect of being reunited with our loved ones who have died is appealing, to say the least. But is it realistic to nourish such a hope? To help answer that, we do well to consider the example of the apostles of Jesus Christ.

The apostles firmly believed in the resurrection of the dead. Why? For at least two reasons. First, their hope was primarily based on this fact: Jesus himself had been raised from the dead. The apostles—and “more than 500 brothers at one time”—saw the resurrected Jesus. (1 Corinthians 15:6) Additionally, Jesus’ resurrection was widely attested to and accepted, as the four Gospels show.—Matthew 27:62–28:20; Mark 16:1-8; Luke 24:1-53; John 20:1–21:25.

Second, the apostles had witnessed Jesus carry out at least three resurrections—first at Nain, then at Capernaum, and finally at Bethany. (Luke 7:11-17; 8:49-56; John 11:1-44) The last of those resurrections, described earlier in this issue, involved a family especially close to Jesus. Let us look further at what happened.

“I AM THE RESURRECTION”

“Your brother will rise.” Jesus spoke those words to Martha, whose brother, Lazarus, had been dead for four days. Martha did not at first understand the meaning of Jesus’ words. “I know he will rise,” she responded, but she thought that it would be at some time in the future. Imagine her surprise when after hearing Jesus say, “I am the resurrection and the life,” she saw Jesus raise her brother from the dead!—John 11:23-25.

Where was Lazarus during the four days after his death? Lazarus said nothing to suggest that he had been alive somewhere else during those four days. No, Lazarus did not have an immortal soul that had gone to heaven. By resurrecting Lazarus, Jesus did not bring him back down to earth, dragging him away from enjoying heavenly bliss in a place near to God. So where was Lazarus during those four days? He was, in fact, asleep in the grave.—Ecclesiastes 9:5, 10.

Remember, Jesus compared death to a sleep from which one is awakened by resurrection. The account reads: “‘Lazarus our friend has fallen asleep, but I am traveling there to awaken him.’ The disciples then said to him: ‘Lord, if he is sleeping, he will get well.’ Jesus, however, had spoken about his death. But they imagined he was speaking about taking rest in sleep. Then Jesus said to them plainly: ‘Lazarus has died.’” (John 11:11-14) By resurrecting Lazarus, Jesus gave him back his life and reunited him with his family. What a marvelous gift Jesus gave to that family!

The resurrections Jesus performed when on earth were a foregleam of what he will do in the future as King of God’s Kingdom.* During his rule over the earth, the heavenly Jesus will bring back to life those humans who are asleep in mankind’s common grave. That is why he said: “I am the resurrection.” Think of the happiness you will feel when you see your loved ones again! Think, too, of the joy that resurrected ones will experience!—Luke 8:56.

FAITH FOR EVERLASTING LIFE

Jesus said to Martha: “The one who exercises faith in me, even though he dies, will come to life; and everyone who is living and exercises faith in me will never die at all.” (John 11:25, 26) Those whom Jesus resurrects during his thousand-year reign will have the prospect of living forever—as long as they truly put faith in him.

After making those remarkable statements about the resurrection, Jesus asked Martha a soul-searching question: “‘Do you believe this?’ She said to him: ‘Yes, Lord, I have believed that you are the Christ, the Son of God.’” (John 11:26, 27) What about you—would you like to develop the kind of faith in the resurrection hope that Martha had? A first step is to take in knowledge of God’s purpose for humankind. (John 17:3; 1 Timothy 2:4) Such knowledge can lead to faith. Why not ask Jehovah’s Witnesses to show you what the Bible teaches about this subject? They will be happy to discuss with you the marvelous hope of the resurrection.

Complimentaries.The Watchtower Society's commentary.

DID YOU KNOW?

In Jesus’ day, how were temple contributions made?

The treasury of the temple was located in the Court of Women. The book The Temple—Its Ministry and Services says: “All around ran a simple colonnade, and within it, against the wall, the thirteen chests, or ‘trumpets,’ [where] contributions were placed.”

The chests were called trumpets because they were narrow at the top and wide at the bottom. Each chest was labeled for a different type of offering, and the funds collected in them were earmarked for specific uses. Jesus was in the Court of Women when he observed many people, including a needy widow, offering contributions.—Luke 21:1, 2.

