“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.” (Compare Matthew 6:9, 10.) None existed before him; therefore he has seniority over all. (Isa. 44:6) He, being the Creator, existed before any other gods, and all false gods will be wiped out so that there will be none existing after him. (Isa. 43:10) As the Alpha and the Omega (Rev. 22:13), he brings to successful conclusion that which he begins. (Rev. 1:8; 21:5, 6) He never forgets or forsakes his purposes or covenants, which makes him a God of dependability and loyalty.—Ps. 105:8.

A communicative God

Having great love for his creatures, God provides ample opportunity for them to know him and his purposes. His own voice has been heard on earth on three occasions. (Matt. 3:17; 17:5; John 12:28) He has communicated through angels (Luke 2:9-12; Acts 7:52, 53) and through men to whom he gave directions and revelations, such as Moses and the other prophets, and especially through his Son, Jesus Christ. (Heb. 1:1, 2; Rev. 1:1) His written Word is his communication to his people, enabling them to be completely equipped as his servants and ministers, and directing them on the way to life.—2 Pet. 1:19-21; 2 Tim. 3:16, 17; John 17:3.

Contrasted with the gods of the nations

The true God, the Creator of the glorious heavenly bodies, has glory and brilliance beyond the ability of fleshly sight to endure, for “no man may see [God] and yet live.” (Ex. 33:20) Only the angels, spirit creatures, have vision that can behold his face in a literal sense. (Matt. 18:10; Luke 1:19) Nevertheless, he does not expose men to such an experience. In loving-kindness he enables men to see his fine qualities through his Word, including the revelation of Himself by means of his Son Christ Jesus.—Matt. 11:27; John 1:18; 14:9.

God gives us an idea of the effect of his presence in the book of Revelation. The apostle John had a vision that approximated seeing God, in the sense that it revealed the effect of beholding him on his throne. God was not like a man in appearance, for he has not revealed any figure of his to man, as John himself said later: “No man has seen God at any time.” (John 1:18) Rather, God was shown to be like highly polished gems, precious, glowing, beautiful, that attract the eye and win delighted admiration. He was “in appearance, like a jasper stone and a precious red-colored stone, and round about the throne there [was] a rainbow like an emerald in appearance.” (Rev. 4:3) Thus, he is lovely in appearance and pleasant to look at, causing one to lose oneself in wonderment. About his throne there is further glory and an atmosphere of calmness, serenity. The appearance of a perfect rainbow of emerald indicates that, reminding one of the enjoyable quieting calm that follows a storm.—Compare Genesis 9:12-16.

How different the true God is, therefore, from the gods of the nations, who are often depicted as being grotesque, angry, fierce, implacable, merciless, whimsical as to their favors and disfavors, horrifying and fiendish and ready to torture earthly creatures, human souls, in some kind of “hellfire” or inferno.

“A God exacting exclusive devotion”

“Even though there are those who are called ‘gods,’ whether in heaven or on earth, just as there are many ‘gods’ and many ‘lords,’ there is actually to us one God the Father.” (1 Cor. 8:5, 6) Many of these gods are ‘mighty ones,’ but Jehovah is the Almighty God. He is a God exacting exclusive devotion. (Ex. 20:5) He requires his worshipers to worship him with spirit and truth. (John 4:24) His worshipers should fear him, which means to hate bad and to recognize his sovereignty and supremacy, his almightiness and his righteousness. (Prov. 1:7; 8:13; Jer. 11:20) They should stand in reverent awe of him.—Isa. 8:13; Heb. 12:28, 29.

Among other mighty ones called “gods” in the Bible, is Jesus Christ, who is “the only-begotten god.” But he himself plainly said: “It is Jehovah your God you must worship, and it is to him alone you must render sacred service.” (John 1:18; Luke 4:8; Deut. 10:20) The angels are “godlike ones,” but one of them stopped John from worshiping him, saying: “Be careful! Do not do that! . . . Worship God.” (Ps. 8:5; Heb. 2:7; Rev. 19:10) Mighty men among the Hebrews were called “gods” (Ps. 82:1-7); but no man was purposed by God to receive worship. When Cornelius began to do obeisance to Peter, that apostle stopped him with the words, “Rise; I myself am also a man.” (Acts 10:25, 26) Certainly the false gods invented and fashioned by men down through the centuries since the rebellion in Eden are not to be worshiped. The Mosaic law warns strongly against turning from Jehovah to them. (Ex. 20:3-5) Jehovah the true God will not forever tolerate rivalry from false, worthless gods.—Jer. 10:10, 11.

