Chapter 10

Growing in Accurate Knowledge of the Truth

JEHOVAH’S WITNESSES have not set out to introduce new doctrines, a new way of worship, a new religion. Instead, their modern-day history reflects conscientious effort to teach what is found in the Bible, the inspired Word of God. They point to it as the basis for all their beliefs and their way of life. Instead of developing beliefs that reflect the permissive trends of the modern world, they have sought to conform ever more closely to the Biblical teachings and practices of first-century Christianity.

In the early 1870’s, Charles Taze Russell and his associates undertook an earnest study of the Bible. It became obvious to them that Christendom had strayed far from the teachings and practices of early Christianity. Brother Russell did not claim to be the first to discern this, and he freely acknowledged his indebtedness to others for the assistance they rendered during his early years of study of the Scriptures. He spoke with appreciation for the good work that various movements in the Reformation had done with a view to letting the light of truth shine more brightly. He mentioned by name older men such as Jonas Wendell, George Stetson, George Storrs, and Nelson Barbour, who personally contributed to his understanding of God’s Word in various ways.a

He also stated: “Various doctrines we hold and which seem so new and fresh and different were held in some form long ago: for instance—Election, Free Grace, Restitution, Justification, Sanctification, Glorification, Resurrection.” It was often the case, however, that one religious group was distinguished by a clearer understanding of one Bible truth; another group, by a different truth. Their further progress was frequently hindered because they were shackled to doctrines and creeds that embodied beliefs that had flourished in ancient Babylon and Egypt or that were borrowed from Greek philosophers.

But which group, with the help of God’s spirit, would gradually lay hold again on the entire “pattern of healthful words” that had been cherished by first-century Christians? (2 Tim. 1:13) For whom would it prove true that their path was “like the bright light that is getting lighter and lighter until the day is firmly established”? (Prov. 4:18) Who would really do the work that Jesus commanded when he said: “You will be witnesses of me . . . to the most distant part of the earth”? Who would not only make disciples but also ‘teach them to observe all the things’ that Jesus had commanded? (Acts 1:8; Matt. 28:19, 20) Indeed, was the time at hand when the Lord would make a clear distinction between those true Christians that he likened to wheat and the imitation ones that he referred to as weeds (actually, weeds of a sort that very much resemble wheat until they reach maturity)?b (Matt. 13:24-30, 36-43) Who would prove to be “the faithful and discreet slave” to whom the Master, Jesus Christ, at his presence in Kingdom power, would entrust further responsibility in connection with the work foretold for the conclusion of this system of things?—Matt. 24:3, 45-47.

Letting the Light Shine

Jesus instructed his disciples to share with others the light of divine truth that they had received from him. “You are the light of the world,” he said. “Let your light shine before men.” (Matt. 5:14-16; Acts 13:47) Charles Taze Russell and his associates recognized that they had an obligation to do that.

Did they believe that they had all the answers, the full light of truth? To that question Brother Russell pointedly answered: “Certainly not; nor will we have until the ‘perfect day.’” (Prov. 4:18, KJ) Frequently they referred to their Scriptural beliefs as “present truth”—not with any idea that truth itself changes but rather with the thought that their understanding of it was progressive.

These earnest students of the Bible did not shy away from the idea that there is such a thing as truth in matters of religion. They recognized Jehovah as “the God of truth” and the Bible as his Word of truth. (Ps. 31:5; Josh. 21:45; John 17:17) They realized that there was still much that they did not know, but they did not hold back from stating with conviction what they had learned from the Bible. And when traditional religious doctrines and practices contradicted what they found to be clearly stated in God’s inspired Word, then, in imitation of Jesus Christ, they exposed the falsehood, even though this brought ridicule and hatred upon them from the clergy.—Matt. 15:3-9.

To reach and feed others spiritually, C. T. Russell began publication, in July 1879, of the magazine Zion’s Watch Tower and Herald of Christ’s Presence.

The Bible—Truly the Word of God

Charles Taze Russell’s confidence in the Bible was not simply a matter of accepting a traditional viewpoint that was popular at the time. On the contrary, what was popular among many at that time was higher criticism. Those who advocated it challenged the reliability of the Bible record.

As a youth, Russell had joined the Congregational Church and was active in its work, but the unreasonableness of traditional dogmas led to his becoming a skeptic. He found that what he had been taught could not be defended from the Bible in a satisfying way. So he discarded the dogmas of church creed and, with them, the Bible. Next, he explored leading Oriental religions, but they too proved unsatisfying. Then he began to wonder if perhaps the Bible was being misrepresented by Christendom’s creeds. Encouraged by what he heard one evening at an Adventist meeting, he began a systematic study of the Scriptures. What he saw unfolding before him was indeed the inspired Word of God.

He came to be profoundly impressed by the harmony of the Bible with itself and with the personality of the One identified as its Divine Author. To help others to benefit from this, he later wrote the book The Divine Plan of the Ages, which he published in 1886. In it he included a major discussion on “The Bible as a Divine Revelation Viewed in the Light of Reason.” Toward the end of that chapter, he stated unequivocally: “The depth and power and wisdom and scope of the Bible’s testimony convince us that not man, but the Almighty God, is the author of its plans and revelations.”

Confidence in the entire Bible as God’s Word continues to be a cornerstone of the beliefs of Jehovah’s modern-day Witnesses. Worldwide, they have study aids that enable them personally to examine the evidence of its inspiration. Aspects of this subject are frequently discussed in their magazines. In 1969 they published the book Is the Bible Really the Word of God? Twenty years later the book The Bible—God’s Word or Man’s? took a fresh look at the subject of Bible authenticity, drew attention to added evidence, and came to the same conclusion: The Bible is, indeed, the inspired Word of God. Another one of their books, printed first in 1963 and updated in 1990, is “All Scripture Is Inspired of God and Beneficial.” Further detail is found in their Bible encyclopedia, Insight on the Scriptures, published in 1988.

From their personal and congregational study of such material, they are convinced that although some 40 humans over a period of 16 centuries were used to record what is in the 66 books of the Bible, God himself actively directed the writing by his spirit. The apostle Paul wrote: “All Scripture is inspired of God.” (2 Tim. 3:16; 2 Pet. 1:20, 21) This conviction is a powerful factor in the lives of Jehovah’s Witnesses. Commenting on this, a British newspaper remarked: “Behind everything a Witness does lies a Scriptural reason. Indeed, their one basic tenet is recognition of the Bible as . . . true.”

Getting to Know the True God

As Brother Russell and his associates studied the Scriptures, it did not take them long to see that the God portrayed in the Bible is not the god of Christendom. This was an important matter because, as Jesus Christ said, people’s prospects for eternal life depend on their knowing the only true God and the one whom he sent forth, his Chief Agent of salvation. (John 17:3; Heb. 2:10) C. T. Russell and the group that shared with him in Bible study discerned that the justice of God is in perfect balance with divine wisdom, love, and power, and that these attributes are displayed in all of his works. On the basis of the knowledge that they then had of God’s purpose, they prepared a discussion of why evil is permitted and included this in one of their earliest and most widely distributed publications, the 162-page book Food for Thinking Christians, issued first as a special edition of Zion’s Watch Tower in September 1881.

Their study of God’s Word helped them to realize that the Creator has a personal name and that he makes it possible for humans to know him and to enjoy a close relationship with him. (1 Chron. 28:9; Isa. 55:6; Jas. 4:8) The Watch Tower of October-November 1881 pointed out: “JEHOVAH is the name applied to none other than the Supreme Being—our Father, and him whom Jesus called Father and God.”—Ps. 83:18; John 20:17.

The following year, in response to the question, “Do you claim that the Bible does not teach that there are three persons in one God?” the answer was given: “Yes: On the contrary, it does tell us that there is one God and Father of our Lord Jesus Christ of whom are all things (or who created all things). We believe then in One God and Father, and also in one Lord Jesus Christ . . . But these are two and not one being. They are one only in the sense of being in harmony. We believe also in a spirit of God . . . But it is no more a person than is the spirit of devils and the spirit of the World and the spirit of Anti-Christ.”—Zion’s Watch Tower, June 1882; John 17:20-22.

Growing Appreciation for God’s Name

Gradually those Bible Students became increasingly aware of the prominence that the inspired Scriptures give to the personal name of God. That name had been obscured in English by the Roman Catholic Douay and the Protestant King James versions of the Bible, as it later was by most translations in many languages in the 20th century. But a variety of translations as well as Bible reference works testified that the name Jehovah occurs in the original-language text thousands of times—actually, far more often than any other name, and more often than the combined total of appearances of such titles as God and Lord. As “a people for his name,” their own appreciation for the divine name grew. (Acts 15:14) In The Watch Tower of January 1, 1926, they presented what they recognized to be an issue that each individual must face, namely, “Who Will Honor Jehovah?”

The emphasis that they placed on the name of God was not merely a matter of religious knowledge. As explained in the book Prophecy (published in 1929), the paramount issue facing all intelligent creation involves the name and word of Jehovah God. Jehovah’s Witnesses emphasize that the Bible shows that everyone must know God’s name and treat it as something sacred. (Matt. 6:9; Ezek. 39:7) It must be cleared of all the reproach that has been heaped upon it, not only by those who have been openly defiant of Jehovah but also by those who have misrepresented him by their doctrines and deeds. (Ezek. 38:23; Rom. 2:24) On the basis of the Scriptures, the Witnesses recognize that the well-being of all the universe and its inhabitants depends upon the sanctification of Jehovah’s name.

They realize that before Jehovah takes action to destroy the wicked, it is the duty and privilege of his witnesses to tell others the truth about him. Jehovah’s Witnesses have been doing that earth wide. So zealous have they been in carrying out that responsibility that, internationally, anyone who freely uses the name Jehovah is quickly identified as being one of Jehovah’s Witnesses.

Exposing the Trinity

As witnesses of Jehovah, C. T. Russell and his associates felt a keen responsibility to expose teachings that misrepresented God, to help lovers of truth realize that these are not based on the Bible. They were not the first to recognize that the Trinity is unscriptural,c but they did appreciate that if they were to be faithful servants of God, they had a responsibility to make known the truth about it. Courageously, for the benefit of all lovers of truth, they laid bare the pagan roots of this central doctrine of Christendom.

The Watch Tower of June 1882 stated: “Many pagan philosophers finding that it would be policy to join the ranks of the rising religion [an apostate form of Christianity endorsed by Roman emperors in the fourth century C.E.], set about paving an easy way to it by trying to discover correspondencies between Christianity and Paganism, and so to blend the two together. They succeeded only too well. . . . As the old theology had a number of chief gods, with many demi-gods of both sexes, the Pago-christians (if we may coin a word) set themselves to reconstruct the list for the new theology. At this time, therefore, the doctrine of three Gods was invented—God the Father, God the Son, and God the Holy Ghost.”

Some of the clergy endeavored to give Biblical flavor to their teaching by quoting such texts as 1 John 5:7, but Brother Russell presented evidence showing that it was well-known by scholars that a portion of that text was an interpolation, a spurious insertion made by a scribe to support a teaching that is not found in the Scriptures. Other apologists for the Trinity appealed to John 1:1, but the Watch Tower analyzed that scripture on the basis of both content and context to show that this in no way supported belief in the Trinity. In harmony with this, in its issue of July 1883, the Watch Tower said: “More Bible and less hymn-book theology would have made the subject clearer to all. The doctrine of the trinity is totally opposed to Scripture.”

Brother Russell outspokenly exposed the foolishness of professing to believe the Bible while at the same time teaching a doctrine such as the Trinity, which contradicts what the Bible says. Thus he wrote: “In what a jumble of contradictions and confusion do they find themselves who say that Jesus and the Father are one God! This would involve the idea that our Lord Jesus acted the hypocrite when on earth and only pretended to address God in prayer, when He Himself was the same God. . . . Again, the Father has always been immortal, hence could not die. How, then, could Jesus have died? The Apostles are all false witnesses in declaring Jesus’ death and resurrection if He did not die. The Scriptures declare, however, that He did die.”d

Thus, at an early point in their modern-day history, Jehovah’s Witnesses firmly rejected Christendom’s Trinity dogma in favor of the reasonable, heartwarming teaching of the Bible itself.e The work that they have done to publish these truths and to give people everywhere opportunity to hear them has taken on proportions never attained by any other individual or group, past or present.

What Is the Condition of the Dead?

What the future holds for people who have not accepted God’s provision for salvation was of deep concern to C. T. Russell from the time he was a young man. When just a lad, he believed what the clergy said about hellfire; he thought they were preaching God’s Word. He would go out at night to chalk up Bible texts in conspicuous places so that workingmen who passed there might be warned and be saved from the awful doom of eternal torment.

Later, after he had seen for himself what the Bible really does teach, he was quoted by one of his associates as stating: “If the Bible does teach that eternal torture is the fate of all except the saints, it should be preached—yea, thundered from the housetops weekly, daily, hourly; if it does not so teach, the fact should be made known, and the foul stain dishonoring God’s holy name removed.”

At an early point in his study of the Bible, C. T. Russell saw clearly that hell is not a place of torment for souls after death. He was most likely helped in this by George Storrs, editor of the Bible Examiner, whom Brother Russell mentioned with warm appreciation in his writings and who had himself written much about what he discerned from the Bible as to the condition of the dead.

But what about the soul? Did the Bible Students support the belief that it is a spirit part of man, something that lives on after the death of the body? On the contrary, in 1903 the Watch Tower stated: “We must notice carefully that the lesson is not that man has a soul, but that man is a soul, or being. Let us take an illustration from nature—the air we breathe: it is composed of oxygen and nitrogen, neither of which is atmosphere, or air; but when the two combine, as they do in proper chemical proportions, the resulting thing is atmosphere. Just so with soul. God speaks to us from this standpoint, of our being each a soul. He does not address our bodies nor our breath of lives, but he does address us as intelligent beings, or souls. In pronouncing the penalty of violating his law, he did not address Adam’s body specifically, but the man, the soul, the intelligent being: ‘Thou!’ ‘In the day that thou eatest thereof thou shalt surely die.’ ‘The soul that sinneth it shall die.’—Gen 2:17; Ezek. 18:20.” This was in harmony with what the Watch Tower had stated as early as April 1881.f

How, then, did belief in the inherent immortality of human souls develop? Who was its author? After carefully examining both the Bible and religious history, Brother Russell wrote in the Watch Tower of April 15, 1894: “Evidently it came not from the Bible . . . The Bible distinctly declares that man is mortal, that death is possible to him. . . . Scanning the pages of history, we find that, although the doctrine of human immortality is not taught by God’s inspired witnesses, it is the very essence of all heathen religions. . . . It is not true, therefore, that Socrates and Plato were the first to teach the doctrine: it had an earlier teacher than either of them, and a yet more able one. . . . The first record of this false teaching is found in the oldest history known to man—the Bible. The false teacher was Satan.”g

Turning the “Hose” on Hell

In harmony with Brother Russell’s strong desire to remove from God’s name the foul stain that resulted from the teaching of a hellfire of eternal torment, he wrote a tract featuring the subject, “Do the Scriptures Teach That Eternal Torment Is the Wages of Sin?” (The Old Theology, 1889) In it he said:

“The eternal torment theory had a heathen origin, though as held by the heathen it was not the merciless doctrine it afterward became, when it began gradually to attach itself to nominal Christianity during its blending with heathen philosophies in the second century. It remained for the great apostasy to tack to heathen philosophy the horrid details now so generally believed, to paint them upon the church walls, as was done in Europe, to write them in their creeds and hymns, and to so pervert the Word of God as to give a seeming divine support to the God-dishonoring blasphemy. The credulity of the present day, therefore, receives it as a legacy, not from the Lord, or the apostles, or the prophets, but from the compromising spirit which sacrificed truth and reason, and shamefully perverted the doctrines of Christianity, in an unholy ambition and strife for power and wealth and numbers. Eternal torment as the penalty for sin was unknown to the patriarchs of past ages; it was unknown to the prophets of the Jewish age; and it was unknown to the Lord and the apostles; but it has been the chief doctrine of Nominal Christianity since the great apostasy—the scourge wherewith the credulous, ignorant and superstitious of the world have been lashed into servile obedience to tyranny. Eternal torment was pronounced against all who offered resistance to or spurned Rome’s authority, and its infliction in the present life was begun so far as she had power.”

Brother Russell was well aware that the majority of sensible people did not really believe the doctrine of hellfire. But, as he pointed out, in 1896, in the booklet What Say the Scriptures About Hell?, “since they think that the Bible teaches it, every step they progress in real intelligence and brotherly kindness . . . is in most cases a step away from God’s Word, which they falsely accuse of this teaching.”

To draw such thinking people back to God’s Word, he presented in this booklet every text in the King James Version in which the word hell was found, so readers could see for themselves what these said, and then he stated: “Thank God, we find no such place of everlasting torture as the creeds and hymn-books, and many pulpits, erroneously teach. Yet we have found a ‘hell,’ sheol, hades, to which all our race were condemned on account of Adam’s sin, and from which all are redeemed by our Lord’s death; and that ‘hell’ is the tomb—the death condition. And we find another ‘hell’ (gehenna—the second death—utter destruction) brought to our attention as the final penalty upon all who, after being redeemed and brought to the full knowledge of the truth, and to full ability to obey it, shall yet choose death by choosing a course of opposition to God and righteousness. And our hearts say, Amen. True and righteous are thy ways, thou King of nations. Who shall not venerate thee, O Lord, and glorify thy name? For thou art entirely holy. And all nations shall come and worship before thee, because thy righteous dealings are made manifest.”—Rev. 15:3, 4.

What he was teaching was a source of irritation and embarrassment to the clergy of Christendom. In 1903 he was challenged to public debate. The condition of the dead was one of the issues in the resulting series of debates between C. T. Russell and Dr. E. L. Eaton, who served as spokesman for an unofficial alliance of Protestant ministers in the western part of Pennsylvania.

During those debates Brother Russell firmly upheld the proposition that “death is death, and that our dear ones, when they pass from us, are really dead, that they are neither alive with the angels nor with demons in a place of despair.” In support of this, he referred to such scriptures as Ecclesiastes 9:5, 10; Romans 5:12; 6:23; and Genesis 2:17. He also said: “The scriptures are in full harmony with what you and I and every other sane, reasonable person in the world shall concede to be the reasonable and proper character of our God. What is declared of our heavenly Father? That he is just, that he is wise, that he is loving, that he is powerful. All Christian people will acknowledge these attributes of the divine character. If this is so, can we find any sense of the word in which we could conceive of God as just and yet punishing a creature of His own hand to all eternity, no matter what the sin was? I am not an apologist for sin; I do not live in sin myself, and I never preach sin. . . . But I tell you that all these people around here that our brother [Dr. Eaton] says are making the air blue with their blasphemies of God and the holy name of Jesus Christ are all people who have been taught this doctrine of eternal torment. And all the murderers, thieves and evil doers in the penitentiaries, were all taught this doctrine. . . . These are bad doctrines; they have been injuring the world this long time; they are not a part of the Lord’s teaching at all, and our dear brother has not gotten the smoke of the dark ages rubbed out of his eyes yet.”

It is reported that after the debate a clergyman who was in attendance approached Russell and said: “I am glad to see you turn the hose on hell and put out the fire.”

To give even more widespread publicity to the truth about the condition of the dead, Brother Russell served an extensive series of one-day conventions, from 1905 through 1907, at which he featured the public discourse “To Hell and Back! Who Are There? Hope for Return of Many.” The title was intriguing, and it attracted much attention. Audiences packed out assembly halls in cities both large and small in the United States and Canada to hear the talk.

Among those who were deeply moved by what the Bible says about the condition of the dead was a university student in Cincinnati, Ohio, who was preparing to become a Presbyterian minister. In 1913 he received from his fleshly brother the booklet Where Are the Dead?, written by John Edgar, a Bible Student who was also a medical doctor in Scotland. The student who received that booklet was Frederick Franz. After reading it carefully, he firmly declared: “This is the truth.” Without hesitation, he changed his goals in life and got into the full-time ministry as a colporteur evangelizer. In 1920 he became a member of the Watch Tower Society’s headquarters staff. Many years later he became a member of the Governing Body of Jehovah’s Witnesses and, later, the president of the Watch Tower Society.

The Ransom Sacrifice of Jesus Christ

In 1872, in connection with his examination of the Scriptures, Brother Russell and his associates took a fresh look at the subject of restitution, from the standpoint of the ransom given by Jesus Christ. (Acts 3:21, KJ) He was thrilled when he saw at Hebrews 2:9 that ‘Jesus by the grace of God tasted death for every man.’ That did not lead him to believe in universal salvation, for he knew that the Scriptures also say that one must exercise faith in Jesus Christ to be saved. (Acts 4:12; 16:31) But he began to grasp—though not all at once—what a marvelous opportunity the ransom sacrifice of Jesus Christ made possible for humankind. It opened the way for them to have what Adam had lost, the prospect of eternal life in human perfection. Brother Russell was not passive about the matter; he discerned the profound significance of the ransom and vigorously upheld it, even when close associates allowed their thinking to be corrupted by philosophical views.

By mid-1878, Brother Russell had, for about a year and a half, been an assistant editor of the magazine Herald of the Morning, of which N. H. Barbour was principal editor. But when Barbour, in the August 1878 issue of their magazine, belittled the Scriptural teaching of the ransom, Russell responded with a vigorous defense of that vital Bible truth.

Under the heading “The Atonement,” Barbour had illustrated how he felt about the teaching, saying: “I say to my boy, or to one of the servants, when James bites his sister, you catch a fly, stick a pin through its body and impale it to the wall, and I’ll forgive James. This illustrates the doctrine of substitution.” Though professing to believe in the ransom, Barbour referred to the idea that Christ by his death paid the penalty for sin for the offspring of Adam as being “unscriptural, and obnoxious to all our ideas of justice.”h

In the very next issue of Herald of the Morning (September 1878), Brother Russell took strong exception to what Barbour had written. Russell analyzed what the Scriptures really say and their consistency with “the perfection of [God’s] justice, and finally his great mercy and love” as expressed by means of the ransom provision. (1 Cor. 15:3; 2 Cor. 5:18, 19; 1 Pet. 2:24; 3:18; 1 John 2:2) By the following spring, after repeated efforts to help Barbour to see things Scripturally, Russell withdrew his support from the Herald; and as of the issue of June 1879, his name no longer appeared as an assistant editor of that publication. His bold, uncompromising stand in connection with this central Bible teaching had far-reaching effects.

Throughout their modern-day history, Jehovah’s Witnesses have consistently championed the Scriptural teaching of the ransom. The very first issue of Zion’s Watch Tower (July 1879) emphasized that “merit toward God lies . . . in Christ’s perfect sacrifice.” In 1919, at a convention sponsored by the International Bible Students Association at Cedar Point, Ohio, the printed program featured prominently the words “Welcome! All Believers in the Great Ransom Sacrifice.” The inside front cover of The Watchtower continues to draw attention to the ransom, saying concerning the purpose of the magazine: “It encourages faith in God’s now-reigning King, Jesus Christ, whose shed blood opens the way for mankind to gain eternal life.”