Two chests were reserved for the temple tax—one for the current year and one for the past year. Chests 3 to 7 were for collecting funds for the appointed value of turtledoves, pigeons, wood, incense, and golden vessels respectively. If the offerer had set aside more than the stipulated price for an offering, then he deposited the leftover amount in one of the remaining chests. Chest 8 was for money left over from sin offerings. Chests 9 through 12 held funds left over from guilt offerings, from the sacrificing of birds, from the offerings of Nazirites, and from the offerings of lepers. Chest 13 was for voluntary contributions.

Was the Bible writer Luke an accurate historian?

Luke wrote the Gospel that bears his name as well as the Acts of Apostles. Luke says that he “traced all things from the start with accuracy,” but some scholars have questioned his account of events. (Luke 1:3) So how accurate was he?

Luke touches on historical facts that can be verified. For example, he uses a number of obscure titles of Roman civic officials, such as praetors, or civil magistrates, in Philippi; politarchs, or local rulers, of Thessalonica; and Asiarchs, or leading men, in Ephesus. (Acts 16:20, Kingdom Interlinear; 17:6; 19:31) Luke calls Herod Antipas a tetrarch, or district ruler, and Sergio Paulus he calls the proconsul of Cyprus.—Acts 13:1, 7.

Luke’s correct use of titles is noteworthy because when the status of a Roman territory changed, so did the title of its administrator. Yet, “time after time such references in Acts prove to be just right for the place and time in question,” says Bible scholar Bruce Metzger. Scholar William Ramsay calls Luke “a historian of the highest order.”

Sheol:The end and the beginning.

Areproduction of the Watchtower Society's article

“Lazarus, come out!”

COVER SUBJECT | DOES DEATH END IT ALL?

Death Does Not End It All!

Bethany was a small village that lay two miles (3 km) from Jerusalem. (John 11:18) A tragedy unfolded there a few weeks before Jesus’ death. Lazarus, one of Jesus’ close friends, unexpectedly became seriously ill and died.

When Jesus first heard the news, he told his disciples that Lazarus was asleep and that he intended to awaken him. (John 11:11) But Jesus’ disciples did not grasp his meaning, so Jesus told them plainly: “Lazarus has died.”—John 11:14.

Four days after the burial, Jesus arrived at Bethany and sought to comfort Martha, a sister of the deceased. “If you had been here, my brother would not have died,” Martha said. (John 11:17, 21) “I am the resurrection and the life,” Jesus replied. “The one who exercises faith in me, even though he dies, will come to life.”—John 11:25.

To demonstrate that those words were not an empty promise, Jesus then approached the tomb and cried out: “Lazarus, come out!” (John 11:43) And to the astonishment of the onlookers, the dead man emerged.

Jesus had performed at least two resurrections previously. On one occasion he raised a young girl from the dead—the daughter of Jairus. Right before Jesus resurrected her, he also described her as being asleep.—Luke 8:52.

Notice that regarding the death of both Lazarus and Jairus’ daughter, Jesus compared death to sleep. That is a fitting comparison. Why? Sleep is an unconscious state and suitably conveys the idea of rest from pain and suffering. (Ecclesiastes 9:5; see the accompanying box, “Death Is Like a Deep Sleep.”) Jesus’ early disciples clearly understood the true condition of the dead. “To the followers of Jesus death was a sleep, and the grave a resting-place . . . for those who had died in the faith,”* states the Encyclopedia of Religion and Ethics.

It comforts us to know that the dead are asleep in the grave and are not suffering. Death thereby loses its mystery and no longer needs to cause us dread.

“IF A MAN DIES, CAN HE LIVE AGAIN?”

But while we appreciate a good night’s rest, who wants to go to sleep forever? What hope do we have that the dead who lie asleep in the grave will return to life—as Lazarus and Jairus’ daughter did?

The patriarch Job raised that very question when he felt near to death. “If a man dies, can he live again?” he asked.—Job 14:14.

