by Lady Liberty 183 Replies latest watchtower beliefs
Being good stewards of this ship is what is important.
18 But someone will say, "You have faith and I have works."
Faith is of paramount importance and thereafter the works come from that faith.
All the best,
Stephen
QFR Watchtower 8/15, 1989:
Is
The Bible contains both basic teachings and deep truths, which are solid food for study. One such study involves Jesus Christ’s role as Mediator. The apostle Paul wrote: "There is one God, and one mediator between God and men, a man, Christ Jesus, who gave himself a corresponding ransom for all—this is what is to be witnessed to at its own particular times."—1 Timothy 2:5, 6.
To grasp what Paul is saying, we must first appreciate that the Bible sets out two destinies for faithful humans: (1) perfect life on a restored earthly paradise and (2) life in heaven for Christ’s "little flock," numbering 144,000. (Luke 12:32; Revelation 5:10; 14:1-3) Christendom teaches that all good people go to heaven, which unscriptural position has colored the general view, so that Jesus is considered a go-between for all such people. What, though, does the Bible indicate?
The Greek word me·si´tes, used for "mediator," means ‘one who finds himself between two bodies or parties.’ It was a ‘many-sided technical term of Hellenistic legal language.’ Professor Albrecht Oepke (TheologicalDictionaryoftheNewTestament) says that me·si´tes was "one of the most varied technical terms in the vocabulary of Hellen[istic] law."
But why does the Bible use a legal term for Jesus’ mediatory role? As background, consider what Paul wrote about God’s Law given to Israel assembled before Mount Sinai: "It was transmitted through angels by the hand of a mediator." (Galatians 3:19, 20) That mediator was Moses. He was the intermediary agent between Jehovah and the fleshly nation of Israel. An agent for what? For establishing a covenant, or legal contract, between God and the nation.
Does this mean that there is a specific legal sense involved in Jesus’ role as Mediator? Yes. Note Paul’s comment at Hebrews 8:6. After speaking about the tabernacle and other typical representations under the Law covenant, he wrote: "Jesus has obtained a more excellent public service, so that he is also the mediator of a correspondingly better covenant, which has been legally established upon better promises." The "better covenant" was the new covenant, which replaced the covenant mediated by Moses. (Hebrews 8:7-13) The new covenant was "legally established." It laid the basis for some of Christ’s followers, beginning with the apostles, to gain "entry into the holy place," heaven itself.—Hebrews 9:24; 10:16-19.
There are other indications too of the legal nature of Jesus’ role as Mediator of the "new covenant." Commenting on God’s promise at Psalm 110:4, Paul wrote: "To that extent also Jesus has become theonegiveninpledge [en´gy·os] of a better covenant." (Hebrews 7:22) This is the only Biblical use of the word en´gy·os.TheNewInternationalDictionaryofNewTestamentTheology says: "The engyos guaranteed that a legal obligation would be carried out." So Jesus as Mediator of the new covenant serves as a legal pledge that "a better hope" would be realized.—Hebrews 7:19.
Elsewhere Paul uses yet another word having a legal sense, ar·ra·bon´, translated "token." The same dictionary says: "The Gk. word arrabon . . . is a legal concept from the language of business and trade." Note how Paul used this legal term: "He who has anointed us is God. He has also put his seal upon us and has given us the token of what is to come, that is, the spirit, in our hearts." (2 Corinthians 1:21, 22) Both other occurrences of ar·ra·bon´ also deal with God’s anointing of Christians with spirit, bringing them an ‘everlasting reward or inheritance in the heavens’ as spirit sons of God.—2 Corinthians 5:1, 5; Ephesians 1:13, 14; see Kingdom Interlinear Translation of the Greek Scriptures.
Clearly, then, the new covenant is not a loose arrangement open to all mankind. It is a carefully arranged legal provision involving God and anointed Christians.
This should help us to understand 1 Timothy 2:5, 6. Here the reference to "mediator" was made after the five other occurrences of the word in letters written earlier. Hence, Timothy would have understood Jesus’ mediatorship to be His legal role connected with the new covenant. ThePastoralEpistles, by Dibelius and Conzelmann, acknowledges that at 1 Timothy 2:5 ‘the term "mediator" has a legal significance,’ and "although in this passage, in contrast to Heb 8:6, the [covenant] is not mentioned, one must nevertheless presuppose the meaning ‘mediator of the covenant,’ as the context shows." Professor Oepke observes that 1 Timothy 2:5 presents Jesus as "the attorney and negotiator."
