The Watchtower, November 15, 1952
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"YOU ARE MY WITNESSES," SAYS JEHOVAH.—Isa. 43:12
The WATCHTOWER
Announcing
JEHOVAH'S
KINGDOM
NOVEMBER 15, 1952
Semimonthly
IN UNION WITH LIGHT
MARKING THOSE WHO SIGH AND CRY
TIMOTHY, THE YOUTHFUL MINISTER
THERE IS NO PLACE LIKE IRELAND
©WTB&TS
"YOU ARE MY WITNESSES," SAYS JEHOVAH.—Isa. 43:12 THE PURPOSE OF "THE WATCHTOWER"
Literal towers in Bible times were elevated vantage points from which watchmen could observe happenings, warn of danger, or announce good news. Our magazine figuratively occupies such a vantage point, for it is founded on the very pinnacle of wisdom, God's Word. That elevates it above racial, national and political propagandas and prejudices, frees it from selfish bias. It is not bound by any traditional creed, but its message advances as the light on God's purposes and works increases.-Habakkuk 2:1-3.
It sees things Scripturally. When it observes this generation afflicted with greed, delinquency, hypocrisy, atheism, war, famine, pestilence, perplexity and fear, and persecution of unpopular minorities, it does not parrot the old fable about history repeating itself.Informed by Bible prophecy, it sees in these things the sign of the world's time of the end. But with bright hope it also sees opening up for us just beyond these woes the portals of a new world.
Thus viewed, "The Watchtower" stands as a watchman atop a tower, alert to what is going on, awake to note signs of danger, faithful to point out the way of escape. It announces Jehovah's kingdom established by Christ's enthronement in heaven, feeds his kingdom joint-heirs with spiritual food, cheers men of good will with glorious prospects of eternal life in a paradise earth, comforts us with the resurrection promise for the dead.
It is not dogmatic, but has a confident ring in its voice, because it is based on God's Word. It does not privately interpret prophecy, but calls attention to physical facts, sets them alongside prophecy, and you see for yourself how well the two match, how accurately Jehovah interprets his own prophecy. In the interests of our salvation, it keeps sharp and faithful focus on Bible truth, and views religious news generally.
'Be watchful in these perilous times,' God admonishes. So keep on the watch by regularly reading "The Watchtower".
PUBLISHED BY THE WATCH TOWER BIBLE & TRACT SOCIETY
117 Adams Street Brooklyn 1, N. Y., U. S. A.
N. H. KNORR, President
GRANT SUITER, Secretary
"They will all be taught by Jehovah."—John 6:45, NW; Isaiah 54:13
CONTENTS
All the Gods of the Nations Are Idols
Marking Those Who Sigh and Cry
Timothy, the Youthful Minister
Honest 'Shepherd' Changes Diet for Korean Flock
There Is No Place like Ireland
In Union with Light
In Union with Love
Report from Nigeria
Questions from Readers
Announcements
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"ALL THE GODS OF THE NATIONS ARE IDOLS"
EHOVAH God takes the measure of worldly politics and national ambitions. "All the gods of the nations are idols" that is how his inspired psalmist put it. Ps. 96:5.
Note the exalting truths surrounding this verse: "Great is Jehovah, and greatly to be praised: he is to be feared above all gods. For all the gods of the peoples are idols; but Jehovah made the heavens. Honor and majesty are before him: strength and beauty are in his sanctuary. Ascribe unto Jehovah, ye kindreds of the peoples, ascribe unto Jehovah glory and strength. Ascribe unto Jehovah the glory due unto his name: bring an offering, and come into his courts. Oh worship Jehovah in holy array: tremble before him, all the earth." Ps. 96:4-9, AS.
But is there a single political party or faction anywhere on earth today that seeks such ends? No, the totalitarian spirit has infested the governments and societies of this world so that dictator-led peoples are crushed under military machines into outright worship of the state and their fuehrers, duces, caudillos, etc. In professedly democratic lands, though the method is more subtle—through political machines—the resulting exaltation of men, their programs, parties, "deals," etc., is very similar. So flagrantly hypocritical do their boasts and promises become that the people generally and even the politicians smile cynically at their own antics.
A recent instance occurred early this past July when the president of the United States, Harry S. Truman, journeyed into Arkansas to view and dedicate two government power projects. Seizing the opportunity to exalt his political party, this prominent leader in world affairs told one crowd: "There is not a man or a woman in this audience who is not better off for twenty years of Democratic rule. Now if you want to throw that out the window and go off after false gods, that is your business and I can't stop you. But just do a little thinking and you will find that your interests are with the party that represents the people as a whole and not special interests."—New York Times, July 3, 1952.
In a similar vein, one that kept reminding his listeners how much they owed to the government administration, President Truman declared during a high point of his main speech of the trip: "My friends, I say to you that the progressive policies of the last twenty years have been the salvation of this country."
Whether he said it in so many words or not, whether he meant to infer it or not, the obvious implication of Mr. Truman's remarks is that the powers of the Democratic party represent the "true gods" of the American people. If he called his political enemies gods, "false gods," it would not be beyond him to consider himself and his political associates and allies likewise gods, supposedly the "true gods". If he meant the programs rather than the individuals in the two main American political parties, the effect is the same.
As the president said, the people are free to do what they like in selecting human leaders and parties and programs to follow. But they do well to remember that following the mighty men or their promises in any human political party is to follow a sin-spoiled and dying creature. No more than one blind man can lead another can they of themselves bring a world born in sin back into divine favor. "Do you not know that if you keep presenting yourselves to anyone as slaves to obey him, you are slaves of him because you obey him, either of sin with death in view or of obedience with righteousness in view?"—Matt. 15:14; Rom. 6:16, NW.