Addressing Almighty God, Job answered his own question, saying: “You will call, and I will answer you. You will long for the work of your hands.” (Job 14:15) Job felt sure that Jehovah longed for the day when He would resurrect His faithful servant. Was that mere wishful thinking on Job’s part? Not at all.

The resurrections performed by Jesus offered clear proof that God gave Jesus power over death. In fact, the Bible says that Jesus now possesses “the keys of death.” (Revelation 1:18) So Jesus will unlock the gates of the grave, just as he ordered that the stone of Lazarus’ tomb be rolled away.

The Bible repeats this resurrection promise time and again. An angel assured the prophet Daniel: “You will rest, but you will stand up for your lot at the end of the days.” (Daniel 12:13) Jesus told the Sadducees, Jewish leaders who denied the resurrection promise: “You are mistaken, because you know neither the Scriptures nor the power of God.” (Matthew 22:23, 29) The apostle Paul said: “I have hope toward God . . . that there is going to be a resurrection of both the righteous and the unrighteous.”—Acts 24:15.

WHEN WILL THE DEAD ARISE?

When will this resurrection of the righteous and the unrighteous occur? The angel told righteous Daniel that he would rise up “at the end of the days.” Martha likewise believed that her brother, Lazarus, would “rise in the resurrection on the last day.”—John 11:24.

The Bible connects this “last day” with Christ’s Kingdom rule. Paul wrote: “For he [Christ] must rule as king until God has put all enemies under his feet. And the last enemy, death, is to be brought to nothing.” (1 Corinthians 15:25, 26) This is a powerful reason why we should pray for God’s Kingdom to come and for God’s will to be done on the earth.*

As Job well knew, God’s will is to resurrect the dead. When that day arrives, death will truly be brought to nothing. And never again will anyone wonder, ‘Does death end it all?’

[Footnotes]

The English word “cemetery” comes from a Greek word meaning “sleeping place.”

To learn more about God’s Kingdom, see chapter 8 of the book What Does the Bible Really Teach? published by Jehovah’s Witnesses.

[Box on page 6]

Death Is Like a Deep Sleep

“Give light to my eyes, so that I may not fall asleep in death.”—Psalm 13:3.

“‘Lazarus our friend has fallen asleep, but I am traveling there to awaken him.’ The disciples then said to him: ‘Lord, if he is sleeping, he will get well.’ Jesus, however, had spoken about his death.”—John 11:11-13.

“David, on the one hand, rendered service to God in his own generation [and] fell asleep in death.”—Acts 13:36.

“Christ has been raised from the dead, the firstfruits of those who have fallen asleep in death.”—1 Corinthians 15:20.

“We do not want you to be ignorant about those who are sleeping in death, so that you may not sorrow as the rest do who have no hope.”—1 Thessalonians 4:13.

[Box on page 7]

The Dead Will Rise

“Your dead will live. My corpses will rise up. Awake and shout joyfully!”—Isaiah 26:19.

“Many of those asleep in the dust of the earth will wake up.”—Daniel 12:2.

“The hour is coming in which all those in the memorial tombs will hear his voice and come out.”—John 5:28, 29.

Our redemption.

Areproduction of the Watchtower Society's article

RANSOM

 

A price paid to buy back or to bring about release from some obligation or undesirable circumstance. The basic idea of “ransom” is a price that covers (as in payment for damages or to satisfy justice), while “redemption” emphasizes the releasing accomplished as a result of the ransom paid. The most significant ransom price is the shed blood of Jesus Christ, which made deliverance from sin and death possible for the offspring of Adam.

In the various Hebrew and Greek terms translated “ransom” and “redeem,” the inherent similarity lies in the idea of a price, or thing of value, given to effect the ransom, or redemption. The thought of exchange, as well as that of correspondency, equivalence, or substitution, is common in all. That is, one thing is given for another, satisfying the demands of justice and resulting in a balancing of matters.—See RECONCILIATION.