The apostle Paul tells that God is the One who declares persons righteous and that after Christ, as God’s king, brings to nothing all other authority and power, and thereafter hands over the kingdom to his God and Father, God will then become “all things to everyone.” (Rom. 8:33; 1 Cor. 15:23-28) Eventually, all those living will acknowledge God’s sovereignty and will praise his name continually.—Ps. 150; Phil. 2:9-11; Rev. 21:22-27; see EL; ELOHIM; JEHOVAH.

GODLY DEVOTION

Reverence, worship and service to God, with loyalty to his universal sovereignty. The Scriptures use the Greek word eu·seʹbei·a and related adjective, adverb and verb forms. The noun as used in the Bible may be translated literally as “well-reverencing,” and applies to reverence or devotion toward that which is genuinely holy and righteous The antonym of “godly devotion” is “ungodliness” or “irreverence” (Gr., a·seʹbei·a). Vine’s Expository Dictionary of New Testament Words makes a comparison of a·no·miʹa, “lawlessness” (2 Cor. 6:14; here contrasted with righteousness) and a·seʹbei·a, “ungodliness” (Titus 2:12; here contrasted with godly devotion). The comment is made that a·no·miʹa means disregard for or defiance of God’s laws, while a·seʹbei·a denotes the same attitude toward God’s person. From this we see that the Bible’s use of the expression “godly devotion” refers to devotion to Jehovah God personally. Indeed, the apostle Peter assures us that in the accurate knowledge of God reside the things concerning godly devotion.—2 Pet. 1:3.

The verb form eu·se·beinʹ is used at 1 Timothy 5:4 with regard to the conduct of children or grandchildren toward their widowed mothers or grandmothers. A Greek and English Lexicon, by Edward Robinson, states that eu·seʹbei·a can have the meaning of being pious toward anyone. For this reason some translations of this passage read: “They are to learn first of all to do their duty to their own families.” (JB; compare The New English Bible and The Bible in Basic English.) But God is the Establisher of the family arrangement (Eph. 3:14, 15) and the Bible likens the household of God to the family unit. Therefore, reverence or godly devotion in family relationships in the Christian household would actually be reverence to God and obedience to God’s commands regarding the family and proper conduct of its members. The rendering of this text: “If any widow has children or grandchildren, let these learn first to practice godly devotion in their own household” (NW), is in harmony with this understanding.

THE ‘SACRED SECRET OF GODLY DEVOTION’

The prime example of godly devotion is Jesus Christ. The apostle Paul wrote to Timothy: “Indeed, the sacred secret of this godly devotion is admittedly great: ‘He was made manifest in flesh, was declared righteous in spirit, appeared to angels, was preached about among nations, was believed upon in the world, was received up in glory.”’ (1 Tim. 3:16) Adam, the perfect man, had not set the perfect example of godly devotion. None of his children, born imperfect, could do so. Who would be able to do this? The coming of God’s Son to earth and his integrity-keeping course gave the answer, revealing the solution to the sacred secret.

Jesus Christ was the one man to manifest godly devotion perfectly, in every sense, proving that man in the flesh can maintain such devotion. Jesus was, at the end of his earthly course under severe trials, “loyal, guileless, undefiled, separated from the sinners.” (Heb. 7:26) No flaw could be found in his integrity, to accuse him before God. He said, before his death: “I have conquered the world,” also, “The ruler of the world is coming. And he has no hold on me.” (John 16:33; 14:30) No unrighteousness could be found in him. He could rightly say to his enemies: “Who of you convicts me of sin?” (John 8:46) The solution to “the sacred secret of this godly devotion” is so great and means so much to mankind that it is to be proclaimed world wide. It is the basis upon which Christian godly devotion and conduct in the congregation is patterned.

TRAINING, WITH CONTENTMENT, ESSENTIAL

Strenuous training is necessary on the part of the Christian in order to achieve full godly devotion. It entails the enduring of opposition and persecution. (2 Tim. 3:12) One’s aim or objective in training himself is not to achieve selfish materialistic gain. But there is gain to the one who is content with his lot, who continues in godly devotion along with self-sufficiency. “It holds promise of the life now,” namely, spiritual health, satisfaction, happiness and a purpose in living. It also holds promise of the life that “is to come.”—1 Tim. 4:7, 8; 6:6-8; compare Proverbs 3:7, 8; 4:20-22.

Though persecution and hardship may come upon the one having godly devotion, he need not fear, for “Jehovah knows how to deliver people of godly devotion out of trial.” (2 Pet. 2:9) The apostle Peter counsels Christians to add to their endurance godly devotion. (2 Pet. 1:5, 6) He admonishes them to be persons of “holy acts of conduct and deeds of godly devotion” in order to survive the judgment of Jehovah’s day.—2 Pet. 3:7, 10, 11; 1 Pet. 4:18.

