„A felső hatalmasságok (1 rész)” változatai közötti eltérés

A lap 2020. január 18., 12:10-kori változata

A legmagasabb hatalmak - digitalizált anyag

A megjelenés dátuma: 01.06.1929 Kötet: 50 (L) Szám: 14

pages Borító-176

  „Iar pe pământ nelinişte a naţiunilor cu nedumerire, și marea și valurile [neliniștiții, nemulțumiții] mugind; inimile oamenilor fiind doborâte de frică urmărind acele lucruri care vin pe pământ: pentru că puterile cerului vor fi zguduite... Când aceste lucruri încep să se îndeplinească, atunci să știți că Împărăția lui Dumnezeu este aproape. Priviți sus, și ridicați-vă capetele; pentru că răscumpărarea voastră se apropie.” - Luca 21:25-31; Matei 24:33; Marcu 13:29

Străjerule, cât mai este din noapte?

Trebuie să vină dimineaţa şi noaptea, de asemenea! - Isaiah

CONȚINUT

The Higher Powers	163
Power	163
God's Organization	164
The Church	165
Power Conferred	165
Citizenship	165
Order in God's Organization	166
The Text	167
Questions for the Berean Study	169
The Lord's Table	170
Worms That Die Not	172
A Letter	175
Service Appointments	176
Canvassing Parties	162
Has Your Subscription Expired?	162
Truth For Blind	162

„Voi sta de veghe la postul meu și mă voi așeza pe Turn, și voi veghea să văd ce îmi va spune El, și ce răspuns voi da celor ce mi se opun.” - Habacuc 2:1

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HIS journal is published for the purpose of aiding tho people to understand the divine plan. It provides systematic Bible study in which all its readers may regularly engage. It gives announcement of the visits made to Bible classes by traveling speakers, announces conventions, and gives reports thereof. It announces radio programs and publishes suitable Bible instruction for broadcasting. It adheres strictly to the Bible as God's revealed Word of Truth. It stands firmly upon the great ransom sacrifice as the fundamental doctrine by ,,-hich all doctrines are measured. It is free from parties, sects awl creeds of men. It does not assume a <1ogmatic attitude, but confidently invites a careful examination of its utterances in the light of the infallible Word of God. It does not indulge in controversies, and its columns arc not open to pmsonalities.

TO US THE SCRIPTURES CLEARLY TEACH THAT JEHOYAH is the only true God, the Maker of heaven anrl earth, and is from everlasting to everlasting; that the Logos was the beginning' of his creation; that the Logos became a man; that he is now the Loru Jesus Christ in glory, clothed with all power in heaven anu in earth. THAT GOD createll the earth for man, created perfect man for the earlh anu placell him upon it; that man wilfully dis· o]wycd GOll's law and was sentenced to death; that by reason of Adam's wrongful act all lllf'n are bOln sinners anll "'ithout the right to life. THAT JESUS was made a human being in order tlmt he might be~ome the Redeemer of man; that he gave his life a sacrifice for man and therf'hy prouuced the runsom price; that Jpsus the dhine was miseu from the dead, ascendeu into heaven, and presenteu the vtllue of his human sacrifice as tho redemptive price for man. THAT FOR MANY CENTURIES God, through Christ, has been selecting from amongst men the members of his church, which constitutes the houy of Christ; that the mission of the church is to follow in the footsteps of her Lonl Christ Jesus, grow in his likeness, gi e testimony to the name anu plan of .Tehoah Gorl, and ultimately be glorified "'ith Christ Jesus in his heavenly king<lom; that Christ, Head and borly, constituteA the "see,l of A hraham" through ,,"hie h all the families of tho cn,rth shall be blessell. THAT THE WORLD HAS ENDED; that the Lorcl J esu1'l has returned and is now present; that Jehoyah has placed Christ Jesus upon his throne and now commands all nations and peoples to hear and obey him. THAT THE HOPE OF THE PEOPLES of earth is resto' ration to human pfrfection during the reign of Christ; that the reign of Christ will ail'ord oppmtunity to ('wry man to hm'e a fair bial for life, and those who ob('y ,,"ill li'e on earth for en'r in a state of happiness. l'XTTFD $1.50;

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THE HIGHER POWERS "Let every soul be s1tbject 1tnto the 7zig7zcr pott'ers. POl' there is no power but of God: tlze pOleers that be are ordained of God. "-Rom. 13: 1. PART 1

BHOVAH God gave his Word to his people for their reproof, correction, instruction, aid and comfort, to the end that such may be thoroughly furnished with knowledge that will enable them to do right and to accomplish good. (Rom. 15: 4; 2 Tim. 3: IG, 17) That inflexible rule must always be kept in r.1ind and followed in giving consideration to any ~:criptUl'al text. That means that the anointed must r lways be obedient to God's law. A rule or law that commands a child of God to take any other course is wrong. The anointed of the Lord must do right; and God's 'Word alone, and without a singh> exception, points out the right way.-Ps. 19: 7, 8. 2 The instruction of the thirteenth chapter of Romans has long been misapplied. The improper application has really been the basis for the false doctrine of the" divine right of kings" or rulers to rule and oppress the people. The instruction given therein by the apostle was not intended for mankind in general, but for the benefit of the church. If intended for any one outside of the church, then it must follow that Clod has been judging the people throughout the period of the Gentile times, whereas other scriptures show that God has appointed a special time for the judgment of mankind in general.-Acts 17: 31. 3 The apostle is, in substance, telling the members of the church that they should always be obedient to God, and that the motive for such obedience must be love for God and a delight in doing his will. Paul's argument is also to the effect that if the laws of the land are in harmony with God's law they should be obeyed, of course; not because such laws were enacted by the law-making body of the nation, but because they are in harmony with God's law and for that reason are right; that if the law of a nation is not contrary to God's law, then the law of the nation should be obeyed in order that the child of God might not needlessly cause offense; and, further, for the sake of his own conscience. The controlling point in his argument really is citizenship, or to what power the creature is to be in subjection.

J

POWER 4 The power of Jehovah is supreme. From him proreeds all rightful authority. lIe is the Creator of heaven and earth. (Isa. 42:5; Jer. 10:12) Th('l'c is no limitation to his power, and there is no qllalifiration to the statement that God is supreme. (Gen. 17: ]-3; 35: 11) He is the :lIost High, and none can )(' above him. (Ps. 91: 1; Eph. 4: 10) In his argumcnt the apostle says: "There is no power but of God: the' powers that be are ordained of [arranged undt'l" I God." Otherwise stated, all power that is rightfull~r exercised is that which is delegated by Jehovah to th,~ creature exercising that power. It follo,'s, then, t hi! [ there is no creature or creatures that could rightfully make and execute laws or rules of action that are COIltrary to God's law. Vhen the apostle says, "L(,t every soul be subject unto the higher powers," thcse words include the church now, and will later include all who come into harmony yith God.

llany comments have been written of and conce]"n·

ing the thirteenth chapter of Homans to the effeet that the Gentile powers or goYernments of this wmld are the" powers that be" and that such governments deriYe their powers from Jehovah God. At once it is seen that the foundation is laid for the doctrine of the" divine right of kings ", for the renson that the argument is that whatever power a nation has and exercises, that power is ordained of God, and that therefore the child of God must be obedient to that. power. For many centuries the rulers and the nations called Christian nations haye insisted that God has delegated to them the power to rule, and have uscd this to cause the people to pay thrm great respect and homage. Let this argument be followed to its logical conclusion, and where do we find ourselves? G In the United States it is unlawful for a citizen to be found in possession of or transporting. intoxicating liquor. In Canada, England, Germany and other countries, which also claim to be Christian, it is not unlawful to he found in possession of or (and) transporting intoxicating liquors. Has God delegated a

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different power or authority to these different nations 'I In the United States, in time of peace no citizen can, by law, be drafted and required to render military serYice. In Italy and other countries called Christian, even in time of peace all citizens are subject to military serYice, and refusing- to render such service are subject to severe punishment. 'Vhich one of the nations is making and enforeing the military law in harmony with Uod's law, seeing that their laws art~ different? 7 In the United States, in time of war a law is made compelling pt'rsons within a certain age limit to engage in military service. Is the law of God different at different times and in diffC'rent countries? The scripture ansY'rs: 'Cod chang'es not.' (Mal. 3:6) Of necessity God must be, and is, at all times consistent. S God says to h is anointed sons: "Thou shalt not kill." (Matt. 5: 21, 22) He that kills is a murderer. Furthermore, it is written: "'Vhosoever hateth his brother is a murderer: and ~-e know that no murderer hath etC'rnallife abiding in him." (1 John 3: 15) All the Gentile governments of the world in time of war eompel their respective ~mbjects or citizens to participate in war and to kill. Has God dclpgated the power to these gowrnments to order men to kill each other, and are the anointed sons of God bound to obey tho 1,l's of the land which require killing, when at the snme time God's own law commands that he shall not kill? If the child of God engagps in war and delilll'ratt'ly kills, he precludes himself from enterin~ t Ill' kingdom, according to God's law. U If a worldly government can enact a law forbidding the use of ('('rtain drinks, that natiOli or government can also enact a law, and enforce it, forbidding the llse of certain foods, even including bread. Jesus directed his follo ers to pray to God: ., (; ive us this day our daily bn'ad." 'Vould God delegate to a nation or gowrnment a power that would permit that nation to make and enforce a law forbidding the use of the wry thillg fOl' which the ehildrt'n of God -,pre dirC'cted to pray'? If it is lawful to drink beer while eating ehC'C'sC' in (;erman~·, and unlawful to drink bl'er while enting chC'C'se in the lTnited States, whieh one of thpse nations is eXl'rcising the power dC'legated by the Lord? If the anSWl'r be, Both, then the question is properly asked: Is God declaring' that the doing of a eertain act is right in one part of the earth and wrong in another part of the earth? 10 Russia and the Cnited States are both pOYl'rs of this world, othC'rwise ealled nations or governments; and both claim to be Christian nations, eYen thoug-h they are not. The fundamental law of the l~nited States declares that a man may exercise his rl'ligion in any manner he may choose. Contrary to this fundamental law, some of the states enact a law that the gospel can not be preached in certain places or under certain conditions, and arrest and punish those who