Progressive, Not Creed-Bound

Clear understanding of God’s Word did not come all at once. In many cases the Bible Students grasped one detail of the pattern of truth but did not yet see the complete picture. Nevertheless, they were willing to learn. They were not creed-bound; they were progressive. What they learned they shared. They did not take credit for the things they taught; they sought to be “taught by Jehovah.” (John 6:45) And they came to appreciate that Jehovah makes possible the understanding of the details of his purpose in his own time and in his own way.—Dan. 12:9; compare John 16:12, 13.

Learning new things requires adjustments in viewpoint. If mistakes are going to be admitted and beneficial changes made, humility is needed. This quality and its fruits are desirable to Jehovah, and such a course strongly appeals to lovers of truth. (Zeph. 3:12) But it is ridiculed by those who glory in creeds that have remained unchanged for many centuries, though these were formulated by imperfect men.

Manner of the Lord’s Return

It was in the mid-1870’s that Brother Russell and those who were diligently examining the Scriptures along with him discerned that when the Lord returned he would be invisible to human eyes.—John 14:3, 19.

Brother Russell later said: “We felt greatly grieved at the error of Second Adventists, who were expecting Christ in the flesh, and teaching that the world and all in it except Second Adventists would be burned up in 1873 or 1874, whose time-settings and disappointments and crude ideas generally as to the object and manner of his coming brought more or less reproach upon us and upon all who longed for and proclaimed his coming Kingdom. These wrong views so generally held of both the object and manner of the Lord’s return led me to write a pamphlet—‘The Object and Manner of Our Lord’s Return.’” This pamphlet was published in 1877. Brother Russell had some 50,000 copies of it printed and distributed.

In that pamphlet, he wrote: “We believe the scriptures to teach, that, at His coming and for a time after He has come, He will remain invisible; afterward manifesting or showing Himself in judgments and various forms, so that ‘every eye shall see Him.’” In support of this, he discussed such texts as Acts 1:11 (‘he will come in the same manner as you have beheld him go’—that is, unobserved by the world) and John 14:19 (“a little longer and the world will behold me no more”). Brother Russell also referred to the fact that The Emphatic Diaglott, which had first been published in complete form in 1864 with an interlinear word-for-word English translation, gave evidence that the Greek expression pa·rou·siʹa meant “presence.” In analyzing the Bible’s use of that term, Russell explained in this pamphlet: “The Greek word generally used in referring to the second advent—Parousia, frequently translated coming—invariably signifies personal presence, as having come, arrived and never signifies to be on the way, as we use the word coming.”

When discussing the purpose of Christ’s presence, Russell made it clear that this was not something that would be accomplished in a single world-shattering moment. “The second advent, like the first,” he wrote, “covers a period of time, and is not the event of a moment.” During that time, he wrote, the “little flock” would be given their reward with the Lord as joint heirs in his Kingdom; others, perhaps billions, would be given opportunity for perfect life on an earth restored to Edenic beauty.—Luke 12:32.

Within just a few years, on the basis of further study of the Scriptures, Russell realized that Christ would not only return invisibly but also remain invisible, even when manifesting his presence by judgment upon the wicked.

In 1876, when Russell had first read a copy of Herald of the Morning, he had learned that there was another group who then believed that Christ’s return would be invisible and who associated that return with blessings for all families of the earth. From Mr. Barbour, editor of that publication, Russell also came to be persuaded that Christ’s invisible presence had begun in 1874.i Attention was later drawn to this by the subtitle “Herald of Christ’s Presence,” which appeared on the cover of Zion’s Watch Tower.

Recognition of Christ’s presence as being invisible became an important foundation on which an understanding of many Bible prophecies would be built. Those early Bible Students realized that the presence of the Lord should be of primary concern to all true Christians. (Mark 13:33-37) They were keenly interested in the Master’s return and were alert to the fact that they had a responsibility to publicize it, but they did not yet clearly discern all the details. Yet, what God’s spirit did enable them to understand at a very early time was truly remarkable. One of these truths involved a highly significant date marked by Bible prophecy.

End of the Gentile Times

The matter of Bible chronology had long been of great interest to Bible students. Commentators had set out a variety of views on Jesus’ prophecy about “the times of the Gentiles” and the prophet Daniel’s record of Nebuchadnezzar’s dream regarding the tree stump that was banded for “seven times.”—Luke 21:24, KJ; Dan. 4:10-17.

As early as 1823, John A. Brown, whose work was published in London, England, calculated the “seven times” of Daniel chapter 4 to be 2,520 years in length. But he did not clearly discern the date with which the prophetic time period began or when it would end. He did, however, connect these “seven times” with the Gentile Times of Luke 21:24. In 1844, E. B. Elliott, a British clergyman, drew attention to 1914 as a possible date for the end of the “seven times” of Daniel, but he also set out an alternate view that pointed to the time of the French Revolution. Robert Seeley, of London, in 1849, handled the matter in a similar manner. At least by 1870, a publication edited by Joseph Seiss and associates and printed in Philadelphia, Pennsylvania, was setting out calculations that pointed to 1914 as a significant date, even though the reasoning it contained was based on chronology that C. T. Russell later rejected.

Then, in the August, September, and October 1875 issues of Herald of the Morning, N. H. Barbour helped to harmonize details that had been pointed out by others. Using chronology compiled by Christopher Bowen, a clergyman in England, and published by E. B. Elliott, Barbour identified the start of the Gentile Times with King Zedekiah’s removal from kingship as foretold at Ezekiel 21:25, 26, and he pointed to 1914 as marking the end of the Gentile Times.

Early in 1876, C. T. Russell received a copy of Herald of the Morning. He promptly wrote to Barbour and then spent time with him in Philadelphia during the summer, discussing, among other things, prophetic time periods. Shortly thereafter, in an article entitled “Gentile Times: When Do They End?”, Russell also reasoned on the matter from the Scriptures and stated that the evidence showed that “the seven times will end in A.D. 1914.” This article was printed in the October 1876 issue of the Bible Examiner.j The book Three Worlds, and the Harvest of This World, produced in 1877 by N. H. Barbour in cooperation with C. T. Russell, pointed to the same conclusion. Thereafter, early issues of the Watch Tower, such as the ones dated December 1879 and July 1880, directed attention to 1914 C.E. as being a highly significant year from the standpoint of Bible prophecy. In 1889 the entire fourth chapter of Volume II of Millennial Dawn (later called Studies in the Scriptures) was devoted to discussion of “The Times of the Gentiles.” But what would the end of the Gentile Times mean?

The Bible Students were not completely sure what would happen. They were convinced that it would not result in a burning up of the earth and a blotting out of human life. Rather, they knew it would mark a significant point in regard to divine rulership. At first, they thought that by that date the Kingdom of God would have obtained full, universal control. When that did not occur, their confidence in the Bible prophecies that marked the date did not waver. They concluded that, instead, the date had marked only a starting point as to Kingdom rule.

Similarly, they also first thought that global troubles culminating in anarchy (which they understood would be associated with the war of “the great day of God the Almighty”) would precede that date. (Rev. 16:14) But then, ten years before 1914, the Watch Tower suggested that worldwide turmoil that would result in the annihilating of human institutions would come right after the end of the Gentile Times. They expected the year 1914 to mark a significant turning point for Jerusalem, since the prophecy had said that ‘Jerusalem would be trodden down’ until the Gentile Times were fulfilled. When they saw 1914 drawing close and yet they had not died as humans and been ‘caught up in the clouds’ to meet the Lord—in harmony with earlier expectations—they earnestly hoped that their change might take place at the end of the Gentile Times.—1 Thess. 4:17.

As the years passed and they examined and reexamined the Scriptures, their faith in the prophecies remained strong, and they did not hold back from stating what they expected to occur. With varying degrees of success, they endeavored to avoid being dogmatic about details not directly stated in the Scriptures.

Did the “Alarm Clock” Go Off Too Soon?

Great turmoil certainly burst forth upon the world in 1914 with the outbreak of World War I, which for many years was called simply the Great War, but it did not immediately lead to an overthrow of all existing human rulerships. As events in connection with Palestine developed following 1914, the Bible Students thought they saw evidence of significant changes for Israel. But months and then years passed, and the Bible Students did not receive their heavenly reward as they had anticipated. How did they react to that?

The Watch Tower of February 1, 1916, specifically drew attention to October 1, 1914, and then said: “This was the last point of time that Bible chronology pointed out to us as relating to the Church’s experiences. Did the Lord tell us that we would be taken [to heaven] there? No. What did He say? His Word and the fulfil[l]ments of prophecy seemed to point unmistakably that this date marked the end of the Gentile Times. We inferred from this that the Church’s ‘change’ would take place on or before that date. But God did not tell us that it would be so. He permitted us to draw that inference; and we believe that it has proven to be a necessary test upon God’s dear saints everywhere.” But did these developments prove that their glorious hope had been in vain? No. It simply meant that not everything was taking place as soon as they had expected.

Several years before 1914, Russell had written: “Chronology (time prophecies in general) was evidently not intended to give God’s people accurate chronological information all the way down the path of the centuries. Evidently it is intended more to serve as an alarm clock to awaken and energize the Lord’s people at the proper time. . . . But let us suppose, for instance, that October, 1914, should pass and that no serious fall of Gentile power would occur. What would this prove or disprove? It would not disprove any feature of the Divine Plan of the Ages. The ransom-price finished at Calvary would still stand the guarantee of the ultimate fulfillment of the great Divine Program for human restitution. The ‘high calling’ of the Church to suffer with the Redeemer and to be glorified with him as his members or as his Bride would still be the same. . . . The only thing [a]ffected by the chronology would be the time for the accomplishment of these glorious hopes for the Church and for the world. . . . And if that date pass it would merely prove that our chronology, our ‘alarm clock,’ went off a little before the time. Would we consider it a great calamity if our alarm clock awakened us a few moments earlier in the morning of some great day full of joy and pleasure? Surely not!”

But that “alarm clock” had not gone off too soon. Actually, it was the experiences to which the “clock” had awakened them that were not exactly what they had expected.

Some years later, when the light had grown brighter, they acknowledged: “Many of the dear saints thought that all the work was done. . . . They rejoiced because of the clear proof that the world had ended, that the kingdom of heaven was at hand, and that the day of their deliverance drew nigh. But they had overlooked something else that must be done. The good news that they had received must be told to others; because Jesus had commanded: ‘This gospel of the kingdom shall be preached in all the world for a witness unto all nations: and then shall the end come.’ (Matthew 24:14)”—The Watch Tower, May 1, 1925.

As the events following 1914 began to unfold and the Bible Students compared these with what the Master had foretold, they gradually came to appreciate that they were living in the last days of the old system and that they had been since 1914. They also came to understand that it was in the year 1914 that Christ’s invisible presence had begun and that this was, not by his personally returning (even invisibly) to the vicinity of the earth, but by his directing his attention toward the earth as ruling King. They saw and accepted the vital responsibility that was theirs to proclaim “this good news of the kingdom” for a witness to all nations during this critical time of human history.—Matt. 24:3-14.

What exactly was the message about the Kingdom that they were to preach? Was it any different from the message of the first-century Christians?

God’s Kingdom, the Only Hope of Mankind

As a result of careful study of God’s Word, the Bible Students associated with Brother Russell understood that God’s Kingdom was the government that Jehovah had promised to set up by means of his Son for the blessing of mankind. Jesus Christ, in heaven, would have associated with him as rulers a “little flock” selected by God from among humankind. They understood that this government would be represented by faithful men of old who would serve as princes in all the earth. These were referred to as “ancient worthies.”—Luke 12:32; Dan. 7:27; Rev. 20:6; Ps. 45:16.

Christendom had long taught ‘the divine right of kings,’ as a means of holding the people in subjection. But these Bible Students saw from the Scriptures that the future of human governments was not secured by any divine guarantee. In harmony with what they were learning, the Watch Tower of December 1881 stated: “The setting up of this kingdom will of course, involve the overthrow of all the kingdoms of earth, as they are all—even the best of them—founded on injustice and unequal rights and the oppression of many and favor of the few—as we read: ‘It shall break in pieces and consume all these kingdoms and it shall stand forever.’”—Dan. 2:44.

As to the way in which those oppressive kingdoms would be broken, the Bible Students still had much to learn. They did not yet understand clearly how the benefits of God’s Kingdom would spread to all mankind. But they were not confusing the Kingdom of God with a vague feeling within one’s heart or with rule by a religious hierarchy that used the secular State as its arm.

By 1914, the faithful pre-Christian servants of God had not been resurrected on earth as princely representatives of the Messianic King, as had been expected, nor had the remaining ones of the “little flock” joined Christ in the heavenly Kingdom in that year. Nevertheless, The Watch Tower of February 15, 1915, confidently stated that 1914 was the due time “for our Lord to take up His great power and reign,” thus ending the millenniums of uninterrupted Gentile domination. In its issue of July 1, 1920, The Watch Tower reaffirmed that position and associated it with the good news that Jesus had foretold would be proclaimed earth wide before the end. (Matt. 24:14) At the convention of the Bible Students at Cedar Point, Ohio, in 1922, this understanding was restated in a general resolution, and Brother Rutherford urged the conventioners: “Advertise, advertise, advertise, the King and his kingdom.”

However, at that time the Bible Students felt that the setting up of the Kingdom, its full establishment in heaven, would not take place until the final members of Christ’s bride were glorified. A real milestone was reached, therefore, in 1925, when The Watch Tower of March 1 featured the article “Birth of the Nation.” It presented an eye-opening study of Revelation chapter 12. The article set forth evidence that the Messianic Kingdom had been born—established—in 1914, that Christ had then begun to rule on his heavenly throne, and that thereafter Satan had been hurled from heaven down to the vicinity of the earth. This was the good news that was to be proclaimed, the news that God’s Kingdom was already in operation. How this enlightened understanding stimulated these Kingdom proclaimers to preach to the ends of the earth!

By every appropriate means, Jehovah’s people gave witness that only God’s Kingdom could bring lasting relief and solve the deep-seated problems that afflicted humankind. In 1931 this message was featured in a radio broadcast by J. F. Rutherford on the most extensive international network that had ever been on the air. The text of that broadcast was also published in many languages in the booklet The Kingdom, the Hope of the World—millions of copies of which were distributed within a few months. In addition to widespread distribution to the public, special effort was put forth to get copies into the hands of politicians, prominent businessmen, and the clergy.

Among other things, that booklet said: “The present unrighteous governments of the world can hold out no hope whatsoever to the people. God’s judgment against them declares they must go down. The hope of the world, therefore, and the only hope, is the righteous kingdom or government of God with Christ Jesus as invisible Ruler thereof.” That Kingdom, they realized, would bring true peace and security to mankind. Under its rule the earth would become a real paradise, and sickness and death would be no more.—Rev. 21:4, 5.

The good news of God’s Kingdom continues to be central to the beliefs of Jehovah’s Witnesses. Since the issue of March 1, 1939, their principal magazine, now published in over 110 languages, has borne the title The Watchtower Announcing Jehovah’s Kingdom.

But before the Kingdom rule would transform the earth into a paradise, the present wicked system would have to go. How would that be accomplished?

The War of the Great Day of God the Almighty

The world war that began in 1914 rocked the existing system of things to its foundations. For a time it appeared that events would develop as the Bible Students had expected.

Back in August 1880, Brother Russell had written: “We understand that before the human family are restored or even begin to be blessed the present kingdoms of earth which now bind and oppress mankind will all be overturned and that the kingdom of God will assume control and that the blessing and restitution come through the new kingdom.” How would that ‘overturning of kingdoms’ take place? Based on conditions that he could then see developing in the world, Russell believed that during the war of Armageddon, God would use contending factions of mankind to overthrow existing institutions. He said: “The work of demolishing human empire is beginning. The power that will overthrow them is now at work. The people are already organizing their forces under the name of Communists, Socialists, Nihilists, etc.”

The book The Day of Vengeance (later called The Battle of Armageddon), published in 1897, further enlarged on the way the Bible Students then understood the matter, saying: “The Lord, by his overruling providence, will take a general charge of this great army of discontents—patriots, reformers, socialists, moralists, anarchists, ignorants and hopeless—and use their hopes, fears, follies and selfishness, according to his divine wisdom, to work out his own grand purposes in the overthrow of present institutions, and for the preparation of man for the Kingdom of Righteousness.” Thus they understood the war of Armageddon to be associated with violent social revolution.

But was Armageddon going to be merely a struggle between contending factions of mankind, a social revolution used by God to overthrow existing institutions? As further attention was given to the scriptures bearing on this matter, The Watch Tower of July 15, 1925, drew attention to Zechariah 14:1-3 and said: “By this we would understand that all the nations of earth, under Satan’s direction, would be gathered to battle against the Jerusalem class, viz., those who take their stand on the Lord’s side . . . Revelation 16:14, 16.”

The following year, in the book Deliverance, attention was focused on the real purpose of this war, saying: “Now Jehovah, according to his Word, will make a demonstration of his power so clearly and unequivocally that the people may be convinced of their ungodly course and may understand that Jehovah is God. That is the reason why God brought the great flood, threw down the Tower of Babel, destroyed the army of Sennacherib the Assyrian king, and swallowed up the Egyptians; and it is also the reason why he is now going to bring another great trouble upon the world. The former calamities were but shadows of the one now impending. The gathering is to the great day of God Almighty. It is ‘the great and the terrible day of the Lord’ (Joel 2:31), when God will make for himself a name. In this great and final conflict the peoples of every nation, kindred and tongue will learn that Jehovah is the all-powerful, all-wise and just God.” But Jehovah’s servants on earth were cautioned: “In this great battle no Christian will strike a blow. The reason they do not is that Jehovah has said: ‘For the battle is not yours, but God’s.’” The war here being discussed was definitely not the one that was fought among the nations, beginning in 1914. It was yet to come.

There were yet other questions that needed to be resolved on the basis of the Scriptures. One of these involved the identity of the Jerusalem that was to be trampled underfoot until the end of the Gentile Times, as stated at Luke 21:24; and related to this was identification of the Israel referred to in so many prophecies of restoration.

Would God Restore the Jews to Palestine?

The Bible Students were well aware of the many prophecies of restoration that were delivered to ancient Israel by God’s prophets. (Jer. 30:18; 31:8-10; Amos 9:14, 15; Rom. 11:25, 26) Down till 1932, they understood these to apply specifically to the natural Jews. Thus, they believed that God would show Israel favor again, gradually restoring the Jews to Palestine, opening their eyes to the truth regarding Jesus as Ransomer and Messianic King, and using them as an agency for extending blessings to all nations. With this understanding, Brother Russell spoke to large Jewish audiences in New York as well as in Europe on the subject “Zionism in Prophecy,” and Brother Rutherford, in 1925, wrote the book Comfort for the Jews.

But it gradually became evident that what was taking place in Palestine with regard to the Jews was not the fulfillment of Jehovah’s grand restoration prophecies. Desolation came on first-century Jerusalem because the Jews had rejected God’s Son, the Messiah, the one sent in Jehovah’s name. (Dan. 9:25-27; Matt. 23:38, 39) It was becoming increasingly obvious that as a people they had not changed their attitude. There was no repentance over the wrongful act committed by their forefathers. The return of some to Palestine was not motivated by any love for God or desire for his name to be magnified by fulfillment of his Word. This was clearly explained in the second volume of Vindication, which was published by the Watch Tower Bible and Tract Society in 1932.k The correctness of this position was confirmed in 1949, when the State of Israel, then recently formed as a nation and as a homeland for the Jews, became a member of the United Nations, thus showing that its trust was not in Jehovah but in the political nations of the world.

What had been taking place in fulfillment of those restoration prophecies pointed in another direction. Jehovah’s servants began to realize that it was spiritual Israel, “the Israel of God,” composed of spirit-anointed Christians, who, in fulfillment of God’s purpose, were enjoying peace with God through Jesus Christ. (Gal. 6:16) Now their eyes were opened to discern in God’s dealings with such true Christians a marvelous spiritual fulfillment of those restoration promises. In time they also came to realize that the Jerusalem that was exalted at the end of the Gentile Times was not a mere earthly city, or even a people on earth represented by that city, but, rather, “heavenly Jerusalem,” where Jehovah installed his Son, Jesus Christ, with ruling authority in 1914.—Heb. 12:22.

With these matters clear, Jehovah’s Witnesses were in better position to fulfill without partiality toward any group the assignment to preach the Kingdom good news “in all the inhabited earth for a witness to all the nations.”—Matt. 24:14.

Who is to be credited for all these explanations of the Bible that have appeared in the Watch Tower publications?

The Means by Which Jehovah’s Servants Are Taught

Jesus Christ foretold that after his return to heaven, he would send his disciples the holy spirit. This would serve as a helper, guiding them “into all the truth.” (John 14:26; 16:7, 13) Jesus also said that as the Lord or Master of true Christians, he would have a “faithful and discreet slave,” a “faithful steward,” that would give spiritual “food at the proper time” to the domestics, the workers in the household of faith. (Matt. 24:45-47; Luke 12:42) Who is this faithful and discreet slave?

The very first issue of the Watch Tower alluded to Matthew 24:45-47 when it stated that the aim of the publishers of that magazine was to be alert to events in connection with Christ’s presence and to give spiritual “meat in due season” to the household of faith. But the editor of the magazine was not himself claiming to be the faithful and discreet slave, or the “faithful and wise servant” (according to the rendering of the King James Version).

Thus, in the October-November 1881 issue of the magazine, C. T. Russell stated: “We believe that every member of this body of Christ is engaged in the blessed work, either directly or indirectly, of giving meat in due season to the household of faith. ‘Who then is that faithful and wise servant whom his Lord hath made ruler over his household,’ to give them meat in due season? Is it not that ‘little flock’ of consecrated servants who are faithfully carrying out their consecration vows—the body of Christ—and is not the whole body individually and collectively, giving the meat in due [s]eason to the household of faith—the great company of believers? Blessed is that servant (the whole body of Christ) whom his Lord when he has come (Gr. elthon) shall find so doing. ‘Verily, I say unto you, that he shall make him ruler over all his goods.’”

Over a decade later, however, Brother Russell’s wife publicly expressed the idea that Russell himself was the faithful and wise servant.l The view that she voiced concerning the identity of the ‘faithful servant’ came to be generally held by the Bible Students for some 30 years. Brother Russell did not reject their view, but he personally avoided making such an application of the text, emphasizing his opposition to the idea of a clergy class commissioned to teach God’s Word in contrast to a lay class that was not thus commissioned. The understanding expressed by Brother Russell in 1881 that the faithful and wise servant was in reality a collective servant, made up of all the members of the spirit-anointed body of Christ on earth, was reaffirmed in The Watch Tower of February 15, 1927.—Compare Isaiah 43:10.

