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Many people in Christendom feel that Daniel 9:27 has application in our day. What are your thoughts on this? |
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For the benefit of those sneaking a peek at work who might not also have a Bible handy, the verse in question reads: "And he must keep the covenant in force for the many for one week; and at the half of the week he will cause sacrifice and gift offering to cease." The context of that verse is foretelling the coming of the messiah; not his so-called Second Coming, but his first. That is evident by the fact that verse 24 says that at the end of a pre-determined period they would "anoint the Holy of Holies." As the Holy of Holies, Jesus was anointed on the occasion of his baptism, when he was 30 years of age. That fact is established in the Bible, when after his baptism, Jesus announced to the synagogue in Nazareth that the prophecy of Isaiah 61:1 foretelling his anointing had just been fulfilled. And for three and a half years after his anointing, Jesus ministered exclusively to the Jews and then he died a sacrificial death, which would be at the half a prophetic week. (3 ½ days/years in half week) Jesus' death brought an end to the animal sacrifices and other gifts the Jewish priests offered up—at least such offerings were no longer valid as far as Jehovah was concerned, which was made obvious when the temple was eventually destroyed by the Roman "disgusting thing." But for 3 ½ years after Jesus' death, the believing Jews were the only ones who entered into the covenant of Abraham as anointed "Holies" under Christ. But, then, at the end of the full prophetic week, seven years from the time of Christ's original anointing, the privilege of entering into the covenant of Abraham was opened up to non-Jews as well. The Abrahamic covenant, through its subsidiary Mosaic covenant, were thereafter no longer in force exclusively with the Jewish nation. |
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WHAT IS "THE MARRIAGE" IN LUKE 12:36 TO WHICH THE MASTER WAS ATTENDING, BUT TO WHICH HIS SLAVES WERE NOT INVITED AND WHO ARE THE SLAVES IF NOT HIS ANOINTED BROTHERS? |
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Luke 12:36 reads: "Let your loins be girded and your lamps be burning, and you yourselves be like men waiting for their master when he returns from the marriage, so that at his arriving and knocking they may at once open to him." Keep in mind the sacred secret associated with Christ's Parousia; namely, that the dead rise before the living saints. 1 Thessalonians 4:15-17 reads: "For this is what we tell you by Jehovah's word, that we the living who survive to the presence of the Lord shall in no way precede those who have fallen asleep in death; because the Lord himself will descend from heaven with a commanding call, with an archangel's voice and with God's trumpet, and those who are dead in union with Christ will rise first. Afterward we the living who are surviving will, together with them, be caught away in clouds to meet the Lord in the air; and thus we shall always be with the Lord." With the above in mind, what is the first order of business for Jesus when his kingdom comes? According to the 12th chapter of Revelation, the first thing the newly-crowned Christ does is throw Satan and his angels out of heaven. The next verse then says: "Now have come to pass the salvation and the power and the kingdom of our God and the authority of his Christ, because the accuser of our brothers has been hurled down, who accuses them day and night before our God!" That is in preparation for the resurrection—the salvation of the holy ones. Remember, Jesus told the apostles that he was going away to prepare a place for them. So, Jesus is not going to take his bride-like congregation to himself in heaven until first he cleans house by ejecting the demons. Apparently, immediately after Satan's ouster the first resurrection begins. Although the beginning of the resurrection is not the marriage of the Lamb as symbolized in the 19th chapter of Revelation, which takes place after Babylon the Great is destroyed, and after all the remaining holy ones are taken to heaven; nevertheless, the uniting of Jesus with the main part of the bride class at the commencement of the Parousia may be likened to a marriage as well. It is after the dead in Christ have arisen to be with their Lord, that the master then arrives to clean his earthly house. The verse you cited in the 12th chapter of Luke applies to the faithful and discreet slaves. They are the living saints, or holy ones, who survive on earth until the Lord's coming. They are left behind in a sense; hence, the 12th chapter of Revelation refers to them as the "remaining ones" (anointed remnant) of the seed of the woman who have to face down the army of enraged demons after their ouster. At the Master's arrival, Jesus then comes to these remaining ones to minister to them and support them during Satan's final onslaught. The very next verse of Luke goes on to say: "Happy are those slaves whom the master