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attempt thus to preach it. In Russia the law is that one can not preach the gospel at all without a permit from the government. God's commandment to his sons, which eommandment is given through Jesus Christ, is that his gospel shall be preached in all the nations as a witness. (Matt. 24: 14) Shall the child of God be obedient to the law of the Unitcd Statcs or of Russia, or to the law of God 1 Is it possible that God has dplt'g-ated to these various nations the' right and authority to make and enforce laws that are inconsistent with and in derogation of his Ovn expressed will ? 11 Is it not thel'cfol'e clear that there has been a deeidedly improper application of the words of the Apostle Paul v]1('n applird to the gO'ernments of this yorld? 'YI1<'n he says, "The ]l()Y(.'rs that be are ordained of Cod," dol'S hr havl' an.' reference whatsoever to the (ientile natiOlls of tIll' earth? Is it not mon' reasonable that hl' dired.., his words exclm:i'ely to the powers po,;ses-;e,l and l'xercised in nod's organization, and llot to those that arc eXl']'cised in Satan's organization? GOD'S

ORGA~IZATIO~

12 Aside from Jehovah himsdf his organization consists of Jesus Cln'ist, his holy angels, cherubim, the resurrected members of the bod.- of Christ, and those who have been brought into the ehureh and anointed of the spirit and who arc diligently putting forth their best endeavors to be olJl'dil'nt to nod..A t the Jordan, at the time of his consecration, Jesus was anointed to the high office of "priest for ever after the order of lIelchizedek". lie was then and there elothed with eertain powers as the man Christ Jesm on earth. Speaking to his dis('iples .Jesus said tha~ "the Son of man hath power on C'arth to forgive sins". (Mark 2: 10) After Jesus had been raised from the dead he said to his disciples: ".ll power is given unto me in heaven and in earth." (1att. 28: 18) That pOWl'r he rC'ceived from Jehovah. lIanifestly God permitted Jl'SUS to grant some pover to his servants or disciples, because Jesus said: "For the Son of man is as a man taking a far journey, who left his house, and gaw authority to his serYants, and to every man his work, and eommanded the porter to watch."Mark 13: 34. 13 The word "po"'er'" is translated from the Greek rxousia: and Paul's arguml'nt set forth in the text and contC'xt shows that the power there mentioned has reference to the authority that is possessed and exercised in God's org'anization. It is the institution which .Jehovah himself employs to carry out his pur. post's. '1'he forpgoing sCl'iptlll'es are in point, as well as those that fullow: "For by him were all things crl'ated, that arc in h('a"('n, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were crcated by him, and for him." (Col. 1: 16) "Thou

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hast given him power OWl' all flesh, that he should give eternal life to as many as thou hast given him." (John 17: 2) "The Father judgeth no man, but hath committed all judgment unto the Son: and hath given him authority to execute judgment also, because he is the Son of man." (John 5: 22,27) These scripturcs prove that Christ Jesus is the "higher powl'r" and that Jehovah is the highest or supreme power. "The higher powers" may therefore be applied to both J(.. hovah and Jesus, because Christ Jesus always carrie.> out the order of his Father. 14 Concerning tIle Lord Jesus Christ the apostk wrote: "'Yho is gone into heaven, and is on the right hand of God; angels and authorities and powers he· ing made subject unto him." (1 Pet. 3: 22) }Ianifestly this text docs not include the Gentile nations, powers and authorities of the earth, for the reason that at that time it was not God's due time to make tho enemy organization the footstool of the Lord. (Ps. 110: 1) The words of the apostle must therefore mean that every creature in God's organization must be subject to Christ Jesus, the Prince, or Huler, or Head over God's organization. In support of this conclusion Jesus stated that the power of judgment had been committed unto him, with the authority to execute the judgment. That judgment has particular reference to the organization of Jehovah, as it is written: "For we must all appear before the judgment scat of Christ; that everyone may receive the things done in his body, according to that he hath don(', whether it be good or bad." (2 Cor. 5: 10) "For the time is come that judgment must begin at the house of God; and if it first hegin at us, what shall the end be of them that obey not the gospel of God?" (1 Pet. 4 : 17) These scriptures show that Jesus Christ is the higher power, which lJowC'l' is always exercised in harmony with JdlOvah, the Supreme One. THE CHURCH 1J The church, made up of the m('mbers of the body of Christ, is of God's organization, with Christ Jesus as the Head thereof. ,. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence." (Col. 1: 18) FurthermorC', the apostle, reiati'e to Christ Jesus, says, "And what is the exceeding greatness of his power to us-ward who believe, according to the vorking of his mighty power, which he "Taught in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far abon nil principalit,-, and power, and might, and dominion, and ewry name that is named, not only in this vodd, but also in that which is to come: and hath put all things under his feet, and gaYG him to be the head oyer all things to the church, whi('h is his body, the fulness of him that filleth all in all." -Bph. 1: 19-23.

10;)

16 Christ Jesus, acting under the authority granted to him, organized the church. (:Matt. 16: 18) Since all things are from the Father, and all things are b,- the Son, we must understand that Jesus Christ is the executive officer of Jehovah in all things. Then says the apostle: "God hath set the members ewry one in the body as it hath pleased him." The proof is therefor0 conclusiYe that the church is of God's organization. (1 Cor. 1: 2; 11: 22; 2 Cor. 1: 1) The church is composed of many members, assigned to different positiOI1'l in the church. It is through Christ, the Head of the church, that the members thereof haye access to the Father. The organization is one building of God, with the apostles of Jeslls Christ holding' important positions therein under Christ Jesus the Head thereof.-Eph. 2: 19-22.

POWER CONFERRED 17 That Christ Jesus conferred power upon his apostles, there can not be the slightest doubt. Lnto PeteL' he said: "And I will give unto thee the keys of thu kingdom of heaven: and whatsoe'er thou shalt bin(l on earth shall be bound in hea"('n: and whatsoeYl'r thou shalt loose on earth shall be loosed in hem'en.·' (lIatt. 16: 19) After his resurrection Jesus said t(1 his disciples: "Peace be unto you: as my Father hat h sent me, even so send I you. And "'hen he had said this, he breathed on them, and saith unto them, Receive ye the holy spirit: whose soever sins ye remit, they are remitted unto them; and whose soewr Sill'l

ye retain, thry arc retained. "-John 20: 21-23.

lS Furthermore, the Scriptures show that the apostle exercised power conferred upon him by the Lonl and in so doing he had the Lord's approval when he pronounced judgment upon Ananias and Sapphira. (Acts 5: 11, 12) O1hC'rs committed offenses in tho church, and Paul, although absent, exercised his power and authority in judging the offenders. (1 Cor. ~): 1-5) That the ecelesia shall properly take action ill judging certain offenders is proyen hy the words or Jesus.-lIatt. 18: 15-18.

CITIZENSHIP 19 A man is suhjrct to the laws of t he nat ion 0 f which he is a citizen. He is therefore the subjr:et or that nation. A citiz(·n of the Fnited Statrs is Sllhj(·(·t to the laws of the Cnitcd States. If that citizen of th(~ United States is in Ital,,- he is still suhjeet to the law-; of the United States, the land of his citizenship. SilJ(':~ the scripture under consideration is addl'r~srd to till' anointed sons of God, the inquiry is 1H'rl illl'lli : YII'j is the citizenship of the son of God 'I Thr .post1e P,'ll: answers that question and plainly deelar('~ that tl.,· members of the body of Christ on rart h lIan' t IIri ,. citizenship in heawn. "For our eitiz>ll'"hip is ill heaven; whence also we wait for a SaYiour, the Lord Jesus Christ. "-Phil. 3: 20, R. r. 20 It appearing that Paul (Rom. 13) is addrcssillg"

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his words to the new creation, and the citizenship of such being in heaven, then, by all known processes of proper reasoning, his words must mean that these members of the new creation are subjects of God and must be obedient to the laws of God. Whether or not the thirteenth chapter of Romans has any reference to the laws of the nations of earth, without any question of doubt the apostle's words there do apply to God's organization, because addressed to members of that organization. In this and a subsequent issue of The 1Vatch TO/ver consideration is given to the scripture in question as applying to God's organization and the higher powers thereof and what relation (if any) it has to the powers exercised by the Gentile nations or governments of the world. ORDER IN GOD'S ORGANIZATION