How did Brother Russell view his own role? Did he claim some special revelation from God? In the Watch Tower of July 15, 1906 (page 229), Russell humbly replied: “No, dear friends, I claim nothing of superiority, nor supernatural power, dignity or authority; nor do I aspire to exalt myself in the estimation of my brethren of the household of faith, except in the sense that the Master urged it, saying, ‘Let him who would be great among you be your servant.’ (Matt. 20:27.) . . . The truths I present, as God’s mouthpiece, were not revealed in visions or dreams, nor by God’s audible voice, nor all at once, but gradually . . . Neither is this clear unfolding of truth due to any human ingenuity or acuteness of perception, but to the simple fact that God’s due time has come; and if I did not speak, and no other agent could be found, the very stones would cry out.”

It was to Jehovah as their Grand Instructor that readers of the Watch Tower were encouraged to look, even as all of Jehovah’s Witnesses are today. (Isa. 30:20) This was strongly emphasized in The Watchtower of November 1, 1931, in the article “Taught of God,” which stated: “The Watchtower recognizes the truth as belonging to Jehovah, and not to any creature. The Watchtower is not the instrument of any man or set of men, nor is it published according to the whims of men. . . . Jehovah God is the great Teacher of his children. To be sure, the publication of these truths is put forth by imperfect men, and for this reason they are not absolutely perfect in form; but they are put forth in such form as reflects God’s truth that he teaches his children.”

In the first century, when questions as to doctrine or procedure arose, these were referred to a central governing body made up of spiritually older men. Decisions were made after considering what the inspired Scriptures said as well as evidence of activity that was in harmony with those Scriptures and that was prospering as a result of the operation of the holy spirit. The decisions were conveyed in writing to the congregations. (Acts 15:1–16:5) That same procedure is in operation among Jehovah’s Witnesses today.

Spiritual instruction is provided by means of magazine articles, books, convention programs, and outlines for congregation discourses—all of which are prepared under the direction of the Governing Body of the faithful and discreet slave. Their content clearly demonstrates that what Jesus foretold is true today—that he does, indeed, have a faithful and discreet slave class that is loyally teaching ‘all the things that he commanded’; that this agency is “on the watch,” alert to events in fulfillment of Bible prophecy and particularly with regard to Christ’s presence; that it is helping God-fearing people to understand what is involved in ‘observing’ the things commanded by Jesus and thus proving that they truly are his disciples.—Matt. 24:42; 28:20; John 8:31, 32.

Progressively, over the years, practices that might have the effect of drawing undue attention to certain humans in connection with the preparation of spiritual food have been eliminated. Down till the death of C. T. Russell, his name as editor was listed in nearly every issue of the Watch Tower. Names or initials of others who contributed material often appeared at the end of articles they prepared. Then, starting with the issue of December 1, 1916, instead of showing the name of one man as editor, The Watch Tower listed the names of an editorial committee. In the issue of October 15, 1931, even this list was removed, and Isaiah 54:13 took its place. As quoted from the American Standard Version, it reads: “And all thy children shall be taught of Jehovah; and great shall be the peace of thy children.” Since 1942 it has been the general rule that literature published by the Watch Tower Society does not draw attention to any individual as the writer.a Under the supervision of the Governing Body, dedicated Christians in North and South America, Europe, Africa, Asia, and islands of the sea have had a part in preparing such material for use by congregations of Jehovah’s Witnesses worldwide. But all credit is given to Jehovah God.

The Light Shines More and More

As reflected in their modern-day history, the experience of Jehovah’s Witnesses has been like that described at Proverbs 4:18: “The path of the righteous ones is like the bright light that is getting lighter and lighter until the day is firmly established.” The shining of the light has been progressive, just as the light of early dawn gives way to sunrise and the full light of a new day. Viewing matters in the light that was available, they have at times had incomplete, even inaccurate, concepts. No matter how hard they tried, they simply could not understand certain prophecies until these began to undergo fulfillment. As Jehovah has shed more light on his Word by means of his spirit, his servants have been humbly willing to make needed adjustments.

Such progressive understanding was not limited to the early period of their modern-day history. It continues right down to the present. For example, in 1962 there was an adjustment of understanding regarding “the superior authorities” of Romans 13:1-7.

For many years the Bible Students had taught that “the higher powers” (KJ) were Jehovah God and Jesus Christ. Why? In The Watch Towers of June 1 and June 15, 1929, a variety of secular laws were cited, and it was shown that what was permitted in one land was forbidden in another. Attention was also drawn to secular laws that required people to do what God prohibited or that forbade what God commanded his servants to do. Because of their earnest desire to show respect for the supreme authority of God, it seemed to the Bible Students that “the higher powers” must be Jehovah God and Jesus Christ. They still obeyed secular laws, but the emphasis was on obedience to God first. That was an important lesson, one that fortified them during the years of world turmoil that followed. But they did not clearly understand what Romans 13:1-7 was saying.

Years later, a careful reanalysis of the scripture was made, along with its context and its meaning in the light of all the rest of the Bible. As a result, in 1962 it was acknowledged that “the superior authorities” are the secular rulers, but with the help of the New World Translation, the principle of relative subjection was clearly discerned.b This did not call for any major change in the attitude of Jehovah’s Witnesses toward the governments of the world, but it did correct their understanding of an important portion of the Scriptures. In the process, there was opportunity for the Witnesses individually to consider carefully whether they were truly living up to their responsibilities toward both God and the secular authorities. This clear understanding of “the superior authorities” has served as a protection to Jehovah’s Witnesses, especially in those lands where surges of nationalism and clamoring for greater freedom have resulted in outbreaks of violence and the formation of new governments.

The following year, 1963, an enlarged application of “Babylon the Great” was presented.c (Rev. 17:5) A review of secular and religious history pointed to the conclusion that the influence of ancient Babylon had permeated not only Christendom but every part of the earth. Babylon the Great was thus seen to be the entire world empire of false religion. An awareness of this has enabled Jehovah’s Witnesses to help many more people, from diverse backgrounds, to respond to the Biblical command: “Get out of her, my people.”—Rev. 18:4.

Indeed, the unfolding of events foretold in the entire book of Revelation has provided an abundance of spiritual illumination. In 1917 a study of Revelation was published in the book The Finished Mystery. But “the Lord’s day,” referred to at Revelation 1:10, was just beginning back then; much of what was foretold had not yet occurred and was not clearly understood. However, developments during the years that followed cast greater light on the meaning of that part of the Bible, and these events had a profound effect on the very illuminating study of Revelation that was published in 1930 in the two volumes entitled Light. During the 1960’s a further update appeared in the books “Babylon the Great Has Fallen!” God’s Kingdom Rules! and “Then Is Finished the Mystery of God.” Two decades later another in-depth study was made of that part of the Bible. The figurative language of Revelation was carefully analyzed in the light of similar expressions in other parts of the Bible. (1 Cor. 2:10-13) Twentieth-century events in fulfillment of the prophecies were reviewed. The results were published in 1988 in the thrilling book Revelation—Its Grand Climax At Hand!

During the early years of their modern-day history, foundations were being laid. Much valuable spiritual food was provided. In recent years a greater diversity of Bible study material has been provided to satisfy the needs of both mature Christians and new students from many backgrounds. Continued study of the Scriptures, along with fulfillment of divine prophecy, has in many instances made it possible to express Bible teachings with greater clarity. Because their study of God’s Word is progressive, Jehovah’s Witnesses have spiritual food in abundance, even as the Scriptures foretold would be true of God’s servants. (Isa. 65:13, 14) Adjustments in viewpoint are never made with a view to becoming more acceptable to the world by adopting its declining moral values. On the contrary, the history of Jehovah’s Witnesses shows that changes are made with a view to adhering even more closely to the Bible, being more like the faithful first-century Christians, and so being more acceptable to God.

Thus, their experience is in harmony with the prayer of the apostle Paul, who wrote to fellow Christians: “We . . . have not ceased praying for you and asking that you may be filled with the accurate knowledge of his will in all wisdom and spiritual comprehension, in order to walk worthily of Jehovah to the end of fully pleasing him as you go on bearing fruit in every good work and increasing in the accurate knowledge of God.”—Col. 1:9, 10.

That increase of accurate knowledge of God also had a bearing on their name—Jehovah’s Witnesses.

[Footnotes]

[Blurb on page 120]

C. T. Russell freely acknowledged the help that came from others during his early years of Bible study

[Blurb on page 122]

They have personally examined the evidence that the Bible is truly God’s Word

[Blurb on page 123]

The Bible Students discerned that God’s justice is in perfect balance with his wisdom, love, and power

[Blurb on page 127]

Russell saw clearly that hell is not a place of torment after death

[Blurb on page 129]

Most sensible people did not believe the doctrine of hellfire

[Blurb on page 132]

Russell’s firm stand on the ransom had far-reaching effects

[Blurb on page 134]

They could see that 1914 was clearly marked by Bible prophecy

[Blurb on page 136]

Not everything took place as soon as they expected

[Blurb on page 139]

Good news to be proclaimed: God’s Kingdom is already in operation!

[Blurb on page 140]

Was Armageddon to be merely a social revolution?

[Blurb on page 141]

At last, in 1932, the real “Israel of God” was identified

[Blurb on page 143]

“The faithful and discreet slave”—a person or a class?

[Blurb on page 146]

Progressively, practices that might draw undue attention to certain humans have been eliminated

[Blurb on page 148]

Changes made are with a view to adhering even more closely to God’s Word

[Box on page 124]

Making Known the Name of God

◆ Since 1931 the name Jehovah’s Witnesses has been used to designate those who worship and serve Jehovah as the only true God.

◆ Since October 15, 1931, God’s personal name, Jehovah, has appeared on the front cover of each issue of the “Watchtower” magazine.

◆ At a time when God’s personal name was being omitted from most modern translations of the Bible, Jehovah’s Witnesses began to publish, in 1950, the “New World Translation,” which restored the divine name to its rightful place.

◆ In addition to the Bible itself, much other literature has been published by the Watch Tower Bible and Tract Society to focus special attention on the divine name—for example, the books “Jehovah” (1934), “Let Your Name Be Sanctified” (1961), and “‘The Nations Shall Know That I Am Jehovah’—How?” (1971), as well as the brochure “The Divine Name That Will Endure Forever” (1984).

[Box on page 126]

‘Shall We Contradict Christ Himself?’

After exposing the unscripturalness and unreasonableness of the doctrine of the Trinity, C. T. Russell expressed righteous indignation when he asked: “Shall we thus contradict the Apostles and Prophets and Jesus Himself, and ignore reason and common sense, in order to hold to a dogma handed to us from the dark, superstitious past, by a corrupt apostate Church? Nay! ‘To the Law and to the testimony! If they speak not according to this Word, it is because there is no light in them.’”—“The Watch Tower,” August 15, 1915.

[Box on page 133]

Progressive Truth

In 1882, C. T. Russell wrote: “The Bible is our only standard, and its teachings our only creed, and recognizing the progressive character of the unfolding of Scriptural truths, we are ready and prepared to add to or modify our creed (faith—belief) as we get increase of light from our Standard.”—“Watch Tower,” April 1882, p. 7.

[Box on page 144, 145]

Beliefs of Jehovah’s Witnesses

◆ The Bible is God’s inspired Word. (2 Tim. 3:16, 17)

What it contains is not mere history or human opinion but the word of God, recorded to benefit us. (2 Pet. 1:21; Rom. 15:4; 1 Cor. 10:11)

◆ Jehovah is the only true God. (Ps. 83:18; Deut. 4:39)

Jehovah is the Creator of all things, and as such, he alone deserves to be worshiped. (Rev. 4:11; Luke 4:8)

Jehovah is the Universal Sovereign, the one to whom we owe full obedience. (Acts 4:24; Dan. 4:17; Acts 5:29)

◆ Jesus Christ is the only-begotten Son of God, the only one created directly by God himself. (1 John 4:9; Col. 1:13-16)

Jesus was the first of God’s creations; thus, before he was conceived and born as a human, Jesus lived in heaven. (Rev. 3:14; John 8:23, 58)

Jesus worships his Father as the only true God; Jesus never claimed equality with God. (John 17:3; 20:17; 14:28)

Jesus gave his perfect human life as a ransom for humankind. His sacrifice makes possible everlasting life for all who truly exercise faith in it. (Mark 10:45; John 3:16, 36)

Jesus was raised from the dead as an immortal spirit person. (1 Pet. 3:18; Rom. 6:9)

Jesus has returned (having directed his attention as King toward the earth) and is now present as a glorious spirit. (Matt. 24:3, 23-27; 25:31-33; John 14:19)

◆ Satan is the invisible “ruler of this world.” (John 12:31; 1 John 5:19)

Originally he was a perfect son of God, but he allowed feelings of self-importance to develop in his heart, craved worship that belonged only to Jehovah, and enticed Adam and Eve to obey him rather than listen to God. Thus he made himself Satan, which means “Adversary.” (John 8:44; Gen. 3:1-5; compare Deuteronomy 32:4, 5; James 1:14, 15; Luke 4:5-7.)

Satan “is misleading the entire inhabited earth”; he and his demons are responsible for increased distress on the earth in this time of the end. (Rev. 12:7-9, 12)

At God’s appointed time, Satan and his demons will be destroyed forever. (Rev. 20:10; 21:8)

◆ God’s Kingdom under Christ will replace all human governments and will become the one government over all humankind. (Dan. 7:13, 14)

The present wicked system of things will be completely destroyed. (Dan. 2:44; Rev. 16:14, 16; Isa. 34:2)

The Kingdom of God will rule with righteousness and will bring real peace to its subjects. (Isa. 9:6, 7; 11:1-5; 32:17; Ps. 85:10-12)

Wicked ones will be cut off forever, and worshipers of Jehovah will enjoy lasting security. (Prov. 2:21, 22; Ps. 37:9-11; Matt. 25:41-46; 2 Thess. 1:6-9; Mic. 4:3-5)

◆ We are living now, since 1914,d in “the time of the end” of this wicked world. (Matt. 24:3-14; 2 Tim. 3:1-5; Dan. 12:4)

During this time period, a witness is being given to all nations; after that will come the end, not of the globe, but of the wicked system and of ungodly people. (Matt. 24:3, 14; 2 Pet. 3:7; Eccl. 1:4)

◆ There is only one road to life; not all religions or religious practices are approved by God. (Matt. 7:13, 14; John 4:23, 24; Eph. 4:4, 5)

True worship emphasizes not ritual and outward show but genuine love for God, shown by obedience to his commandments and by love for one’s fellowman. (Matt. 15:8, 9; 1 John 5:3; 3:10-18; 4:21; John 13:34, 35)

People out of all nations, races, and language groups can serve Jehovah and have his approval. (Acts 10:34, 35; Rev. 7:9-17)

Prayer is to be directed only to Jehovah through Jesus; images are not to be used either as objects of devotion or as aids in worship. (Matt. 6:9; John 14:6, 13, 14; 1 John 5:21; 2 Cor. 5:7; 6:16; Isa. 42:8)

Spiritistic practices must be shunned. (Gal. 5:19-21; Deut. 18:10-12; Rev. 21:8)

There is no clergy-laity distinction among true Christians. (Matt. 20:25-27; 23:8-12)

True Christianity does not include keeping a weekly sabbath or conforming to other requirements of the Mosaic Law in order to gain salvation; doing so would be a rejection of Christ, who fulfilled the Law. (Gal. 5:4; Rom. 10:4; Col. 2:13-17)

Those who practice true worship do not engage in interfaith. (2 Cor. 6:14-17; Rev. 18:4)

All who are truly disciples of Jesus get baptized by complete immersion. (Matt. 28:19, 20; Mark 1:9, 10; Acts 8:36-38)

All who follow Jesus’ example and obey his commandments bear witness to others about the Kingdom of God. (Luke 4:43; 8:1; Matt. 10:7; 24:14)

◆ Death is a result of inheritance of sin from Adam. (Rom. 5:12; 6:23)

At death, it is the soul itself that dies. (Ezek. 18:4)

The dead are conscious of nothing. (Ps. 146:4; Eccl. 9:5, 10)

Hell (Sheol, Hades) is mankind’s common grave. (Job 14:13, “Dy”; Rev. 20:13, 14, “KJ,” margin)

The ‘lake of fire’ to which the incorrigibly wicked are consigned signifies, as the Bible itself says, “second death,” death forever. (Rev. 21:8)

Resurrection is the hope for the dead and for those who have lost loved ones in death. (1 Cor. 15:20-22; John 5:28, 29; compare John 11:25, 26, 38-44; Mark 5:35-42.)

Death due to Adamic sin will be no more. (1 Cor. 15:26; Isa. 25:8; Rev. 21:4)

◆ A “little flock,” only 144,000, go to heaven. (Luke 12:32; Rev. 14:1, 3)

These are the ones who are “born again” as spiritual sons of God. (John 3:3; 1 Pet. 1:3, 4)

God selects these out of all peoples and nations to rule as kings with Christ in the Kingdom. (Rev. 5:9, 10; 20:6)

◆ Others who have God’s approval will live forever on earth. (Ps. 37:29; Matt. 5:5; 2 Pet. 3:13)

Earth will never be destroyed or depopulated. (Ps. 104:5; Isa. 45:18)

In harmony with God’s original purpose, all the earth will become a paradise. (Gen. 1:27, 28; 2:8, 9; Luke 23:42, 43)

There will be suitable homes and an abundance of food for the enjoyment of everyone. (Isa. 65:21-23; Ps. 72:16)

Sickness, all kinds of disability, and death itself will become things of the past. (Rev. 21:3, 4; Isa. 35:5, 6)

◆ Secular authorities are to be treated with due respect. (Rom. 13:1-7; Titus 3:1, 2)

True Christians do not share in rebellion against governmental authority. (Prov. 24:21, 22; Rom. 13:1)

They obey all laws that do not conflict with the law of God, but obedience to God comes first. (Acts 5:29)

They imitate Jesus in remaining neutral as to the world’s political affairs. (Matt. 22:15-21; John 6:15)

◆ Christians must conform to Bible standards regarding blood as well as sexual morality. (Acts 15:28, 29)

Taking blood into the body through mouth or veins violates God’s law. (Gen. 9:3-6; Acts 15:19, 20)

Christians are to be morally clean; fornication, adultery, and homosexuality must have no place in their lives, neither should drunkenness or drug abuse. (1 Cor. 6:9-11; 2 Cor. 7:1)

◆ Personal honesty and faithfulness in caring for marital and family responsibilities are important for Christians. (1 Tim. 5:8; Col. 3:18-21; Heb. 13:4)

Dishonesty in speech or in business, as well as playing the hypocrite, are not consistent with being a Christian. (Prov. 6:16-19; Eph. 4:25; Matt. 6:5; Ps. 26:4)

◆ Acceptable worship of Jehovah requires that we love him above all else. (Luke 10:27; Deut. 5:9)

Doing Jehovah’s will, thus bringing honor to his name, is the most important thing in the life of a true Christian. (John 4:34; Col. 3:23; 1 Pet. 2:12)

While doing good to all persons as they are able, Christians recognize a special obligation toward fellow servants of God; so their help in times of illness and disaster is directed especially toward these. (Gal. 6:10; 1 John 3:16-18)

Love of God requires of true Christians not only that they obey his commandment to love their neighbor but also that they not love the immoral and materialistic way of life of the world. True Christians are no part of the world and so refrain from joining in activities that would identify them as sharing its spirit. (Rom. 13:8, 9; 1 John 2:15-17; John 15:19; Jas. 4:4)

[Footnote]

[Picture on page 121]

C. T. Russell began to publish “Zion’s Watch Tower” in 1879, when he was 27 years old

[Pictures on page 125]

Sir Isaac Newton and Henry Grew were among those who had earlier rejected the Trinity as unscriptural

[Pictures on page 128]

In public debate, Russell argued that the dead are really dead, not alive with the angels nor with demons in a place of despair

Carnegie Hall, Allegheny, Pennsylvania—where the debate was held

[Picture on page 130]

Russell traveled to cities both large and small to tell the truth about hell

[Picture on page 131]

When Frederick Franz, a university student, learned the truth about the condition of the dead, he completely changed his goals in life

[Picture on page 135]

1914 as the end of the Gentile Times was given wide publicity by the Bible Students, as in this I.B.S.A. tract distributed during 1914

[Pictures on page 137]

In 1931, using the most extensive radio network that had ever been on the air, J. F. Rutherford showed that only God’s Kingdom can bring lasting relief to humankind

The discourse “The Kingdom, the Hope of the World,” was broadcast by 163 stations simultaneously and was repeated by another 340 stations later

[Pictures on page 142]

A. H. Macmillan was sent by ship to Palestine in 1925 because of special interest in the role of the Jews in connection with Bible prophecy

Chapter 11

How We Came to Be Known as Jehovah’s Witnesses

DURING the early decades of their modern-day history, they were frequently referred to simply as Bible Students. When others asked about the name of the organization, our brothers would often answer, “We are Christians.” Brother Russell replied to such a question by saying, in the Watch Tower: “We do not separate ourselves from other Christians by taking any distinctive or peculiar name. We are satisfied with the name, Christian, by which the early saints were known.”—Issue of September 1888.

How, then, did it come about that we are known today as Jehovah’s Witnesses?

The Name Christian

True followers of Jesus Christ, both in the first century and in modern times, have referred to themselves and to fellow believers as “the brothers,” “the friends,” and “the congregation of God.” (Acts 11:29; 3 John 14; 1 Cor. 1:2) They have also spoken of Christ as “the Master” and of themselves as “slaves of Christ Jesus” and “slaves of God.” (Col. 3:24; Phil. 1:1; 1 Pet. 2:16) Such designations have been used freely within the congregation, and there they have been well understood.

In the first century, the manner of life that centered around faith in Jesus Christ (and, by extension, the congregation itself) was referred to as “The Way.” (Acts 9:2; 19:9) A number of translations of Acts 18:25 indicate that it was also called “the way of Jehovah.”a On the other hand, some who were outside the congregation derisively referred to it as “the sect of the Nazarenes.”—Acts 24:5.

By 44 C.E. or not long thereafter, faithful followers of Jesus Christ began to be known as Christians. Some claim that it was outsiders who dubbed them Christians, doing so in a derogatory way. However, a number of Biblical lexicographers and commentators state that a verb used at Acts 11:26 implies divine direction or revelation. Thus, in the New World Translation, that scripture reads: “It was first in Antioch that the disciples were by divine providence called Christians.” (Similar renderings are found in Robert Young’s Literal Translation of the Holy Bible, Revised Edition, of 1898; The Simple English Bible, of 1981; and Hugo McCord’s New Testament, of 1988.) By about 58 C.E., the name Christian was well-known even to Roman officials.—Acts 26:28.