A Price That Covers. The Hebrew noun ko′pher comes from the verb ka·phar′, meaning, basically, “cover,” as in Noah’s covering the ark with tar. (Ge 6:14) Ka·phar′, however, is used almost entirely to describe the satisfying of justice through the covering of or atoning for sins. The noun ko′pher refers to the thing given to accomplish this, the ransom price. (Ps 65:3; 78:38; 79:8, 9) A covering corresponds to the thing it covers, either in its form (as in a material lid, such as the “cover [kap·po′reth]” of the ark of the covenant; Ex 25:17-22), or in its value (as in a payment to cover the damages caused by an injury).

As a means for balancing justice and setting matters straight with his people Israel, Jehovah, in the Law covenant, designated various sacrifices and offerings to atone for, or cover, sins, including those of the priests and the Levites (Ex 29:33-37; Le 16:6, 11), of other individuals, or of the nation as a whole (Le 1:4; 4:20, 26, 31, 35), as well as to purify the altar and tabernacle, making atonement because of the sins of the people surrounding these. (Le 16:16-20) In effect, the life of the animal sacrificed went in place of the life of the sinner, its blood making atonement on God’s altar, that is, to the extent that it could. (Le 17:11; compare Heb 9:13, 14; 10:1-4.) The “day of atonement [yohm hak·kip·pu·rim′]” could just as properly be referred to as the “day of the ransoms.” (Le 23:26-28) These sacrifices were required if the nation and its worship were to have and maintain the acceptance and approval of the righteous God.

Well illustrating the sense of a redeeming exchange is the law regarding a bull known to gore. If the owner allowed the bull to go loose so that it killed someone, the owner was to be put to death, paying for the life of the slain person with his own life. However, since he did not deliberately or directly kill another, if the judges viewed it proper to impose upon him a “ransom [ko′pher]” instead, then he must pay that redemption price. The sum assessed and paid was viewed as taking the place of his own life and compensating for the life lost. (Ex 21:28-32; compare De 19:21.) On the other hand, no ransom could be accepted for the deliberate murderer; only his own life could cover the death of the victim. (Nu 35:31-33) Evidently because a census involved lives, at the time such was taken each male over 20 had to have a ransom (ko′pher) of half a shekel ($1.10) given for his soul to Jehovah, the same price applying whether the individual was rich or poor.—Ex 30:11-16.

Since any imbalance of justice is displeasing to God, as well as among humans, the ransom, or covering, could have the additional effect of averting or quelling anger. (Compare Jer 18:23; also Ge 32:20, where “appease” translates ka·phar′.) The husband enraged at the man committing adultery with his wife, however, refuses any “ransom [ko′pher].” (Pr 6:35) The term may also be used with regard to those who should execute justice but who instead accept a bribe or gift as “hush money [ko′pher]” to cover over the wrongdoing in their sight.—1Sa 12:3; Am 5:12.

The Redemption, or Releasing. The Hebrew verb pa·dhah′ means “redeem,” and the related noun pidh·yohn′ means “redemption price.” (Ex 21:30) These terms evidently emphasize the releasing accomplished by the redemption price, while ka·phar′ places stress on the quality or content of the price and its efficacy in balancing the scales of justice. The releasing, or redeeming (pa·dhah′), may be from slavery (Le 19:20; De 7:8), from other distressing or oppressive conditions (2Sa 4:9; Job 6:23; Ps 55:18), or from death and the grave. (Job 33:28; Ps 49:15) Frequent reference is made to Jehovah’s redeeming the nation of Israel from Egypt to be his “private property” (De 9:26; Ps 78:42) and to his redeeming them from Assyrian and Babylonian exile many centuries later. (Isa 35:10; 51:11; Jer 31:11, 12; Zec 10:8-10) Here, too, the redemption involved a price, an exchange. In redeeming Israel from Egypt, Jehovah evidently caused the price to be paid by Egypt. Israel was, in effect, God’s “firstborn,” and Jehovah warned Pharaoh that his stubborn refusal to release Israel would cause the life of Pharaoh’s firstborn and the firstborn of all Egypt, human and animals, to be exacted. (Ex 4:21-23; 11:4-8) Similarly, in return for Cyrus’ overthrow of Babylon and his liberation of the Jews from their exiled state, Jehovah gave “Egypt as a ransom [form of ko′pher] for [his people], Ethiopia and Seba” in their place. The Persian Empire thus later conquered those regions, and so ‘national groups were given in place of the Israelites’ souls.’ (Isa 43:1-4) These exchanges are in harmony with the inspired declaration that the “wicked is [or serves as] a ransom [ko′pher] for the righteous one; and the one dealing treacherously takes the place of the upright ones.”—Pr 21:18.