Instead of "strong leaders" Mr. Truman should know that his modern political "gods" are weak and helpless men, frozen by fear, weighed down by worthless mutual agreements and in complete darkness as to the future. This is naturally so, for the powers of this world, the unseen too, Satan and his demons, are all as nothing compared with Jehovah the one true and almighty God. That is what the psalm says. The American Translation renders it: "The gods of the peoples are nonentities." Msgr. Knox's Catholic translation says: "They are but devils whom the heathen call divine." (Ps. 95:5 in the Knox translation) In a footnote it states: "The word used in the Hebrew text rather signifies nothingness, worthlessness." Is it not utterly foolish then to deck a fallen human creature in the robes of state, exalt him above his fellow sinners, heap praise over his head, surround him with a mighty army and expect that then he is able to deliver his comrades? Call them what one will, the fact remains that "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, out of whom all things are, and we for him, and there is one Lord Jesus Christ, through whom all things are, and we through him".—1 Cor. 8:5,6,NW.
It is an old trick of selfish political chieftains to delude their peoples into believing that God and Christ are sectarian or political divinities standing by ready to bless their various schemes. Their followers, through clergy influence, treat these leaders as the "higher powers" or "superior authorities". (Rom. 13:1, NW) But the Bible clearly brands this as a fraud and shows the people have thus been made "slaves to those who by nature are not gods" and thus restrained from obtaining God's true provision for everlasting life, "the salvation that is in union with Christ Jesus."—Gal. 4:8; 2 Tim. 2:10, NW.
How insipid and childish to think that any political party is "the salvation of this country" or of any country. How can the "gods" of this world, visible or invisible, save anyone or anything when they will not be able to save even themselves at Armageddon? Are you content to rely upon that which God's Word calls nothingness to deliver you in that time? Ezekiel foretold the end of idols and idol worshipers in forceful words: "Ye shall know that I am Jehovah, when their slain men shall be among their idols round about their altars, upon every high hill, on all the tops of the mountains, and under every green tree, and under every thick oak, the places where they offered sweet savor to all their idols. And I will stretch out my hand upon them, . . . and they shall know that I am Jehovah." Then the name of no political party will pass one for salvation, but only the provision made by Jehovah through Christ Jesus. "The name of Jehovah is a strong tower; the righteous runneth into it, and is safe."—Ezek. 6:13, 14; Prov. 18:10, AS.
AMONG the many prophetic pictures throwing light on the work Jehovah is now
having done in the earth is the one found in the ninth chapter of Ezekiel. Briefly there we are told of a vision which Ezekiel saw of six men with battle-axes or slaughter weapons appearing from the north at the call of Jehovah's messenger, and in whose midst was a man clothed in linen with a writer's inkhorn at his side. This man was told to go through the city of Jerusalem and set a mark upon the foreheads of all those who sighed and cried because of the abominations that were being committed in the land. Then the six men were commanded to go after him and slay all who had not been marked by him, sparing neither men, women nor children. —Ezek. 9:1-8.
Since this prophecy is among the things that were written aforetime for our instruction, it must have a meaning for us. (1 Cor. 10:11; Rom. 15:4, NW) What is it? What is pictured by Jerusalem? By the six men with slaughter weapons? Why six? Why did they come from the north? Who is pictured by the man in linen? Why was he clothed in linen? and what is pictured by his marking work? Who are the ones
that today sigh and cry? and for what abominations? What is pictured by the destruction of all those not having the mark? and why were not only men and women but also children slain?
At the time of Ezekiel's prophecy Jerusalem had become unfaithful. Isaiah's words "How is the faithful city become an harlot!" applied with even more force then than when they were first uttered by Isaiah more than a hundred years previous. (Isa. 1:21) Jerusalem professed to be dedicated to the one true God, Jehovah. It had Jehovah's temple, his priesthood and royal house; his Word consisting of the Law, the Prophets and the Psalms. However, in spite of all this, as indicated in the previous chapter of Ezekiel (8), all kinds of wickedness were being practiced in the land, the worship of the sun, of human creatures and of the lower animals taking the place of the worship of Jehovah God, not to say anything about the oppression of the weak and poor and the sexual immorality.
How like modern Christendom! She likewise professes to be dedicated to God, has many houses or temples of worship, has God's Word in more than a thousand languages, and has taken upon herself the name of God's Son, Christ, namely Christendom. Yet in spite of all these professions we find the worship of intellectuality and of religious organizations, we find the evolution theory preferred to the Bible and the United Nations to God's kingdom; and we also find all manner of oppression and immorality. Truly unfaithful ancient Jerusalem finds her counterpart in modern faithless Christendom.
IDENTIFYING THE SEVEN MEN
In the vision, Ezekiel heard an angelic messenger call with a loud voice: "Come forward, you officers of the city, armed each with his weapon of destruction!"
In response to that command Ezekiel saw 'six men coming from the north, each having a slaughter weapon, a battle-axe, in his hand'. (Ezek. 9:1, 2, AT; AS, margin) The one issuing the call well pictures Christ Jesus, to whom all power and authority has been committed, while the "six men" would well represent the angelic hosts he will use in the execution of God's judgments upon Christendom. Yes, the same ones who began the work of executing Jehovah's judgments by the casting of Satan and his demons out of heaven will also complete it. —Rev. 12:1-12.
Why did these six men come from the north? Because in the Bible the north is pictured as the place of Jehovah's habitation. Zion, which is spoken of as Jehovah's dwelling place, is said to be situated on "the sides of the north". Promotions come, we are told, not from the east, nor from the west, nor from the south, "but God is the judge," clearly implying that he resides in the north. Also we read that Satan the Devil was ambitious to exalt his throne to the sides of the north in his efforts to be like the Most High. (Ps. 48:1-3; 75:6, 7; Isa. 14:12-14) Coming from the north thus shows that these are God's executioners.
But why only six men? Is not the number six a symbol of incompleteness? True, and that would indicate that the six men do not picture all of God's servants; and such is the case. God's servants on earth will not share in the destructive work, even though belonging to Jehovah's organization, and so the six men with slaughter weapons would not also picture them. Are God's servants on earth also foreshadowed in this prophetic picture? Yes, they are.