The organization of Jehovah is of far greater importance than any other organization. It is to his organization that the words of the apostle arc addressed. Everything in God's organization must be orderly; because he is the God of order, and not of confusion. The same rule applies to his church: "For God is not the author of confusion, but of peace, as in all churches of the saints. "-1 Cor. 14: 33. 22 By his prophet God gave a word-picture of his organization. Four living creatures appeared in a vision given to his prophet, and it is written that "every one had four faces, and everyone had four wings. ... they turned not when they went; they went every one straight forward". The vision then discloses a wheel beside each one of the living creatures. The description in the vision proceeds as follows: "The appearance of the wheels and their work was like unto the colour of a beryl; and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the eart:l. the wheels were lifted up. When those went, theso went; and when those stood, these stood; and when those were lifted up from the earth, the wheels werc lifted up over against them: for the spirit of the liv· ing creature was in the wheels. And under the firmament were their wings straight, the one toward the other: everyone had two, which covered on this side, and everyone had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speeeh, as the noise of an host: when they stood, they let down their wings. "-Ezek. 1: 16, 17, 19, 21, 23, 24. 23 The vision thus gives a description of God's organization under the firmament. Then it proceeds with the further description, to wit: "And above the fir21

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mament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: ami upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins evell downward, I saw as it were the appearance of firp, and it had brightness round about. "-Ezek. 1: 26, 27. 24 This is a marvelous picture of God's organiza· tion: made up of Jesus Christ in glory, the risen members of his body in glory, the legions of holy angels, and on earth the faithful remnant; and above all is the Almighty God. The prophetic picture discloses that everything in God's organization must move exactly in order, and therefore in harmony with the supreme power, which is Jehovah, and in harmony with tlw higher power, which is Christ. That which govern" the entire organization is God's perfect law.Ezek. 1; 5-28. 2;; The Lord having come to his temple, and Zion being assembled and given a speeifie work to do, there must be exact harmony and unity of his organization. The members of Zion on the other side of the vail arc perfect. The small number of those who arc on this side arc imperfect in their organism, but must hc~ perfect in their devotion to Jehovah and his organization; which mcans that each one must be perfect ill heart. That part of Zion on earth is a unit of the OJ'ganization of Jehovah. Every soul that is 11 meml)(~r of Zion must be in harmony with the Head, and therpfore subject to the Head and to Jehovah, "the highet· powers. " What then constitutes Zion on earth? The right appreciation of the correct answer to this question will enable the anointed to keep in harmony with the Lord's way. The correct answer is thi::;: All of God's anointed on earth, 26 There is on the earth a company claiming to be the "servant of the lIost High" and often spoken of as "the Society". hat is the "Society", as generally understood by Watch Towel' readers? The answer is, All of God's anointed children on earth ,vho are working harmoniously together to the glory of God and of Christ Jesus. If one is anointed by the spirit of Jehovah he is now 11 member of Zion, and if he would maintain his standing in Zion he must be in exact harmony with the course of action Zion u taking. 21 Christ Jesus is the great Head of Zion and is directing the work on earth, and he makes no mistakes. But how about those who hold positions of responsibility in the "Society", and through whom direction. concerning the work on earth is given? ])() any of these make mistakes ? Yes, to be sure they do, because they are all imperfect. lIow then may other-J of the Society know whether or not the direction for the work of God's organization on earth is being given

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according to God's law? '{'hcy could not know except by faith and by the fruits of those who are actually engagcd in the work of the Lord. Jesus said: "Wherefore by their fruits yc shall know them. Kot ewry one that saith unto me, Lord, Lord, shall enter into the kingdom of heavr11; but he that doeth the will of my Father which is in heaven. "-Matt. 7: 20, 21. 28 If, therefore, we find one who is devoted to the Lord and is bending' his efforts to do what the Lod has assigned him to do, and is faithful and true to the Lord and not compromising with the enemy, and who has the Lord's manifest blessings llpon his efforts. then his fruits are being manifested and such is proof that he is pleasing' to the Lord and going in tho right way. (John 15: 8) If one is being llsed of tho Lord in harmony with his Word, that is tho e'idenco that his course of action is pleasing to the Lord. Being imperfect, sl1ch will make mistakes, but earh one who has faith in the Lord will leave it to the Lord to do the chastening and the corrertion and to rectiJy the mistakes. (Heb. 12: 6; Hom. 8: 33) This same rll1e, heeause it is the Lord's rule, must apply to all who are in the "Soriety". If tho "Society" is purslling the wrong COllrse or policy, then all of God's people must depend upon the Lord to correct that poliry and rhange it into the right one. It is not the prerogativ,~ of any individual to set himself up as the judge to take action and oppose the work of the Lord. "'Who art thou that judgest another man's servant? to hi'3 own master he standeth or fallet h. Yea, he shall be holden up: for God is able to make him stand. "-Rom. 14: 4. 29 If Romans the thir1ernth rhapter applies to thr churrh, does that mrun that the eldrrs and deacons have authority to do judging and to determine the course or poliry of the churrh? Ko, certainly not. The elders are the advisers or counselors in the ecclesia and have no jurisdiction to art except within the scope of the authority conferred upon them by the Scriptures. The dracons arc servants in the rhurch and possess no authority other than that conferred b~' thc Scripturrs. The Scriptures do not confer authority upon elders or deacons to judge or detrrmine the course of action of the ecclesia. If there is disorder in the chureh the ecclesia, composed of those who are God's children, may take certain action. '1'he Lord himself laid down the code of proecdure.-}Iatt. 18:1;)·18. 30 The chureh as a bod~- has jurisdie1ion to hrar and detrrmine mattrrs r(·lating to those who are mem· brrs of the body; but no individual has bcen clothed 'rith such power or authority, aside from th(' tweh'o apostles, who were clothed wi1h special authority from 1he Lord. If Romans thirteen has any application to th·~ powrrs in the world, with murh stronger reasoning must it apply to the church, berause it is addressrd to those who are in God's family. Consider now the apostle ; iWltructions verse by verse.

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"Let every soul be subject unto tho hig'her powers. For there is no power but of God: the powers that be are ordaincd of God." (Yerse 1) At once the question arises, To ,vhat shall God's people be subjcet? It is written: "And when all things shall be subdued unto him, then shall the Son also himself be subjrct unto him that put all things under him, that God ma~- be all in all." (1 Cor. 15: 28) This scripture really answers the question. This proves that the higher powers are Christ Jesus and Jehovah and that thc suprrme powe}" is Jehovah God. The apostle uses the husband and wife to picture Christ and the church, and by his argument he shows that the church is subj('et to Christ: "For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. '1'herefore as tlw rhmch is subjert unto Christ, so let the wives be to 11wi1' own husbands in ever~T thing'." (Eph. G: 23, 24) The inspired testimony of James supports this conelllsian: "Subm it youl'selw's therefore to God. Resist tho de"il, and he 'I'ill fice from you. Draw nigh to Cod, and h(' will draw nigh to you. Cleanse YOllr hands, YU sinners; and purify your hearts, ye double III inded." (.Jas. 4: 7, 8) 'rhrse scriptures show beyond a doubt that tlU' anointed can be pleasing to God only by all undivided and eomplete devotion to him. '1'he apostle rould not mean that the "higher powrrs" are th(~ (.;entile powers. It is not possible that these are high('r than and have control over God's arrangement of his own people. J2 The apostle says: "The powers that be are ot'dained of [arrangrd under, Diu[floU] God." Can this be properly applied to the Gentile po,'ers on earth and not applied to the church? '1'he words of the apost Ie are in answer to that question: "But now hath God set the members ever~T one of them in the body, as it hath pleased him. And God hath set some in the ehureh; first, apostles; secondarily, prophets; thirdly, teachers; after that, miracles; then gifts of healing'S, helps, gowrnments, diversities of tongues." (1 Cor. 12: 18, 28) Those who have insisted that the apostle rt'ft'rred exclusiwly to the Gentile powers ,,,hen he said, "The powers that be arc ordained of God," cite in support thereof the words of Peter, to wit: "Sub· mit yourselves to ewry ordinance of man [human erea1ion, Greek] for the Lord's sake; whether it bo to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evil. dorrs, and for the praise of them that do well." A cat'eful cxamination of this text shows that it docs not apply to the powers cxercised by the Gcntile governments. 33 The phrase" ordinance of man" in the above text means" human creation' '. How then could it be said that any ordinance of the church is of human crea· tion '? When the man Christ Jesus appointed the apostles and sent them forth as leaders and governors 31