While the apostles of Christ were still alive, the name Christian was distinctive and specific. (1 Pet. 4:16) All who professed to be Christians but whose beliefs or conduct belied their claim were expelled from the Christian community. However, as Jesus had foretold, after the death of the apostles Satan sowed seeds that produced imitation Christians. These counterfeits also claimed the name Christian. (Matt. 13:24, 25, 37-39) When apostate Christianity resorted to forced conversions, some claimed to be Christians simply to avoid being persecuted. In time, any European who did not claim to be a Jew, a Muslim, or an atheist was frequently considered to be a Christian, regardless of his beliefs or conduct.

Derisive Nicknames

From the 16th century onward, this situation posed a problem for the Reformers. Since the name Christian was being used so loosely, how could they distinguish themselves from others who claimed to be Christians?

Often they simply acquiesced to the use of a derisive nickname given to them by their enemies. Thus theological opponents of Martin Luther, in Germany, were the ones that first applied his name to his followers, calling them Lutherans. Those associated with John Wesley, in England, were labeled Methodists because they were unusually precise and methodical in the observance of religious duties. Baptists at first resisted the nickname Anabaptist (meaning, “Rebaptizer”) but gradually adopted the name Baptist as a sort of compromise.

What about the Bible Students? They were dubbed Russellites and Rutherfordites by the clergy. But adopting such a name would have fostered a sectarian spirit. It would have been inconsistent with the reproof given to early Christians by the apostle Paul, who wrote: “When one says: ‘I belong to Paul,’ but another says: ‘I to Apollos,’ are you not simply men [that is, fleshly in outlook instead of spiritual]?” (1 Cor. 3:4) Some people labeled them “Millennial Dawnists”; but Christ’s Millennial Reign was only one of their teachings. Others called them “Watch Tower People”; but that too was inappropriate, for the Watch Tower was merely one of the publications that they used to disseminate Bible truth.

Need for a Distinctive Name

In time, it became increasingly evident that in addition to the designation Christian, the congregation of Jehovah’s servants truly did need a distinctive name. The meaning of the name Christian had become distorted in the public mind because people who claimed to be Christians often had little or no idea who Jesus Christ was, what he taught, and what they should be doing if they really were his followers. Additionally, as our brothers progressed in their understanding of God’s Word, they clearly saw the need to be separate and distinct from those religious systems that fraudulently claimed to be Christian.

True, our brothers often referred to themselves as Bible Students, and starting in 1910, they used the name International Bible Students’ Association with reference to their meetings. In 1914, in order to avoid confusion with their recently formed legal corporation called International Bible Students Association, they adopted the name Associated Bible Students for their local groups. But their worship involved more than studying the Bible. Furthermore, there were others who also studied the Bible—some, devoutly; others, as critics; and not a few, as persons who viewed it simply as fine literature. Then, after the death of Brother Russell, some former associates refused to cooperate with the Watch Tower Society and the International Bible Students Association, even opposing the work of these societies. Such fragmented groups used a variety of names, some of them clinging to the designation Associated Bible Students. This caused further confusion.

But then, in 1931, we embraced the truly distinctive name Jehovah’s Witnesses. Author Chandler W. Sterling refers to this as “the greatest stroke of genius” on the part of J. F. Rutherford, then president of the Watch Tower Society. As that writer viewed the matter, this was a clever move that not only provided an official name for the group but also made it easy for them to interpret all the Biblical references to “witness” and “witnessing” as applying specifically to Jehovah’s Witnesses. In contrast, A. H. Macmillan, an administrative associate of three presidents of the Watch Tower Society, said concerning that announcement by Brother Rutherford: “There is no doubt in my mind—not then nor now—that the Lord guided him in that, and that is the name Jehovah wants us to bear, and we’re very happy and very glad to have it.” Which viewpoint do the facts support? Was the name ‘a stroke of genius’ on the part of Brother Rutherford, or was it the result of divine providence?

Developments Pointing to the Name

It was in the eighth century B.C.E. that Jehovah caused Isaiah to write: “‘You are my witnesses,’ is the utterance of Jehovah, ‘even my servant whom I have chosen, in order that you may know and have faith in me, and that you may understand that I am the same One. Before me there was no God formed, and after me there continued to be none. . . . You are my witnesses,’ is the utterance of Jehovah, ‘and I am God.’” (Isa. 43:10, 12) As shown in the Christian Greek Scriptures, many prophecies recorded by Isaiah have fulfillment in connection with the Christian congregation. (Compare Isaiah 8:18 with Hebrews 2:10-13; Isaiah 66:22 with Revelation 21:1, 2.) Yet, Isaiah 43:10, 12 was never discussed in any detail in The Watch Tower during its first 40 years of publication.

After that, however, their study of the Scriptures directed the attention of Jehovah’s servants to significant new developments. God’s Kingdom with Jesus as Messianic King had been brought to birth in the heavens in 1914. In 1925, the year that this was made clear in The Watch Tower, the prophetic command, in Isaiah chapter 43, to be witnesses of Jehovah was given attention in 11 different issues of the magazine.

In The Watch Tower of January 1, 1926, the principal article featured the challenging question: “Who Will Honor Jehovah?” During the next five years, The Watch Tower discussed some portion of Isaiah 43:10-12 in 46 separate issues and each time made application of it to true Christians.b In 1929 it was pointed out that the outstanding issue facing all intelligent creation involves the honoring of Jehovah’s name. And in connection with the responsibility that Jehovah’s servants have regarding this issue, Isaiah 43:10-12 repeatedly came up for consideration.

Thus the facts show that as a result of study of the Bible, attention was repeatedly being drawn to their obligation to be witnesses of Jehovah. It was not the name of a group that was under consideration but the work that they were to do.

But by what name should those witnesses be known? What would be appropriate in view of the work they were doing? To what conclusion did God’s own Word point? This matter was discussed at a convention in Columbus, Ohio, U.S.A., on July 24-30, 1931.

A New Name

The large letters J W appeared prominently on the front cover of the convention program. What did they mean? It was not until Sunday, July 26, that their significance was explained. On that day Brother Rutherford delivered the public discourse “The Kingdom, the Hope of the World.” In that discourse, when identifying those who are the proclaimers of God’s Kingdom, the speaker made special reference to the name Jehovah’s Witnesses.

Later that day Brother Rutherford followed this up with another talk, during which he discussed reasons why a distinctive name was needed.c To what name did the Scriptures themselves point? The speaker quoted Acts 15:14, which directs attention to God’s purpose to take out of the nations “a people for his name.” In his discourse he highlighted the fact that as stated at Revelation 3:14, Jesus Christ is “the faithful and true witness.” He referred to John 18:37, where Jesus declared: “For this I have come into the world, that I should bear witness to the truth.” He directed attention to 1 Peter 2:9, 10, which says that God’s servants are to ‘declare abroad the excellencies of the one that called them out of darkness into his wonderful light.’ He reasoned on a number of texts from Isaiah, not all of which were understood clearly at that time, but then he climaxed his presentation with Isaiah 43:8-12, which includes the divine commission: “‘You are my witnesses,’ is the utterance of Jehovah, ‘and I am God.’” To what conclusion, then, was Jehovah’s own Word directing them? What name would be in harmony with the way God was in fact using them?

The obvious answer was embodied in a resolution enthusiastically adopted on that occasion.d That resolution said, in part:

“In order that our true position may be made known, and believing that this is in harmony with the will of God, as expressed in his Word, BE IT RESOLVED, as follows, to wit:

“THAT we have great love for Brother Charles T. Russell, for his work’s sake, and that we gladly acknowledge that the Lord used him and greatly blessed his work, yet we cannot consistently with the Word of God consent to be called by the name ‘Russellites’; that the Watch Tower Bible and Tract Society and the International Bible Students Association and the Peoples Pulpit Association are merely names of corporations which as a company of Christian people we hold, control and use to carry on our work in obedience to God’s commandments, yet none of these names properly attach to or apply to us as a body of Christians who follow in the footsteps of our Lord and Master, Christ Jesus; that we are students of the Bible, but, as a body of Christians forming an association, we decline to assume or be called by the name ‘Bible Students’ or similar names as a means of identification of our proper position before the Lord; we refuse to bear or to be called by the name of any man;

“THAT, having been bought with the precious blood of Jesus Christ our Lord and Redeemer, justified and begotten by Jehovah God and called to his kingdom, we unhesitatingly declare our entire allegiance and devotion to Jehovah God and his kingdom; that we are servants of Jehovah God commissioned to do a work in his name, and, in obedience to his commandment, to deliver the testimony of Jesus Christ, and to make known to the people that Jehovah is the true and Almighty God; therefore we joyfully embrace and take the name which the mouth of the Lord God has named, and we desire to be known as and called by the name, to wit, Jehovah’s witnesses.—Isa. 43:10-12.”e

Following the presentation of the full resolution, loud, sustained applause indicated the full agreement of the audience with what had been stated.

Accepting the Responsibility

What an honor it is to bear the name of the only true God, the Sovereign of the universe! But with that name goes responsibility. It is a responsibility that other religious groups do not want. As Brother Rutherford said in his discourse: “Happy are they that can take a name that nobody under the sun wants except those who are wholly and unreservedly devoted to Jehovah.” Yet, how fitting it is that Jehovah’s servants bear God’s personal name, that they make it known, and that it be prominently associated with the proclamation of his purpose!

Any group or individuals that speak in the name of Jehovah put themselves under obligation to convey his word truthfully. (Jer. 23:26-28) They must make known not only Jehovah’s provisions for the blessing of lovers of righteousness but also his judgments upon practicers of unrighteousness. As Jehovah commanded his prophets in times past, so today, his witnesses must not take away anything from God’s word by failing to make it known. (Jer. 1:17; 26:2; Ezek. 3:1-11) They must proclaim both “the year of goodwill on the part of Jehovah and the day of vengeance on the part of our God.” (Isa. 61:1, 2) Those adopting the above resolution recognized that responsibility, and in the latter part of the resolution, they declared:

“As Jehovah’s witnesses our sole and only purpose is to be entirely obedient to his commandments; to make known that he is the only true and Almighty God; that his Word is true and that his name is entitled to all honor and glory; that Christ is God’s King, whom he has placed upon his throne of authority; that his kingdom is now come, and in obedience to the Lord’s commandments we must now declare this good news as a testimony or witness to the nations and inform the rulers and the people of and concerning Satan’s cruel and oppressive organization, and particularly with reference to ‘Christendom’, which is the most wicked part of that visible organization, and of and concerning God’s purpose to shortly destroy Satan’s organization, which great act will be quickly followed by Christ the King’s bringing to the obedient peoples of earth peace and prosperity, liberty and health, happiness and everlasting life; that God’s kingdom is the hope of the world, and there is no other, and that this message must be delivered by those who are identified as Jehovah’s witnesses.

“We humbly invite all persons who are wholly devoted to Jehovah and his kingdom to join in proclaiming this good news to others, that the righteous standard of the Lord may be lifted up, that the peoples of the world may know where to find the truth and hope for relief; and, above all, that the great and holy name of Jehovah God may be vindicated and exalted.”

It was not only in Columbus, Ohio, in America, but as far away as Australia that audiences burst into applause when they heard announcement of that new name. In Japan, after hours of effort, just a brief portion of the program was picked up on a shortwave radio in the middle of the night. Immediately it was translated. Thus the small group there heard the resolution and the thunderous applause. Matsue Ishii was there with them, and as she later wrote, they ‘raised a shout of joy in harmony with their brothers in America.’ Following the convention in Columbus, assemblies and congregations of Jehovah’s Witnesses in all the lands where they were carrying on their ministry expressed themselves as being in full agreement with that resolution. From Norway, as but one example, came the report: “At our year-convention . . . in Oslo we all arose on our feet and with great enthusiasm shouted ‘Ja’, when adopting our new name ‘Jehovah’s witnesses’.”

More Than a Label

Would the world in general be aware that our brothers had adopted that new name? Yes, indeed! The speech in which announcement of the name was first made was delivered over the largest radio hookup ever used until that time. Additionally, the resolution setting out the new name was included in the booklet The Kingdom, the Hope of the World. Following the convention, Jehovah’s Witnesses distributed millions of copies of that booklet in many languages in North and South America, Europe, Africa, Asia, and the islands of the sea. In addition to offering copies from house to house, they made special effort to put a copy into the hands of every government official, prominent businessman, and clergyman. Some still alive in 1992 well remembered their share in that significant campaign.

Not all received the booklet graciously. Eva Abbott recalls that as she left the house of a clergyman in the United States, the booklet came sailing past her and landed on the ground. She did not want to leave it there, so she proceeded to pick it up; but a large dog growled, snatched it from her hand, and took it to his master, the preacher. She said: “What I could not deliver, the dog did!”

Martin Poetzinger, who later served as a member of the Governing Body of Jehovah’s Witnesses, recalled: “Astonished faces appeared at every door when we introduced ourselves with the words: ‘I have come to you today as one of Jehovah’s witnesses.’ People would shake their heads or ask: ‘But you are still Bible students, are you not? Or have you joined a new sect?’” Gradually that situation changed. Several decades after they began to use their distinctive name, Brother Poetzinger wrote: “What a change! Before I say a word people will remark: ‘You must be one of Jehovah’s witnesses.’” Yes, they know the name now.

That name is not just a label. Whether young or old, male or female, all of Jehovah’s Witnesses share in the work of bearing witness to Jehovah and his grand purpose. As a result, C. S. Braden, a professor of religious history, wrote: “Jehovah’s Witnesses have literally covered the earth with their witnessing.”—These Also Believe.

Although the witnessing done by our brothers before they adopted the name Jehovah’s Witnesses was globe encircling, in retrospect it appears that Jehovah was preparing them for an even greater work—the gathering of a great crowd who would be preserved alive through Armageddon, with the opportunity to live forever on a paradise earth.

[Footnotes]

[Blurb on page 149]

“The disciples were by divine providence called Christians”

[Blurb on page 150]

The name Christian became distorted in the public mind

[Blurb on page 151]

They were more than Bible Students

[Blurb on page 157]

“‘You are my witnesses,’ is the utterance of Jehovah, ‘and I am God’”

[Box on page 151]

The Name Jehovah’s Witnesses in The Americas

Arabic ش‍هود ‍ي‍هوه‍

Armenian Եհովայի Վկաներ

Chinese 耶和華見證人

English Jehovah’s Witnesses

French Témoins de Jéhovah

Greek Μάρτυρες του Ιεχωβά

Greenlandic Jehovap Nalunaajaasui

Italian Testimoni di Geova

Japanese エホバの証人

Korean 여호와의 증인

Papiamento Testigonan di Jehova

Polish Świadkowie Jehowy

Portuguese Testemunhas de Jeová

Samoan Molimau a Ieova

Spanish Testigos de Jehová

Sranantongo Jehovah Kotoigi

Tagalog Mga Saksi ni Jehova

Vietnamese Nhân-chứng Giê-hô-va

[Box on page 152]

Others Saw It

It was not only “The Watch Tower” that pointed out from the Bible that Jehovah would have witnesses on the earth. As an example, H. A. Ironside, in the book “Lectures on Daniel the Prophet” (first published in 1911), referred to those toward whom the precious promises of Isaiah chapter 43 would be fulfilled and said: “These shall be Jehovah’s witnesses, testifying to the power and glory of the one true God, when apostate Christendom shall have been given up to the strong delusion to believe the lie of the Antichrist.”

[Box on page 153]

The Name Jehovah’s Witnesses in The Orient and Islands of the Pacific

Bengali যিহোবার সাক্ষিরা

Bislama Ol Wetnes blong Jeova

Chinese 耶和華見證人

English Jehovah’s Witnesses

Fijian Vakadinadina i Jiova

Gujarati યહોવાહના સાક્ષીઓ

Hindi यहोवा के साक्षी

Hiri Motu Iehova ena Witness Taudia

Iloko Dagiti Saksi ni Jehova

Indonesian Saksi-Saksi Yehuwa

Japanese エホバの証人

Kannada ಯೆಹೋವನ ಸಾಕ್ಷಿಗಳು

Korean 여호와의 증인

Malayalam യഹോവയുടെ സാക്ഷികൾ

Marathi यहोवाचे साक्षीदार

Marshallese Dri Kennan ro an Jeova

Myanmar ယေဟောဝါသက်သေမျာ

Nepali यहोवाका साक्षीहरू

New Guinea Pidgin Ol Witnes Bilong Jehova

Niuean Tau Fakamoli a Iehova

Palauan reSioning er a Jehovah

Pangasinan Saray Tasi nen Jehova

Ponapean Sounkadehde kan en Siohwa

Rarotongan Au Kite o Iehova

Russian Свидетели Иеговы

Samoan, Tuvaluan Molimau a Ieova

Sinhalese යෙහෝවාගේ සාක්ෂිකරුවෝ

Solomon Islands Pidgin all’gether Jehovah’s Witness

Tahitian Ite no Iehova

Tamil யெகோவாவின் சாட்சிகள்

Telugu యెహోవాసాక్షులు

Thai พยาน​พระ​ยะโฮวา

Tongan Fakamo‘oni ‘a Sihova

Trukese Ekkewe Chon Pwarata Jiowa

Urdu ہاوگ‌ےک‌ہاووہی

Vietnamese Nhân-chứng Giê-hô-va

Yapese Pi Mich Rok Jehovah

[Box on page 154]

The Name Jehovah’s Witnesses in Africa

Afrikaans Jehovah se Getuies

Amharic የይሖዋ ምሥክሮች

Arabic ش‍هود ‍ي‍هوه‍

Chicheŵa Mboni za Yehova

Cibemba Inte sha kwa Yehova

Efịk Mme Ntiense Jehovah

English Jehovah’s Witnesses

Ewe Yehowa Ðasefowo

French Témoins de Jéhovah

Ga Yehowa Odasefoi

Gun Kunnudetọ Jehovah tọn lẹ

Hausa Shaidun Jehovah

Igbo Ndịàmà Jehova

Kiluba Ba Tumoni twa Yehova

Kinyarwanda Abahamya ba Yehova

Kirundi Ivyabona vya Yehova

Kisi Seiyaa Jɛhowaa

Kwanyama Eendombwedi daJehova

Lingala Batemwe ya Jéhovah

Luganda Abajulirwa ba Yakuwa

Malagasy Vavolombelon’i Jehovah

Moore A Zeova Kaset rãmba

Ndonga Oonzapo dhaJehova

Portuguese Testemunhas de Jeová

Sango A-Témoin ti Jéhovah

Sepedi Dihlatse tša Jehofa

Sesotho Lipaki tsa Jehova

Shona Zvapupu zvaJehovha

Silozi Lipaki za Jehova

Swahili Mashahidi wa Yehova

Tigrinya ናይ የሆዋ መሰኻኽር

Tshiluba Bantemu ba Yehowa

Tsonga Timbhoni ta Yehova

Tswana Basupi ba ga Jehofa

Twi Yehowa Adansefo

Venda Ṱhanzi dza Yehova

Xhosa amaNgqina kaYehova

Yoruba Ẹlẹ́rìí Jehofa

Zulu oFakazi BakaJehova

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The Name Jehovah’s Witnesses in Europe and the Middle East

Albanian Dëshmitarët e Jehovait

Arabic ش‍هود ‍ي‍هوه‍

Armenian Եհովայի Վկաներ

Bulgarian Свидетелите на Йехова

Croatian Jehovini svjedoci

Czech svĕdkové Jehovovi

Danish Jehovas Vidner

Dutch Jehovah’s Getuigen

English Jehovah’s Witnesses

Estonian Jehoova tunnistajad

Finnish Jehovan todistajat

French Témoins de Jéhovah

German Jehovas Zeugen

Greek Μάρτυρες του Ιεχωβά

Hebrew עדי־יהוה

Hungarian Jehova Tanúi

Icelandic Vottar Jehóva

Italian Testimoni di Geova

Macedonian, Serbian Јеховини сведоци

Maltese Xhieda ta’ Jehovah

Norwegian Jehovas vitner

Polish Świadkowie Jehowy

Portuguese Testemunhas de Jeová

Romanian Martorii lui Iehova

Russian Свидетели Иеговы

Slovak Jehovovi svedkovia

Slovenian Jehovove priče

Spanish Testigos de Jehová

Swedish Jehovas vittnen

Turkish Yehova’nın Şahitleri

Ukrainian Свідки Єгови

Chapter 12

The Great Crowd—To Live in Heaven? Or on Earth?

IN CONTRAST to members of the religions of Christendom, the majority of Jehovah’s Witnesses look forward to an eternity of life, not in heaven, but on earth. Why is this?

It has not always been that way. First-century Christians had the expectation that in time they would rule with Jesus Christ as heavenly kings. (Matt. 11:12; Luke 22:28-30) Jesus had told them, however, that the Kingdom heirs would be only a “little flock.” (Luke 12:32) Who would be included? How many would there be? They did not learn the details until later.

At Pentecost 33 C.E., the first Jewish disciples of Jesus were anointed with holy spirit to be joint heirs with Christ. In the year 36 C.E., the operation of God’s spirit made it clear that uncircumcised Gentiles would also share in that inheritance. (Acts 15:7-9; Eph. 3:5, 6) Another 60 years passed before it was revealed to the apostle John that only 144,000 would be taken from earth to share the heavenly Kingdom with Christ.—Rev. 7:4-8; 14:1-3.

Charles Taze Russell and his associates shared that hope, as did most of Jehovah’s Witnesses down till the mid-1930’s. They also knew, from their study of the Scriptures, that anointing with holy spirit signified not only that persons were in line for future service as kings and priests with Christ in heaven but also that they had a special work to do while still in the flesh. (1 Pet. 1:3, 4; 2:9; Rev. 20:6) What work? They knew well and often quoted Isaiah 61:1, which states: “The spirit of the Sovereign Lord Jehovah is upon me, for the reason that Jehovah has anointed me to tell good news to the meek ones.”

Preaching With What Objective?

Although they were few in number, they endeavored to convey to everyone possible the truth about God and his purpose. They printed and distributed vast amounts of literature telling the good news concerning his provision for salvation through Christ. But their objective was by no means the conversion of all those to whom they preached. Then, why did they preach to them? The Watch Tower of July 1889 explained: “We are his [Jehovah’s] representatives in the earth; the honor of his name is to be vindicated in the presence of his enemies and before many of his deceived children; his glorious plan is to be published broadcast in opposition to all the worldly-wise schemes which men are and have been trying to invent.”