on arriving finds watching! Truly I say to you, He will gird himself and make them recline at the table and will come alongside and minister to them." To "come alongside" is the literal meaning of the word parousia. And incidentally, it is in the context of Jesus coming alongside his faithful slaves that he also said: "You also, keep ready, because at an hour that you do not think likely the Son of man is coming." Coming alongside his faithful slaves at an hour they do not think likely would automatically rule out the Watchtower knowing beforehand that1914 would be the year. But, not to lose sight of the question, Jesus comes to his earthly anointed followers after the heavenly resurrection of his virgin bride is already underway. So, that is probably why Jesus referred to the master returning from his marriage in that particular illustration. |
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Dear Sir, since JW's believe in a literal 144,000 to be of the heavenly group, couldn't it be possible that these 144,000 were chosen during the first century and down to the 20th century? |
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No. According to the Bible, the final sealing of the remaining 144,000 occurs as an immediate prelude to the end of the system. Some have suggested that there were hundreds of thousands of 1st century Christians, but the Scriptures do not support that notion. Consider that after Jesus' intense three and one-half year ministry there were only 3,000 persons baptized believers on the day of Pentecost and a couple thousand more shortly afterwards. Of course, several decades of preaching by the growing number of disciples produced many more disciples, but how many more? Some are of the opinion that there were hundreds of thousands or even millions of Christians in the first century. Acts 21:20 has been used to try and prove that there were more than 100,000. That verse reads: "After hearing this they began to glorify God, and they said to him: "You behold, brother, how many thousands of believers there are among the Jews; and they are all zealous for the Law." The original Greek word translated as "many thousands" in the New World Translation is "myriads." Myriad literally means 10,000. But the Greek lexicon says that myriads can also simply denote a large but indefinite number. So, myriads could have meant several tens of thousands—perhaps 40,000—more or less. Also, one thing to keep in mind is that all anointed believers do not automatically become approved by Jehovah. Jesus said that "many are called but few are chosen." It is worth noting, too, that Paul quoted the account about Elijah and the 7,000 and applied it to the first century Christian congregation. Romans 11:4-8 reads: Yet, what does the divine pronouncement say to him? "I have left seven thousand men over for myself, men who have not bent the knee to Baal." In this way, therefore, at the present season also a remnant has turned up according to a choosing due to undeserved kindness. For Paul's reference of the 7,000 to have any relevance for Christians back then, it is reasonable that there were a comparable number of disciples in the first century—perhaps not literally, but within reason. From a Scriptural standpoint, then, there is no reason to assume that the 144,000 were all gathered in the first century. Neither is there any valid basis for the supposition that there have been multitudes of anointed Christians in the ages since the apostolic period. For one thing, all truly anointed born-again sons of God have to know who their Father is. Knowing the Father and Son means knowing their true relationship. That precludes any sort of Trinitarian, Jesus-is-God religionist, from being part of the 144,000 chosen ones. So, that narrows down the field considerably. It seems reasonable to conclude that there were only a relative handful of anointed ones down through the Dark Ages of Vatican tyranny and Protestant confusion up until the Watchtower movement began in the late 19th century. Interestingly enough, prophecy also projects Elijah's remnant of 7,000 to be on hand during the finale, which is in keeping with the number of partakers of the heavenly calling at present. |
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One thing that I have never understood is that the "Faithful and Discreet Slave Class" is to provide us "food" at the proper time. I am baptized and have been associated for over 30 years. I have known several anointed ones personally. Yet, none of these anointed individuals ever hinted at having any special insight. They simply accepted whatever new teaching or understanding that was published. I have also met at least two individuals in the writing department. I was surprised to find out that they were not of the anointed. So in essence, the anointed brothers (and one sister) that I have known, and are part of the "Faithful and Discreet Slave" class receive their "food at the proper time" from non-slave class individuals. Also, how can we speak of a "slave class" as providing us food at the proper time when in reality the only anointed ones with any real say in matters are those of the governing body? Anointed ones that are not privileged to serve as members of the governing body really are not given any special consideration as to their mind on matters. Can you help me out; because the more I think about these things the less it makes sense to me? |