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in the church, were they not all of human creation, within the meaning of this text ~ It was the man Jesus that did it, and it was men that were sent forth; awl this is none the less true even though it was done in obedience to God's command. 34 "'hen the church by a vote makes a rule governing the ecclesia, or by vote elects leaders, is not such of human creation ~ Vhen the apostles announced a rule or rules relating to the church, were not these of human creation '? In support of this conclusion, note the words written: "Remember them which 11<1'e tl1(' rule oycr you [your leaders, Diaglott] ... Obpy them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.' '-lleb. 13: 7, 17. 33 Peter's words addressed to the church seem clearly to mean this: Where the church acts under the authority of the Scriptures and creates an arrangement for its government or course of action, each member of the ecclesia should submit to such arrangement and not try to overthrow it. If that which is of human creation, such as regulations, rules or leaders, become useless or the leaders become unfaithful, tl1') church may take action to judge or rule or put out the unfaithful ones. No individual, however, has authority to take such action. The chief lesson is that it is the Lord's arrangement or organization and he ha'l designated the manner in which it shall be governed and judged. 3" What, then, did Peter mean when he said, "whether it be to the king, as supreme"~ CndoubtedIy he referred to Jesus, because Jesus is the King or Lord to the church, and is supreme over the Clll1re!l because hc always acts in exact harmony with Jeh!!. vah, thc Supreme One. But how could it be said that Jesus thc King is of human crcation, as those word,~ appear in the text'? Thc apostle did not say that Jesus is an ordinance of man. ·When Jesus was on earth he laid down eertain rules which must be followed by the church; and these rules, being promulgated by thc man Christ J rsus, were of human creation. But evcn that is not ,'II'1t is here meant by Peter's ar~u· ment. Paraphrased, his words are these: 'POl' the Lord's sake submit yourselves to every ordinanee of man [in the chu]'(·h1, for that ordinanee relates tl) the King, the Christ, thc Head of the church. To b,' sure you will submit to that, beeause he is the IIpad of thc church; or whether it relates to the governor" of the ehurch, who arc sent by the Lord Jesus Christ. ' 'l'he apostles "'('re appointed as governors in the church. (1 Cor. ] 2 : 28) They laid down rules relating to the church. Whether those rules were dirretly inspired and directed from Jehovah or the Lord Jesus. or ,,'ere made by the apostles, the members of the church may not have known; but they were admonished to be submissive thereto for the Lord's sake and t.o let the Lord determine whether or not the rules

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were right. Not always did the apostles speak by commandment. Paul said on one occasion: "I speak this by permission, and not of commandment."1 Cor. 7: 6. 37 The argument of Peter (1 Pet. 2: 13, 14) was for unity and harmony in the church. In support of this, note his further words: "Be respectful to all; love the brotherhood; fear God; honor the King." (1 Pet. 2: 17, Diaglott) It is manifest here, when he commands the church to be respectful to all, to love their brethren and to fear God, and then speaks of tk~ King, that he docs not mean the kings of earth over which Satan is the god. To dC'termine to whom he speaks, it is but necessary to notice the opening words of the epistle, which he addresses to the new creation. 38 As further proof that Peter's words have reference to the government in the church, and that wlw(j he speaks with reference to the King he has reference to Christ, he says: "Or to governors, as sent by him for the punishment of evil-doers, and the praise of well-doers_" (Diaglott) Can it be said that Cod has sent the governors of the various nations to punish evil-doers in the church and to praise well-doers therein ~ Whoever heard of the gOn'rnor or rulel' of any Gentile nation giving' praise to those because of their full and absolute obedience and faithfulness unto the Lord God and to the Lord Jesus Christ? 'I'he Lord Jesus Christ did send the apostles as governor'> in the church; and the apostles, as governors in the church, did punish n-il-doers. (Acts 5: 1-10; 1 Cor. 5: 1-5) They also gave .praise to those who did well in the church. (Phil. 1: 3; 2 Cor. !): 1, 2; Col. 4: !), 12, 14) There is therefore no support to the argument. that the Apostle Peter (1 Pet. 2: 13-17) had any reference whatsoever to the laws or governments of the Gentile powers. 39 Jehovah conf('l'l'('d all power upon Christ Jesus, and in turn Jesus Christ delegated to his disciple,{ certain powers in the church. (John 17: 2) After he had been raised from the dead Jesus said to his faithful disciples: "Receive ye the holy spirit [power I: whose soever sins ye remit, th,'Y are remitted unh them; and whose soever sins ye retain, they are l'L'tained." (John 20: 22, 23) 'rhat the apostles had and exercised such power, note the words of Paul: ,. For though I should boast somewhat more of our authority [power], which the Lord hath given us for edification, and not for your destruction, I should not be ashamed." (2 Cor. 10: 13) "Therefore I write these things being absent, lest being present I should us'~ sharpness, according to the power which the Lor(] hath given me to edification, and not to destruction." -2 COl'. ]3: 10. 40 ".ddressing the Ephesians, Panl wrote: "Vhereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. And to make all men see what is the fellowship of the mystery, which from the beginning

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QUESTIONS FOR BEREAN STUDY of the world hath bC'en hid in Cod, who created all things by Jesus Christ: to the intent that now unto ~ 1. State Jehondl's purpose in giving his Word to his pC'opIe. Where only, then, will the chilu of Go,l timl true guil!the principalities and powers in heavenly places might ancC'f be known by the church the manifold wisdom of ,r 2. Where clid we get the doctrine of the" divine right of God. "-Eph. 3-: 7, 9, 10. kings" g For whom was Romans 1:3 intended g G,ve scripture proving that it was not intendeu for anyone else. 41 These words of the apostle could hardly be con~ 3, Give the suhstance of the apostle's statement, as re('onleu strued to mean that ,. by the church" on earth the in our text. How should the laws of the lanu be r('garuerl g wisdom of Cod is being made known to the princely, ~ 4. Show that all true power awl authority come from Jeho· vah. How may ve know whether a given law is right 1 angelic po 'rs in the litC'ral hean'ns. The context ~ 5-7. Prow', by illustration, that the governments of this worJJ shOvs that this is the meaning of the apostle's words, are not the' 'powels that be". to wit: That by the divine arrangcment God was us- ~ 8. Quote sC1iptme anrl show whether a chilu of God may engage m var. ing Paul as his minister to make known these truths ~ 9. lmt conclusion is logically reached as to the propriety to the principalities and powers throughout the: of laws that vary in uifferent countlies and in diffClent IlIcalities 1 church, the members of which arc 'seatrd with Christ ill hranmly places '. (E ph. 2: 6) It was Paul who was ~ 10, 11. Rhow by illustration whether the various man-made laws and onlinances Imposing restraint or cOJllpulsion ale giYCII the privilege to disclose to others, the apostles propel'. To Ihat power, therefore, docs the apostle here and leaders, the mystery of (lad. The Scriptures 1dcd therefore :';ow that the apostles, and particularly ~ 12-H. Of whom does God's organization cOllsisH What do the Scnptures say as to delegatiOn of power to the membel~ Paul, occupied importallt positions as governors in thereo11 '1'0 hat doC's the power here mentione,[ refed the ehurch; and this must be taken into consideration. Prove the H]C'ntity of "the higher power" and of "the higher powers". in determining the meaning of their words. ~ 1,;' Hi. 'hat does the Apostle Paul say concerning Chnst 42 There are no successOl'S to the allostks. There and IllS I C'lationship to the church 1 has long be('n in the world an organization called the ~ 17, 18. 'hat evi,knce ha"e we that Christ Jesus confel'l'ed "Christian ehurch", or "Christianity". I3pcause mp!I pOll er upon his apostles, amI that they exercls('d such power' in that organization have assumed to be succpssors to ~ 19, 20. How dOl'S tllf~ rule of citizenship come into consideration here~ hat is the citizenship of the body of Chnst, awl t he apostles and individually to direct the affairs of ,,,here, therciore, ,]0 the members thereof Ove their allethe ehureh and of the worILl, there has been much congiance'l fusion of mind of those vho han' studied the Word of ~ 21-24. Describe what is pietured ill Ezekiel's proplletie vislOn of C;od's organization. Pomt out the lesson contained therem Cod. The apostle's wonls have hepn vofully misconand in 1 COl inthians H: :1:;' strued. It should always be kept in mind that Christ ~ 23. Explain how the anointed on ('arth, being imperfect, can is the IIpad of the ehurch, and that the allost les held be a pal t of God's holy orgamzation Zion. sppeial positions thel'l'in and that no men sinee the ~ 2(i. hat aJ'J'angement has the Lord been using to represent Illm III the eal th in this time of his secoml presence1 Of <,pastil's' day have filled their places. They exercised ,,,hom docs this company consist~ How is this "servant" certain gOn'l'lling powers in the church. The 1.01'<1 ,Jeclass related to Zion 1 sus, and the apostks, under his direction, laid dO'n ~ 27. Explain whether infallibility is to be expected of those m positions of 1esponsibility in the "Society" and througll certain rules for the gO,(,l'lling of the ehureh; and the whum direction concerning the work is given. Then how may ccclcsia, as a body, is clothed with ecrtain power and others of the" ~oclety" know whether the work is properly authority to act, and evny individual rnembel' of the dir('ete<ll ch1ll'ch should be subjcet to that arrangement.- '1 ~8. How mav it be known whether the course of actIOn of any in(h'l,]u~ll in the organiza,tion is pleasing to the Lord I Eph. 2: 18-21. How <loes the Lonl deal with any mistakes made by individ43 Seeing', then, that the Society is made up or comuals in IllS orgamzation ~ posed of Cod's anointed yet on earth, and that this 1r 2U, :)0. What lS the status of eldcrs amI· of deacons in th3 ecclesia ~ What jJl()ision has the Lord made for correeting body or company of Christians is diligently endeavor,]isorl!er in the church ~ ing to carry out the Lord 's commandments, and know- ,r :31. Clearly, then, what did the Apostle Paul mean when he ing that the Lord Jesus is the Head thereof, en'1l sai,], ,. Let elelY soul Le subject unto the higher plmers"l every member should diligcntly seek to be in harmony cr :;~. Quote 1 COl inthians 12: 18, 28, aUlI identify the" pOWel'8 lb:t be". with the poliey, course of aetion and work of sllth

j:~, :~.!. 'hat is nwant by ., ordinance of nw"n", referred to

Soeiety. If any arc of the opinion that the Society is ~i m 1 PdpI' 2: 1: How do the words of Paul (Heb. 7: 17) not pursuing the proper eourse, then commit the and of Peter (1 Pet. 2: 13, 14) show that the" human creatIOn" 1efe!led to is the olllinance of the church 1 matter to the Lord and wait upon him to do the judg~ 33, 36. Explain Peter's OIl]S referred to in verse 13, aboye ing and to determine what is the ]lro]lCl' course to be' elt(',!. taken. Bvery member of Zion on earth is in the cove- ~ 37, :. What was Peter's argument, as indicated 11l 1 Petl'r nant with the Lord, and cvel'Y onc must be in har2: J 71 Quote sel iptUJ'e to prove to whom he was speaking. Prove, with scriptures, the correct application of Peter '8 mony with the Lord; and, that being true, everyone ,vmds in yerse 14, here under consideration. must be subject to the higher powers. ~ 3n, 40. Prol'e that the apostles were vesteu with authority in (To be COlltillllCd) the chUlch, and that they exercised that authority.