Another Hebrew term associated with redemption is ga·ʼal′, and this conveys primarily the thought of reclaiming, recovering, or repurchasing. (Jer 32:7, 8) Its similarity to pa·dhah′ is seen by its parallel use with that term at Hosea 13:14: “From the hand of Sheol I shall redeem [form of pa·dhah′] them; from death I shall recover [form of ga·ʼal′] them.” (Compare Ps 69:18.) Ga·ʼal′ gives emphasis to the right of reclaiming or repurchasing, either by a near kinsman of a person whose property or whose very person needed to be repurchased or reclaimed, or by the original owner or seller himself. A near kinsman, called a go·ʼel′, was thus “a repurchaser” (Ru 2:20; 3:9, 13) or, in cases where a murder was involved, a “blood avenger.”—Nu 35:12.

The Law provided that in the case of a poor Israelite whose circumstances forced him to sell his hereditary lands, his city house, or even to sell himself into servitude, “a repurchaser closely related to him,” or go·ʼel′, had the right to “buy back [ga·ʼal′] what his brother sold,” or the seller could do so himself if funds became available to him. (Le 25:23-27, 29-34, 47-49; compare Ru 4:1-15.) If a man should make a vow offering to God of a house or a field and then desire to buy it back, he had to pay the valuation placed on the property plus a fifth in addition to that estimated value. (Le 27:14-19) However, no exchange could be made for anything “devoted to destruction.”—Le 27:28, 29.

In the case of murder, the murderer was not allowed sanctuary in the appointed cities of refuge but, after the judicial hearing, was turned over by the judges to the “avenger [go·ʼel′] of blood,” a near kinsman of the victim, who then put the murderer to death. Since no “ransom [ko′pher]” was allowed for the murderer and since the near kinsman with right of repurchase could not reclaim or recover the life of his dead relative, he rightfully claimed the life of the one who had taken his relative’s life by murder.—Nu 35:9-32; De 19:1-13.

Not Always a Tangible Price. As has been shown, Jehovah “redeemed” (pa·dhah′) or ‘reclaimed’ (ga·ʼal′) Israel from Egypt. (Ex 6:6; Isa 51:10, 11) Later, because the Israelites kept “selling themselves to do what was bad” (2Ki 17:16, 17), Jehovah on several occasions ‘sold them into the hands of their enemies.’ (De 32:30; Jg 2:14; 3:8; 10:7; 1Sa 12:9) Their repentance caused him to buy them back, or reclaim them, out of distress or exile (Ps 107:2, 3; Isa 35:9, 10; Mic 4:10), thereby performing the work of a Go·ʼel′, a Repurchaser related to them inasmuch as he had espoused the nation to himself. (Isa 43:1, 14; 48:20; 49:26; 50:1, 2; 54:5-7) In ‘selling’ them, Jehovah was not paid some material compensation by the pagan nations. His payment was the satisfaction of his justice and the fulfillment of his purpose to have them corrected and disciplined for their rebellion and disrespect.—Compare Isa 48:17, 18.

God’s ‘repurchasing’ likewise need not involve the payment of something tangible. When Jehovah repurchased the Israelites exiled in Babylon, Cyrus willingly liberated them, without tangible compensation. However, when redeeming his people from oppressor nations that had acted with malice against Israel, Jehovah exacted the price from the oppressors themselves, making them pay with their own lives. (Compare Ps 106:10, 11; Isa 41:11-14; 49:26.) When his people were sold to pagan nations, they received “nothing” from their enslavers in the way of true benefit or relief, and Jehovah therefore needed to make no payment to their captors to balance matters out. Instead, he effected the repurchase through the power of “his holy arm.”—Isa 52:3-10; Ps 77:14, 15.