A modern-day illustration may help to clarify this, especially if you are not a spirit-anointed Christian. Think of a legal case in which an attorney is involved. His role may be not so much that of a lawyer arguing for justice as that of one who is mediating or bringing about a legal contract acceptable to and beneficial to two parties. Of course, you are not in that legal case, so in that sense he is not serving as your attorney. Yet he may be your very close friend who in other ways gives you valuable help.
Sometimes an attorney’s work produces results that benefit many others. So it is with Jesus’ legal accomplishments as Mediator of the new covenant. It produces what the Law covenant did not, a heavenly "kingdom of priests." (Exodus 19:6; 1 Peter 2:9) Thereafter anointed Christians in the Kingdom will work with Jesus from heaven to bring a blessing to "all nations of the earth."—Genesis 22:18.
The people of all nations who have the hope of everlasting life on earth benefit even now from Jesus’ services. Though he is not their legal Mediator, for they are not in the new covenant, he is their means of approaching Jehovah. Christ said: "I am the way and the truth and the life. No one comes to the Father except through me." (John 14:6) All who will gain life on earth must direct their prayers to Jehovah through Jesus. (John 14:13, 23, 24) Jesus also serves as a compassionate High Priest who is able to apply in their behalf the benefits of his sacrifice, allowing them to gain forgiveness and eventual salvation.—Acts 4:12; Hebrews 4:15.
Consequently, 1 Timothy 2:5, 6 is not using "mediator" in the broad sense common in many languages. It is not saying that Jesus is a mediator between God and all mankind. Rather, it refers to Christ as legal Mediator (or, "attorney") of the new covenant, this being the restricted way in which the Bible uses the term. Jesus is also a corresponding ransom for all in that covenant, both Jews and Gentiles, who will receive immortal life in heaven. The apostle John referred to these at 1 John 2:2. But he indicated that others too will receive the benefit of Christ’s sacrifice: "He is a propitiatory sacrifice for our sins, yet not for ours only but also for the whole world’s."
Those of ‘the whole world’ are all who will gain eternal life in a restored earthly paradise. Millions of such approved servants of God now have that earthly hope. They view Jesus as their High Priest and King through whom they can daily gain approach to Jehovah. They rely on Jesus’ ransom, which is available to them, just as it will be to men such as Abraham, David, and John the Baptizer when these are resurrected. (Matthew 20:28) Thus, Christ’s sacrifice will lead to everlasting life for all obedient mankind.
Jesus the Mediator only for spirit-anointed Christians or for all mankind, since 1 Timothy 2:5, 6 speaks of him as the "mediator" who "gave himself a corresponding ransom for all"?The Bible contains both basic teachings and deep truths, which are solid food for study. One such study involves Jesus Christ’s role as Mediator. The apostle Paul wrote: "There is one God, and one mediator between God and men, a man, Christ Jesus, who gave himself a corresponding ransom for all—this is what is to be witnessed to at its own particular times."—1 Timothy 2:5, 6.To grasp what Paul is saying, we must first appreciate that the Bible sets out two destinies for faithful humans: (1) perfect life on a restored earthly paradise and (2) life in heaven for Christ’s "little flock," numbering 144,000. (Luke 12:32; Revelation 5:10; 14:1-3) Christendom teaches that all good people go to heaven, which unscriptural position has colored the general view, so that Jesus is considered a go-between for all such people. What, though, does the Bible indicate?
The Greek word me·si´tes, used for "mediator," means ‘one who finds himself between two bodies or parties.’ It was a ‘many-sided technical term of Hellenistic legal language.’ Professor Albrecht Oepke (TheologicalDictionaryoftheNewTestament) says that me·si´tes was "one of the most varied technical terms in the vocabulary of Hellen[istic] law."
But why does the Bible use a legal term for Jesus’ mediatory role? As background, consider what Paul wrote about God’s Law given to Israel assembled before Mount Sinai: "It was transmitted through angels by the hand of a mediator." (Galatians 3:19, 20) That mediator was Moses. He was the intermediary agent between Jehovah and the fleshly nation of Israel. An agent for what? For establishing a covenant, or legal contract, between God and the nation.