In times past it was thought that the man in linen with the writer's inkhorn by his side pictured a certain individual in modern times. However, that does not appear to be reasonable in view of the fact
that not even Peter, Paul or John were foretold in the Bible in spite of the prominent roles they played in the early Christian congregation. Such would be attaching too much importance to a man and would savor of creature worship. Rather, all the facts indicate that this man in linen with a writer's inkhorn by his side pictures or represents the body of faithful anointed Christians working as a unit for the accomplishment of Jehovah's purposes in the earth, and who are working together under divine direction as the "faithful and discreet slave". Isaiah likewise referred to this class of people as God's "servant". (Isa. 43:10- 12; 52:7; 61:1-3; Matt. 24:45-47, NW) So the six men with slaughter weapons, picturing God's invisible servants, and the man in linen, picturing God's anointed servants on earth, together total seven, well picturing all such of God's servants. And the division of these, six of one and only one of the other, would well show that the angelic hosts under Christ Jesus that will do the work of destruction are far more numerous than are God's servants on earth.
Why are these earthly servants represented as being clothed in linen? Revelation 19:8 (NW) depicts God's servants as having on fine linen, which "fine linen stands for the righteous acts of the holy ones". This would show that their work is a righteous work and that they have God's approval. Such, of course, would not be possible were it not for their faith in the blood of Christ which gives them a clean standing before God.-Rom. 5:1, 9; Rev. 7:14, NW.
The man in linen is described as having 'the writing material by his side'. (Leeser) In ancient times (and even today in some parts of the Middle East) such men with pen and metal ink bottle hanging from the shoulder went about the city offering their services to those unable to write and who had need of a letter or some business document to be drawn up; illiteracy being quite common then even as it still is in some parts of those lands.
This writing equipment would well represent the various means used today to make known the good news of God's kingdom, chief of which is the printed page.
The man with the writer's equipment was commanded: "Pass through the city—through Jerusalem—and set a mark upon the foreheads of the men who sigh and cry for all the abominations that are done in the midst of it." (Ezek. 9:4, AT) Do we see persons in Christendom sighing and crying because of the abominations in the land, the corruption, the juvenile and adult delinquency, the widespread immorality and lack of integrity in Christendom? We certainly do. In fact, all men of good will, all lovers of righteousness cannot do otherwise than mourn because of such conditions until they find out why God is permitting them and what the outcome will be. These are the ones whom Jesus termed "happy" because of being "conscious of their spiritual need", and because of "hun- gering and thirsting for righteousness"; the ones "toiling and loaded down" to whom he offered refreshment.-Matt. 5:3,6;11:28-30,NW.
Particularly since 1918 has the man in linen been preaching a message of comfort for these who sigh and cry. In that year the good news "Millions Now Living Will Never Die" was first published in the form of public lectures, it later being printed in booklet form. At that time only a few thousand had a share in that publishing work; but the number of these has grown till at the present time about half a million ministers are assisting in this work of marking men of good will in their foreheads.
What is meant or pictured by such being marked in their foreheads? For one
thing, the forehead is the seat of intelligence, and this publishing work of Jehovah's witnesses is impressing the truth upon the minds of the people, is leaving its mark on men of good will. But more important still, by accepting this knowledge and making it their own and by dedicating themselves to the doing of God's will, such are identifying themselves as being the slaves of Jehovah God and Christ Jesus, even as in ancient times, in the nation of Israel, slaves bore a mark that all could see.—Ex. 21:6; Deut. 15:17.
These are the ones addressed at Zephaniah 2:1-3 (AS): "Gather yourselves together, yea, gather together, O nation that hath no shame; before the decree bring forth, before the day pass as the chaff, before the fierce anger of Jehovah come upon you, before the day of Jehovah's anger come upon you. Seek ye Jehovah, all ye meek of the earth, that have kept his ordinances; seek righteousness, seek meekness: it may be ye will be hid in the day of Jehovah's anger." Those heeding this injunction receive the mark upon their foreheads, thus having the assurance of being spared.
Does that mean that all who receive the mark now are assured of living on and through the expression of Jehovah's anger against the present wicked system of things? Yes, with the exception of some who may die from natural causes before that time, and the possibility that some may die during that destruction because of not being able physically to stand the strain. Such are not considered as being destroyed by Jehovah's executioners, and therefore will be resurrected and doubtless awaken early from the tomb.
After the man in linen was sent forth the six men with slaughter weapons were commanded: "Pass through the city after him, and slay without mercy or pity. Old men, young men and maidens, little children and women—strike them all dead!
But touch no one on whom is the mark. And begin at my sanctuary!" (Ezek. 9:5,6,AT) This destructive work will be accomplished by the "war of the great day of God the Almighty" at "the place that is called in Hebrew Har-Magedon". (Rev. 16:14,16, NW) That destruction will be world-wide, as Jeremiah foretold at Jeremiah 25:33.
But why are little children also to suffer the wrath of Jehovah's executioners? Because the Bible shows that children who have not reached the age of accountability share the destiny of their parents. God did not spare babes or little children at the time of the flood; they perished with their parents. The same was true regarding Sodom and Gomorrah and the desolation of the Jewish nation A.D. 70. However, the converse is also true. The Bible assures us that the faithful course of the parents assures the protection of children under the age of accountability.
Note also that in obedience to instructions the slaughter began at God's sanctuary: "So they began with the elders in front of the house. Then he said to them, 'Defile the house, and fill the courts with the slain. Then go out, and slay in the city!" (Ezek. 9:6, 7, AT) This is in keeping with Jehovah's rule to deal with those having the greatest accountability first, and therefore apostate Christianity will be the first to suffer Jehovah's wrath. Godless elements of Christendom may feel inclined to exult over the downfall of the religious elements, but God warns them that their turn will be next: "For, lo, I begin to work evil at the city which is called by my name [modern Jerusalem, Christendom]; and should ye be utterly unpunished? Ye shall not be unpunished; for I will call for a sword upon all the inhabitants of the earth, saith Jehovah of hosts."—Jer. 25:29, AS.