Jehovah’s role of Go·ʼel′ thus embraced the avenging of wrongs done to his servants and resulted in the sanctifying and vindicating of his own name against those who used Israel’s distress as an excuse to reproach him. (Ps 78:35; Isa 59:15-20; 63:3-6, 9) As the Great Kinsman and Redeemer of both the nation and its individuals, he conducted their “legal case” to effect justice.—Ps 119:153, 154; Jer 50:33, 34; La 3:58-60; compare Pr 23:10, 11.

Though living before and outside the nation of Israel, the disease-stricken Job said: “I myself well know that my redeemer is alive, and that, coming after me, he will rise up over the dust.” (Job 19:25; compare Ps 69:18; 103:4.) Following God’s own example, Israel’s king was to act as a redeemer in behalf of the lowly and poor ones of the nation.—Ps 72:1, 2, 14.

Christ Jesus’ Role as Ransomer. The foregoing information lays the basis for understanding the ransom provided for humankind through God’s Son, Christ Jesus. Mankind’s need for a ransom came about through the rebellion in Eden. Adam sold himself to do evil for the selfish pleasure of keeping continued company with his wife, now a sinful transgressor, so he shared the same condemned standing with her before God. He thereby sold himself and his descendants into slavery to sin and to death, the price that God’s justice required. (Ro 5:12-19; compare Ro 7:14-25.) Having possessed human perfection, Adam lost this valuable possession for himself and all his offspring.

The Law, which had “a shadow of the good things to come,” provided for animal sacrifices as a covering for sin. This, however, was only a symbolic or token covering, since such animals were inferior to man; hence, it was “not possible for the blood of bulls and of goats [actually] to take sins away,” as the apostle points out. (Heb 10:1-4) Those pictorial animal sacrifices had to be without blemish, perfect specimens. (Le 22:21) The real ransom sacrifice, a human actually capable of removing sins, must therefore also be perfect, free from blemish. He would have to correspond to the perfect Adam and possess human perfection, if he were to pay the price of redemption that would release Adam’s offspring from the debt, disability, and enslavement into which their first father Adam had sold them. (Compare Ro 7:14; Ps 51:5.) Only thereby could he satisfy God’s perfect justice that requires like for like, a ‘soul for a soul.’—Ex 21:23-25; De 19:21.

The strictness of God’s justice made it impossible for mankind itself to provide its own redeemer. (Ps 49:6-9) However, this results in the magnifying of God’s own love and mercy in that he met his own requirements at tremendous cost to himself, giving the life of his own Son to provide the redemption price. (Ro 5:6-8) This required his Son’s becoming human to correspond to the perfect Adam. God accomplished this by transferring his Son’s life from heaven to the womb of the Jewish virgin Mary. (Lu 1:26-37; Joh 1:14) Since Jesus did not owe his life to any human father descended from the sinner Adam, and since God’s holy spirit ‘overshadowed’ Mary, evidently from the time she conceived until the time of Jesus’ birth, Jesus was born free from any inheritance of sin or imperfection, being, as it were, “an unblemished and spotless lamb,” whose blood could prove to be an acceptable sacrifice. (Lu 1:35; Joh 1:29; 1Pe 1:18, 19) He maintained that sinless state throughout his life and thus did not disqualify himself. (Heb 4:15; 7:26; 1Pe 2:22) As a ‘sharer of blood and flesh,’ he was a near kinsman of mankind and he had the thing of value, his own perfect life maintained pure through tests of integrity, with which to repurchase mankind, emancipate them.—Heb 2:14, 15.

The Christian Greek Scriptures make clear that the release from sin and death is indeed by the paying of a price. Christians are said to be “bought with a price” (1Co 6:20; 7:23), having an “owner that bought them” (2Pe 2:1), and Jesus is presented as the Lamb who ‘was slaughtered and with his blood bought persons for God out of every tribe, tongue, and nation.’ (Re 5:9) In these texts the verb a·go·ra′zo is used, meaning simply “buy at the market [a·go·ra′].” The related e·xa·go·ra′zo (release by purchase) is used by Paul in showing that Christ released “by purchase those under law” through his death on the stake. (Ga 4:5; 3:13) But the thought of redemption or ransoming is more frequently and more fully expressed by the Greek ly′tron and related terms.