Does this mean that there is a specific legal sense involved in Jesus’ role as Mediator? Yes. Note Paul’s comment at Hebrews 8:6. After speaking about the tabernacle and other typical representations under the Law covenant, he wrote: "Jesus has obtained a more excellent public service, so that he is also the mediator of a correspondingly better covenant, which has been legally established upon better promises." The "better covenant" was the new covenant, which replaced the covenant mediated by Moses. (Hebrews 8:7-13) The new covenant was "legally established." It laid the basis for some of Christ’s followers, beginning with the apostles, to gain "entry into the holy place," heaven itself.—Hebrews 9:24; 10:16-19.
There are other indications too of the legal nature of Jesus’ role as Mediator of the "new covenant." Commenting on God’s promise at Psalm 110:4, Paul wrote: "To that extent also Jesus has become theonegiveninpledge [en´gy·os] of a better covenant." (Hebrews 7:22) This is the only Biblical use of the word en´gy·os.TheNewInternationalDictionaryofNewTestamentTheology says: "The engyos guaranteed that a legal obligation would be carried out." So Jesus as Mediator of the new covenant serves as a legal pledge that "a better hope" would be realized.—Hebrews 7:19.
Elsewhere Paul uses yet another word having a legal sense, ar·ra·bon´, translated "token." The same dictionary says: "The Gk. word arrabon . . . is a legal concept from the language of business and trade." Note how Paul used this legal term: "He who has anointed us is God. He has also put his seal upon us and has given us the token of what is to come, that is, the spirit, in our hearts." (2 Corinthians 1:21, 22) Both other occurrences of ar·ra·bon´ also deal with God’s anointing of Christians with spirit, bringing them an ‘everlasting reward or inheritance in the heavens’ as spirit sons of God.—2 Corinthians 5:1, 5; Ephesians 1:13, 14; see Kingdom Interlinear Translation of the Greek Scriptures.
Clearly, then, the new covenant is not a loose arrangement open to all mankind. It is a carefully arranged legal provision involving God and anointed Christians.
This should help us to understand 1 Timothy 2:5, 6. Here the reference to "mediator" was made after the five other occurrences of the word in letters written earlier. Hence, Timothy would have understood Jesus’ mediatorship to be His legal role connected with the new covenant. The Pastoral Epistles, by Dibelius and Conzelmann, acknowledges that at 1 Timothy 2:5 ‘the term "mediator" has a legal significance,’ and "although in this passage, in contrast to Heb 8:6, the [covenant] is not mentioned, one must nevertheless presuppose the meaning ‘mediator of the covenant,’ as the context shows." Professor Oepke observes that 1 Timothy 2:5 presents Jesus as "the attorney and negotiator."
A modern-day illustration may help to clarify this, especially if you are not a spirit-anointed Christian. Think of a legal case in which an attorney is involved. His role may be not so much that of a lawyer arguing for justice as that of one who is mediating or bringing about a legal contract acceptable to and beneficial to two parties. Of course, you are not in that legal case, so in that sense he is not serving as your attorney. Yet he may be your very close friend who in other ways gives you valuable help.
Sometimes an attorney’s work produces results that benefit many others. So it is with Jesus’ legal accomplishments as Mediator of the new covenant. It produces what the Law covenant did not, a heavenly "kingdom of priests." (Exodus 19:6; 1 Peter 2:9) Thereafter anointed Christians in the Kingdom will work with Jesus from heaven to bring a blessing to "all nations of the earth."—Genesis 22:18.
The people of all nations who have the hope of everlasting life on earth benefit even now from Jesus’ services. Though he is not their legal Mediator, for they are not in the new covenant, he is their means of approaching Jehovah. Christ said: "I am the way and the truth and the life. No one comes to the Father except through me." (John 14:6) All who will gain life on earth must direct their prayers to Jehovah through Jesus. (John 14:13, 23, 24) Jesus also serves as a compassionate High Priest who is able to apply in their behalf the benefits of his sacrifice, allowing them to gain forgiveness and eventual salvation.—Acts 4:12; Hebrews 4:15.
Consequently, 1 Timothy 2:5, 6 is not using "mediator" in the broad sense common in many languages. It is not saying that Jesus is a mediator between God and all mankind. Rather, it refers to Christ as legal Mediator (or, "attorney") of the new covenant, this being the restricted way in which the Bible uses the term. Jesus is also a corresponding ransom for all in that covenant, both Jews and Gentiles, who will receive immortal life in heaven. The apostle John referred to these at 1 John 2:2. But he indicated that others too will receive the benefit of Christ’s sacrifice: "He is a propitiatory sacrifice for our sins, yet not for ours only but also for the whole world’s."