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41. ·What was the purPOSl' of Paul's- reference to himself, as recorde<.l in EphesHllls ;): 1-9, and what is the applieation of verst' 10' ,.- 42. Describ.. the position of thl' apostles in the church, in 1'1'lation to Jesus, the lIeael of the ehureh, and to the ecdesia, as a bod;',

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4:L Set'ing who eompoSt' the Society, and its relationship to the Lord and his work in the earth, what is clearly the privileg{' and duty of {'wry memb..r th..reoH Should an'y one differ with th.. Society as to th.. course it is pursuing, what is the proper proce,lure for such one' Being a member of Zion, where does each one owe his full alll'giance~

Tf1E LORD'S TABLE AND THE TABLE OF DEVILS [Fifteen-minute radio lecture]

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his letter to the "sanctified in Christ .h'sns", the Apostle Panl wrote: "Ye cannot drink the cnp of the Lord, and the cup of dl'yils: ye cannot hl' partakers of the Lord's table, and of til(' tahle' of de'ils." (1 Cor. 10: :21, :22) ~ince these words are addr('ssed to Christians, it bdlOOveS ('-er~' true Christian to know just what they mean. 'l'o haw no desin' to inYrstig-ate would elassif~' one a:5 llOt heing' a ('hristian nnd as h,'ing' no intl'rest in the Lord's tahll'. 'The apostle draws att(-ntion to two ta1>ll's, aile called "thl' Lord's tahle" and the other 'the de'ils' tahle', and tells ns that a Christian can not eat of both at the same time. 'This stateml'llt is l'lltirely in harmony with the words of Jesus, who said: "'.: man call sen'c two masters: for either he will hate the Olle, and lo'e the other; or else hl' will holu to the one, and despise thl' othl'1'." C~lntt. 6: 2.+) 'Thl'se words assure us that l'yen' one who ela ims to be a Christian is scr'ing eitlll'r the Lord or the Deyil. '1'hl're are onl~' two mastl'rs. '1'0 sene the Lord, 0 f ronrse, would mean to he inj(']'('sted in his Woru to the l'xtent of studying it ill onlL'r to know just what the Lord would have ns do. "'it hout su('h an intl']'l'st and stud~' and effort to please thc Lord no 01l(' eould CTn claim to be serving the Lord. '1'0 sene the Th,,il one will he doing the Devil's rill and work, OJ' at least he indifferent to the Lord's will and work. '1'h('re are man~' millions of people who think they are on thl' Lord's side, but who take no intl'l'l'St in (·ithl'r his ,Yol'll 01' his work. 'The~' are indifferent to yhat the Lord ,'onld have them do. Such people arc sening Satan, evell thoug'h they are lloing it ullwittingl~'. But vhat is meant h~' "the Lord's table" and' the .ll-vils' table'? In am'i('llt times it was customary for kings to in'i1L' those whom they desired to specially honor to a great fl'ast, prppared especiall~' for them, Tlte tahle was lade'n with all the bounties at the king's eommand; hospitalit~~ was unlimited, and eyery need supplied. This was the king's method of showing favor to his guest, of honoring' him and bestowing his approval upon him. 'l'o deeline sueh an im'itation 'ould mark olle as an ('nemy of t he king, and to ae· eept instead an invitation E'xtended b~' another would be a positive insult.

The apostle was using this illustration. lIe was showing that J(·hovah Cod is the greatest king in the universe; that he has invited certain ones to be his guests, so to speak; that he has specially prepared a table for them. On this table are all the bounties which God has to gin' to his creatures. 'These bounties eonsist of all the promises made to them; all the joys; all tlH' pri'ih'g-es of s('nice; all the hopes; all the doctrines and truths found in his Word; and all the blessings of his f,wor, approval and lo'e. It is an honor to be invit('(l to a fl'ast by the great Jehoyah. '1'0 refuse to accl'pt such an im'itation would marj{ surh a person as lIod's cnemy, and to sit down at tllP table of the Devil instead would be a gl'OSS insult to the God of the uniwrsl'. '1'lwse things ]H'ing true' and self·eYident, it heeomes an important matter to l'"ery one who claims to be a Christi:m to take time to inH'stigate and see whether he is sitting' at the Lord's table or at the table of Ul'Vils. Jf 'e arc sitting at the la11l'r table we are ClH'mi(·s of Cod, despisillg' his gracl' and fa'or, and treating him with eontl'mpt. 'l'he prophet, spl'aking- of thosl' who despise the Lord's tabll', says: ,. ¥ e say, 'The table of the Lord is eont(·mptihle.. , . 1y naml' shall he great among the heatlwn, ... saith the Lord of hosts. But ye haw }ll'ofall('d it, in that ye say, 'The table of the Lord is polluted; and the fruit thereof, eYrIJ his ml'at, is contemptible. "-I1Ial. 1: 7,11,12, But what is JlH'ant hy the table of devils? The table of devils rl'1'prs to all those lies ag-aillst ,Jpho,(lh nod and his Word of trnth, of whieh Satan is the father: it i]]('lndl's also all those false doetrinl'S which are not found in the Bible hut whieh Satan haB 1H'rslladpd the 1wople to bplieve arl' taug-ht therein. Speaking of thl'se ral'll' doctrines, Panl says: "?ow the spirit speakdh exprl'ssl~', that in the lattl'r timl's some shall dl'part from the faith, gi'ing heed to seducing spirits, ,md doetrinl's of dl'yils.' '-1 'Tim. 4: 1. 'The table of lk'ils is filled with slanders against Cod and against hi,., truth; it is sprl'ad with messagl'S that haw 110 eoml0rt in thl'm, that contain no hope of bIPssings to come and that are not a source of joy or p('nee or plp(sun" ('hief among the slanders against Uod is the doctrine of eternal torment of the wicked; that Cod has created a lake of fire and brimstone and also a wicked creature called the Devil, and appointl'd him to the task of tormenting some of the race for

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ever. Those who feast at the Lord's table are well aware that no such dish as eternal torment is served up to them by their gracious, loving' heavenly Father. This food is found only on the Devil's table, and those who are feasting on it and dealing' it ont to others are sitting at the table of devils. Another article of food which is not found on the Lord's table is the doctrine of "trinity". It belittles .Jehovah God by teaching that instead of his being the one and only true God, he must share this honor with two other persons. The teaching" that the wil'ked, l'orrupt governments of earth, filled with oppression, graft and corruption, and that the divided condition of the rrligious denominations of our day, with varied and contradietory creeds and innumerable money-begging schemes, and their modern tendeney to deny that the Bible is inspired and to declare that m~n was not created by an intelligent God but is the l'reature of a blind force called evolution, all these tl'al'hin~~s are found on the table of devils and not on the table of the I,ord. Jehovah Cod l'hose the one nation of Israel. He prepared a spel'ial table for them. He made a special l'ovcnant with them, which covenant he did not make with the other nations of earth. lIe gave them special promises, set a special hope before them, and promised them a spel'ial reward if they would keep their covenant faithfully. TIH'Y were his own peculiar people. The word of God, given to Moses, is: "If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel."-Ex. 19: 5,6. All the hopes, promises and blessin~rs mentioned in that covenant were the food on their table. No other nation on earth had any right to eat ther·eof. But this sperial favor of .Jehovah Clod puffed them up, and they felt and claimed to be superior to other people; and in their pride and self-conreit they broke their l'ovenant. As the prophet stated it, they "went a whoring after other gods", and established an "altar to Baal under every green tree". Tlwy deserted .Je hovah God and sat down at the table of devils. Thry worshiIJed Baal, and were served at their table by Baal-zebub the prince of devils, that is, by the Devil himself. Speaking' of their pride and their fall from favor, David says: "Let their table become a snare before them; and that which should have been fO!' their welfare, let it become a trap." Paul quotes this text and applies it to Israel. See Romans 11 : 9. The rich man, who was clothed in purple and fine linen and fared sumptuously every day (mentioned ill the parable in Luke 16: 19-31), is the nation of Israel seated at the table specially provided by the Lord. The beggar, who was full of sores and lay at the rich