The servants of Jehovah will be privileged to see this destructive work from a place of safety, even as Noah and his family were at the time of the deluge. Lot and his daughters saw the results at the time of the destruction of Sodom and Gomorrah. However, it will be a terrifying sight, even as it was to Ezekiel. "As they went on slaying, and I was left alone, I fell upon my face, and cried out, saying, 'Ah Lord God! wilt thou destroy all that remains of Israel, in this outpouring of thy fury upon Jerusalem?' "—Ezek. 9:8, AT.
Ezekiel, however, was assured that the judgment was just: "So he said to me, 'The guilt of the house of Israel and Judah is immeasurable. The land is full of bloodshed, and the city is full of oppression; for they think, "The LORD has forsaken the land, and the LORD does not see us." Therefore I on my part will show no mercy or pity; I will requite their doings upon their heads.'" (Ezek. 9:9,10,AT) How well those words describe the attitude taken by those of modern Christendom! Truly by their actions they betray that in their hearts they are saying "There is no God", or that Jehovah has forsaken the land, he does not see, he does not care, he does not take note of what they are doing. In this they are sadly mistaken, for nothing escapes Jehovah and, because he is the Most High, because he is just and omnipotent, he is bound to destroy all the wicked.—Ps. 14:1; Ezek. 25:17; Heb. 4:13.
The vision concludes with the report of the man clothed in linen, "I have done as thou didst command me." (Ezek. 9:11, AT) And so the class of Jehovah's servants on earth today, pictured by the man in linen and assisted by the great crowd of marked ones, will continue to do the marking work by preaching the good news of the Kingdom until their work is completed. No need will there be for the stones to cry out, for the facts show that they are accomplishing the work Jehovah has given them to do.
When Jehovah's executioners, under the direction of his Field Marshal Christ Jesus, go into action against Christendom the marking work will have been finished.
Not that they will stop preaching then. No, it seems that they will keep on bearing
witness after Armageddon begins as a testimony against the godless elements, even though no more marking work will be possible, until the "cities lie waste, without inhabitant, and houses without man", yes, until all of Satan's wicked organization on earth has been wiped out.—Isa. 6:11, AT.
TRAIN up a child in the way he should go; and even when he is old, he will not depart from it." (Prov. 22:6, AT) Among the many good examples of the validity of that Scriptural rule is Timothy, the very young minister who lived in apostolic times. Termed by the apostle Paul as his child in the faith, his fellow worker and God's minister, Timothy also served as a traveling representative and agent of the governing body of the early Christian congregation.—Rom. 16:21; 1 Thess. 3:2; 1 Tim. 1:2, NW.
Timothy received his sound Scriptural training, not from his father, who was an unbelieving Greek, but from his mother Eunice and his grandmother Lois, both of whom had real faith in Jehovah God. As a result of such training Timothy from infancy knew the holy writings which are able to make one wise for salvation through faith in connection with Christ Jesus.—Acts 16:1; 2 Tim. 1:5; 3:15, NW.
The apostle Paul met Timothy's mother and grandmother at Lystra in Asia Minor on his first missionary tour, and as a result of his preaching both of them became Christians. And doubtless, just as they had
taught young Timothy what they understood of the Hebrew Scriptures according to the law of Moses, they now instructed him regarding the promised Messiah who had come. Incidentally, these two women, instead of rebelling at their restricted sphere of
activity in the Christian congregation, applied themselves diligently to the privileges that were theirs, and the Lord blessed their efforts.
Regarding the first reported meeting of Paul and Timothy at Lystra about A.D. 49 we read: "And, look! a certain disciple was there by the name of Timothy, the son of a believing Jewish woman but of a Greek father, and he was well reported on by the brothers in Lystra and Iconium. Paul expressed the desire for this man to go out with him, and he took him and circumcised him because of the Jews that were in those places, for one and all knew that his father was a Greek."—Acts 16:1-3, NW.
It may seem a little strange to some for Paul to have Timothy circumcised, particularly in view of the fact that the two were about to go on a tour in which they would advise the Christian congregations about what the governing body at Jerusalem had concluded about circumcision's not being necessary and just what they should observe. (Acts 15:19-21; 16:4) However, there was no inconsistency here on the part of Paul. He merely had Timothy circumcised so as to avoid arousing needless prejudice, since it was known that Timothy was of mixed parentage.
Timothy must have been quite a young man, doubtless still in his teens at this time, for more than ten years later Paul, in his first letter to him, makes more than one reference to Timothy's youth. "Let no man ever look down on your youth. On the contrary, become an example to the faithful ones in speaking, in conduct, in love, in faith, in chasteness." "Do not severely criticize an older man. To the contrary, entreat him as a father, younger men as brothers, older women as mothers, younger women as sisters with all chasteness." 1 Tim. 4:12; 5:1, 2, NW.
Seemingly Timothy was a rather diffident youth, otherwise Paul would not have found it necessary to counsel him not to let anyone look down on his youth. This is further borne out by Paul's instructions to the Corinthians: "However, if Timothy arrives, see that he becomes free of fear among you, for he is performing the work of Jehovah, even as I am. Let no one, therefore, look down upon him. Conduct him part way in peace, that he may get here to me, for I am waiting for him with the brothers."—1 Cor. 16:10, 11, NW.
Timothy's diffidence may have partly been due to his poor health. Paul's counsel to him showed that Paul was concerned in Timothy's being both physically and spiritually strong. "Do not drink water any longer, but use a little wine for the sake of your stomach and your frequent cases of sickness." "I remind you to stir up like a fire the gift of God which is in you . . For God gave us not a spirit of cowardice, but that of power and of love and of soundness of mind." "You, therefore, my child, keep on acquiring power in the undeserved kindness that is in connection with Christ Jesus."—1 Tim. 5:23; 2 Tim. 1:6, 7; 2:1, NW.
Timothy received much instruction
through Paul, as well as the gift of the spirit. That Timothy made good use of the instruction and the gift given him is quite apparent from the report Paul sent to the congregation especially dear to him, the Philippians, regarding Timothy: "For my part, I am hoping in the Lord Jesus to send Timothy to you shortly, that I may be a cheerful soul when I get to know about the things pertaining to you. For I have no one else of a disposition like his who will genuinely care for the things pertaining to you. For all the others are seeking their own interests, not those of Christ Jesus. But you know the proof he gave of himself, that like a child with a father he slaved with me in furtherance of the good news."—Phil. 2:19-22; 2 Tim. 1:6, 13; 2:2, NW.
