On the Chief servant II

A reproduction of the Watchtower Society's article


His Vital Place in God’s Purpose. Jehovah God saw fit to make his firstborn Son the central, or key, figure in the outworking of all His purposes (Joh 1:14-18; Col 1:18-20; 2:8, 9), the focal point on which the light of all prophecies would concentrate and from which their light would radiate (1Pe 1:10-12; Re 19:10; Joh 1:3-9), the solution to all the problems that Satan’s rebellion had raised (Heb 2:5-9, 14, 15; 1Jo 3:8), and the foundation upon which God would build all future arrangements for the eternal good of His universal family in heaven and earth. (Eph 1:8-10; 2:20; 1Pe 2:4-8) Because of the vital role he thus plays in God’s purpose, Jesus could say, rightly and without exaggeration: “I am the way and the truth and the life. No one comes to the Father except through me.”—Joh 14:6.

The “sacred secret.” God’s purpose as revealed in Jesus Christ remained a “sacred secret [or, mystery] . . . kept in silence for long-lasting times.” (Ro 16:25-27) For over 4,000 years, since the rebellion in Eden, men of faith had awaited the fulfillment of God’s promise of a “seed” to bruise the head of the serpentlike Adversary and thereby to bring relief to mankind. (Ge 3:15) For nearly 2,000 years they had hoped in Jehovah’s covenant with Abraham for a “seed” who would “take possession of the gate of his enemies” and by means of whom all nations of the earth would bless themselves.—Ge 22:15-18.

Finally, when “the full limit of the time arrived, God sent forth his Son” and through him revealed the meaning of the “sacred secret,” gave the definitive answer to the issue raised by God’s Adversary (see JEHOVAH [The supreme issue a moral one]), and provided the means for redeeming obedient mankind from sin and death through the ransom sacrifice of his Son. (Ga 4:4; 1Ti 3:16; Joh 14:30; 16:33; Mt 20:28) Thereby Jehovah God cleared away any uncertainty or ambiguity regarding his purposes in the minds of his servants. For that reason the apostle says that “no matter how many the promises of God are, they have become Yes by means of [Jesus Christ].”—2Co 1:19-22.

The “sacred secret” did not simply involve an identification of God’s Son as such. Rather it involved the role he was assigned in the framework of God’s foreordained purpose, and the revelation and execution of that purpose through Jesus Christ. This purpose, so long a secret, was “for an administration at the full limit of the appointed times, namely, to gather all things together again in the Christ, the things in the heavens and the things on the earth.”—Eph 1:9, 10.

The “sacred secret” bound up in Christ Jesus has as one of its aspects his heading a new heavenly government; its membership is to be formed of persons (Jews and non-Jews) taken from among earth’s population, and its domain is to embrace both heaven and earth. Thus, in the vision at Daniel 7:13, 14, one “like a son of man” (a title later applied frequently to Christ—Mt 12:40; 24:30; Lu 17:26; compare Re 14:14) appears in Jehovah’s heavenly courts and is given “rulership and dignity and kingdom, that the peoples, national groups and languages should all serve even him.” The same vision, however, shows that “the holy ones of the Supreme One” are also to share with this “son of man” in his Kingdom, rulership, and grandeur. (Da 7:27) While Jesus was on earth, he selected from among his disciples the first prospective members of his Kingdom government and, after they had ‘stuck with him in his trials,’ covenanted with them for a Kingdom, praying to his Father for their sanctification (or being made “holy ones”) and requesting that “where I am, they also may be with me, in order to behold my glory that you have given me.” (Lu 22:28, 29; Joh 17:5, 17, 24) Because of being thus united with Christ, the Christian congregation also plays a part in the “sacred secret,” as is later expressed by the inspired apostle.—Eph 3:1-11; 5:32; Col 1:26, 27; see SACRED SECRET.

“Chief Agent of life.” As an expression of his Father’s undeserved kindness, Christ Jesus laid down his perfect human life in sacrifice. This made possible the union of Christ’s chosen followers with him in his heavenly reign and also made possible the arrangement for earthly subjects of his Kingdom rule. (Mt 6:10; Joh 3:16; Eph 1:7; Heb 2:5; see RANSOM.) He thereby became “the Chief Agent [“Prince,” KJ; JB] of life” for all mankind. (Ac 3:15) The Greek term here used means, basically, “chief leader,” a related word being applied to Moses (Ac 7:27, 35) as “ruler” in Israel.