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Admittedly, there are some things in the Watchtower's present teaching that do not make sense, but there is also ample reason to continue to look at this question, as it relates to Jehovah's Witnesses. It is not without reason that Jesus couched his reference to the faithful and discrete slave in the form of a question, asking: "Who really is the faithful steward, the discreet one, whom his master will appoint over his body of attendants to keep giving them their measure of food supplies at the proper time? Happy is that slave, if his master on arriving finds him doing so! I tell you truthfully, he will appoint him over all his belongings." Actually, in Luke's account anyway, Jesus' question concerning the faithful slave was a response to a question put to him by Peter, when he asked: "Lord, are you saying this illustration to us or also to all?" In context, a few verses up Jesus addressed his disciples and said: "Have no fear, little flock, because your Father has approved of giving you the kingdom." Jesus then charged his little flock to stay on the watch for his return. So, Jesus' illustration has relevance for the little flock of kingdom heirs who would be living at the time the kingdom comes. Phrased in the form of the rhetorical question—who really is the faithful steward? — not only requires each anointed person to search for an answer in their own mind, but, it also suggests that the true faithful slave may not become fully manifest until such time as the Master finally arrives to appoint him over all of his possessions—at which point Jehovah's blessing would be evident. The Watchtower unfortunately teaches us that Jesus appointed the faithful slave over all of his belongings back in 1919. But, if that were the case we would have to suppose that the evil slave has also been flogged, relieved of his duties, and dispatched into the darkness of oblivion. However, the context of the illustration clearly indicates that the reward and punishment of each appointed slave occurs in the setting of the coming of the Son of man like a thief in the night. That is the event for which the Lord charged his slaves to be prepared for, which led into his discussion of the faithful slave in the first place. Let the discerning student take note that there are two different appointments. There is the first appointment over the Lord's household of domestics and then there is a second appointment over all of the Lord's holdings. According to the related parable of the talents, the master rewards his faithful slaves and appoints them to an office with increased responsibility as an immediate prelude to the judgment day separating of the sheep and the goats. Matthew 25:21-23 reads: "His master said to him, 'Well done, good and faithful slave! You were faithful over a few things. I will appoint you over many things. Enter into the joy of your master.' Next the one that had received the two talents came forward and said, 'Master, you committed to me two talents; see, I gained two talents more.' His master said to him, 'Well done, good and faithful slave! You were faithful over a few things. I will appoint you over many things. Enter into the joy of your master.'" So, the appointment of the faithful slave over all his belongings occurs in the future; no doubt when the kingdom actually begins ruling; with the other sheep as its subjects. Nevertheless, the inescapable fact of the illustration is that there is a faithful and discreet slave whom Christ recognizes; a slave who was originally appointed to feed the master's domestic servants prior to his decisive Coming. So, who really is the faithful and discreet slave? The implications of the slave not yet having been appointed over all Christ's belongings is that it means Jesus' illustration applies exclusively to anointed individuals at present. The Watchtower, in fact, recognizes that the household represents the anointed house of God—Christ's congregation. Likewise, the "domestics" or "body of attendants," symbolizes the individuals in Christ's little flock. So, according to the illustration, until such time as Christ appoints his faithful steward over all his belongings, the sole responsibility of the steward is to feed the little flock. And that is exactly what the Watchtower has done. Unquestionably, it is Jehovah's will that the heirs of the kingdom comprehend the truth. And without doubt, the Watchtower has been instrumental in presenting many long-hidden vital issues related to Jehovah's sovereignty and the kingdom. Without the Watchtower Society there would be no rallying point for members of the little flock to gather. However, one complicating factor to our identifying the faithful slave is the presence of a counterpoising evil slave in the