Special attention was given to those who claimed to be the Lord’s people, many of whom were members of Christendom’s churches. What was the objective in preaching to these? As Brother Russell often explained, the desire of the early Bible Students was not to draw church members away to some other organization but to help them to draw closer to the Lord as members of the one true church. The Bible Students knew, however, that in obedience to Revelation 18:4, such ones must get out of “Babylon,” which they understood to be manifest in the nominal church, the churches of Christendom with all their unscriptural teachings and sectarian divisions. In the very first issue of the Watch Tower (July 1879), Brother Russell stated: “We understand that the object of the present witnessing is ‘To take out a people for His name’—the Church—who at Christ’s coming are united to Him, and receive His name. Rev. iii. 12.”

They realized that, at that time, just one “calling” was being extended to all true Christians. This was an invitation to be members of the bride of Christ, which would finally be just 144,000 in number. (Eph. 4:4; Rev. 14:1-5) They sought to stir up all who professed faith in Christ’s ransom sacrifice, whether these were church members or not, to appreciate “the precious and very grand promises” of God. (2 Pet. 1:4; Eph. 1:18) They endeavored to move them to zeal in conforming to the requirements for the little flock of Kingdom heirs. For the spiritual strengthening of all such, whom they viewed as constituting “the household of faith” (because they professed faith in the ransom), Brother Russell and his associates diligently sought to make available spiritual ‘food in due season’ through the columns of the Watch Tower and other Bible-based publications.—Gal. 6:10; Matt. 24:45, 46, KJ.

They could see, however, that not all who professed to have made a “consecration” (or, ‘to have given themselves fully to the Lord,’ as they understood it to mean) thereafter continued to pursue a life of willing self-sacrifice, making the Lord’s service their first concern in life. Yet, as they explained, consecrated Christians had agreed to give up human nature willingly, with a heavenly inheritance in view; there was no turning back; if they did not gain life in the spirit realm, second death would await them. (Heb. 6:4-6; 10:26-29) But many seemingly consecrated Christians were taking the easy road, failing to manifest true zeal for the Lord’s cause and shunning self-sacrifice. Nevertheless, they apparently had not repudiated the ransom and were leading reasonably clean lives. What would become of such persons?

For many years the Bible Students thought that this was the group described at Revelation 7:9, 14 (KJ), which refers to “a great multitude” that come out of great tribulation and stand “before the throne” of God and before the Lamb, Jesus Christ. They reasoned that although these shunned a life of self-sacrifice, they would be confronted with trials of faith ending in death during a time of tribulation after the glorification of the final ones of the bride of Christ. They believed that if these who were said to be of the great multitude were faithful at that time, they would be resurrected to heavenly life—not to rule as kings but to take a position before the throne. It was reasoned that they would be given such secondary positions because their love for the Lord had not been sufficiently fervent, because they had not shown enough zeal. It was thought that these were people who had been begotten by God’s spirit but had been negligent about obeying God, possibly continuing to cling to Christendom’s churches.

They also thought that perhaps—just perhaps—the “ancient worthies” who would serve as princes on the earth during the millennial era would, at the end of that time, somehow be granted heavenly life. (Ps. 45:16) They reasoned that a similar prospect might await any who “consecrated” themselves after the 144,000 Kingdom heirs had all been finally chosen but before the time of restitution on earth began. In a limited way, this was a carryover from Christendom’s view that all those who are good enough go to heaven. But there was a belief that the Bible Students cherished from the Scriptures that set them apart from all of Christendom. What was that?

Living Forever in Perfection on Earth

They recognized that while a limited number taken from among humankind would be granted heavenly life, there would be many more who would be favored with eternal life on earth, under conditions like those that had existed in the Paradise of Eden. Jesus had taught his followers to pray: “Let your will take place, as in heaven, also upon earth.” He had also said: “Happy are the mild-tempered ones, since they will inherit the earth.”—Matt. 5:5; 6:10.

In harmony with that, a charta published as a supplement to the July-August 1881 Watch Tower indicated that there would be many from among humankind that would gain God’s favor during Christ’s Millennial Reign and that would make up “the world of mankind lifted up to human perfection and life.” This chart was used for many years as the basis for discourses to groups both large and small.

Under what conditions would people on earth live during that millennial era? The Watch Tower of July 1, 1912, explained: “Before sin had entered into the world, the Divine provision for our first parents was the Garden of Eden. As we think of this, let our minds turn to the future, guided by the Word of God; and in mental vision we see Paradise restored—not a garden merely, but the entire earth made beautiful, fruitful, sinless, happy. Then we recall the inspired promise so familiar to us—‘And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain,’ for the former things of sin and death will have passed away, and all things will have been made new!—Rev. 21:4, 5.”

Who Would Live Forever on Earth?

There was no thought on the part of Brother Russell that God was offering mankind a choice—heavenly life for those who wanted it and life in an earthly paradise for those who thought they would prefer that. The Watch Tower of September 15, 1905, pointed out: “Our feelings or aspirations are not the call. Otherwise it would imply that we do our own calling. Speaking of our priesthood, the Apostle declares, ‘No man taketh this honor to himself but he that is called of God,’ (Heb. 5:4), and the place to ascertain what is God’s call is not in our feelings but in God’s own Word of revelation.”

As for the opportunity to live in a restored earthly paradise, the Bible Students believed that this would be extended to people only after all the little flock had received their reward and the millennial age had been fully ushered in. That, they understood, would be the time of “restitution of all things,” as referred to at Acts 3:21. (KJ) Even the dead would then be raised so that all could share in that loving provision. The brothers envisioned all of humankind (apart from those who had been called to heavenly life) as being given their opportunity then to choose life. As they understood it, that would be the time when Christ, on his heavenly throne, would separate the people one from another, as a shepherd separates sheep from goats. (Matt. 25:31-46) The obedient ones, whether born as Jews or as Gentiles, would prove to be the Lord’s “other sheep.”—John 10:16.b

After the Gentile Times ended, they thought that the time of restitution was very near; so from 1918 down till 1925, they proclaimed: “Millions now living will never die.” Yes, they understood that people then living—mankind in general—had the opportunity to survive right into the time of restitution and that they would then be educated in Jehovah’s requirements for life. If obedient, they would gradually attain to human perfection. If rebellious, they would, in time, be destroyed forever.

During those early years, the brothers had no idea that the Kingdom message would be proclaimed as extensively and for as many years as it has been. But they continued to examine the Scriptures and endeavored to respond to what these indicated as to the work that God would have them do.

“Sheep” at the Right Hand of Christ

A truly significant step in understanding Jehovah’s purpose centered around Jesus’ parable of the sheep and the goats, at Matthew 25:31-46. In that parable Jesus said: “When the Son of man arrives in his glory, and all the angels with him, then he will sit down on his glorious throne. And all the nations will be gathered before him, and he will separate people one from another, just as a shepherd separates the sheep from the goats. And he will put the sheep on his right hand, but the goats on his left.” As the parable goes on to show, the “sheep” are those who help Christ’s “brothers,” even seeking to bring them relief when they are persecuted and in prison.

It had long been thought that this parable applied during the millennial era, in the time of restitution, and that the final judgment referred to in the parable was the one that would take place at the end of the Millennium. But in 1923, reasons for another view of matters were set forth by J. F. Rutherford, the president of the Watch Tower Society, in an enlightening discourse in Los Angeles, California. This was published later that year in the October 15 issue of The Watch Tower.

When discussing the time that this prophetic parable would be fulfilled, the article showed that Jesus included it as part of his response to a request for ‘the sign of his presence and of the conclusion of the system of things.’ (Matt. 24:3) The article explained why the “brothers” referred to in the parable could not be the Jews of the Gospel age nor humans who show faith during the millennial period of testing and judgment but must be those who are heirs with Christ of the heavenly Kingdom, thus why the parable’s fulfillment must be at a time when some of Christ’s joint heirs are still in the flesh.—Compare Hebrews 2:10, 11.

The experiences of those anointed brothers of Christ when they endeavored to witness to the clergy and to the common people associated with the churches of Christendom also indicated that the prophecy embodied in Jesus’ parable was already being fulfilled. How so? The reaction of many of the clergy and prominent members of their churches was hostile—no refreshing cup of water, either literally or figuratively; instead, some of these instigated mobs to tear clothing from the brothers and beat them, or they demanded that officials imprison them. (Matt. 25:41-43) In contrast, many humble church members gladly received the Kingdom message, offered refreshment to those who brought it, and did what they could to help them even when the anointed ones were imprisoned for the sake of the good news.—Matt. 25:34-36.

As far as the Bible Students could see, those whom Jesus spoke of as the sheep were still in the churches of Christendom. These, they reasoned, were people who did not claim to be consecrated to the Lord but did have great respect for Jesus Christ and for his people. Yet, could they remain in the churches?

Taking a Firm Stand for Pure Worship

A study of the Bible’s prophetic book of Ezekiel shed light on this. The first of a three-volume commentary entitled Vindication was published in 1931. It explained the significance of what Ezekiel wrote about Jehovah’s rage against ancient apostate Judah and Jerusalem. Although the people of Judah claimed to serve the living and true God, they adopted the religious rites of surrounding nations, offered incense to lifeless idols, and immorally put their trust in political alliances, instead of demonstrating faith in Jehovah. (Ezek. 8:5-18; 16:26, 28, 29; 20:32) In all of this, they were exactly like Christendom; so, consistently, Jehovah would execute judgment upon Christendom just as he did upon unfaithful Judah and Jerusalem. But chapter 9 of Ezekiel shows that before the divine execution of judgment, some would be marked for preservation. Who are these?

The prophecy says that the ones marked would be “sighing and groaning over all the detestable things that are being done” in the midst of Christendom, or antitypical Jerusalem. (Ezek. 9:4) Surely, then, they could not be deliberately sharing in those detestable things. The first volume of Vindication therefore identified those having the mark as being people who refuse to be part of the church organizations of Christendom and who in some way take their stand on the Lord’s side.

This material was followed up in 1932 by a discussion of the Bible record concerning Jehu and Jonadab and its prophetic implications. Jehu was commissioned by Jehovah to be king over the ten-tribe kingdom of Israel and to execute Jehovah’s judgment on the wicked house of Ahab and Jezebel. When Jehu was en route to Samaria to eradicate Baal worship, Jehonadab (Jonadab), the son of Rechab, went out to meet him. Jehu asked Jehonadab: “Is your heart upright with me?” and Jehonadab answered: “It is.” “Do give me your hand,” Jehu invited, and he took Jehonadab up into his chariot. Then Jehu urged: “Do go along with me and look upon my toleration of no rivalry toward Jehovah.” (2 Ki. 10:15-28) Jehonadab, though not an Israelite, agreed with what Jehu was doing; he knew that Jehovah, the true God, should be given exclusive devotion. (Ex. 20:4, 5) Centuries later, Jehonadab’s descendants were still demonstrating a spirit that Jehovah approved, so He promised: “There will not be cut off from Jonadab the son of Rechab a man to stand before me always.” (Jer. 35:19) The question thus arose, Are there people on earth today who are not spiritual Israelites with a heavenly inheritance but who are like Jehonadab?

The Watchtower of August 1, 1932, explained: “Jehonadab represented or foreshadowed that class of people now on the earth . . . [who] are out of harmony with Satan’s organization, who take their stand on the side of righteousness, and are the ones whom the Lord will preserve during the time of Armageddon, take them through that trouble, and give them everlasting life on the earth. These constitute the ‘sheep’ class that favor God’s anointed people, because they know that the anointed of the Lord are doing the Lord’s work.” Those manifesting such a spirit were invited to have a share in taking the Kingdom message to others just as the anointed were doing.—Rev. 22:17.

There were some (though relatively few at that time) associating with Jehovah’s Witnesses who realized that the spirit of God had not engendered in them the hope of heavenly life. They came to be known as Jonadabs, for, like ancient Jonadab (Jehonadab), they counted it a privilege to be identified with Jehovah’s anointed servants, and they were glad to share in the privileges to which God’s Word pointed them. Would such persons who had the prospect of never dying become numerous before Armageddon? Was it possible, as had been said, that they could number into the millions?

The “Great Crowd”—Who Are They?

When announcement was made of arrangements for Jehovah’s Witnesses to hold a convention in Washington, D.C., from May 30 to June 3, 1935, The Watchtower said: “Heretofore not many Jonadabs have had the privilege of attending a convention, and the convention at Washington may be a real comfort and benefit to them.” That certainly proved true.

At that convention special attention was given to Revelation 7:9, 10, which reads: “After these things I saw, and, look! a great crowd, which no man was able to number, out of all nations and tribes and peoples and tongues, standing before the throne and before the Lamb, dressed in white robes; and there were palm branches in their hands. And they keep on crying with a loud voice, saying: ‘Salvation we owe to our God, who is seated on the throne, and to the Lamb.’” Who make up this great crowd, or “great multitude”?—KJ.

For years, even down till 1935, they were not understood to be the same as the sheep in Jesus’ parable of the sheep and the goats. As already noted, it was thought that they were a secondary heavenly class—secondary because they had been negligent about obeying God.

However, that view gave rise to persistent questions. Some of these were discussed early in 1935 at the noon meal at the Watch Tower Society’s headquarters. Some among those who expressed themselves at that time suggested that the great multitude was an earthly class. Grant Suiter, who later became a member of the Governing Body, recalled: “At one Bethel study, conducted by Brother T. J. Sullivan, I asked: ‘Since the great multitude gain everlasting life, do those who make up that group maintain integrity?’ There were many comments but no definitive answer.” Well, on Friday, May 31, 1935, at the Washington, D.C., convention, a satisfying answer was given. Brother Suiter was sitting in the balcony looking down over the crowd, and how thrilled he was as the talk unfolded!

Shortly after the convention, The Watchtower, in its issues of August 1 and 15, 1935, published what was stated in that talk. It pointed out that an important factor in properly understanding matters is appreciation of the fact that Jehovah’s chief purpose is not the salvation of men but the vindication of his own name (or, as we would now say, the vindication of his sovereignty). Thus Jehovah’s approval is upon those who maintain integrity to him; he does not reward those who agree to do his will but then bring reproach on his name by compromising with the Devil’s organization. This requirement of faithfulness applies to all who would have God’s approval.

In harmony with this, The Watchtower said: “Revelation 7:15 really is the key to the identification of the great multitude. . . . This description in Revelation of the great multitude is that ‘they are before the throne of God, and publicly serve him’ . . . They see and understand and obey the words of Jesus, the Lamb of God, saying to them: ‘Thou shalt worship the Lord thy God, and him only shalt thou serve’; which words apply to all creatures whom Jehovah approves.” (Matt. 4:10) So, what the Bible says about the great multitude, or great crowd, could not be properly construed as providing a safety net for people who professed love for God but were indifferent about doing his will.

Then, is the great crowd a heavenly class? The Watchtower showed that the language of the scripture did not point to such a conclusion. As to their location “before the throne,” it showed that Matthew 25:31, 32 tells of all nations being gathered before the throne of Christ, yet those nations are on earth. The great crowd, however, are “standing” before the throne because they have the approval of the One on the throne.—Compare Jeremiah 35:19.

But where could such a group be found—people “out of all nations,” people who were no part of spiritual Israel (described earlier, in Revelation 7:4-8), people who exercised faith in the ransom (having figuratively washed their robes in the blood of the Lamb), people who hailed Christ as King (with palm branches in their hands, like the crowd that greeted Jesus as King when he entered Jerusalem), people who truly were presenting themselves before Jehovah’s throne to serve him? Was there such a group of people on earth?

By fulfilling his own prophetic word, Jehovah himself provided the answer. Webster Roe, who was in attendance at the Washington convention, recalled that at a climactic point in his discourse, Brother Rutherford asked: “Will all those who have the hope of living forever on the earth please stand.” According to Brother Roe, “over half of the audience stood.” In agreement with this, The Watchtower of August 15, 1935, stated: “Now we see a company that exactly fits the description given in Revelation seven concerning the great multitude. During the past few years, and within the time when ‘this gospel of the kingdom is preached as a witness’, there have come forward great numbers (and they are still coming) who confess the Lord Jesus as their Savior and Jehovah as their God, whom they worship in spirit and in truth and joyfully serve. These are otherwise called ‘the Jonadabs’. These are being baptized in symbol, thus testifying that they . . . have taken their stand on the side of Jehovah and serve him and his King.”

At that time it was seen that the great crowd of Revelation 7:9, 10 are included among the “other sheep” to which Jesus referred (John 10:16); they are the ones that come to the aid of Christ’s “brothers” (Matt. 25:33-40); they are the people marked for survival because they are appalled at the disgusting things done in Christendom and shun these (Ezek. 9:4); they are like Jehonadab, who openly identified himself with Jehovah’s anointed servant in carrying out that one’s God-given commission (2 Ki. 10:15, 16). Jehovah’s Witnesses understand that these are loyal servants of God who will survive Armageddon with the prospect of living forever on an earth restored to the condition of Paradise.

An Urgent Work to Be Done

Their understanding these scriptures had far-reaching effects on the activity of Jehovah’s servants. They realized that they were not the ones who would select and gather the members of the great crowd; it was not up to them to tell people whether their hope should be a heavenly one or an earthly one. The Lord would direct matters in harmony with his will. But as Jehovah’s Witnesses, they had a serious responsibility. They were to serve as proclaimers of the Word of God, sharing the truths that He enabled them to understand, so that people could know of Jehovah’s provisions and have opportunity to respond appreciatively to these.

Furthermore, they recognized that there was great urgency to their work. In a series of articles entitled “Gathering the Multitude,” published in 1936, The Watchtower explained: “The Scriptures strongly support the conclusion that at Armageddon Jehovah will destroy the peoples of the earth, saving only those who obey his commandments to stand by his organization. In times past millions upon millions of persons have gone into the grave without ever hearing of God and Christ, and these in due time must be awakened out of death and given a knowledge of the truth, that they may make their choice. The situation is different, however, concerning the people now on earth. . . . Those of the great multitude must receive this gospel message before the day of the battle of the great day of God Almighty, which is Armageddon. If the great multitude are not now given the message of truth, it will be too late when the slaughter work begins.”—See 2 Kings 10:25; Ezekiel 9:5-10; Zephaniah 2:1-3; Matthew 24:21; 25:46.

As a result of this understanding of the Scriptures, Jehovah’s Witnesses were infused with renewed zeal for the work of witnessing. Leo Kallio, who later served as a traveling overseer in Finland, said: “I cannot recall ever experiencing such joy and zeal, nor can I remember ever riding my bicycle as fast as I did in those days, when I hastened to bring interested ones the news that because of Jehovah’s undeserved kindness, they were offered everlasting life on earth.”

During the next five years, as the number of Jehovah’s Witnesses grew, those who partook of the emblems at the annual Memorial of Christ’s death gradually declined in number. Still, the influx of the great crowd was not as rapid as what Brother Rutherford had expected. At one point he even said to Fred Franz, who became the Society’s fourth president: “It looks as if the ‘great multitude’ is not going to be so great after all.” But since then, the number of Jehovah’s Witnesses has mushroomed into the millions, while the number who expect a heavenly inheritance has, in general, continued to decline.

One Flock Under One Shepherd

There is no rivalry between the anointed class and the great crowd. Those who have a heavenly hope do not look down on those who eagerly anticipate receiving eternal life in an earthly paradise. Each accepts with gratitude the privileges extended to him by God, not reasoning that his position somehow makes him a better person or in some way inferior to someone else. (Matt. 11:11; 1 Cor. 4:7) As Jesus foretold, the two groups have truly become “one flock,” serving under him as their “one shepherd.”—John 10:16.

The feeling that Christ’s anointed brothers have toward their companions of the great crowd is well expressed in the book Worldwide Security Under the “Prince of Peace”: “Since World War II, the fulfillment of Jesus’ prophecy for ‘the conclusion of the system of things’ is largely due to the role that the ‘great crowd’ of ‘other sheep’ carry out. The illumination from the lighted lamps of the remnant has brightened the eyes of their hearts, and they have been helped to reflect the light to others yet remaining in the darkness of this world. . . . They have come to be inseparable companions of the remnant of the bride class. . . . Profuse thanks, therefore, to the international, multilingual ‘great crowd’ for the overwhelming part that they have played in the fulfilling of the Bridegroom’s prophecy at Matthew 24:14!”

However, as Jehovah’s Witnesses, including the great crowd, have shared unitedly in proclaiming the glorious news of God’s Kingdom, the public has come to recognize them for something in addition to their zealous witnessing.

[Footnotes]

[Blurb on page 159]

Most of Jehovah’s Witnesses look forward to eternal life on earth

[Blurb on page 161]

A belief that set them apart from all of Christendom

[Blurb on page 164]

Time of fulfillment of the parable of the sheep and the goats

[Blurb on page 165]

They came to be known as Jonadabs

[Blurb on page 166]

On May 31, 1935, the “great multitude” was clearly identified

[Blurb on page 170]

A heavenly hope or an earthly one—who determines it?

[Box on page 160]

A Time for Understanding

Over 250 years ago, Sir Isaac Newton wrote an interesting item about understanding prophecy, including the one about the “great crowd” of Revelation 7:9, 10. In his “Observations Upon the Prophecies of Daniel, and the Apocalypse of St. John,” published in 1733, he stated: “These Prophecies of Daniel and John should not be understood till the time of the end: but then some should prophesy out of them in an afflicted and mournful state for a long time, and that but darkly, so as to convert but few. . . . Then, saith Daniel, many shall run to and fro, and knowledge shall be encreased. For the Gospel must be preached in all nations before the great tribulation, and end of the world. The palm-bearing multitude, which come out of this great tribulation, cannot be innumerable out of all nations, unless they be made so by the preaching of the Gospel before it comes.”

[Box/Picture on page 168]

The Earth, Man’s Eternal Home

What was God’s original purpose for humankind?

“God blessed them and God said to them: ‘Be fruitful and become many and fill the earth and subdue it, and have in subjection the fish of the sea and the flying creatures of the heavens and every living creature that is moving upon the earth.’”—Gen. 1:28.

Has God’s purpose regarding the earth changed?

“My word . . . will not return to me without results, but it will certainly do that in which I have delighted, and it will have certain success in that for which I have sent it.”—Isa. 55:11.

“This is what Jehovah has said, the Creator of the heavens, He the true God, the Former of the earth and the Maker of it, He the One who firmly established it, who did not create it simply for nothing, who formed it even to be inhabited: ‘I am Jehovah, and there is no one else.’”—Isa. 45:18.

“You must pray, then, this way: ‘Our Father in the heavens, let your name be sanctified. Let your kingdom come. Let your will take place, as in heaven, also upon earth.’”—Matt. 6:9, 10.

“Evildoers themselves will be cut off, but those hoping in Jehovah are the ones that will possess the earth. The righteous themselves will possess the earth, and they will reside forever upon it.”—Ps. 37:9, 29.

What conditions will exist on earth under God’s Kingdom?

“There are new heavens and a new earth that we are awaiting according to his promise, and in these righteousness is to dwell.”—2 Pet. 3:13.