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man's gate, represents those believing Gentiles, lik,~ Naaman the Syrian, the widow of Zarepta, and the Syro-phenieian woman, all of whom begged for crumbs of favor (food, blessings) which were on tlH' rich man's table. When the woman of Canaan begged Jesus for the healing" of her daughter, Jesus said to her: "I am not sent but to the -lost sheep of the housn of Israel." This plainly shows that this blessing or healing belonged especially to Israelites. It was promised to them in their covenant, but their pride and unbelief kept them from enjoying" the blessing. To this woman Jesus said: "It is not meet to take the ehilJren's bread, and to cast it to dogs." (Matt. 15; 26) Now note her answer. She said: "Truth, Lord: yet the dogs eat of the crumbs which fall from theil' masters' table." Here was a Gentile" dog" begging' for a crumb which fell from the table of Israel. Thi" explanation entirely explodes the idea of eternal tal'· ment which has been built up on this parable. At the first advent of the Lord he found the great religious leaders claiming to be worshipers of Jehovah God but really sitting at the table of devils. I II blistering language and with a biting sarcasm Jesus reproved those hypocrites, saying, "Y e are of your father the devil, and the lusts of your father ye will do. "-John 8: 44. In a most beautiful parable beginning in Matthew 22: 2 Jehovah God is pictured as "a certain king, whieh made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding; and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready". What. does this parable mean? It means that during this Christian era, since the death of Jesus, .Jehovah God has invited IH,OOO persons to be the bride of the Lamh. He has made a covenant with them; given them speeial promises; set before them a special hope; promis(·d them his special care and supervision of their every interest, so that all things shall work together for their good. He has promised them a speeial reward of 'glory, honor and immortality' if they are faithful even unto death. lIe has promised them a share in the first resurrection; that tlH7 :;:hall be like the Lord and see him as he is, and that they shall live and reign with him a thousand years. These promises and hopes and blessings are callc·d their "table". The food on this table is for them and for nobody else. These promises are for an (Met litt Ie flock; they are for the overcomers; they are only for those who are faithful unto death. Speaking of this eleet class, David says: "Thou preparest a table before me in the presence of min', enemies." (Ps. 23: 5) To this special class of faithful ones .J esus made a special promise. He said: "I appoint unto you a kingdom, as my FatlH'r hath appointed unto me; that J-e may eat and drink at lily

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1 -·)

,-

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tabh~

in m~' kingdom and sit on thrones judging the tribes of Israpl.·· "'hat a stupendous prom. ise! Thus we can see that faithfulness in partaking of the Lord's table now will entitle us to feast with him in the kingdom, which means that we shall share in all the hlc'ssing's and work of the kingdom. All other tabIt,,; are (ksclibed b~' thc Prophet Isaiah t,"('Jn~

BROOKLYN.

N. Y.

«('hapter 28, verse 8), as follows: "All tabll:'s arc full of vomit and filthiness, so that there is no place clean. " The vomit and filthiness on the Devil's table con· sists of false and slanderous doctrines, blasphemies against Jehovah God and denials of the inspiration and accuracy of his ,Vord.

WORMS THAT DIE NOT AND FIRE THAT IS NOT QUENCHED [Thirt~"lllinlHe

x

)LHK ~1:+7 we read: "If thinp E'ye offpud tJ1('(" pltH'k it ont: it i" better for thee to enter into the killgdnm of t;od with one eyp, than, having' two ('."ps. to ])(' ('ast into hell fire; where their worm di(,th Ilot. awl the fire is not quenched." Jesus spoke tll('s(' 'ords to his disciples, and not to the mult It wk Thp~' are a warning to those who ha'e (']1te1'(,<1 into a con'nant with the Lord, that there is a dallg-pr of thl'ir missing the kingdom of God, To undl'l'staml these words it is quite necessary that we gTasp the thought that the Bible was not writtl'n to or for sinllers, hut was written for the consecrated chil(l of' (;od, the true church. The Apostle Paul ca Us ntt l'llt ion to this fact, sa~'ing, "All scripture is gin'Jl b~' inspiration of God, and is profitable ... that the mun of God may be perfect." (2 Tim. 3: 16, 17) ,Yhen Jesus spoke in the presence of the multitude 1lC' a1'a."" spoke in parables, and it is writtPI1 that "wit hont a parable spake he not unto them". pratt. 1:3: 34) 'l'he disciples asked ,Jesus why hl' spoke unto the multitudes in parables. His ans'('r ,,'as, "Beeuusp it is giYl'n unto you to know the m~'S te1'ies of the kingdom of heawlJ. hut to them it is not gin'n. "~}la1t, 13: 10, 11. Bec'ame there is dang'er or missing' the kingdom of hean'n and of being cast into a hell-fire whic'h will Hen'r be quene]wu, aud wh('re worms will neyer die, those who Jove the; Lord and arc trying to do his will shoukl be anxiou,", to know the meaning' of this text. 'I'hose people who ]wlieye in eternal torment ha'e misunderstood thi" text to apply to a literal lake of fire and hrimstOlIP whNe wicked people arc tormented for eyer. Inde('d it is oft('n used as one of the texts to prow ('ternal torment to be true. It is strange how a false doetriIll' will hecome so rooted in the mind that one will cling to it tenaciously no matter how unreasonable it is, For instance, it neyer seems to ocCllr to beliewrs in eternal torment that if this w('re a real lake of fire and brimstone, worms could not live for a single moment in it. Likewise, it never seems to occur to them that if these were literal worms which ('ould newr die, then these worms would be immortal, for immortality means that which can not die, that which is deathproof.

I

radio lecture]

It is impossible for anyone to have a sensible un· derstanding of this text as long as he belieyes in eternal torment. Anot her thing that helps to hide the real meaning of the text is the mistranslation of one word, namely, the Greek word translated "hell fire". The word does not m('an hell-fire, and should never have be('n so translated. In the Greek the word is gehenna, which, correctly translated, means" the valley of the son of Hinnom". The Hebrew word sheol, in the Old Testament, and the Greek word hades, in the New Testament, arc properly translated "hell ", because the word "hell" means "the grave". But this word gehenna is not found in the Old Testament at all, and is found only eleyen times in the New 'l'estament. It is wrongly translated" hell" and" hell fire ". The translators believed in eternal torment, and were desirous of finding something to supp~)rt their unscriptural theory, and so made this mistranslat ion, probably hoping that people would never find cut the fad that they had been duped. There is no cxwse for the mistranslation, for every commentatOr on earth who understands the Greek knows full well that gehenna means "the valley of the son of Einnom' '. This means that a man by the name of :Mr. Hinnom liyed in or near Jerusalem and owned a valle~' j'lst outside of the walls of the city. 1'. Hinnom had 1 son whose name is not known. 1'. Ilinnom died and left an estate to this son, and the estate included tri" yalley. Thereafter the yalley was called "the valley of the son of Hinnom". It is impossible for any on(', by any hook or crook, to make gehenna mean eternal torment, or lake of fire and brimstone, or suffer:ng or anguish, or anything akin to these. Now let us read the verse in its ('orrect translation. "It is better for thee to enter into the kingdom of God with one <'~'e, than, having two eyes, to be cast into the yalley of the son of Hinnom; whE're their worm dietll not, and the fire is not quenched." To grasp the thought which Jesus had in mind when he uttered these words, it is necessary to know what this nl1h'~' was used for. Histor~' records that it was used for the purpose of burning up or destroying all the offal and ruhbish of

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the city of Jerusalem. It was a deep valley with a high and precipitous cliff on the Jerusalem side. Not only was all waste and rubbish burned here, but also the carcasses of dead animals, such as cats, dogs, horses, etc., were thrown into this valley, to be destroyed. The city ordinance was that nothing that had life should be cast into the valley. Thus we can see that it could not possibly represent eternal torment, because nothing that had life was ever cast into it. History also tells us that the dead bodies of thl' worst criminals were denied a proper burial and were likewise thrown into this valley and there completely destroyed. To destroy this rubbish and these carcasses, a fire was always kept burning there. Jlany cities in the United States have just such places for the destruction of the rubbish of the city at the present time. The speaker has seen seyeral of them, and each one has ahvays been a valley or some depression. The dead carcasses and other waste matter thrown into these Yalleys would breed pestilence, and so it was customary to sprinkle brimstone over these, which not only served as a disinfectant but also ha<.;tened the complete dl'struction of the careasses, sinee hrimstone will burn more destruetiYely than an:" otlllr known substance. This fire was not permitted to be qU<:,ll(·h('(l. To quench a fire means to forcibly pnt it 01lt. VItcn It fire burns up eVl'rything and goes out for the rea SOil that there is nothing more to burn, that fire is 110t :t quenehl'd fire. Let it be noted, tlwn, that wltf'n ,Tpslls spoke of 'the fire that is never qUl'lH'hed', he did llOt mean that the fire would ne,'er go out, but he did mean that nobody would be permitted to put it out, to quench it. Thus, we can see that this fire pictures the complete destruction of that which was pnt into the fire, and thus becomes the best possible picture of the "everlasting destruction" of all those wilful sillners who are to be destroyed in the second death. This fire that iN llev<:,r quenched is identically the same thing as the lake of fire and brimstone mentiollPd several times in Rewlation. And in most positive language the lake of fire and brimstone is declared to be' ·the second death ".-Hev. 20: 1-1; 21: 8. Now note the faet that sheal, of the Old Testament, and hades, of the New Testament, both eorrectly translated" hell" and" grave ", refer to the :damic death, while uellenna, of the New Testament, is a picture or illustration of the seeond death, whirh mean" everlasting destruction or annihilation. Vhat is the particular difference between .unmic and serond death? The answer is that Adamic dl'atil is temporary destruction, likened to sll'ep, because a sleeping person generally awakens. llany texts speak of the Adamic death as sleep. Thc seeond death is never raUed sleep, for the reason that therE' is no awakening from the second death, and not even a