From the foregoing we can readily appreciate why Timothy was so beloved by Paul, he repeatedly referring to him in terms of endearment, "my child," "a beloved child," "a genuine child in the faith." That Paul's affection for Timothy was like that of Jonathan for David, unselfish and based upon principle and not mere sentimentality, is apparent from Paul's further words to Timothy: "I never leave off remembering you in my supplications, night and day longing to see you, as I remember your tears, that I may get filled with joy. For I recollect the faith which is in you without any hypocrisy, and which dwelt first in your grandmother Lois and your mother Eunice, but which I am confident is also in you."—1 Tim. 1:2; 2 Tim. 1:2-5, NW.
Upon joining Paul at Lystra Timothy accompanied him on his second missionary tour through Phrygia, Galatia, and on to Troas, where one night Paul received the call to come to Macedonia. In that province a congregation was started at Philippi. After traveling through several other cities they came to Thessalonica, where another congregation was established; persecution, however, cut their stay short.
Success at their next stop, Boerea, again aroused the Jews to persecute them. But here it was thought best to have Paul go on alone to Athens, while Silas and Timothy remained behind.—Acts 16:1 to 17:15.
At Athens Paul sent word for Timothy to return to the Thessalonians to encourage them: "When we could bear it no longer, we saw good to be left alone in Athens, and we sent Timothy, our brother and God's minister in the good news about the Christ, in order to make you firm and comfort you in behalf of your faith, that no one might be swayed by these tribulations." This Timothy did, and later met Paul at Corinth, from which place Paul wrote his two letters to the Thessalonians, in the first one of which he reported: "Timothy has just now come to us from you and given us the good news about your faithfulness and love."—1 Thess. 3:1-3, 6, NW.
Thereafter Timothy was sent with Erastus to Macedonia and was back with Paul as he again visited Philippi, where he wrote his second letter to the Corinthians. He also accompanied Paul as he journeyed through Asia on this, his third missionary tour. While at Ephesus Paul sent Timothy on an important mission to the Christian congregation at Corinth. Timothy was also a helpful companion during Paul's first imprisonment in Rome. In eleven of Paul's fourteen letters Timothy is either referred to or directly addressed. Indicative of Paul's appreciation of his assistance is his appeal to Timothy during his second imprisonment: "Do your utmost to come to me shortly."—2 Tim. 4:9, NW.
Because of Timothy's devotion to Jehovah God and Christ Jesus, the apostle Paul, under the guiding influence of the holy spirit, appointed Timothy to serve as an
agent of the governing body of the Christian congregation in his day; being authorized to appoint mature men as overseers and assistants in the various Christian congregations. (1 Tim. 1:3; 3:1-15, NW) In this capacity Timothy pictured or represented the instrument that Jehovah God is using today, the Society of footstep followers of Christ Jesus, which likewise appoints servants in the Christian congregation in keeping with Jesus' promise that he would set his faithful and discreet slave over all his belongings.—Matt. 24:45, NW.
Paul gave Timothy much good counsel, which all ministers today will do well to heed: "Continue applying yourself to public reading, to exhortation, to teaching. Pay constant attention to yourself and to your teaching. Stay by these things, for by doing this you will save both yourself and those who listen to you." "Do your utmost to present yourself approved to God, a workman with nothing to be ashamed of, handling the word of the truth aright." "All Scripture is inspired of God and beneficial for teaching, for reproving, for setting things straight, for disciplining in righteousness, that the man of God may be fully competent, completely equipped for every good work." "Preach the word, be at it urgently in favorable season, in troublesome season." "Keep your balance in all things, suffer evil, do missionary work, thoroughly accomplish your ministry."—1 Tim. 4:13, 16; 2 Tim. 2:15; 3:16, 17; 4:2, 5, NW.
Truly Timothy was a good example of the results of proper Christian training of children. Let all Christian parents be diligent to follow the example of Lois and Eunice in training their children. And let all young ministers manifest becoming humility as did Timothy, but at the same time remember Paul's counsel to Timothy: "Let no man ever look down on your youth."
HONEST 'SHEPHERD' CHANGES DIET FOR KOREAN FLOCK
SOME months prior to the outbreak of the Korean conflict a moksa (pastor) of a small church of the "Church of Christ" sect in Seoul permitted a friend to take refuge in his church building. His friend had recently fled across the 38th parallel to flee the Communist oppression to the north. The moksa had many different discussions with his friend on the Bible.
One day his friend brought a young man to the church to talk to the moksa. The young man was a full-time minister of Jehovah's witnesses and had a 'strange version' of Christianity. The moksa and his friend listened and asked the young man many questions. They were sure the young man was mistaken, and the moksa encouraged his friend to accept the invitation offered by the witness to have another discussion a few days later. The moksa told his friend, Mr. Nam, that it was his duty to try to show this young witness of Jehovah his errors. Mr. Nam agreed and was confident he could.
On his return from the discussion the moksa asked him how it went. Mr. Nam told him that the witness had called his attention to many things in the Bible he did not know and had asked him many questions about the church's beliefs that he could not answer. And he was very annoyed. Soon the discussions between Mr. Nam and the witness were being held with the idea in mind of Mr. Nam's honestly wanting to know the truth. Each time he would discuss the things he learned with the moksa. They would read and discuss the publications of the Watchtower Society.
It was no surprise to the moksa when his friend, Mr. Nam, became one of Jehovah's witnesses too. Later he attended a meeting of Jehovah's witnesses at the Seoul missionary home and expressed his surprise that Watchtower missionaries were in Korea. He began to do some serious thinking. Then came the war. The moksa and Mr. Nam lost touch with each other. The moksa later made it down below the fighting in a little town called Yakmok, where he himself became a refugee. While there he had much time to think and study and he became convinced that Jehovah's
witnesses have the truth. While in the little rural community he organized another "church", but taught them the truth about God's new world of righteousness with its provision of the paradise earth. Later he returned to Seoul and began preaching this truth to what was left of his former congregation.