very same household with the faithful slave. We should not suppose that the distinction between the two slaves should be such an easy thing for us to distinguish. As Jesus indicated in his parable of the wheat and the weeds, the true sons of the kingdom would coexist in the same "field" with the weed-like agents of the Devil up until the harvest; then, the angels would go out and physically uproot the satanic imitations and the genuine sons of the kingdom would at that time shine like the sun in the kingdom of their Father. The parable of the wheat and weeds seems intended to illustrate, not the obvious and rather glaring distinctions between Jehovah's Witnesses and the patrons of Christendom, but rather, it illustrates how difficult it would be to distinguish the true from the false among the anointed and how it is humanly impossible to eradicate the weeds in our midst until the time of the end. That means that leading up to the time of the actual conclusion of the system, there would be no clear-cut distinction between the two groups. That makes Jesus' question: "Who really is the faithful and discreet slave?" all the more intriguing. Another aspect to take into consideration is what Jesus said at Luke 12:48, in conclusion of his discussion of the faithful slave, where we read: "But the one that did not understand and so did things deserving of strokes will be beaten with few. Indeed, everyone to whom much was given, much will be demanded of him; and the one whom people put in charge of much, they will demand more than usual of him." There are two vital clues in the above verse that may help us answer the question of "who really is the faithful and discreet slave?" One is the rather obvious fact that the slave is held accountable for the simple reason that he was entrusted as one in charge. So, it seems reasonable to conclude that the faithful slave has an office of responsibility in Christ's congregation. That would preclude anointed sisters from being part of the so-called slave class. Elsewhere, though, for instance in the 25th chapter of Matthew, Jesus similarly illustrated how all of his anointed followers will be judged as to how they managed the master's moneys entrusted to them. Not only that, as previously mentioned, those judged faithful in the use of the master's talents are also appointed and given greater privileges—just as the faithful and discreet slave. But, in the illustration of the faithful and discreet slave Jesus indicated that there is an even greater accountability demanded from the slaves "in charge." That is in keeping with the principle that teachers receive a "heavier judgment." While all Christians will eventually be required to give an accounting of themselves before Christ, the faithful slave bears the burden of rendering an account for the entire organization, even as Paul said at Hebrews 13:17 of those taking the lead: "Be obedient to those who are taking the lead among you and be submissive, for they are keeping watch over your souls as those who will render an account." Returning to Christ's illustration quoted above, in keeping with Jehovah's well established rule of accountability, even the faithful slave is due to come in line for a few well-deserved strokes of discipline because of his not fully understanding the will of his master. That is in contrast with the evil slave who is punished with the greatest severity and assigned a portion with the condemned hypocrites. But, the fact that the otherwise faithful slave is punished for not understanding the will of his master would seem to account for many of the Watchtower's shortcomings—but not all. Remember, though, the evil slave is punished because he beat his fellow slaves and indulged in drunkenness. Not only that, but Jesus' said in illustration: "Then that slave that understood the will of his master but did not get ready or do in line with his will will be beaten with many strokes." So, more is involved than mere ignorance. There is also an element of willful disregard on the part of the evil slave. The influence of the evil slave is evident in the Watchtower's blatant spiritual adultery in connection with the NGO scandal, for example. Finally, as regards non-anointed individuals serving on the writing staff in order to feed the domestics, it is interesting that in the 44th chapter of Ezekiel, which in context is all about God ultimately setting his spiritual house in order, Jehovah rebukes his priests for their allowing non-priestly individuals to minister in God's sanctuary. Verses 6-9 read: 'This is what the Sovereign Lord Jehovah has said: "That is enough of you because of all your detestable things, O house of Israel, when you bring in the foreigners uncircumcised in heart and uncircumcised in flesh, in order to come to be in my sanctuary so as to profane it, even my house; when you present my bread, fat and blood, while they keep breaking my covenant on account of all your detestable things. Neither have you taken care of the obligation of my holy things, nor would you post others as caretakers of my obligation in my sanctuary for yourselves."' |