173

promise or any hope of a resurrection for those who go into it. They are rompletely and for ever destroyed, and the apostle speaks of this as everlasting destruction. On the other hand, all who die the Adamic death, and go into sheol or hades, will be awakened. I want to prove this last statement. In Psalm 49: 15 we read that "God will ransom my soul from the power of the grave". The word translated "grave" is sheol, and the margin translates it "hell". Here, then, is a plain statement that people in hell are to be ransomed from hell. When Jesus died he was for three days in hell, and Peter tells us that God left not his soul in hell, but raised him from the dead. (Arts 2 : 31, 32) Again, in Revelation 20: 13 we read: ,. Death and hell delivered up the dead whirh were in them. 0' In all these cases the word" hell" is sh eol or hades, and not fjehcnna. ~ow lE't us see ,vhat is meant by the words of our text. "If thine e~'e offend thee, pluck it out: for it is hetter for thee to ellter into the kingdom of God with one eye, than, having' two e:n's, to be cast into hdl fire. 0' In 1 J aIm 2: 16 we read: "For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pridr of life, is not of the Father, but is of t he world." As here used, the word "world" means the Devil's organization; and hence the lust of the flesh and the lust of the eyes and the pride of life originate with the Devil and are not pleasing to the Father. The lust of the eyes refl'rs to those things that we sec with our eyrs and lust for, or desire, whieh, if obtained, would not be pleasing to God and would hinder us from obtaining the kingdom. Let us examine some of the uses of this word "lust" as given to us in God's Yord. The children of INrarl fell a lusting for flesh while wandering in the wilderness, and God gave thl'm quails to eat. (~um. 11: 4) Jesus warned his followers against looking 011 a woman to lust after her. (1lat1. 5: 28) .g·ain, in ,Tames -1 : 5 we read: "The spirit that dwelleth ill us lusteth to em'~'." Thus we see that envy is lust. .:Iso in 1 Timoth:,' 6: 9 arc these words: "They that will be rirh fall into temptation and a snare, and into many foolish and hurtful lusts, ... for tlw love of money is the root of all [forms of] evi I." And still again, in 2 Timothy 4: 3 we read: "The time will come when the:,' will not endure sound doctrine; but after their own lusts shall they heap to themseln's teaehers, having itf'hing cars." Now what does this mean? It means that the time will rome wlwn men will stubborn]:,' resist the truth, will not listen to it, and will lust after or desire teachl'rs who will preach just what they ,vant to hear, teachers whose ears arc itching to know just what their audiences want them to preach, and who will not preach otherwise for fear of losing their salaries. Xow we have an excellent idea of what the word

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"lust" means. It means to desire something in a selfish way, and" the lust of the eyes" means a desire for those things which we sec that seem to be desirable and yet are forbidden. Now we arc prepared to understand what is meant by the statement, "If thine eye offend thee, pluck it out. " It means that if we see something that we desire and crave and yet it is forbidden, or that we can not possess except by selfish or wicked means, then we arc to deny ourselves this particular thing. Why should we deny ourselves thus? The answer is, Because to obtain it, or to obtain it in illegal or unjust ways, is selfishness and will surely lose us the kingdom. Hence, in symbolic language we speak of the eye as offending us. It becomes an offense to us because it looks upon something with a selfish desire to possess it. It is far better for us to cut off these selfish desires and to deny ourselves their gratification than to lost~ the kingdom, and so the J,ord said: 'It is better foL' thee to thus deny thyself than to be cast into eternal destruction, where their worm dieth not and their fire is not quenched.' Just as the literal fire in this valley of the son of Hinnom completely destroyed everything that was cast into it, so every person who selfishly lives for his own personal gratification will eventually be completely destroyed in the second death. No person in heaven or in earth will be allowed to quench this fire or stop it in any way: it must accomplish its purpose. But how about the other part of the text, namely, "where their worm dieth not"? Anyone ought to be able to sec that if eternal torment is true, and a literal lake of fire, worms could not live a single moment in it. It is entirely unreasonable to connect these worms with eternal torment or with fire. But what does it mean? There must be some proper and reasonable explanation. Since we have found the "fire" to be a picture or illustration, it is but reasonable to think that the "worm" is also an illustration. If so, what does it illustrate? Referring to the refuse cast into the valley, history records that no live thing was ever cast into it, thus contradicting the eternal torment theory. History further records that the carcasses of animals. and also the bodies of the worst of criminals, after execution, were denied a burial and were cast into this valley and destroyed as so much rubbish. Some of these carcasses would catch on the rocks or on the trees and never reach the fire, and the worms would completely devour them, thus picturing the same thing as the fire, namely, destruction. The worms destroyed what the fire did not. But what about the worms' not dying? The thought is exactly the same as that of the fire's not being quenched. Just as long as there was any of the carcass left to feed upon, the worms would not die.

TOWER

nIlOOKLYN. "'. Y.

We have all seen bstances of worms, literally thousands of them, consuming a carcass in a very short time; and then the worms would all disappear, and nobody knows where they went. Now let us read our text again. 'It is better to deny yourself all of these things which we crave, which seem desirable and yet are forbidden, and win th0 kingdom of God, than to gratify yourself with these things for a few brief years and go into eternal destruction, pictured by a fire, which destroys everything cast into it, and by a worm devouring a cal'casso ' The thing responsible for the wrong interpretation is the false teaching that wicked people go into a plac,' of torment at the moment of death, and that they arc alive and conscious. Believing this lie, because taught it by parents and in the theological schools and seminaries, Bible expositors have seized upon thes~ highly symbolic statements and pictures and distorteJ them into meaning something that they do not mean and that directly contradicts other plain and non symbolic statements. I-let me quote some of the many plain statements of the Scriptures, which in pointblank language deny the theory of eternal torment. Ecclesiastes 9: 5 says: "The dead know not any thing. " Psalm 145: 20 says: "All the wicked will he [God J destroy." Job 36: 6 says: "He preserveth not the life of the wicked." In 2 Thessalonians 1: 9 we read that the wicked "shall be punished with everlasting destruction"; and in entire harmony with all these statements is the Bible teaching of a "second death". The very fact that there is a second death is an indisputable denial of eternal torment. The fact that. there is to be a resurrection of the dead, both of tl1(' just and of the unjust, is another most emphatic denial of eternal torment. Now let us note other texts containing the wonl "fire". lIany people think every text containing this word is a positive proof of eternal torment. In lIatthew 25: 41 we read that our Lord says: "Depart from me, ye cursed, into everlasting'fire, prepared for the devil and his angels." This text tells us that it is the Devil and his angels, followers or allies, that arc to be cast into the fire. This means that all, angels and men, who eventually choose to follow the Devil instead of the Lord, will be destroyed. In harmony with this, Revelation 20: 10 says: "The devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are." Now note what this text says. It plainly states that the Devil will be cast into the lake of fire. The majority of Christian people believe that the Devil is to roast and torment those who are so unfortunate as to get into "the hot plaee". But what does this mean? It means simply that the Devil is to be destroyed. In full harmony with

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this statement are the words of the apostle, recorded in Hebrews 2: 14, "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise partook of the same; that through death he might destroy him that had the power of death, that is, the deviL" Here is a plain statement that the Devil is to be destroyed. How easy it is to understand the matter when we see that fire means destruction, and that nowhere in the Bible docs it mean consciousness or torment. Another text that has been misunderstood, and that has caused innumerable heartaches, is found in llalachi 4: 1. It reads: "For, behold, the day cometh, that shall burn as an oven: alll] all the proud, yea, and all that do wic'h'dly, shall be stubble: and the day thai cometh shall burn them up, saith the Lord of hosts, t hat it shall leave them neit her root nor branch." In this text the proud and all the wicked arc likell('d to st ubble in a fire, am] everyhody knows that stuhble could not he tormented in a fire, but would be quiekly eonsumed. The text goes on to say that nothing would be left of the wieked, neither root nor branch. Surely it rCmld take a 'Cry strong imagination to make sueh langnag'e mean eternal torment. Now let us notice the third ycrse of this chapter. It reads, ". d ye shall tread down the wicked; for they shall he ashes under t he sales of your feet in the day that I shall do this, saith the Lord of hosts." This text is allothe'r favorite proof text for the advoeates of the eh'mal torment theory. But it says plainly that the wicked are to bccome ashes under the soIPs of t he feet of the righteous. God told Adam that he was dust, al1 d when he sinned God told him t hat he would return to the dust again. Just so, when the "'irked arc destroFd in the scrond death, they v,'ill have returned to the dust from ,,,hich they were taken, and "'ill l)('comC' as ashes under the feet of the righteous. Onl;.' a theologian could read eternal torment into this text. Kow let lIS note still other texts whic'h usc the words "fire" and "worms", and show clearly that the thought hehind them is destruction. Speaking of the time when the Lord's kingdom is established and all flesh shall come and worship before him, the Prophet Isaiah said: "They shall g'CJ forth, and look upon the carcases of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched." (Isa.