Then in the spring of this year when the Seoul company began to meet again in the damaged missionary home he found the witnesses again. He talked to the company servant about some questions that still were bothering him and asked where Brother Nam was. When he found that his friend was now a pioneer in Taegu he took a train to talk with him. In Taegu his final questions were cleared away and he asked Brother Nam to baptize him. Then (May 1952) he and Brother Nam went to visit the little group in Yakmok. They found the little group continuing in the way of truth. Brother Nam and the former moksa, now known as plain Brother Lee, baptized six of them and encouraged them to continue their meetings and carry out their obligations of service. Later during the month of July the Society's missionary paid a visit to Yakmok and found seven publishers working there.
Brother Lee returned to Seoul and his former congregation. There he asked all of his flock who were interested to come to the Kingdom Hall where he was going. He resigned from his church, making a long statement of his reasons. He stated that he had nothing to criticize the Church of Christ about except on doctrine, and then he proceeded to give, point by point, the major points of the church's beliefs that he felt were contrary to the Bible's teaching and meaning. He had his statement mimeographed and distributed among all the other moksas and members of his former church that he knew.
At this writing ten members of his former congregation have been immersed and others are studying and looking into the matter carefully. As for the former moksa himself—during the month of June he reported 140 hours in field service. His wife and son are Kingdom publishers now, too.
By a Watchtower Society Missionary in Ireland
AND phwat do you suppose the loikes of youse want to come over here praechin' to the loikes of us? Sure, isn't this the land of saints and scholars? Glory be, if you had your way, sure you'd build a roof over the whole country and turn it into one big factory." So said the Irishman with a roguish twinkle in his eye and in a delightful brogue as he approached the Kingdom publisher in the streets of Dublin.
That reminds me of the joke the American troops had for it when they were over here in the last world war. They said that Ireland would be perfect if only it had a roof over it. Well, of course, it does rain a lot, but if it didn't we wouldn't have everything so beautifully green, and then it wouldn't be Ireland, the Emerald Isle, sure it wouldn't. Truly this wee island is a green garden of delights. It is a land of stark contrasts too, not only in scenery but in the circumstances and types of its people. We are in the South, and that means Eire. The people are of pure Celtic strain, at times volatile and unpredictable, but with a native charm peculiarly their own.
How would you like to come with me for a day and visit some of the homes? I'll promise you never a dull moment, till we get back late at night. First we have a few miles of good broad road, just newly resurfaced. We pass a few scattered farms and cottages and now a village. The church is on the left and the clergyman's house
is easily recognizable as the largest in the village, nearly as big as his church, standing in its own grounds and with peacocks strutting on the lawn. We turn off the road here and push on a few miles before we make our first visits.
Here we are at last. A long, low whitewashed house with thatched roof. As we approach the gate there is an excited chatter and children's faces appear at the tiny window, a woman looks out over the half door (most of the cottages have the door divided) and immediately disappears again. I wonder what sort of reception we are going to get here? You would never know!
THE FIRST CALL
Knocking at the door we peer into the slightly dim room faintly misted with turf smoke. No reply, so we call out, "May we come in?" "Surely," calls out the housewife over her shoulder, for she is already setting out the chairs before the fire and wiping them with a hastily snatched-up cloth. She quite expected us to walk straight in as the custom is in these parts. "Rest yourself," she says with a bright smile as she eyes us over. "That's a wild hill-up so it is," she says referring to our long climb up from the village. She is quite young, well under thirty years of age, black hair, strong and muscular but rather thin-cheeked and tired-looking. Grandma sits by the roaring turf fire in the great open hearth and watches over a huge black pot full of "praties". With many a scold and a "whist now", the children are hushed and kept quiet during the conversation.
Five lovely "wee cutties" (girls) with big wondering eyes and little bare feet. "No boys?" we ask with an amused smile. "Divil a one," says she, "not a cuddy [boy] in the house at all, at all." We all have a right good laugh, including Grandma, who shows all her gums, for she has not a tooth in her head.
The atmosphere now being congenial and the weather having been solemnly and unanimously denounced as "powerful", "wild bad," and suchlike, we proceed to explain our visit. Now, however, the man of the house has walked over to see what all the dog-barking was about. The weather has to be gone over again, but briefly this time, and we get down to business. All this has taken time, and the city man might feel impatient, but these are simple-living countryfolk who seldom see strangers. A hurried city brusqueness would repel them.
But now we have their attention; so we begin by showing that our mission is a holy one. Then we show its universality. The mention of its being carried on in over 120 lands brings forth a favorite phrase, "Man, but that's a wild number of countries," and when told that about half a million missionaries are engaged in this worldwide work they exclaim, "Boys a boys, but that's a dreadful lot of people."
Taking out the Douay Bible we open it at Isaias 7:14, the prophecy of our Lord's virgin birth, and pass it around for all to read. The wife says she has often heard it but never before has seen it for herself. The man just grunts, but it turns out later that he cannot read, and, of course, we read it out to him. Now we show them Matthew 24 and Luke 21 and they can see what the events of our generation mean. Now comes the test. The books are introduced and passed around. Grandma chimes up distrustfully, "We're Catholics here, we
don't need to read any books; sure we get all the instruction we need." However, the young woman is interested. She yearns for kindness and freedom from want.
The man walks out. More points are explained about the kingdom we have all prayed and longed for. Yes, she would love to be there, to live on the earth forever under Christ the King. "Glory be to God," she exclaims, not irreverently but from sheer habit. "Wouldn't that be just great, just, och, I never heard the loike before." She has "no change", meaning she has no money at all, but she finds three or four pence to contribute a little toward their cost. It will be a joy to call back again and try to enlarge her vision of the Kingdom. As we leave with her parting, "God bless youse," the wee girls are permitted to shyly wave us good-by.