Ly′tron (from the verb ly′o, meaning “loose”) was especially used by Greek writers to refer to a price paid to ransom prisoners of war or to release those under bond or in slavery. (Compare Heb 11:35.) In its two Scriptural occurrences it describes Christ’s giving “his soul a ransom in exchange for many.” (Mt 20:28; Mr 10:45) The related word an·ti′ly·tron appears at 1 Timothy 2:6. Parkhurst’s Greek and English Lexicon to the New Testament says it means: “a ransom, price of redemption, or rather a correspondent ransom.” He quotes Hyperius as saying: “It properly signifies a price by which captives are redeemed from the enemy; and that kind of exchange in which the life of one is redeemed by the life of another.” He concludes by saying: “So Aristotle uses the verb [an·ti·ly·tro′o] for redeeming life by life.” (London, 1845, p. 47) Thus Christ “gave himself a corresponding ransom for all.” (1Ti 2:5, 6) Other related words are ly·tro′o·mai, “loose by ransom” (Tit 2:14; 1Pe 1:18, 19), and a·po·ly′tro·sis, “a releasing by ransom.” (Eph 1:7, 14; Col 1:14) The similarity of the usage of these words with that of the Hebrew terms considered is evident. They describe, not an ordinary purchase or releasing, but a redeeming or ransoming, a deliverance effected by payment of a corresponding price.

Though available to all, Christ’s ransom sacrifice is not accepted by all, and “the wrath of God remains” upon those not accepting it, as it also comes upon those who first accept and then turn away from that provision. (Joh 3:36; Heb 10:26-29; contrast Ro 5:9, 10.) They gain no deliverance from the enslavement to Kings Sin and Death. (Ro 5:21) Under the Law the deliberate murderer could not be ransomed. Adam, by his willful course, brought death on all mankind, hence was a murderer. (Ro 5:12) Thus, the sacrificed life of Jesus is not acceptable to God as a ransom for the sinner Adam.

But God is pleased to approve the application of the ransom to redeem those of Adam’s offspring who avail themselves of such a release. As Paul states, “as through the disobedience of the one man many were constituted sinners, likewise also through the obedience of the one person many will be constituted righteous.” (Ro 5:18, 19) At the time of Adam’s sin and his being sentenced to death, his offspring or race were all unborn in his loins and so all died with him. (Compare Heb 7:4-10.) Jesus as a perfect man, “the last Adam” (1Co 15:45), had a race or offspring unborn in his loins, and when he died innocently as a perfect human sacrifice this potential human race died with him. He had willingly abstained from producing a family of his own by natural procreation. Instead, Jesus uses the authority granted by Jehovah on the basis of his ransom to give life to all those who accept this provision.—1Co 15:45; compare Ro 5:15-17.

Thus, Jesus was indeed “a corresponding ransom,” not for the redemption of the one sinner, Adam, but for the redemption of all mankind descended from Adam. He repurchased them so that they could become his family, doing this by presenting the full value of his ransom sacrifice to the God of absolute justice in heaven. (Heb 9:24) He thereby gains a Bride, a heavenly congregation formed of his followers. (Compare Eph 5:23-27; Re 1:5, 6; 5:9, 10; 14:3, 4.) Messianic prophecies also show he will have “offspring” as an “Eternal Father.” (Isa 53:10-12; 9:6, 7) To be such, his ransom must embrace more than those of his “Bride.” In addition to those “bought from among mankind as firstfruits” to form that heavenly congregation, therefore, others are to benefit from his ransom sacrifice and gain everlasting life through the removal of their sins and accompanying imperfection. (Re 14:4; 1Jo 2:1, 2) Since those of the heavenly congregation serve with Christ as priests and “kings over the earth,” such other recipients of the ransom benefits must be earthly subjects of Christ’s Kingdom, and as children of an “Eternal Father” they attain everlasting life. (Re 5:10; 20:6; 21:2-4, 9, 10; 22:17; compare Ps 103:2-5.) The entire arrangement manifests Jehovah’s wisdom and his righteousness in perfectly balancing the scales of justice while showing undeserved kindness and forgiving sins.—Ro 3:21-26.