THE POWER OF GODLY DEVOTION

One professing godly devotion must recognize its power to change his personality and must be true and genuine in following godliness. (1 Tim. 6:11; Eph. 4:20-24) He must recognize that God’s Word is His expression of the way of godly devotion and so he must conform to its precepts. (Titus 1:1; 2 Pet. 1:3) Since godly devotion is toward God personally, his Word and spirit will bring one to know Jehovah personally, intimately, and to become more like Him—to be an imitator or copier of him. (Eph. 5:1) Such one will reflect more and more the fine qualities of Jehovah God.—2 Cor. 3:18.

If one fails to guard carefully his godly devotion he will become mentally diseased. (1 Tim. 6:3, 4) The apostle Paul warned his younger fellow-minister Timothy about ungodly ones who professed devotion to God. He cautioned Timothy to handle the Word of the truth aright, shunning empty speeches that violate what is holy, that Timothy might not be turned from the way of godly devotion. He then pointed out that there would be those who would practice all sorts of wickedness, hypocritically having a form of godly devotion, but proving false to its power. (2 Tim. 2:15, 16; 3:1-5) Jude likewise shows that such ones would have no genuine reverence for or devotion to God, no respect or appreciation for his undeserved kindness. They would be persons using godliness for materialistic or sensual gain. Their hypocrisy is revealed in their practice of loose conduct.—Jude 4.

THE ‘MYSTERY OF LAWLESSNESS’

Herein lies another mystery, diametrically opposed to Jehovah’s “sacred secret.” This is “the mystery of this lawlessness.” It was a mystery because its wickedness would be practiced under the guise and in the name of godly devotion. In fact, it would be an apostasy from true godly devotion and would turn against God. Paul said that the “man of lawlessness” was in operation in his day and would soon be exposed. Finally, this one would be done away with by Jesus Christ at the manifestation of his presence. This apostate, Satan-operated “man” would lift himself up “over everyone who is called ‘god’ or an object of reverence” (Gr., seʹba·sma). Thus this great opposer of God as a Satanic instrument would be extremely deceptive and would bring destruction to those following its practices. The effectiveness of the “man of lawlessness” would lie in the fact that his wickedness would be cloaked in a hypocritical godly devotion.—2 Thess. 2:3-12; compare Matthew 7:15, 21-23.

GOD OF GOOD LUCK; GOD OF DESTINY

In Isaiah’s time the worship of these deities evidently involved setting a table of food and drink before them. (Isa. 65:11) Arabic tradition identifies the planet Jupiter with the “greater [good] luck” and the planet Venus with the “lesser [good] luck.” Hence, it has been suggested that the god of Good Luck (Gad) may be identified with Jupiter, and the god of Destiny (Meni) with Venus.

GODS AND GODDESSES

The deities that have been and still are worshiped by the nations are human creations, the products of imperfect, “empty headed” men, who “turned the glory of the incorruptible God into something like the image of corruptible man and of birds and four-footed creatures and creeping things.” (Rom. 1:21-23) It is, therefore, not surprising to note that these deities mirror the very characteristics and weaknesses of their imperfect worshipers.

The striking similarity readily observable when comparing the gods and goddesses of ancient peoples can hardly be attributed to chance. Concerning this, Colonel J. Gamier, in his book The Worship of the Dead, writes: “Not merely Egyptians, Chaldeans, Phœnicians, Greeks and Romans, but also the Hindus, the Buddhists of China and of Thibet, the Goths, Anglo-Saxons, Druids, Mexicans and Peruvians, the Aborigines of Australia, and even the savages of the South Sea Islands, must have all derived their religious ideas from a common source and a common centre. Everywhere we find the most startling coincidences in rites, ceremonies, customs, traditions, and in the names and relations of their respective gods and goddesses.”

The evidence of Scripture points to the land of Shinar as the post-Flood birthplace of false religious concepts. Undoubtedly under the direction of Nimrod, “a mighty hunter in opposition to Jehovah,” the building of the city of Babel and its tower, likely a ziggurat to be used for false worship, began. This building project was undertaken, not to bring honor to Jehovah God, but for the self-glorification of the builders, who desired to make a “celebrated name” for themselves. Also, it was in direct opposition to God’s purpose for mankind to spread about in the earth. The Almighty frustrated the plans of these builders by confusing their language. No longer being able to understand one another, they gradually left off building the city, and were scattered. (Gen. 10:8-10; 11:2-9) However, Nimrod apparently remained at Babel and expanded his dominion, founding the first Babylonian Empire.—Gen. 10:11, 12.

As for the scattered people, wherever they went they carried their false religion with them, to be practiced