Hence, as the “chief leader” or “pioneer of Life” (Mo), Jesus Christ introduced a new and essential element for gaining eternal life in the sense of being an intermediary or go-between, but he is such in an administrative sense as well. He is God’s High Priest who can effect full cleansing from sin and liberation from sin’s death-dealing effects (Heb 3:1, 2; 4:14; 7:23-25; 8:1-3); he is the appointed Judge into whose hands all judgment is committed, so that he judiciously administers his ransom benefits to individuals among mankind according to their worthiness to live under his kingship (Joh 5:22-27; Ac 10:42, 43); through him the resurrection of the dead also comes. (Joh 5:28, 29; 6:39, 40) Because Jehovah God so ordained to use his Son, “there is no salvation in anyone else, for there is not another name under heaven that has been given among men by which we must get saved.”—Ac 4:12; compare 1Jo 5:11-13.

Since this aspect of Jesus’ authority is also embraced in his “name,” his disciples, as representatives of the Chief Agent of life, by that name could heal persons of their infirmities resulting from inherited sin and they could even raise the dead.—Ac 3:6, 15, 16; 4:7-11; 9:36-41; 20:7-12.

The full significance of his “name.” It can be seen that, while Jesus’ death on a torture stake plays a vital part in human salvation, acceptance of this is by no means all that is involved in ‘putting faith in the name of Jesus.’ (Ac 10:43) Following his resurrection, Jesus informed his disciples, “All authority has been given me in heaven and on the earth,” thereby showing that he heads a government of universal domain. (Mt 28:18) The apostle Paul made clear that Jesus’ Father has “left nothing that is not subject to him [Jesus],” with the evident exception of “the one who subjected all things to him,” that is, Jehovah, the Sovereign God. (1Co 15:27; Heb 1:1-14; 2:8) Jesus Christ’s “name,” therefore, is more excellent than that of God’s angels, in that his name embraces or stands for the vast executive authority that Jehovah has placed in him. (Heb 1:3, 4) Only those who willingly recognize that “name” and bow to it, subjecting themselves to the authority it represents, will gain life eternal. (Ac 4:12; Eph 1:19-23; Php 2:9-11) They must, sincerely and without hypocrisy, line up with the standards Jesus exemplified and, in faith, obey the commands he gave.—Mt 7:21-23; Ro 1:5; 1Jo 3:23.

What is the “name” of Jesus on account of which Christians are hated by all nations?

Illustrating this other aspect of Jesus’ “name” is his prophetic warning that his followers would be “objects of hatred by all the nations on account of my name.” (Mt 24:9; also Mt 10:22; Joh 15:20, 21; Ac 9:15, 16) Clearly, this would be, not because his name represented that of a Ransomer or Redeemer, but because it represented God’s appointed Ruler, the King of kings, to whom all nations should bow in submission or else experience destruction.—Re 19:11-16; compare Ps 2:7-12.

So, too, it is certain that when demons gave in to Jesus’ command to get out of persons they possessed, they did so, not on the basis of Jesus’ being a sacrificial Lamb of God, but on account of the authority for which his name stood as the anointed representative of the Kingdom, the one with authority to call for, not merely one legion, but a dozen legions of angels, capable of expelling any demons who might stubbornly resist the order to leave. (Mr 5:1-13; 9:25-29; Mt 12:28, 29; 26:53; compare Da 10:5, 6, 12, 13.) Jesus’ faithful apostles were authorized to use his name to expel demons, both before and after his death. (Lu 9:1; 10:17; Ac 16:16-18) But when the sons of Jewish priest Sceva tried to use Jesus’ name in this way, the wicked spirit challenged their right to appeal to the authority the name represented and caused the possessed man to attack and maul them.—Ac 19:13-17.

When Jesus’ followers referred to his “name” they frequently employed the expression “the Lord Jesus” or “our Lord Jesus Christ.” (Ac 8:16; 15:26; 19:5, 13, 17; 1Co 1:2, 10; Eph 5:20; Col 3:17) They recognized him as their Lord not only because he was their divinely appointed Repurchaser and Owner by virtue of his ransom sacrifice (1Co 6:20; 7:22, 23; 1Pe 1:18, 19; Jude 4) but also because of his kingly position and authority. It was in the full regal as well as priestly authority represented by Jesus’ name that his followers preached (Ac 5:29-32, 40-42), baptized disciples (Mt 28:18-20; Ac 2:38; compare 1Co 1:13-15), disfellowshipped immoral persons (1Co 5:4, 5), and exhorted and instructed the Christian congregations they shepherded (1Co 1:10; 2Th 3:6). It follows, then, that those approved for life by Jesus could never put faith in, or render allegiance to, some other “name” as representing God’s authority to rule but must show unbreakable loyalty to the “name” of this divinely commissioned King, the Lord Jesus Christ.—Mt 12:18, 21; Re 2:13; 3:8; see APPROACH TO GOD.