Well, did you enjoy that? The long climb was worth it to find someone who was meek like that and to sow seeds of comfort in their heart. Disarmed by our kindly reception we walk confidently up to the next house. It looks to be in a bad way. Grass grows profusely from the thatched roof, the barns are almost roofless, the house is dirty with garbage flung anywhere. The man who appears in the doorway is unkempt, with several days growth of beard and dirty clothes. He regards us with a sullen scowl as we wish him a cheery Good evening. At the very words of introduction, however, he shouts, "Get to hell out of here." Flinging open the half-door he grabs a nearby fork and, waving it wildly, roars, "Get up that road or I'll run youse through."
What a contrast! We move on to the next call. Ah now, here's a nice wee cottage. A pleasant woman answers our knock but does not invite us in. She has lightblue twinkling eyes and a good humored mouth. After a few words we show her the literature and she exclaims, "Och sure, and didn't I know youse Jehovah's witnesses."
"That's right," we reply. "Sure, youse don't believe in hell." A discussion is begun, and using the Douay Bible again the case of Jonah in the fish is cited. "Now," we ask, "what did he mean by saying he was in hell?" "The fish couldn't have been on fire surely?" Greatly puzzled, she reads the account over again and then her Irish wit comes to her rescue, "Och sure," says she, "and didn't he mean he was having a hell of a toime?" After a good laugh, the Hope booklet explaining hell is placed and we push on again.
At the next house we see the usual emblems and pictures hanging on the walls and the container of holy water hanging by the door. No progress here. The man is actually reading a newspaper but unblushingly tells us that he cannot read. He snaps out that he cannot understand a word we are saying. A little tactful handling and he says that he is filled with hatred of the political strife that has rent this country for many centuries and he concludes by unceremoniously telling us to "go to hell out of here". The woman of the house shoos us off and, grabbing the holy water, proceeds to sprinkle the porch, the door and even the path we walked up, while she calls on all the saints and specially the "Mother of God" to protect her from such "hathens" and "the loikes of their praechin' "
IRISH HOSPITALITY
It is time we made our way over the top of the hill now, as we have a family we have talked to several times and we must see how they are progressing. It is time to eat, too, but up here there is a slight misty drizzle and it is cold, so maybe we can eat our sandwiches when we get to O'Neill's farm. Here we are, my oh my, what a welcome! Such folks as these would
take some beating for warmth. Such a scurrying and a dusting of chairs and clearing the table and poking the fire and quieting the children, all in one operation. Before long we are pushing our chairs back, for that black turf can throw out a terrific heat. The farmer and his two boys come in from a nearby field. The girls, all smiles and dimples, sit in a row on a long wall seat and the discussion is on.
Mrs. O'Neill is very careful to observe all the requirements of her religion, prayers, masses, fasts and feasts, but yet she says that she feels something is missing, she is still spiritually hungry. A Bible study is held using the Douay Bible, on the "New Earth". She is delighted with all she hears. Mr. O'Neill smiles approval while the boys ask one or two very good questions. They had never seen a Bible before we called, and they handle it with great reverence. Mr. O'Neill and the boys remove their caps immediately.
And now what's this? We are invited to take a meal. But our sandwiches? "Not at all, man dear, glory be, whoever heard of a man bringing his own food to eat?" "Sure we couldn't let you go on a day like this without a hot meal, sure we couldn't." The potatoes are boiled in their skins and a huge bowlful is set in the middle of the table. Everyone helps himself to a "pratie" and proceeds to deftly peel it, add a little butter, and with a bowl of buttermilk you sup away to your heart's content. There is no meat, but you would be surprised to find how satisfying and nourishing the meal is. After the meal we sing them Kingdom songs for about ten minutes and this is where our hosts' natural gifts come in, for though they could not read a note of music, they accompany us on the accordion. Now we must leave our friends and pass on to some further calls.
First, some little distance away, to a nice little woman in a cottage whose husband burned the booklets she had taken from us before she could get to read them.
Ah, himself has arrived home from work; so let's see what his trouble is. He doesn't look a very hopeful prospect, but here goes. O'Donovan is the name. He evidently knows who we are; so we dispense with preliminaries. We tell him of the suffering of our missionaries under the Russian domination, showing that we are not Communists as some mistakenly suppose. His eyes are narrowing, which is always a bad sign, and suddenly he interrupts us with a high-pitched scream of rage. Foaming at the mouth and shouting threats he grasps a turf spade and in lurid detail tells us what he will do to us until we safely have the garden gate between us.
Just one more visit and then we'd better call it a day. This is a mountain farm we are going up to. It is the last house in the hills, nothing but bog after this as far as the eye can see and reaching up to 2,000 feet. "Ould Tom" hears our voices and comes out with a light. "Och, its himsilf," says he, "come right in and warm your silf; bedad but it's a could noight so it is." Tom is a widower and around his fire you will always find a ring of neighbor men as the evenings begin to darken. It is about the only social contact they have.
After the usual greetings and all agreeing that "there's no hate" (meaning that there is no heat and the night is cold), a discussion opens up on hell and purgatory. During the discussion Tom lights an old short-stemmed pipe and after a few reflective puffs he passes it on to the next man. Each one solemnly has a few draws, and passes the pipe on again. As we do not use tobacco, we decline. It is a strange company that sits around that blazing hearth. There are more whiskery chins than you would see in a synagogue. They look like desperadoes, but they are quite harmless despite their rough appearance.
Just honest, hard-working shepherds. At the end of the discussion tea is served with soda bread and butter; and so home to bed, which ends another tiring day in Kingdom service.
Many an incident occurs during the preaching work that is highly amusing. The folk here love a "crack", as they choose to call it, meaning a good chat, especially with a laugh in it. For instance, the woman who said, "Be off wid yez, weses not of youses," meaning, of course, that she was of a different religion, or the waitress who was asked what kind of soup was on the menu, was it thick or thin soup? "Sure now, it's not too tik and it's not too tin." For some reason they are unable to pronounce the 'th' sound. Then there is the frequent reference to luck. One never fails to smile when departing, the householder warmly says, "Well goodby now, and all kind of luck to yez." Presumably the bad and the good are lumped together to give a bit of variety. Another woman who did not appreciate the message of the Kingdom told a witness, "Och, lorney dear man, will ya go away, or you'll have me do a murher on me own doorstep."