Those of ‘the whole world’ are all who will gain eternal life in a restored earthly paradise. Millions of such approved servants of God now have that earthly hope. They view Jesus as their High Priest and King through whom they can daily gain approach to Jehovah. They rely on Jesus’ ransom, which is available to them, just as it will be to men such as Abraham, David, and John the Baptizer when these are resurrected. (Matthew 20:28) Thus, Christ’s sacrifice will lead to everlasting life for all obedient mankind.
No suprises the WT "teaching" directly contradicts what the bible says
Consequently, 1 Timothy 2:5, 6 is not using "mediator" in the broad sense common in many languages. It is not saying that Jesus is a mediator between God and all mankind.
They call God a liar, after all men wrote the scripture under the inspiration of the Holy Spirit.
Those WT perverts are eternally condemned, Paul makes the point twice in a row, see here
All the best,
Stephen
isaac
Deputy, if my memory serves me correct didn't you ask her this repeatedly in the past and she absolutely refused to answer?
I started another thread yesterday. Still can't find a JW who can tell me what came down.
LADY LIBERTY- I never knew Jesus wasn't my mediator as a witness. Now I know I'm my OWN mediator . Feel much more secure in life
Sorry for the formatting: I tried to edit and it duplicated the text, then I could not edit it anymore. But ironically the duplication suits perfectly the circular nature of the argument, where extra-contextual considerations make the text say the opposite of what it says.
Incidentally I checked Oepke's article in TDNT IV when I made my previous post. This is what he actually says about 1 Timothy: "The statement confirms the universality of the divine will to save in v. 4. This demands the thought of the universality and uniqueness of God and the Mediator... The mediator between God and Israel, on which Jewish particularism relies, is replaced by the mesitès theou kai anthrôpôn, who in correspondance with the singularity of God and total humanity is one. He is expressly called man to emphasise that he belongs to all who bear the face of man. The universal validity of His mediatorial self-offering to death gives all a share in salvation from God's standpoint. This saving act is the central theme of the apostolic witness addressed to all. The mesitès is the One who represents God to men and men to God. He is the attorney and negotiator..."
bttt...good idea undercover!
You know what, I only read the very first post, asking the original question, so I hope LL that the subject hasn't taken a left turn ;) I was blown away too, as was my husband. In fact, he called bullsheeet on the whole thing, and I was able to find and quote a thread on here, with the obligatory WT quotes. Neither of us could believe it. I always thought it was so very important to end your prayer with "in Jesus Christ name amen" for that VERY REASON.
Funny aside to this story, my 2 middle children are very close in age and learned to pray aloud together. When they'd end their prayers they'd say "Crease Crise amen" I never had the heart to correct them, and they only learned the real way by listening to their dad at mealtimes.
I remember when I first stumbled on this at that http://www.4jehovah.org/ website. I asked my wife and of course she said that Jesus was her mediator. Then I told her not so according to the Watchtower and I quoted her the book. I did not know the full title of it "Worldwide Security Under the Prince of Peace." I just recalled the "Prince of Peace" part and asked her if she could get the book. She asked the elder and his wife and they both said, "Never heard of it." The elder's wife went on to say that sometimes former witnesses will publish books under the disguise of the Watchtower in an attempt to fool Jehovah's Witnesses. Sometimes they will appear at assemblies and try to spread lies through their 'counterfiet literature.'
I looked on that website again and told my wife the complete name of the book. She called her mom and lo and behold her mom had the book. I asked her mom, "Is Jesus you Mediator?" She said yes and I said, "Can you turn in the book to page ten?" She did, and I read the paragraph where it stated that the greater Moses (Jesus) is not the direct mediator for all of mankind but only for the 144,000. She still maintained that Jesus was her mediator because that is how they pray to Jehovah (in Jesus's name).
I got off the phone with her and thought about it for a moment. Then I asked my wife, "How come you can say that Jesus is you mediator, and your mom can say this but the Watchtower says no? It is like you and your mom are saying one thing and the Watchtower is saying something different." I let my wife read the photocopied Watchtower article published in 1989. After reading it she was like, "OH I GET IT!!!! Jesus is the direct mediator for the 144,000 and they mediate for us just like how Moses mediated for his direct reports and the direct reports mediated for the rest of Israel!!!!"
All I could think was WOW, drinking the Watchtower Koolaid.
I'm glad this thread was bumped. Great topic, Lady Lib.