On the chief Servant III

A reproduction of the Watchtower Society's article

 

 

 

‘Bearing Witness to the Truth.’ To Pilate’s question, “Well, then, are you a king?”, Jesus replied: “You yourself are saying that I am a king. For this I have been born, and for this I have come into the world, that I should bear witness to the truth. Everyone that is on the side of the truth listens to my voice.” (Joh 18:37; see LEGAL CASE [Jesus’ Trial].) As the Scriptures show, the truth to which he bore witness was not just truth in general. It was the all-important truth of what God’s purposes were and are, truth based on the fundamental fact of God’s sovereign will and His ability to fulfill that will. By his ministry Jesus revealed that truth, contained in “the sacred secret,” as being God’s Kingdom with Jesus Christ, the “son of David,” serving as King-Priest on the throne. This was also the essence of the message proclaimed by angels prior to and at the time of his birth in Bethlehem of Judea, the city of David.—Lu 1:32, 33; 2:10-14; 3:31.

The accomplishment of his ministry in bearing witness to the truth required more of Jesus than merely talking, preaching, and teaching. Besides shedding his heavenly glory to be born as a human, he had to fulfill all the things prophesied about him, including the shadows, or patterns, contained in the Law covenant. (Col 2:16, 17; Heb 10:1) To uphold the truth of his Father’s prophetic word and promises, Jesus had to live in such a way as to make that truth become reality, fulfilling it by what he said and did, how he lived, and how he died. Thus, he had to be the truth, in effect, the embodiment of the truth, as he himself said he was.—Joh 14:6.

For this reason the apostle John could write that Jesus was “full of undeserved kindness and truth” and that, though “the Law was given through Moses, the undeserved kindness and the truth came to be through Jesus Christ.” (Joh 1:14, 17) By means of his human birth, his presenting himself to God by baptism in water, his three and a half years of public service in behalf of God’s Kingdom, his death in faithfulness to God, his resurrection to heaven—by all these historical events—God’s truth arrived, or “came to be,” that is, came to realization. (Compare Joh 1:18; Col 2:17.) The whole career of Jesus Christ was therefore a ‘bearing witness to the truth,’ to the things to which God had sworn. Jesus was thus no shadow Messiah or Christ. He was the real one promised. He was no shadow King-Priest. He was, in substance and fact, the true one that had been prefigured.—Ro 15:8-12; compare Ps 18:49; 117:1; De 32:43; Isa 11:10.

This truth was the truth that would ‘set men free’ if they showed themselves to be “on the side of the truth” by accepting Jesus’ role in God’s purpose. (Joh 8:32-36; 18:37) To ignore God’s purpose concerning his Son, to build hopes on any other foundation, to form conclusions regarding one’s life course on any other basis would be to believe a lie, to be deceived, to follow the leading of the father of lies, God’s Adversary. (Mt 7:24-27; Joh 8:42-47) It would mean ‘to die in one’s sins.’ (Joh 8:23, 24) For this reason Jesus did not hold back from declaring his place in God’s purpose.

True, he instructed his disciples, even with sternness, not to broadcast his Messiahship to the public (Mt 16:20; Mr 8:29, 30) and rarely referred to himself directly as the Christ except when in privacy with them. (Mr 9:33, 38, 41; Lu 9:20, 21; Joh 17:3) But he boldly and regularly drew attention to the evidence in the prophecies and in his works that proved he was the Christ. (Mt 22:41-46; Joh 5:31-39, 45-47; 7:25-31) On the occasion of talking to a Samaritan woman at a well, Jesus, “tired out from the journey,” identified himself to her, perhaps to excite curiosity among the townsfolk and draw them out from the town to him, which was the result. (Joh 4:6, 25-30) The mere claim of Messiahship would mean nothing if not accompanied by the evidence, and in the end, faith was required on the part of those seeing and hearing if they were to accept the conclusion to which that evidence unerringly pointed.—Lu 22:66-71; Joh 4:39-42; 10:24-27; 12:34-36.

Tested and Perfected. Jehovah God demonstrated supreme confidence in his Son in charging him with the mission of going to earth and serving as the promised Messiah. God’s purpose that there be a “seed” (Ge 3:15), the Messiah, who would serve as the sacrificial Lamb of God, was foreknown to Him “before the founding of the world” (1Pe 1:19, 20), an expression considered under the heading FOREKNOWLEDGE, FOREORDINATION (Foreordination of the Messiah). The Bible record, however, does not state at what point Jehovah designated or informed the specific individual chosen to fill this role, whether at the time of the rebellion in Eden or at some later time. The requirements, particularly that of the ransom sacrifice, ruled out the use of any imperfect human, but not of a perfect spirit son. Out of all his millions of spirit sons, Jehovah selected one to take on the assignment: his Firstborn, the Word.—Compare Heb 1:5, 6.