Back in our room after a long and tiring day over the rough Irish roads and waiting for the evening meal to be prepared which is already about an hour late, we hear the gramophone churning out these words, "If Ireland isn't heaven, then it's only right next door." That's Ireland, and strange as it may seem, we grow to like it more and more. This wee island, land of contrast, laughter and tears has yet many men of good will, the Paddys and Mikes, the Sammies and Johnnies, the blunt Irish colleens with their love of fun, and their quick tempers too, who will yet come out of these old world hatreds and superstitions to new world freedom.
"God is light and there is no darkness at all in union with him...God is love, and he that remains in love remains in union with God and God remains in union with him." 1John1:5;4:16,NW.
EHOVAH used a man well qualified through whom he revealed some of the deepest and some of the most precious and vital truths, truths bringing the richest blessings when appreciated and entered into, but also carrying with them the most serious and searching responsibilities. That man well qualified was John, a favored servant of Jehovah. He was one of the "twelve apostles of the Lamb", one of the privileged three chosen by Jesus from among the other disciples on special occasions, and the one who enjoyed a unique and close relationship with Jesus above any others who knew him when on earth. What made John particularly suited to be used as just mentioned? Let us look at the record and see.
2 John was one of the first four called by Jesus to follow him. This meant he had the advantage of being in the closest possible touch with Jesus throughout his ministry, listening to all his teaching, receiving direct training for the ministry, besides seeing how he dealt with all the different types of persons met and all the varying situations he had to face. But it is evident that in many respects John gained a deeper insight into the mind and heart of Jesus than his companions did, and not only that,
but a fuller and freer access into the Lord's confidence and love. This close and intimate companionship was certainly not due to sentimental causes on either side; but, as clearly revealed by John's writings, it was solidly based on his keen appreciation and quick response to that which was uppermost in Jesus' own self—an intense love for righteousness, for God and toward all righteously disposed persons, and an equally intense hatred of evil in all its manifestations. The same basis formed that extraordinarily close friendship between those other two men, David and Jonathan. On his part, Jesus was quick to discern the true disposition of his disciple John and did not hesitate to show, not favoritism, but a justified preference and love and affection for this one who was worthy of it. Hence there came about a very close fellowship and partnership between these two. John was truly "in union" with his beloved Master.
It is not our present intention to make a detailed study of the beloved apostle, but we remind our readers that this was the subject of an article in our issue of September 1, 1951. However, there is one other interesting feature we want to mention before taking up our main discussion, and that is John's unusual style of writing or composition. It raises a difficulty in our
In what way was the apostle John especially blessed of Jehovah, and why?
(a) How was John well qualified to be thus used?
(b) What kind of relationship obtained between Jesus and John, and on what basis?
Is John's style of writing unusual in any way, and does this make for easy study?
readily gaining a concise and complete picture of any one of the various subjects he discusses. He does not appear to confine himself to a set outline, or progressive argument, and say all he has to say on one point at a time, with headings and subheadings, as it were. No; he starts off on one line of thought, leading on to another, then another, then frequently goes back and adds to what he has already said on a
certain subject, like a diamond merchant examining a precious stone, turning it round and round, letting the light reflect from its many facets. This is one reason why we are not taking up a verse-by-verse study of what John wrote.
4 Some might be tempted to say he repeats and contradicts himself; but, as is sometimes true of those thus accused, John does not really say the same thing twice, but looks at the subject from different angles; as, for instance, regarding sin. "If we make the statement, 'We have no sin,' we are misleading ourselves and the truth is not in us." But a few verses later John writes: "My little children, I am writing you these things that you may not commit a sin. And yet, if anyone does commit a sin, we have a helper with the Father, Jesus Christ, a righteous one." (1 John 1:8; 2:1, NW) First he shows we will sin, then writes as though we can avoid sin; but he goes on to show that we will sin because of imperfections, for which reason a helper is provided for us. So we must view such statements in their context. While these seeming contradictions, or paradoxes, occur once in a while in God's Word, careful examination of the context or background of events will dissolve the problems.
The reason for John's writing in the way he did may be partly that he knew, when writing his Gospel and letters toward the close of his long life and ministry, that his readers were already familiar with the themes on which he loved to dwell. In any case, we must remember that he wrote under the guidance of the holy spirit. His writings are part of God's Word. We wish now to take up a study of this part of God's
Word, particularly the two main themes running through John's writings, (1) that "God is light" and (2) that "God is love", specially dealt with in his first letter. This must be done, however, in conjunction with John's Gospel, for the two are so closely interwoven.
6 Perhaps we hear someone
say at this point: 'Ah yes, such a study may be very profitable, but no one can possibly enter into the same personal and intimate relationship with Jesus as enjoyed by the beloved John.' But let us not reach too hasty a conclusion. Granted, we cannot come into physical contact with the Lord, or recline on him, as John did. But that was a mere outward, passing expression of the real inward harmony subsisting between the two. In any event, any twinge of envy or regret we may feel on this score is done away with when noting that the first reason given for writing John's first letter concerning "this partnership of ours" is "that our joy [his and yours] may be in full measure". We can have partnership in the same joy as John did. And did not Jesus speak to the same effect when he said: "These things I have spoken to you, that my
Can the Bible in any part be accused of contradicting itself? How can the seeming contradictions be explained?
(a) What must be remembered respecting John's writings? (b) How are his two main themes summarized?
Why need we not hold back from aspiring to a close personal union with the Lord?
joy may be in you and your joy may be made full"? (1 John 1:3, 4; John 15:11, NW) Jesus undoubtedly "preferred" John, as we read several times (John 13:23; 21:7, 20, margin, NW); but this did not mean an exclusive friendship with John in the somewhat usual selfish meaning of that word. There is no need for us to hold back. Indeed, there is every encouragement from the foregoing to believe that we, too, can likewise be "in union" with our beloved Master, the closeness and depth of which union depends on each of us individually. How can this be? This, in turn, raises another important question. It is this:
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