“They will not lift up sword, nation against nation, neither will they learn war anymore. And they will actually sit, each one under his vine and under his fig tree, and there will be no one making them tremble; for the very mouth of Jehovah of armies has spoken it.”—Mic. 4:3, 4.

“They will certainly build houses and have occupancy; and they will certainly plant vineyards and eat their fruitage. They will not build and someone else have occupancy; they will not plant and someone else do the eating. For like the days of a tree will the days of my people be; and the work of their own hands my chosen ones will use to the full.”—Isa. 65:21, 22.

“No resident will say: ‘I am sick.’”—Isa. 33:24.

“God himself will be with them. And he will wipe out every tear from their eyes, and death will be no more, neither will mourning nor outcry nor pain be anymore. The former things have passed away.”—Rev. 21:3, 4; see also John 3:16.

“Who will not really fear you, Jehovah, and glorify your name, because you alone are loyal? For all the nations will come and worship before you, because your righteous decrees have been made manifest.”—Rev. 15:4.

[Box/Picture on page 169]

Those Who Go to Heaven

How many humans will go to heaven?

“Have no fear, little flock, because your Father has approved of giving you the kingdom.”—Luke 12:32.

“I saw, and, look! the Lamb [Jesus Christ] standing upon the [heavenly] Mount Zion, and with him a hundred and forty-four thousand having his name and the name of his Father written on their foreheads. And they are singing as if a new song before the throne and before the four living creatures and the elders; and no one was able to master that song but the hundred and forty-four thousand, who have been bought from the earth.”—Rev. 14:1, 3.

Are the 144,000 all Jews?

“There is neither Jew nor Greek, there is neither slave nor freeman, there is neither male nor female; for you are all one person in union with Christ Jesus. Moreover, if you belong to Christ, you are really Abraham’s seed, heirs with reference to a promise.”—Gal. 3:28, 29.

“He is not a Jew who is one on the outside, nor is circumcision that which is on the outside upon the flesh. But he is a Jew who is one on the inside, and his circumcision is that of the heart by spirit, and not by a written code.”—Rom. 2:28, 29.

Why does God take some to heaven?

“They will be priests of God and of the Christ, and will rule as kings with him for the thousand years.”—Rev. 20:6.

[Box/Graph on page 171]

Memorial Report

Within 25 years, Memorial attendance was over 100 times the number of partakers

[Graph]

(For fully formatted text, see publication)

Partakers

Attendance

1,500,000

1,250,000

1,000,000

750,000

500,000

250,000

1935 1940 1945 1950 1955 1960

[Pictures on page 167]

At the Washington, D.C., convention, 840 were baptized

Chapter 13

Recognized by Our Conduct

WE LIVE in an era in which moral standards that were long respected have been discarded by large segments of mankind. Most religions of Christendom have followed suit, either in the name of tolerance or with the argument that times are different and the taboos of earlier generations no longer apply. As to the result, Samuel Miller, a dean of Harvard Divinity School, said: “The church simply does not have a cutting edge. It has taken the culture of our time and absorbed it.” The effect on the lives of those who looked to such churches for guidance has been devastating.

In contrast, when discussing Jehovah’s Witnesses, L’Eglise de Montréal, the weekly bulletin of the Catholic archdiocese of Montreal, Canada, said: “They have remarkable moral values.” Large numbers of schoolteachers, employers, and government officials agree with that. What accounts for this reputation?

Being one of Jehovah’s Witnesses involves much more than holding to a certain framework of doctrinal beliefs and witnessing to others about these beliefs. Early Christianity was known as “The Way,” and Jehovah’s Witnesses realize that true religion today must be a way of life. (Acts 9:2) As was true in other things, however, the modern-day Witnesses did not immediately achieve a balanced appreciation of what this involves.

“Character or Covenant—Which?”

Although they started with sound Scriptural counsel about the need to be Christlike, the emphasis that some of the early Bible Students gave to “character development,” as they called it, tended to minimize certain aspects of real Christianity. Some of them seemed to be of the opinion that being genteel—always appearing to be kind and good, speaking softly, avoiding any display of anger, reading the Scriptures daily—would guarantee their entrance into heaven. But these lost sight of the fact that Christ had given his followers a work to do.

This problem was firmly addressed in the article “Character or Covenant—Which?” in the May 1, 1926, issue of The Watch Tower.a It showed that efforts to develop a “perfect character” while in the flesh caused some to give up in discouragement, but at the same time, it produced a “more holy than thou” attitude in others and tended to cause them to lose sight of the merit of Christ’s sacrifice. After emphasizing faith in the shed blood of Christ, the article highlighted the importance of ‘doing things’ in the active service of God to give evidence that one was pursuing a course pleasing to God. (2 Pet. 1:5-10) At that time, when much of Christendom still made a pretense of holding to Biblical moral standards, this emphasis on activity strengthened the contrast between Jehovah’s Witnesses and Christendom. The contrast became even more evident as moral issues that were becoming common had to be dealt with by all who professed to be Christians.

“Abstain From Fornication”

The Christian standard regarding sexual morality was set out long ago in plain language in the Bible. “This is what God wills, the sanctifying of you, that you abstain from fornication . . . For God called us, not with allowance for uncleanness, but in connection with sanctification. So, then, the man that shows disregard is disregarding, not man, but God.” (1 Thess. 4:3-8) “Let marriage be honorable among all, and the marriage bed be without defilement, for God will judge fornicators and adulterers.” (Heb. 13:4) “Do you not know that unrighteous persons will not inherit God’s kingdom? Do not be misled. Neither fornicators, . . . nor adulterers, nor men kept for unnatural purposes, nor men who lie with men . . . will inherit God’s kingdom.”—1 Cor. 6:9, 10.

In the Watch Tower, attention was drawn to this standard for true Christians as early as November of 1879. But it was not discussed repeatedly or at length as if this were a major problem among the early Bible Students. However, as the attitude of the world became more permissive, increased attention was directed to this requirement, especially in the years surrounding World War II. This was needed because some among Jehovah’s Witnesses were adopting the view that as long as they were busy witnessing, a little laxness in sexual morality was just a personal matter. It is true that The Watchtower of March 1, 1935, had clearly stated that participation in the field ministry gave no license for immoral conduct. But not everyone took it to heart. So, in its issue of May 15, 1941, The Watchtower again discussed the matter, and at considerable length, in an article entitled “Noah’s Day.” It pointed out that the sexual debauchery in Noah’s day was one reason why God destroyed the world of that time, and it showed that what God did then set a pattern for what he would do in our day. In plain language it warned that an integrity-keeping servant of God could not devote part of his day to doing the Lord’s will and then, after hours, indulge in “the works of the flesh.” (Gal. 5:17-21) This was followed up, in The Watchtower of July 1, 1942, with another article that condemned conduct that was out of line with the Bible’s moral standards for single and for married persons. No one was to conclude that sharing in public preaching of the Kingdom message as one of Jehovah’s Witnesses gave license for loose living. (1 Cor. 9:27) In time, even firmer measures would be taken to safeguard the moral cleanness of the organization.

Some who were then expressing a desire to be Jehovah’s Witnesses had grown up in areas where trial marriage was accepted, where sex relations between engaged persons were tolerated, or where consensual relationships between persons not legally married were viewed as normal. A few married couples were endeavoring to practice celibacy. Other individuals, though not divorced, were unwisely separated from their mates. To provide needed direction, The Watchtower, during the 1950’s, considered all these situations, discussed marital responsibilities, emphasized the Bible’s prohibition of fornication, and explained what fornication is, so there would be no misunderstanding.b—Acts 15:19, 20; 1 Cor. 6:18.

In places where people beginning to associate with Jehovah’s organization were not taking seriously the Bible’s moral standards, this was given special attention. Thus, in 1945, when N. H. Knorr, the third president of the Watch Tower Society, was in Costa Rica, he gave a discourse on Christian morality in which he said: “All of you here tonight who are living with a woman but haven’t got your marriage legally arranged, I’m giving you some advice. Go to the Catholic Church and put your name down as a member, because there you can practice these things. But this is God’s organization, and you can’t practice these things here.”

Beginning with the 1960’s, when homosexuals became more open about their practices, many churches debated the matter, then accepted them as members. Some churches now even ordain homosexuals as clergymen. In order to help sincere persons who had questions on these matters, the publications of Jehovah’s Witnesses also discussed these issues. But among the Witnesses, there was never any question as to how homosexuality would be viewed. Why not? Because they do not treat the Bible’s requirements as if these were merely the opinions of men of another era. (1 Thess. 2:13) They gladly conduct Bible studies with homosexuals so these can learn Jehovah’s requirements, and such persons may attend meetings of the Witnesses to listen, but no one who continues to practice homosexuality can be one of Jehovah’s Witnesses.—1 Cor. 6:9-11; Jude 7.

In recent years sexual indulgence by unmarried youths became commonplace in the world. Youths in the families of Jehovah’s Witnesses felt the pressure, and some began to adopt the ways of the world around them. How did the organization deal with this situation? Articles designed to help parents and youths to view things Scripturally were published in The Watchtower and Awake! Real-life dramas were presented at conventions to help everyone to be aware of the fruitage of rejecting the Bible’s moral standards and of the benefits of obeying God’s commands. One of the first of these, staged in 1969, was entitled “Thorns and Traps Are in the Way of the Independent One.” Special books were prepared to help young folks appreciate the wisdom of Bible counsel. These included Your Youth—Getting the Best Out Of It (published in 1976) and Questions Young People Ask—Answers That Work (published in 1989). Local elders gave personal spiritual help to individuals and to families. The congregations of Jehovah’s Witnesses were also safeguarded by expulsion of unrepentant wrongdoers.

The world’s breakdown in morals has not led to a more permissive viewpoint among Jehovah’s Witnesses. On the contrary, the Governing Body of Jehovah’s Witnesses has placed increased emphasis on the necessity to avoid not only illicit sexual acts but also influences and situations that erode moral values. During the past three decades, it has provided instruction to fortify individuals against such “secret sins” as masturbation and to alert them to the danger of pornography, soap operas, and music that has a debasing effect. Thus, while the world’s moral trend has been downward, that of Jehovah’s Witnesses has been upward.

Family Life Governed by Godly Standards

Holding firmly to the Bible’s standard of sexual morality has greatly benefited the family life of Jehovah’s Witnesses. But being one of Jehovah’s Witnesses is no guarantee that a person will not have domestic problems. Nevertheless, the Witnesses are convinced that God’s Word gives the very best counsel on how to cope with such problems. They have available many provisions made by the organization to help them apply that counsel; and when they follow through on it, the results are, indeed, beneficial.

As early as 1904, the sixth volume of Studies in the Scriptures provided an extensive discussion of marital responsibilities and parental obligations. Since that time, hundreds of articles have been published and numerous discourses have been delivered in every congregation of Jehovah’s Witnesses to help each family member to appreciate his God-given role. This education in wholesome family life is not merely for newlyweds but is an ongoing program that involves the entire congregation.—Eph. 5:22–6:4; Col. 3:18-21.

Would Polygamy Be Accepted?

Even though customs affecting marriage and family life differ from one land to another, Jehovah’s Witnesses recognize that the standards set out in the Bible apply everywhere. As their work got under way in Africa in this 20th century, the Witnesses taught there, as they do everywhere, that Christian marriage allows for just one marriage mate. (Matt. 19:4, 5; 1 Cor. 7:2; 1 Tim. 3:2) Yet, there were hundreds who accepted the Bible’s exposure of idolatry and gladly embraced what Jehovah’s Witnesses taught concerning the Kingdom of God but who got baptized without abandoning polygamy. To correct this situation, The Watchtower of January 15, 1947, emphasized that Christianity makes no allowance for polygamy, regardless of local custom. A letter sent to the congregations notified any who professed to be Jehovah’s Witnesses but who were polygamists that six months was being allowed for them to bring their marital affairs into harmony with the Bible standard. This was reinforced by a discourse given by Brother Knorr during a visit to Africa that same year.

In Nigeria, there were not a few people of the world who predicted that efforts to abolish polygamy from the ranks of Jehovah’s Witnesses would mean abolishing the ranks. And it is true that not all practicers of polygamy who had earlier been baptized as Witnesses made the required changes even in 1947. For example, Asuquo Akpabio, a traveling overseer, relates that a Witness with whom he was staying at Ifiayong woke him at midnight and demanded that he change what had been announced regarding the requirement of monogamy. Because he refused to do so, his host threw him out into the pouring rain that night.

But love for Jehovah has given others the strength needed to obey his commandments. Here are just a few of them. In Zaire a man who had been both a Catholic and a polygamist dismissed two of his wives in order to become one of Jehovah’s Witnesses, even though sending away the most-loved one because she was not the ‘wife of his youth’ was a severe test of his faith. (Prov. 5:18) In Dahomey (now Benin) a former Methodist who still had five wives overcame very difficult legal obstacles in order to obtain needed divorces so that he could qualify for baptism. Nevertheless, he continued to provide for his former wives and their children, as did others who dismissed secondary wives. Warigbani Whittington, a Nigerian, was the second of her husband’s two wives. When she decided that pleasing Jehovah, the true God, was the most important thing to her, she faced the wrath of her husband and then of her own family. Her husband let her go, along with her two children, but with no financial help—not even for transportation. Yet, she said: ‘None of the material benefits that I left behind can be compared to pleasing Jehovah.’

What About Divorce?

In Western lands polygamy is not widely practiced, but other attitudes that conflict with the Scriptures are in vogue. One of these is the idea that it is better to get a divorce than to have an unhappy marriage. In recent years some of Jehovah’s Witnesses began to imitate this spirit, suing for divorce on such grounds as “incompatibility.” How have the Witnesses dealt with this? A vigorous campaign of education as to Jehovah’s view of divorce is regularly conducted by the organization to benefit longtime Witnesses as well as the hundreds of thousands who are being added to their ranks each year.

To what Bible guidelines has The Watchtower directed attention? The following, among others: In the Bible record of the first human marriage, the oneness of husband and wife is emphasized; it says: ‘A man must stick to his wife, and they must become one flesh.’ (Gen. 2:24) Later, in Israel, the Law prohibited adultery and prescribed death for any who engaged in it. (Deut. 22:22-24) Divorce on grounds other than adultery was allowed, but only ‘because of their hardheartedness,’ as Jesus explained. (Matt. 19:7, 8) How did Jehovah view the practice of discarding one’s marriage mate in order to marry another? Malachi 2:16 states: “He has hated a divorcing.” Yet, he allowed those who got a divorce to remain in the congregation of Israel. There, if they accepted Jehovah’s disciplining of his people, their heart of stone might in time be replaced with a softer heart, one that could express genuine love for his ways.—Compare Ezekiel 11:19, 20.

The Watchtower has frequently stated that when Jesus was discussing divorce as it was practiced in ancient Israel, he showed that a higher standard was to be instituted among his followers. He said that if anyone divorced his wife except on the ground of fornication (por·neiʹa, “unlawful intercourse”) and married another, he would be committing adultery; and even if he did not remarry, he would be making his wife a subject for adultery. (Matt. 5:32; 19:9) Thus, The Watchtower has pointed out that for Christians any divorce is a far more serious matter than it was in Israel. While the Scriptures do not direct that everyone obtaining a divorce be expelled from the congregation, those who also commit adultery and are unrepentant are disfellowshipped by the congregations of Jehovah’s Witnesses.—1 Cor. 6:9, 10.

Revolutionary changes have taken place in recent years in the world’s attitudes regarding marriage and family life. Despite this, Jehovah’s Witnesses have continued to adhere to the standards provided by God, the Originator of marriage, as set out in the Bible. Using those guidelines, they have endeavored to help honesthearted persons to cope with the difficult circumstances in which so many find themselves.

As a result, dramatic changes have been made in the lives of many who have accepted Bible instruction from Jehovah’s Witnesses. Men who were formerly wife beaters, men who did not shoulder their responsibilities, men who provided materially but not emotionally and spiritually—many thousands of such have become loving husbands and fathers who care well for their households. Women who were fiercely independent, women who neglected their children and did not take care of themselves or their home—many of these have become wives who respect headship and pursue a course that causes them to be dearly loved by their husbands and children. Youths who were brazenly disobedient to their parents and rebels against society in general, youths who were ruining their own lives by the things they were doing and thus bringing heartbreak to their parents—not a few of these have come to have a godly purpose in life, and this has helped to transform their personality.

Of course, an important factor in success within the family is honesty with one another. Honesty is also vital in other relationships.

How Far Does the Requirement of Honesty Reach?

Jehovah’s Witnesses recognize that honesty is required in everything they do. As the basis for their view, they point to such scriptures as the following: Jehovah himself is “the God of truth.” (Ps. 31:5) On the other hand, as Jesus said, the Devil is “the father of the lie.” (John 8:44) Understandably, then, among the things that Jehovah hates is “a false tongue.” (Prov. 6:16, 17) His Word tells us: “Now that you have put away falsehood, speak truth.” (Eph. 4:25) And not only must Christians speak truth but, like the apostle Paul, they need to ‘conduct themselves honestly in all things.’ (Heb. 13:18) There are no areas of life where Jehovah’s Witnesses can legitimately apply some other set of values.

When Jesus visited the home of the tax collector Zacchaeus, the man acknowledged that his business practices had been improper, and he took steps to make amends for former acts of extortion. (Luke 19:8) In recent years, in order to have a clean conscience before God, some persons who began to associate with Jehovah’s Witnesses have taken similar action. For example, in Spain a confirmed thief began to study the Bible with Jehovah’s Witnesses. Soon his conscience began to bother him; so he returned stolen goods to his former employer and to his neighbors, then took other items to the police. He was required to pay a fine and serve a short time in jail, but now he has a clean conscience. In England, after just two months of Bible study with one of Jehovah’s Witnesses, a former diamond thief turned himself over to the police, who were astonished; they had been looking for him for six months. During the two and a half years that he then spent in prison, he studied the Bible diligently and learned to share Bible truths with others. After his release he presented himself for baptism as one of Jehovah’s Witnesses.—Eph. 4:28.

The reputation of Jehovah’s Witnesses for honesty is well-known. Employers have learned that not only will Witnesses not steal from them but they will not lie or falsify records at their employers’ direction—no, not even if threatened with loss of their job. To Jehovah’s Witnesses a good relationship with God is far more important than the approval of any human. And they realize that, no matter where they are or what they are doing, “all things are naked and openly exposed to the eyes of him with whom we have an accounting.”—Heb. 4:13; Prov. 15:3.

In Italy the newspaper La Stampa said regarding Jehovah’s Witnesses: “They practice what they preach . . . The moral ideals of love for neighbor, refusal of power, non-violence and personal honesty (which for most Christians are ‘Sunday rules’ only good for being preached from the pulpit) enter into their ‘daily’ way of life.” And in the United States, Louis Cassels, religion editor for United Press International, Washington, D.C., wrote: “Witnesses adhere to their beliefs with great fidelity, even when doing so is very costly.”

Why Gambling Has Not Been an Issue Among Them

In times past, honesty was generally associated with willingness to do hard work. Gambling, that is, risking a sum of money in a bet on the outcome of a game or other event, was looked down on by society in general. But as a selfish, get-rich spirit began to pervade the 20th century, gambling—legal and illegal—became widespread. It is sponsored not only by the underworld but often also by churches and secular governments in order to raise money. How have Jehovah’s Witnesses dealt with this change of attitude in society? On the basis of Bible principles.

As has been pointed out in their publications, there is no specific commandment in the Bible that says, You must not gamble. But the fruitage of gambling is consistently bad, and this rotten fruitage has been exposed by The Watchtower and Awake! for half a century. Furthermore, these magazines have shown that gambling in any form involves attitudes that the Bible warns against. For example, love of money: “The love of money is a root of all sorts of injurious things.” (1 Tim. 6:10) And selfishness: “Neither must you selfishly crave . . . anything that belongs to your fellowman.” (Deut. 5:21; compare 1 Corinthians 10:24.) Also greed: “Quit mixing in company with anyone called a brother that is . . . a greedy person.” (1 Cor. 5:11) In addition, the Bible warns against appeals to “Good Luck” as if it were some kind of supernatural force that could bestow favors. (Isa. 65:11) Because they take these Scriptural warnings to heart, Jehovah’s Witnesses firmly shun gambling. And since 1976 they have put forth special effort to avoid having in their ranks any whose secular employment would clearly identify them as part of a gambling establishment.

Gambling has never been a real issue among Jehovah’s Witnesses. They know that instead of fostering a spirit of gain at the expense of others, the Bible encourages them to work with their hands, to be faithful in caring for what is entrusted to them, to be generous, to share with those in need. (Eph. 4:28; Luke 16:10; Rom. 12:13; 1 Tim. 6:18) Is this readily recognized by others who have dealings with them? Yes, particularly by those with whom they have business dealings. It has not been unusual for secular employers to seek out Jehovah’s Witnesses as employees because they know of their conscientiousness and dependability. They realize that it is the religion of the Witnesses that makes them the kind of people they are.

What About Tobacco and Drug Abuse?

The Bible does not mention tobacco, nor does it name the many other drugs that are abused in our day. But it does provide guidelines that have helped Jehovah’s Witnesses to determine what course of conduct would be pleasing to God. Thus, as far back as 1895, when the Watch Tower commented on use of tobacco, it directed attention to 2 Corinthians 7:1, which says: “Therefore, since we have these promises, beloved ones, let us cleanse ourselves of every defilement of flesh and spirit, perfecting holiness in God’s fear.”

For many years that counsel seemed to suffice. But as tobacco companies used advertising to glamorize smoking, and then abuse of “illegal” drugs became widespread, more was needed. Other Bible principles were highlighted: respect for Jehovah, the Giver of life (Acts 17:24, 25); love for neighbor (Jas. 2:8), and the fact that a person who does not love his fellowman does not really love God (1 John 4:20); also obedience to secular rulers (Titus 3:1). It was pointed out that the Greek word phar·ma·kiʹa, which basically signifies “druggery,” was used by Bible writers to refer to “practice of spiritism” because of the use of drugs in spiritistic practices.—Gal. 5:20.

Back in 1946, Consolation magazine exposed the often fraudulent nature of paid testimonials used in cigarette ads. As scientific evidence became available, Consolation’s successor, Awake!, also publicized proof that tobacco use causes cancer, heart disease, damage to the unborn child of a pregnant woman, and injury to nonsmokers who are forced to breathe smoke-filled air, as well as evidence that nicotine is addictive. Attention has been drawn to the intoxicating effect of marijuana and to evidence that its use can result in brain damage. Likewise the grave dangers of other addictive drugs have been discussed repeatedly for the benefit of the readers of Watch Tower publications.