God’s Son willingly accepted the assignment. This is evident from Philippians 2:5-8; he “emptied himself” of his heavenly glory and spirit nature and “took a slave’s form” in submitting to the transferal of his life to the earthly, material, human plane. The assignment before him represented a tremendous responsibility; so very much was involved. By remaining faithful he would prove false Satan’s claim, recorded in the case of Job, that under privation, suffering, and test, God’s servants would deny Him. (Job 1:6-12; 2:2-6) As the firstborn Son, Jesus, of all God’s creatures, could give the most conclusive answer to that charge and the finest evidence in favor of his Father’s side in the larger issue of the rightfulness of Jehovah’s universal sovereignty. Thereby he would prove to be “the Amen . . . , the faithful and true witness.” (Re 3:14) If he failed, he would reproach his Father’s name as none other could.

In selecting his only-begotten Son, Jehovah, of course, was not ‘laying his hands hastily upon him,’ with the risk of being ‘a sharer in possible sins,’ for Jesus was no novice likely to get “puffed up with pride and fall into the judgment passed upon the Devil.” (Compare 1Ti 5:22; 3:6.) Jehovah ‘fully knew’ his Son from his intimate association with him during countless ages past (Mt 11:27; compare Ge 22:12; Ne 9:7, 8) and could therefore assign him to fulfill the unerring prophecies of His Word. (Isa 46:10, 11) Thus God was not arbitrarily or automatically guaranteeing “certain success” for his Son simply by placing him in the role of the prophesied Messiah (Isa 55:11), in the manner that the theory of predestinarianism claims.

While the Son had never undergone a test like that now before him, he had demonstrated his faithfulness and devotion in other ways. He had already had great responsibility as God’s Spokesman, the Word. Yet he never misused his position and authority, as did God’s earthly spokesman Moses on one occasion. (Nu 20:9-13; De 32:48-51; Jude 9) Being the One through whom all things were made, the Son was a god, “the only-begotten god” (Joh 1:18), hence held a position of glory and preeminence in relation to all others of God’s spirit sons. Yet he did not become haughty. (Contrast Eze 28:14-17.) So, it could not be said that the Son had not already proved his loyalty, humility, and devotion in many respects.

To illustrate, consider the test placed upon God’s first human son, Adam. That test did not involve enduring persecution or suffering, but only maintaining obedient respect for God’s will in regard to the tree of the knowledge of good and bad. (Ge 2:16, 17; see TREES.) Satan’s rebellion and temptation were not part of the test as originally given by God but came as an added feature, from a source foreign to God. Nor did the test, when given, call for any human temptation, as resulted to Adam from Eve’s deflection. (Ge 3:6, 12) This being so, Adam’s test could have been effected without any outside temptation or influence toward wrongdoing, the whole matter resting with Adam’s heart—his love for God and his freedom from selfishness. (Pr 4:23) Proving faithful, Adam would have been privileged to take fruit of “the tree of life and eat and live to time indefinite” as a tested, approved human son of God (Ge 3:22), all of this without having been subjected to vile influence and temptation, persecution, or suffering.

It may also be noted that the spirit son who became Satan by defecting from God’s service did not do so because anyone had persecuted him or tempted him to do wrong. Certainly not God, for ‘He does not try anyone with evil things.’ Yet that spirit son failed to maintain loyalty, allowed himself to be “drawn out and enticed by his own desire,” and sinned, becoming a rebel. (Jas 1:13-15) He failed the test of love.

The issue raised by God’s Adversary, however, required that the Son, as the promised Messiah and future King of God’s Kingdom, now undergo a test of integrity under new circumstances. This test and the sufferings it entailed were also necessary for his being “made perfect” for his position as God’s High Priest over mankind. (Heb 5:9, 10) To meet the requirements for full installation as the Chief Agent of salvation, God’s Son was “obliged to become like his ‘brothers’ [those who became his anointed followers] in all respects, that he might become a merciful and faithful high priest.” He must endure hardships and sufferings, so that he might be “able to come to the aid of those who are being put to the test,” able to sympathize with their weaknesses as one who had “been tested in all respects like ourselves, but without sin.” Though perfect and sinless, he would still be “able to deal moderately with the ignorant and erring ones.” Only through such a High Priest could imperfect humans “approach with freeness of speech to the throne of undeserved kindness, [to] obtain mercy and find undeserved kindness for help at the right time.”—Heb 2:10-18; 4:15–5:2; compare Lu 9:22.

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.