Long before government agencies agreed on the extent to which they should alert people to the harm from tobacco use, The Watchtower, in its issue of March 1, 1935, made it clear that no one who was a user of tobacco could be a member of the headquarters staff of the Watch Tower Bible and Tract Society or be one of its appointed representatives. After all servants in the congregations of Jehovah’s Witnesses were appointed by the Society (which arrangement began in 1938), The Watchtower of July 1, 1942, stated that the prohibition on tobacco use also applied to all these appointed servants. In some areas a number of years passed before this was fully implemented. However, the majority of Jehovah’s Witnesses responded favorably to the Scriptural counsel and the good example of those taking the lead among them.

As a further forward step in consistent application of that Bible counsel, none who were still smoking were accepted for baptism from 1973 onward. During the following months, those who were actively involved in tobacco production or in promoting the sale of tobacco were helped to realize that they could not continue to do that and be accepted as Jehovah’s Witnesses. The counsel of God’s Word must be applied consistently in every aspect of life. Such application of Bible principles to the use of tobacco, marijuana, and the so-called hard drugs has protected the Witnesses. With the use of the Scriptures, they have also been able to help many thousands of persons whose lives were being ruined by drug abuse.

Are Alcoholic Drinks Different?

Watch Tower publications have not adopted the view that use of alcoholic beverages is the same as drug abuse. Why not? They explain: The Creator knows how we are made, and his Word permits moderate use of alcoholic drinks. (Ps. 104:15; 1 Tim. 5:23) But the Bible also warns against ‘heavy drinking,’ and it strongly condemns drunkenness.—Prov. 23:20, 21, 29, 30; 1 Cor. 6:9, 10; Eph. 5:18.

Because immoderate consumption of intoxicating drinks was ruining the lives of many people, Charles Taze Russell himself favored total abstinence. Yet, he acknowledged that Jesus did use wine. During the 19th century and the early part of the 20th century, there was much public agitation for legal prohibition of liquor in the United States. The Watch Tower freely expressed sympathy with those who were trying to combat the harm from liquor, but it did not join their campaign to have prohibition laws passed. However, the magazine did point firmly to the damage resulting from overindulgence and often stated that it would be better to avoid wine and liquor altogether. Those who felt that they could use liquor moderately were encouraged to consider Romans 14:21, which says: “It is well not to eat flesh or to drink wine or do anything over which your brother stumbles.”

However, in 1930, when the superintendent of the Anti-Saloon League in the United States went so far as to claim publicly that his organization was “born of God,” J. F. Rutherford, then president of the Watch Tower Society, used the occasion to give radio discourses showing that such a claim amounted to slander against God. Why? Because God’s Word does not outlaw all use of wine; because prohibition laws were not putting an end to drunkenness, which God does condemn; and because the prohibition laws had, instead, given rise to a backlash of bootlegging and government corruption.

Use of alcoholic beverages or abstinence from them is viewed as a personal matter among Jehovah’s Witnesses. But they adhere to the Scriptural requirement that overseers must be “moderate in habits.” That expression is translated from the Greek ne·phaʹli·on, which means, literally, ‘sober, temperate; abstaining from wine, either entirely or at least from its immoderate use.’ Ministerial servants too must be men “not giving themselves to a lot of wine.” (1 Tim. 3:2, 3, 8) So, heavy drinkers do not qualify for special service privileges. The fact that those taking the lead among Jehovah’s Witnesses set a good example gives them freeness of speech in helping others who may be inclined to rely on alcoholic beverages to cope with stress or may, in fact, need to be total abstainers in order to remain sober. What are the results?

As an example, a news report from south-central Africa states: “From all accounts, those areas in which Jehovah’s Witnesses are strongest among Africans are now areas more trouble-free than the average. Certainly they have been active against agitators, witchcraft, drunkenness and violence of any kind.”—The Northern News (Zambia).

Another important way in which the conduct of Jehovah’s Witnesses differs from that of the world is with regard to—

Respect for Life

Such respect is rooted in recognition of the fact that life is a gift from God. (Ps. 36:9; Acts 17:24, 25) It includes a realization that even the life of the unborn is precious in the eyes of God. (Ex. 21:22-25; Ps. 139:1, 16) It takes into account that “each of us will render an account for himself to God.”—Rom. 14:12.

In line with these Bible principles, Jehovah’s Witnesses have consistently shunned the practice of abortion. To provide sound direction to its readers, Awake! magazine has helped them to appreciate that chastity is a divine requirement; it has discussed at length the marvels of the procreative process as well as the psychological and physiological factors involved in childbirth. In the post-World War II era, as abortions became more commonplace, The Watchtower showed clearly that this practice is contrary to the Word of God. Mincing no words, the issue of December 15, 1969, said: “Abortion simply to get rid of an unwanted child is the same as willfully taking a human life.”

Why Blood Transfusions Are Refused

The respect for life shown by Jehovah’s Witnesses has also affected their attitude toward blood transfusions. When transfusions of blood became an issue confronting them, The Watchtower of July 1, 1945, explained at length the Christian view regarding the sanctity of blood.c It showed that both animal blood and that of humans were included in the divine prohibition that was made binding on Noah and all his descendants. (Gen. 9:3-6) It pointed out that this requirement was emphasized again in the first century in the command that Christians ‘abstain from blood.’ (Acts 15:28, 29) That same article made it clear from the Scriptures that only sacrificial use of blood has ever been approved by God, and that since the animal sacrifices offered under the Mosaic Law foreshadowed the sacrifice of Christ, disregard for the requirement that Christians ‘abstain from blood’ would be an evidence of gross disrespect for the ransom sacrifice of Jesus Christ. (Lev. 17:11, 12; Heb. 9:11-14, 22) Consistent with that understanding of matters, beginning in 1961 any who ignored the divine requirement, accepted blood transfusions, and manifested an unrepentant attitude were disfellowshipped from the congregations of Jehovah’s Witnesses.

At first, physical side effects of blood transfusions were not discussed in the Watch Tower publications. Later, when such information became available, it too was published—not as the reason why Jehovah’s Witnesses refuse blood transfusions but in order to strengthen their appreciation for the prohibition that God himself had put on the use of blood. (Isa. 48:17) To that end, in 1961 the carefully documented booklet Blood, Medicine and the Law of God was published. In 1977 another booklet was printed. This one, entitled Jehovah’s Witnesses and the Question of Blood, again emphasized the fact that the position taken by Jehovah’s Witnesses is a religious one, based on what the Bible says, and does not depend on medical risk factors. A further updating of the subject was presented in 1990 in the brochure How Can Blood Save Your Life? Using these publications, Jehovah’s Witnesses have put forth much effort to win the cooperation of doctors and to help them to understand the Witnesses’ position. However, for many years use of blood transfusions has been held in high esteem by the medical profession.

Even though Jehovah’s Witnesses told doctors that they had no religious objection to alternative treatment, rejecting blood transfusions was not easy. Often, great pressure was brought to bear on the Witnesses and their families to submit to what was then customary medical practice. In Puerto Rico, in November of 1976, 45-year-old Ana Paz de Rosario agreed to surgery and needed medication but requested that because of her religious beliefs, no blood be used. Nevertheless, armed with a court order, five policemen and three nurses went to her hospital room after midnight, strapped her to the bed, and forced a blood transfusion on her, contrary to her wishes and those of her husband and children. She went into shock and died. This was by no means an isolated case, and it was not only in Puerto Rico that such outrages occurred.

In Denmark, Witness parents were pursued by the police in 1975 because they refused to allow a blood transfusion to be forced on their young son but, instead, sought alternative treatment. In Italy, in 1982, a couple who had lovingly sought medical help in four countries for their incurably ill daughter were sentenced to 14 years in prison on the charge of murder after the girl died while being given a court-ordered transfusion.

Frequently, in connection with attempts to force transfusions on the children of Jehovah’s Witnesses, great public hostility has been whipped up by the press. In some instances, even without a legal hearing at which the parents could speak, judges have ordered that their children be transfused. In more than 40 cases in Canada, however, the transfused children were returned dead to their parents.

Not all doctors and judges agree with these high-handed methods. A few began to urge a more helpful attitude. Some doctors used their skills to provide treatment without blood. In the process, they gained much experience in all types of bloodless surgery. It gradually was demonstrated that all types of surgery could be performed successfully, on both adults and infants, without blood transfusions.d

In order to prevent needless confrontations in emergency situations, early in the 1960’s Jehovah’s Witnesses began to make special visits to their doctors to discuss their position and provide them with appropriate literature. Later they requested that a written statement be placed in their individual medical files stating that no blood transfusions were to be given to them. By the 1970’s, they made it a general practice to carry on their person a card to alert medical personnel to the fact that no blood was to be administered to them under any circumstances. After consultation with doctors and lawyers, the nature of the card was adjusted in order to make it a legal document.

To support Jehovah’s Witnesses in this determination to prevent their being given blood transfusions, to clear away misunderstandings on the part of doctors and hospitals, and to establish a more cooperative spirit between medical institutions and Witness patients, Hospital Liaison Committees have been established at the direction of the Governing Body of Jehovah’s Witnesses. From a handful of such committees in 1979, their number has grown to more than 800 in upwards of 70 lands. Selected elders have been trained and are providing such service in North America, the Far East, major lands of the South Pacific, Europe, and Latin America. In addition to explaining the position of Jehovah’s Witnesses, these elders alert hospital staffs to the fact that there are valid alternatives to infusions of blood. In emergency situations they assist in setting up consultations between primary-care physicians and surgeons who have handled similar cases for the Witnesses without blood. Where necessary, these committees have visited not only hospital staffs but also judges who have been involved in cases where hospitals have sought court orders for transfusions.

When respect for their religious belief regarding the sanctity of blood could not be assured by other means, Jehovah’s Witnesses have, on occasion, taken doctors and hospitals to court. They have usually sought simply a restraining order or an injunction. In recent years, however, they have even filed damage suits against doctors and hospitals that have acted high-handedly. In 1990 the Ontario Court of Appeal, in Canada, upheld such a damage suit because the doctor had ignored a card in the patient’s purse that clearly stated that the Witness would not accept blood transfusions under any circumstances. In the United States, since 1985, at least ten of such damage suits have been instituted in various parts of the country, and frequently the ones being sued have decided to settle out of court for a stipulated amount instead of facing the possibility that a jury would award even more in damages. Jehovah’s Witnesses are fully determined to obey the divine prohibition on the use of blood. They would rather not take doctors to court, but they will do it when necessary to stop them from forcing on the Witnesses treatment that is morally repugnant to them.

The public is becoming more and more aware of the dangers inherent in blood transfusions. This is, in part, because of fear of AIDS. The Witnesses, however, are motivated by an earnest desire to please God. In 1987 the French medical daily Le Quotidien du Médecin stated: “Maybe Jehovah’s Witnesses are right in refusing the use of blood products, for it is true that an important number of pathogenic agents can be transmitted by transfused blood.”

The position taken by Jehovah’s Witnesses is not based on superior medical knowledge originating with them. They simply have confidence that Jehovah’s way is right and that ‘he will not hold back anything good’ from his loyal servants. (Ps. 19:7, 11; 84:11) Even if a Witness should die as a result of blood loss—and this has happened on occasion—Jehovah’s Witnesses have full confidence that God does not forget his faithful ones but will restore them to life by means of a resurrection.—Acts 24:15.

When Individuals Choose to Ignore Bible Standards

Millions of persons have studied the Bible with Jehovah’s Witnesses, but not all of them have become Witnesses. When some persons learn the high standards that apply, they decide that this is not the sort of life that they want. All who do get baptized are first given thorough instruction in basic Bible teachings, and thereafter (especially since 1967) elders in the congregation review such teachings with each baptismal candidate. Every effort is made to be sure that those being baptized clearly understand not only doctrine but also what Christian conduct involves. However, what if some of these later allow love of the world to entice them into serious wrongdoing?

As early as 1904, in the book The New Creation, attention was given to the need to take appropriate action so as not to allow a demoralizing of the congregation. The understanding that the Bible Students then had of the procedure for dealing with wrongdoers as outlined at Matthew 18:15-17 was discussed. In harmony with this, there were, on rare occasions, ‘church trials’ in which the evidence of wrongdoing in serious cases was presented to the entire congregation. Years later, The Watchtower, in its issue of May 15, 1944, reviewed the matter in the light of the entire Bible and showed that such matters affecting the congregation should be handled by responsible brothers charged with congregation oversight. (1 Cor. 5:1-13; compare Deuteronomy 21:18-21.) This was followed, in The Watchtower of March 1, 1952, with articles that emphasized not only proper procedure but the need to take action to keep the organization clean. Repeatedly since then, the subject has been given consideration. But the objectives have always remained the same: (1) to keep the organization clean and (2) to impress on the wrongdoer the need for sincere repentance, with a view to recovering him.

In the first century, there were some who abandoned the faith for loose living. Others were turned aside because of apostate doctrines. (1 John 2:19) The same thing continues to occur among Jehovah’s Witnesses in this 20th century. Sadly, in recent times it has been necessary to disfellowship tens of thousands of unrepentant wrongdoers each year. Prominent elders have been included among them. The same Scriptural requirements apply to all. (Jas. 3:17) Jehovah’s Witnesses realize that maintaining a morally clean organization is vital in order to continue to have Jehovah’s approval.

Putting On the New Personality

Jesus urged people to be clean not only on the outside but also on the inside. (Luke 11:38-41) He showed that the things that we say and do are a reflection of what is in our heart. (Matt. 15:18, 19) As the apostle Paul explained, if we are truly taught by Christ, we will ‘be made new in the force that actuates our mind’ and will ‘put on the new personality, which is created according to God’s will in true righteousness and loyalty.’ (Eph. 4:17-24) Those being taught by Christ seek to acquire “the same mental attitude that Christ Jesus had” so that they think and act as he did. (Rom. 15:5) The conduct of Jehovah’s Witnesses as individuals is a reflection of the extent to which they have actually done that.

Jehovah’s Witnesses make no claim that their conduct is flawless. But they are earnest in their endeavors to be imitators of Christ as they conform to the Bible’s high standard of conduct. They do not deny that there are other individuals who apply high moral standards in their lives. But in the case of Jehovah’s Witnesses, it is not only as individuals but also as an international organization that they are easily recognized because of conduct that conforms to Bible standards. They are motivated by the inspired counsel recorded at 1 Peter 2:12: “Maintain your conduct fine among the nations, that . . . they may as a result of your fine works of which they are eyewitnesses glorify God.”

[Footnotes]

[Blurb on page 172]

“They have remarkable moral values”

[Blurb on page 174]

Was there ever a question as to how homosexuality would be viewed?

[Blurb on page 175]

The world’s moral breakdown has not caused the Witnesses to become more permissive

[Blurb on page 176]

Some tried to be Witnesses without abandoning polygamy

[Blurb on page 177]

A vigorous program to teach Jehovah’s view of divorce

[Blurb on page 178]

Dramatic changes in the lives of people

[Blurb on page 181]

Tobacco—No!

[Blurb on page 182]

Alcoholic drinks—moderately, if at all

[Blurb on page 183]

Firmly resolved not to accept blood

[Blurb on page 187]

Disfellowshipping—to maintain a morally clean organization

[Box on page 173]

‘Character Development’—The Fruitage Was Not Always Good

A report from Denmark: ‘Many, especially among the older friends, in their sincere efforts to put on a Christian personality, endeavored to avoid everything that had the slightest taint of worldliness and in this way make themselves more worthy of the heavenly Kingdom. Often, it was considered unsuitable to smile during meetings, and many of the older brothers wore only black suits, black shoes, black ties. They were often content to live quiet and peaceful lives in the Lord. They believed it was enough to hold meetings and let the colporteurs do the preaching.’

[Box on page 179]

What Others See in the Witnesses

◆ “Münchner Merkur,” a German newspaper, reported regarding Jehovah’s Witnesses: “They are the most honest and the most punctual taxpayers in the Federal Republic. Their obedience to the laws can be seen in the way they drive as well as in crime statistics. . . . They obey those in authority (parents, teachers, government). . . . The Bible, basis for all their actions, is their support.”

◆ The mayor in Lens, France, said to the Witnesses after they had used the local stadium for one of their conventions: “What I like is that you keep your promises and your agreements, on top of which, you are clean, disciplined, and organized. I like your society. I’m against disorder, and I don’t like people who go around dirtying and breaking things.”

◆ The book “Voices From the Holocaust” contains memoirs from a Polish survivor of the Auschwitz and the Ravensbrück concentration camps who wrote: “I saw people who became very, very good and people who became absolutely mean. The nicest group were the Jehovah’s Witnesses. I take my hat off to those people. . . . They did marvelous things for other people. They helped the sick, they shared their bread, and gave everyone near them spiritual comfort. The Germans hated them and respected them at the same time. They gave them the worst work but they took it with their heads high.”

Chapter 14

“They Are No Part of the World”

MODERN-DAY religion is, for the most part, very much a part of the world, so it shares in the world’s celebrations and reflects its nationalistic spirit. Its clergy often acknowledge that fact, and many of them like it that way. In sharp contrast, Jesus said of his true followers: “They are no part of the world, just as I am no part of the world.”—John 17:16.

What does the record show as to Jehovah’s Witnesses in this regard? Have they given convincing evidence that they are no part of the world?

Attitude Toward Their Fellowmen

The early Bible Students were well aware that true Christians would be no part of the world. The Watch Tower explained that because Christ’s anointed followers were sanctified and begotten by holy spirit so that they might share in the heavenly Kingdom, they were by this act of God set apart from the world. Additionally, it pointed out that they were under obligation to shun the spirit of the world—its aims, ambitions, and hopes, as well as its selfish ways.—1 John 2:15-17.

Did this affect the attitude of the Bible Students toward people who did not share their beliefs? It certainly did not make them recluses. But those who truly applied what they were learning from the Scriptures did not seek the fellowship of worldly people in such a way as to share their manner of life. The Watch Tower pointed God’s servants to the Bible counsel to “work what is good toward all.” It also counseled that when persecuted they should endeavor to avoid vengeful feelings and, instead, as Jesus had said, should ‘love their enemies.’ (Gal. 6:10; Matt. 5:44-48) Especially did it urge them to seek to share with others the precious truth regarding God’s provision for salvation.

Understandably, their doing these things would cause them to be viewed by the world as different. But being no part of the world involves more—much more.

Separate and Distinct From Babylon the Great

To be no part of the world, they had to be no part of religious systems that were deeply involved in the affairs of the world and that had absorbed doctrines and customs from ancient Babylon, the longtime enemy of true worship. (Jer. 50:29) When the first world war erupted, the Bible Students had for decades been exposing the pagan roots of such doctrines of Christendom as the Trinity, immortality of the human soul, and hellfire. They had also laid bare the churches’ record of trying to manipulate governments for their own selfish ends. Because of Christendom’s doctrines and practices, the Bible Students had identified it with “Babylon the Great.” (Rev. 18:2) They pointed out that it mixed truth with error, lukewarm Christianity with outright worldliness, and that the Biblical designation “Babylon” (meaning, “Confusion”) well described that condition. They urged lovers of God to get out of “Babylon.” (Rev. 18:4) To that end, late in December 1917 and early in 1918, they distributed 10,000,000 copies of the issue of The Bible Students Monthly that featured the subject “The Fall of Babylon,” which was a hard-hitting exposé of Christendom. This, in turn, resulted in bitter animosity from the clergy, who exploited wartime hysteria in an endeavor to crush the work of Jehovah’s Witnesses.

Of necessity, getting out of Babylon the Great involved withdrawing from membership in organizations that advocated her false doctrines. The Bible Students did that, although for many years they viewed as Christian brothers those individuals in the churches who professed full consecration and faith in the ransom. Nevertheless, not only did the Bible Students write letters of withdrawal from Christendom’s churches but, when possible, some would read theirs aloud at church meetings where it was in order for members to speak up. If this was not possible, they might send a copy of their letter of withdrawal—a kindly one containing an appropriate witness—to every member of the congregation.

Were they also making sure that they did not take along with them any of the ungodly customs and practices of those organizations? What was the situation in the period leading up to World War I?

Should Religion Mix in Politics?

In the political arena, rulers of many of the leading nations, because of their connections with a Catholic or a Protestant church, had long claimed to rule ‘by divine right,’ as representatives of the Kingdom of God and by God’s special favor. The church gave its blessing to the government; in turn, the government gave its support to the church. Did the Bible Students also indulge in this?

Instead of imitating the churches of Christendom, they sought to learn from the teachings and example of Jesus Christ and his apostles. What did their study of the Bible show them? Early Watch Tower publications reveal that they were aware that when Jesus was questioned by the Roman governor Pontius Pilate, he stated: “My kingdom is no part of this world.” In response to a question as to Jesus’ role, he told the governor: “For this I have been born, and for this I have come into the world, that I should bear witness to the truth.” (John 18:36, 37) The Bible Students knew that Jesus stuck unwaveringly to that assignment. When the Devil offered him all the kingdoms of the world and their glory, he refused. When the people wanted to make him king, he withdrew. (Matt. 4:8-10; John 6:15) The Bible Students did not sidestep the fact that Jesus referred to the Devil as “the ruler of the world” and said that the Devil ‘had no hold on him.’ (John 14:30) They could see that Jesus did not seek involvement for himself or his followers in Rome’s political system but that he was fully occupied with declaring “the good news of the kingdom of God.”—Luke 4:43.

Did their believing these things recorded in God’s Word encourage disrespect for government authority? Not at all. Instead, it helped them to understand why the problems facing rulers are so overwhelming, why there is so much lawlessness, and why government programs to improve the lot of the people are often frustrated. Their belief caused them to be patient in the face of hardship, because they had confidence that God would in his due time bring lasting relief by means of his Kingdom. At that time they understood that “the higher powers,” referred to at Romans 13:1-7 (KJ), were the secular rulers. In accord with that, they urged respect for government officials. In discussing Romans 13:7, C. T. Russell, in the book The New Creation (published in 1904), stated that true Christians “would naturally be the most sincere in their recognition of the great of this world, and most obedient to the laws and the requirements of law, except where these would be found in conflict with the heavenly demands and commands. Few if any earthly rulers in our day will find fault with the recognition of a supreme Creator and a supreme allegiance to his commands. Hence, [true Christians] should be found amongst the most law-abiding of the present time—not agitators, not quarrelsome, not fault-finders.”

As Christians, the Bible Students knew that the work to which they should be devoting themselves was the preaching of the Kingdom of God. And, as stated in the first volume of Studies in the Scriptures, “if this is faithfully done, there will be no time nor disposition to dabble in the politics of present governments.”

In this respect they were, to a considerable extent, like those early Christians described by Augustus Neander in the book The History of the Christian Religion and Church, During the Three First Centuries: “The Christians stood aloof and distinct from the state, . . . and Christianity seemed able to influence civil life only in that manner which, it must be confessed, is the purest, by practically endeavouring to instil more and more of holy feeling into the citizens of the state.”

When the World Went to War

Around the globe the events of World War I severely tested the claims of those who professed to be Christians. It was the most ghastly war fought down to that time; nearly the entire world population was involved in one way or another.

Pope Benedict XV, in spite of Vatican sympathies for the Central Powers, endeavored to maintain an appearance of neutrality. However, within each nation the clergy, Catholic and Protestant, maintained no such neutral stance. Regarding the situation in the United States, Dr. Ray Abrams, in his book Preachers Present Arms, wrote: “The churches assumed a unity of purpose hitherto unknown in religious annals. . . . The leaders lost no time in getting thoroughly organized on a war-time basis. Within twenty-four hours after the declaration of war, the Federal Council of the Churches of Christ in America laid plans for the fullest cooperation. . . . The Roman Catholic Church, organized for similar service under the National Catholic War Council, directed by fourteen archbishops and with Cardinal Gibbons as president, demonstrated an equal devotion to the cause. . . . Many of the churches went much further than they were asked. They became recruiting stations for the enlistment of troops.” What did the Bible Students do?

Although they endeavored to do what they felt was pleasing to God, their position was not always one of strict neutrality. What they did was influenced by the belief, shared in common with other professed Christians, that “the higher powers” were “ordained of God,” according to the wording of the King James Version. (Rom. 13:1) Thus, in accord with a proclamation of the president of the United States, The Watch Tower urged the Bible Students to join in observing May 30, 1918, as a day of prayer and supplication in connection with the outcome of the world war.a

During the war years, the circumstances into which individual Bible Students were thrust varied. The way they dealt with these situations also varied. Feeling obligated to obey “the powers that be,” as they referred to the secular rulers, some went into the trenches at the front with guns and bayonets. But having in mind the scripture, “Thou shalt not kill,” they would fire their weapons into the air or try simply to knock the weapon from the hands of an opponent. (Ex. 20:13, KJ) A few, such as Remigio Cuminetti, in Italy, refused to put on a military uniform. The Italian government at that time made no allowance for anyone who for reasons of conscience would not take up arms. He stood trial five times and was confined in prisons and a mental institution, but his faith and determination remained unshaken. In England some who applied for exemption were assigned to work of national importance or to a noncombatant corps. Others, such as Pryce Hughes, adopted a position of strict neutrality, regardless of the consequences to them personally.

At least at that point, the overall record of the Bible Students was not quite like that of the early Christians described in The Rise of Christianity, by E. W. Barnes, who reported: “A careful review of all the information available goes to show that, until the time of Marcus Aurelius [Roman emperor from 161 to 180 C.E.], no Christian became a soldier; and no soldier, after becoming a Christian, remained in military service.”

But then, at the end of World War I, another situation arose that called on religious groups to show where their loyalties were.

A Political Expression of God’s Kingdom?

A peace treaty, including the Covenant of the League of Nations, was signed in Versailles, France, on June 28, 1919. Even before that peace treaty was signed, the Federal Council of the Churches of Christ in America went on record as proclaiming that the League would be “the political expression of the Kingdom of God on earth.” And the U.S. Senate received an avalanche of mail from religious groups urging it to ratify the Covenant of the League of Nations.

Jehovah’s Witnesses did not jump on the bandwagon. Even before the peace treaty was confirmed (in October), J. F. Rutherford gave a discourse at Cedar Point, Ohio, on September 7, 1919, in which he showed that not the League of Nations but the Kingdom set up by God himself is the only hope for distressed humanity. While acknowledging that a human alliance to improve conditions could accomplish much good, those Bible Students were not turning their backs on God’s own Kingdom in exchange for a political expedient set up by politicians and blessed by the clergy. Instead, they undertook the work of giving a global witness concerning the Kingdom that God had placed in the hands of Jesus Christ. (Rev. 11:15; 12:10) In The Watch Tower of July 1, 1920, it was explained that this was the work that Jesus had foretold at Matthew 24:14.

Once again, following World War II, Christians were faced with a similar issue. This time, it involved the United Nations, successor to the League. While World War II was still under way, in 1942, Jehovah’s Witnesses had already discerned from the Bible, at Revelation 17:8, that the world peace organization would rise again, also that it would fail to bring lasting peace. This was explained by N. H. Knorr, then president of the Watch Tower Society, in the convention discourse “Peace—Can It Last?” Boldly Jehovah’s Witnesses proclaimed that view of the developing world situation. On the other hand, Catholic, Protestant, and Jewish leaders actually shared in the deliberations in San Francisco in 1945 during which the UN Charter was drafted. To observers of these developments, it was plain who wanted to be “a friend of the world” and who was endeavoring to be “no part of the world,” as Jesus had said would be true of his disciples.—Jas. 4:4; John 17:14.

A Record of Christian Neutrality

Though Jehovah’s Witnesses quickly discerned some issues that involve a Christian’s relationship to the world, other matters required more time. However, as World War II gathered momentum in Europe, a significant article in The Watchtower of November 1, 1939, helped them to appreciate the meaning of Christian neutrality. Followers of Jesus Christ, the article stated, are obligated before God to be wholly devoted to him and his Kingdom, the Theocracy. Their prayers should be for God’s Kingdom, not for the world. (Matt. 6:10, 33) In the light of what Jesus Christ disclosed as to the identity of the invisible ruler of the world (John 12:31; 14:30), the article reasoned, how could a person who is devoted to God’s Kingdom favor one side or the other in a conflict between factions of the world? Had not Jesus said of his followers: “They are no part of the world, just as I am no part of the world”? (John 17:16) This position of Christian neutrality was not one that the world in general would understand. But would Jehovah’s Witnesses really live up to it?

Their neutrality was put to a grueling test during World War II, outstandingly in Germany. Historian Brian Dunn stated: ‘Jehovah’s Witnesses were incompatible with Nazism. Most important of the Nazi objections to them was their political neutrality. This meant that no believer would bear arms, hold office, take part in public festivals, or make any sign of allegiance.’ (The Churches’ Response to the Holocaust, 1986) In A History of Christianity, Paul Johnson added: “Many were sentenced to death for refusing military service . . . or they ended in Dachau or lunatic asylums.” How many Witnesses in Germany were imprisoned? Jehovah’s Witnesses in Germany later reported that 6,262 of them had been arrested and 2,074 of that number had been put into concentration camps. Secular writers usually opt for higher figures.

In Britain, where both men and women were regimented, the law provided for exemption; but this was refused to Jehovah’s Witnesses by many tribunals, and judges imposed on them prison-sentence time exceeding 600 years in total. In the United States, hundreds of Jehovah’s Witnesses as Christian ministers were exempted from military service. Over 4,000 others, denied the exemption provided by the Selective Service Act, were arrested and imprisoned for terms that ranged up to five years. In every country on earth, Jehovah’s Witnesses held to the same position of Christian neutrality.

However, the test of the genuineness of their neutrality did not cease with the end of the war. Although the crisis of 1939-45 was past, other conflicts came; and even during times of relative peace, many nations chose to maintain compulsory military service. Jehovah’s Witnesses, as Christian ministers, continued to face imprisonment where they were not granted exemption. In 1949, when John Tsukaris and George Orphanidis would not take up arms against their fellowmen, the Greek government ordered their execution. The treatment (of various kinds) meted out to Jehovah’s Witnesses in Greece was repeatedly so harsh that in time the Council of Europe (Human Rights Committee) endeavored to use its influence in their behalf, but as a result of pressure from the Greek Orthodox Church, down till 1992 their urgings had, with few exceptions, been circumvented. However, some governments found it distasteful to continue punishing Jehovah’s Witnesses for their conscientious religious beliefs. As of the 1990’s, in a few countries, such as Sweden, Finland, Poland, the Netherlands, and Argentina, the government was not pressing active Witnesses to engage in military service or in alternative compulsory national service, though each case was carefully examined.

In one place after another, Jehovah’s Witnesses have had to face situations that challenged their Christian neutrality. Governments in power in Latin America, Africa, the Middle East, Northern Ireland, and elsewhere have met with violent opposition from revolutionary forces. As a result, both the governments and opposition forces have pressured Jehovah’s Witnesses for active support. But Jehovah’s Witnesses have maintained complete neutrality. Some have been cruelly beaten, even executed, because of the stand taken. Often, though, the genuine Christian neutrality of Jehovah’s Witnesses has won the respect of officers on both sides, and the Witnesses are permitted to proceed unmolested in their work of telling others the good news about Jehovah’s Kingdom.

In the 1960’s and the 1970’s, the Witnesses’ neutrality underwent brutal tests in connection with the demand that all citizens of Malawi buy a card signifying membership in the ruling political party. Jehovah’s Witnesses saw it as contrary to their Christian beliefs to share in this. As a result, they were subjected to persecution that was unprecedented in its sadistic cruelty. Tens of thousands were forced to flee the country, and many were in time forcibly repatriated to face further brutality.

Although violently persecuted, Jehovah’s Witnesses have not reacted in a spirit of rebellion. Their beliefs do not endanger any government under which they live. In contrast, the World Council of Churches has helped to finance revolutions, and Catholic priests have backed guerrilla forces. But if one of Jehovah’s Witnesses were to engage in subversive activity, it would amount to renouncing his faith.

It is true that Jehovah’s Witnesses believe that all human governments will be removed by God’s Kingdom. This is what the Bible states at Daniel 2:44. But, as the Witnesses point out, instead of saying that humans would set up that Kingdom, the scripture declares that “the God of heaven will set up a kingdom.” Likewise, they explain, the scripture does not say that humans are authorized by God to clear the way for that Kingdom by removing human rulerships. Jehovah’s Witnesses recognize that the work of true Christians is to preach and to teach. (Matt. 24:14; 28:19, 20) In harmony with their respect for God’s Word, the record shows that none of them have ever attempted to overthrow a government of any kind anywhere in the world, nor have they ever plotted to harm a public official. The Italian newspaper La Stampa said regarding Jehovah’s Witnesses: “They are the most loyal citizens anyone could wish for: they do not dodge taxes or seek to evade inconvenient laws for their own profit.” Nevertheless, because of recognizing the seriousness of the matter in the eyes of God, each one of them is firmly determined to remain “no part of the world.”—John 15:19; Jas. 4:4.

When National Emblems Became Objects of Devotion

With the rise of Adolf Hitler to power in Germany, a wave of patriotic hysteria swept the world. In order to regiment the people, participation in patriotic ceremonies was made compulsory. In Germany everyone was required to give a prescribed salute and cry out, “Heil Hitler!” This was a lauding of Hitler as savior; it was meant to convey the idea that all the hopes of the people were centered on his leadership. But Jehovah’s Witnesses could not join in such sentiments. They knew that their worship must go only to Jehovah and that He had raised up Jesus Christ as mankind’s Savior.—Luke 4:8; 1 John 4:14.

Even before Hitler became dictator in Germany, Jehovah’s Witnesses, in the booklet The Kingdom, the Hope of the World (published in 1931), reviewed the Scriptural example of the prophet Daniel’s three courageous Hebrew companions in Babylon. When ordered by the king to bow before an image at the playing of certain music, those faithful Hebrews had refused to compromise, and Jehovah had made plain his approval by delivering them. (Dan. 3:1-26) The booklet pointed out that patriotic ceremonies confronted Jehovah’s Witnesses in modern times with a similar challenge to their faithfulness.

Gradually, agitation for compulsory patriotic ceremonies spread beyond Germany. On June 3, 1935, at a convention in Washington, D.C., when J. F. Rutherford was asked to comment on flag saluting in the schools, he emphasized the matter of faithfulness to God. A few months later, when eight-year-old Carleton B. Nichols, Jr., of Lynn, Massachusetts, declined to salute the American flag and join in singing a patriotic song, it was reported in newspapers across the country.

To explain the matter, Brother Rutherford gave a radio discourse on October 6 on the subject “Saluting a Flag,” in which he said: “To many persons the saluting of the flag is merely a formalism and has little or no significance. To those who sincerely consider it from the Scriptural standpoint, it means much.

“The flag representatively stands for the visible ruling powers. To attempt by law to compel a citizen or child of a citizen to salute any object or thing, or to sing so-called ‘patriotic songs’, is entirely unfair and wrong. Laws are made and enforced to prevent the commission of overt acts that result in injury to another, and are not made for the purpose of compelling a person to violate his conscience, and particularly when that conscience is directed in harmony with Jehovah God’s Word.

“The refusal to salute the flag, and to stand mute, as this boy did, could injure no one. If one sincerely believes that God’s commandment is against the saluting of flags, then to compel that person to salute a flag contrary to the Word of God, and contrary to his conscience, works a great injury to that person. The State has no right by law or otherwise to work injury to the people.”

Further explanation of the reasons for the position taken by Jehovah’s Witnesses was provided in the booklet Loyalty, published also in 1935. Attention was directed to such scriptures as the following: Exodus 20:3-7, which commanded that worship go only to Jehovah and that God’s servants were not to make or bow before any image or likeness of anything in heaven or on earth; Luke 20:25, where Jesus Christ directed that not only should Caesar’s things be paid back to Caesar but what belongs to God must be rendered to Him; and Acts 5:29, where the apostles firmly stated, “We must obey God as ruler rather than men.”

In the United States, the propriety of compelling anyone to salute a flag was submitted to the courts. On June 14, 1943, the U.S. Supreme Court reversed its own former decision and, in the case of West Virginia State Board of Education v. Barnette, ruled that compulsory flag saluting was inconsistent with the guarantee of freedom set out in the nation’s own constitution.b

The issue involving nationalistic ceremonies has by no means been limited to Germany and the United States. In North and South America, Europe, Africa, and Asia, Jehovah’s Witnesses have been cruelly persecuted because of their nonparticipation, even though they stand respectfully during flag-salute or similar ceremonies. Children have been beaten; many have been expelled from school. Numerous court cases have been fought.

Observers have felt impelled to acknowledge, however, that in this, as in other matters, Jehovah’s Witnesses have proved to be like the early Christians. Yet, as stated in the book The American Character: “To the overwhelming majority . . . the objections of the Witnesses were as unintelligible as the objections of the Christians [in the Roman Empire] to making a formal sacrifice to the Divine Emperor were to Trajan and Pliny.” This was to be expected, since Jehovah’s Witnesses, like the early Christians, viewed matters not as the world does but according to Bible principles.

Their Position Clearly Stated

After Jehovah’s Witnesses had endured grueling tests of their Christian neutrality for many years, The Watchtower of November 1, 1979, reaffirmed their position. It also explained what accounted for the action taken by individual Witnesses when it said: “As a result of diligent study of God’s Word, these young Christians were able to make a decision. No one else made this decision for them. They were able to make it individually, on the basis of each one’s Bible-trained conscience. Their decision was to refrain from acts of hatred and violence against their fellowmen of other nations. Yes, they believed in, and wanted to share in, the fulfillment of Isaiah’s well-known prophecy: ‘They will have to beat their swords into plowshares and their spears into pruning shears. Nation will not lift up sword against nation, neither will they learn war anymore.’ (Isa. 2:4) These young men of all nations did just that.”

During the years that their adherence to Christian neutrality was being put to the test, reexamination of what the Bible says, at Romans 13:1-7, about “the superior authorities” led to a clearer statement of the Witnesses’ relationship to secular governments. This was published in the Watchtower issues of November 1, November 15, and December 1, 1962, and was reaffirmed in the issue of November 1, 1990. Those articles emphasized the position of Jehovah God as “the Supreme One,” while also pointing out that secular rulers are “superior authorities” only in relation to other humans and in the sphere of activity in which God permits them to function in the present system of things. The articles showed the need for true Christians conscientiously to honor such secular rulers and to render obedience to them in all matters that do not conflict with God’s law and their Bible-trained conscience.—Dan. 7:18; Matt. 22:21; Acts 5:29; Rom. 13:5.

Firm adherence to these Bible standards by Jehovah’s Witnesses has earned them a reputation for separateness from the world that reminds people of the early Christians.

When the World Had Its Holidays

When Jehovah’s Witnesses cast aside religious teachings that had pagan roots, they also quit sharing in many customs that were similarly tainted. But for a time, certain holidays were not given the careful scrutiny that they needed. One of these was Christmas.

This holiday was celebrated yearly even by members of the Watch Tower Society’s headquarters staff at the Bethel Home in Brooklyn, New York. For many years they had been aware that December 25 was not the correct date, but they reasoned that the date had long been popularly associated with the birth of the Savior and that doing good for others was proper on any day. However, after further investigation of the subject, the members of the Society’s headquarters staff, as well as the staffs at the Society’s branch offices in England and in Switzerland, decided to stop sharing in Christmas festivities, so no Christmas celebration was held there after 1926.

R. H. Barber, a member of the headquarters staff who made a thorough investigation of the origin of Christmas customs and the fruitage that these were yielding, presented the results in a radio broadcast. That information was also published in The Golden Age of December 12, 1928. It was a thorough exposé of the God-dishonoring roots of Christmas. Since then, the pagan roots of Christmas customs have become general public knowledge, but few people make changes in their way of life as a result. On the other hand, Jehovah’s Witnesses were willing to make needed changes in order to be more acceptable as servants of Jehovah.

When shown that celebrating the birth of Jesus had actually become of greater interest to people than the ransom provided by his death; that the revelry of the holiday and the spirit in which many gifts were given did not honor God; that the magi whose gift-giving was being imitated were actually demon-inspired astrologers; that parents set an example for their children in lying by what they told them about Santa Claus; that “St. Nicholas” (Santa Claus) was admittedly another name for the Devil himself; and that such festivals were, as acknowledged by Cardinal Newman in his Essay on the Development of Christian Doctrine, “the very instruments and appendages of demon-worship” the church had adopted—when made aware of these things, Jehovah’s Witnesses promptly and permanently stopped having any part in Christmas celebrations.

Jehovah’s Witnesses have good times with their families and friends. But they do not participate in holidays and celebrations that are linked with pagan gods (as is true of such holidays as Easter, New Year’s Day, May Day, and Mother’s Day). (2 Cor. 6:14-17) Like the early Christians,c they do not even celebrate birthdays. They also respectfully refrain from sharing in national holidays that memorialize political or military events and refrain from giving worshipful honor to national heroes. Why? Because Jehovah’s Witnesses are no part of the world.

Helping Their Fellowman

Reverence toward the gods was at the heart of the social and cultural life of the Roman Empire. Since Christians abstained from sharing in anything tainted by the pagan gods, the people viewed Christianity as an affront to their way of life; and according to the historian Tacitus, Christians were said to be haters of mankind. Conveying a similar feeling, Minucius Felix, in his writings, quotes a Roman as saying to a Christian acquaintance: “You do not attend the shows; you take no part in the processions . . . abhor the sacred games.” The populace of the ancient Roman world little understood the Christians.

Similarly today, Jehovah’s Witnesses are not understood by many in the world. People may admire the high moral standards of the Witnesses but feel that the Witnesses should share with the world around them in its activities and get involved in helping to make the world a better place. However, those who get to know Jehovah’s Witnesses firsthand learn that there is a Biblical reason for everything they do.

Far from shutting themselves off from the rest of mankind, Jehovah’s Witnesses devote their lives to helping their fellowmen in the way that Jesus Christ set the example. They assist people to learn how to cope successfully with the problems of life now by acquainting them with the Creator and the guidelines for life that are set out in his inspired Word. They freely share with their neighbors Bible truths that can transform a person’s entire outlook on life. At the core of their belief is the realization that “the world is passing away,” that soon God will intervene to bring the present wicked system to an end, and that a glorious future awaits those who remain no part of the world and put their full faith in the Kingdom of God.—1 John 2:17.

[Footnotes]

[Blurb on page 188]

Not recluses, yet not sharing the world’s manner of life

[Blurb on page 189]

They withdrew from Christendom’s churches

[Blurb on page 190]

“Christians stood aloof and distinct from the state”

[Blurb on page 194]

Christian neutrality put to the test

[Blurb on page 198]

‘No one else made the decision for them’

[Blurb on page 199]

Why they quit celebrating Christmas

[Box on page 195]

No Threat to Any Government

◆ When writing about the treatment of Jehovah’s Witnesses in a Latin American land, an editorial in the Omaha, Nebraska, U.S.A., “World-Herald” said: “It takes a bigoted and paranoid imagination to believe that the Jehovah’s Witnesses pose any kind of threat to any political regime; they are as non-subversive and peace-loving as a religious body can be, and ask only to be left alone to pursue their faith in their own way.”

◆ “Il Corriere di Trieste,” an Italian newspaper, stated: “Jehovah’s Witnesses should be admired for their firmness and coherence. Contrary to other religions, their oneness as a people prevents them from praying to the same God, in the name of the same Christ, to bless two opposing sides of a conflict, or from mixing politics with religion to serve the interests of Heads of State or political parties. Last but not least, they are ready to face death rather than violate . . . the commandment THOU SHALT NOT KILL!”

◆ After Jehovah’s Witnesses had endured a 40-year ban in Czechoslovakia, the newspaper “Nová Svoboda” said, in 1990: “The faith of Jehovah’s Witnesses prohibits the use of weapons against humans, and those who refused basic military service and didn’t get to work in the coal mines went to prison, even for four years. Just from this it is obvious that they have tremendous moral strength. We could use such unselfish people even in the highest political functions—but we are never going to get them there. . . . Of course, they recognize governmental authorities but believe that only God’s Kingdom is capable of solving all human problems. But watch it—they are not fanatics. They are people who are absorbed in humanity.”

[Box/Pictures on page 200, 201]

Practices That Have Been Abandoned

This Christmas celebration at Brooklyn Bethel in 1926 was their last. The Bible Students gradually came to appreciate that neither the origin of this holiday nor the practices associated with it honored God

For years, Bible Students wore a cross and crown as a badge of identification, and this symbol was on the front cover of the “Watch Tower” from 1891 to 1931. But in 1928 it was emphasized that not a decorative symbol but one’s activity as a witness showed he was a Christian. In 1936 it was pointed out that the evidence indicates that Christ died on a stake, not a two-beamed cross

In their “Daily Manna” book, Bible Students kept a list of birthdays. But after they quit celebrating Christmas and when they realized that birthday celebrations were giving undue honor to creatures (one reason that early Christians never celebrated birthdays), the Bible Students quit this practice too

For some 35 years, Pastor Russell thought that the Great Pyramid of Gizeh was God’s stone witness, corroborating Biblical time periods. (Isa. 19:19) But Jehovah’s Witnesses have abandoned the idea that an Egyptian pyramid has anything to do with true worship. (See “Watchtower” issues of November 15 and December 1, 1928)

[Picture on page 189]

Ten million copies were distributed

[Pictures on page 191]

Some went into the trenches with guns, but others, including A. P. Hughes of England and R. Cuminetti of Italy, refused such involvement

[Pictures on page 193]

Jehovah’s Witnesses refused to endorse the League of Nations or the UN as being from God but advocated only God’s Kingdom through Christ

[Picture on page 197]

Carleton and Flora Nichols. When their son refrained from saluting the flag, this became national news