66: 24) Note carefully that the text says that they will look upon the carcasses of men. The fact that carcasses are mC'ntioned is proof positive that they are not alive, and nothing' that had life was ever cast into the valle'y of the son of Hinnom. Job tells us that he expected to die, and that his body wouJd be destroyed with worms, and that he expected to come back on the earth again and behold the gJory of the Lord in a perfected earth. I quote: "And though after my skin worms destroy this body, yet in my flesh shall I sec God. "-Job 19: 26. Again, in Job 21: 23-26 we read: ,. One dieth in his full strength, being who]]y at case and quiet..•. And another dieth in the bitterness of his soul, and never eateth with pleasure. They shaJl lie down alike in the dust, and the "'orms shall coyer them." Again, in Job 24: 19, 20 we read: "Dronght and heat consume the snow waters: so doth the graye those which have sinned.... The worm shall feed sveetly on him; he shall be no more remembered. " Thus we can sec clearly that the fire that is not quenched and the worm that dieth not arc simpJy illustrations used by the inspired writers to picture to the mind the punishment of the wicked, which Ood has repeatedJy told us is everlasting destruction, and not eternal torment. 'Vhen picturing the death or destruction from which there will be a resurrection, the Old Testament writers use the Hebrew word sheol, and the New Tcstament "Titers nse the Greek word hades, both of which arc correct Jy translated by the words "hell" and "grave". But when picturing the "second death", which is called "everlasting' destruction", the Old and the New Testament writers inyariably usc the symbolic words "fire", "worms," and "gehenna", and the symbolic phrases" lake' of fire" and "lake of fire and brimstone". Thus the Bihle pictures to our minds, in symbolic phrase, the completi' and everlasting destruction of wicked men, ,vickcd angels, and eYery wicked and corrupt system of e"il now existing all the earth. After the dpstruction of eYery evil person and thing, there will be a clean uninrsl" and no more death, no more destruction, and hence no more nec(] for "fire", ""'orms," or "brimstone". In Revelatioll 20: 10 ve arc told that eVC'lltually the nevil himscl f is to be cast into the lake of fire and brimstone, which means his eternal destruction also.

A LETTER THANK GOD FOR THE TRUTH Heartiest greetings to Sir Rutherfonl. I have real! the hooklet Oppression, Wilen Will It End? I bought the booklet from a Blole Student, of Wheeling. I want to tell rou that I newr heard or read such truths as that booklet contains. It IYpnt (Ieep into my heart and I am

expressing my 11'st apprt'ciation to you for it. It l'C'minds me of a sto]'~' ahout an old man who had heen searching for the truth all his hfc, with a lighted (,andIe, but in Yain. 'l'hNefore I thank God for the truth which I haye found ,,-hi Ie I am still young. Yours truly. MELViN GLAKY,

W. /"((.

176

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Jeft'er.sollyille, Ky..... "

LouisdIle. K~'........ _.Tune 1G-:2:l Lexington, Ky. . _. . " 2--1-,:!;) Portsmouth. OhIO . "

!7-2!J

.Rhland, Kr.......,Tulle 30-,Tul~' :!

Oskaloo"ia, Iowa ~Iay :)O-,Tulle 1

!--!

Keo:-;:lUlIUa, 10:l .. __ June 10 a li-S Hurling-ton, Io,,"a. .. _ . !l-ll l;)-lj lJa "enVOi t, 10 a .. _ "

Hock Islall,l, III. <:lint?n, 10 :~. ._ H. "ayne. lH

,Tune __ . :: _...

Alvordton, Ohio _.. _..June 1<;-1 R Port Clinton, Ohio .. " 20·:.!2 Fremont, Ohio "

.!;~-:2'3

Bellevue, Ohio __ "

2'7 <!U

Handll,k~', Ohio ,Tunc 30-,Tul~':!

J. C. WATT "ilkes-B're. Pa. (1') ~Iay :)O-,Tune:! (,!inton, X. J June

l.-!

Dover, X . .T ••.•..••.•...•• " (j-S Paten.;nll, X. J. . " 9-15 Passaic, X. J _.. " 10-18

moomfil'ld. X. J

,Tune

20-:!~

Elizabeth, :. J _ "

!:~~:.!.3

PlainfIeld, X. J ._ " . :2'7-2~ Kew Bl'unsw'k, X. J.June00-JuJ.y 1 Xewark, X. J ...._......,Tuly

)-13

C. A. WISE Kew lIm-en, Conn. ,Tune 1-1, ] G (;~)ll1luhlls,. OhIo

IS (..1I1~lni.l'atl, (!Ino " ]U LOUl~ Illp, hy. "_" __ '" 21, ~3 Bnul~nlle, Inti. . " :2'4,:23

M. L. HERR l~eol,ul,.

Wi". (1') ~Iay 30-June:! Goshen, ImJ. .._ .. J nile

{-,")

AllUlll'Jl, Ind ........ _.... " G-S ('arrctt. Ind. ._._........ !l-11 Edgerton, Uhio 1;],-1:1

Terre Jlaute, Ind. ..June 2fi, 27 In(llanal'0lh:, Iud. . " 2U,30

llunde, Ind

July 1, :! ~lanAtJeld, Ohio " .J.-7 ""heeling, "'. Ya••..• t' b, U

Dubuque, 10 a •...... _" Ill. .. .....__.... Jul~·

~Ioline,

GEORGE YOUNG Elg-in, Ill. ..._._. ..... _JU116

!--!

..rora, In. " v-I) Uary. Ind. . .... !l-11

l1idllgan City, Ind.

13-15

W. M. HERSEE Humuoldt, Sask. ... _.. ~Iay :!9. 30 (JuiU Lake, ~a:;k. ._J une 1, :! Kermuria, ~a.sk. ........"

1, .J:

Clair, ~a.sk " G, (j ""adena, Ha~1. " 7, S IJl,-ernHl~", Sa~k•........ " n !{amsael" Sask " 11,]~ (;rall<lnpw, )Ian _ " 1;~, 1-4, ~ill.>ert Plain;.:, ~lan. 1.1, lu

DaUIJhin,

)la11.

•

_Jl111C

Ht. HOAe, ~l all. la 1-'r., )lall. " BI'HIHlon, )Ian __. .. " Slutalnta. Sask " UeginH, ::-;nsk. Porta~e

~loofo:e

Jaw,

Sa:-,k•...• " "

Earl Grey, ~a:--I~ Hasl,atoon, SaBI,.._.

Belling-ham, "~a~h. June 20-22 ....._.. " 24,2,') 1Iarrsdlle, 'Ya~lI. "

!7-:!H

E-erett, "'a:,-:h. . _Juno 30-Jul,," 2

BYCrROn, 'Yash.

Heattle, Ya,h ........_..July

.J.·i

A. H. MACMILLAN Duluth, )Iinn. __ .lune ] ,-" r; ]<'ort ""ill WlIl , Onto .. " 7-;) ,rinnilleg-, )Ian. __ .. ]() Portag-o In. 1'1'., :lan. " 1J.]:! Brandon. ~Ian. 14-1v ~loo::;e Jaw, Ba:;k. .-.. "

S.lsk. . Heg-IlIa, Sa.sk. . __.. ~Iazpnod.

~a.skatooll,

HaRk. .

York ton, Hask JJl1lC'apolls, )[lllll.

,Tnne 1R " 1 n, :!() "

21

2:~

"

!-!

.."

~7

DulHHIUC, Iowa

2D, ;],0

H. S. MURRAY Omaha. Xphl".

.. "av :2<i-June 1

l'eula:-.ka Ci1 ", XelJr. June

2-....

"G-~

'Yymore, XPlH" Lineoln, Kehl'. ~tanton, XelJr.

!l-] 1 13-1G

Korfolk, Kphr...._._ .. ,Tune

1<i-1.~

'Yillsiclp, XelJr.

!()-:!:!

2:{-:!;)

Cleal'watpl', Xchl'. (}l'und Islund, Xch!'.

!7-:!!)

Ha.stings, Xebr... J une ;J.O-July 2

J. C. RAINBOW Tacoma, YaAIl. l'u~uIIup, y,,,h

_ Tune "

2-8 !l-11

Enumclaw. W,,,h...,Tune 13-13 Heattle, Yash...,Tnne lv-July 1-!

E. B. SHEFFIELD RoY' Rh-er, :linn.... _June Er~kine, )LiUll •.........•

Ar~yle.

~linn.

Grund Rapids,

l!

~Lnn."

4,5 G-,s 9-11 13-1;)

lIihlJing-, )Iinn. ......Jun-e 'YitheC', "·is. lillIan, Y". L'luty, 'Yis................•

](;-1'> 20-22

!:{-:!;)

27-20

H. L. STEWART Montreal, Que !{ing'Rton, Onto Toronto, Out

,Tune "

"

1,2 3·!) <l-13

31arcelluR, )lich.

.

H

~:J-:!.)

"

!; -:!J

SERVICE CONVENTIONS

. "

DWIGHT KENYON Bremerton, ""ash. )Iay 30-June ~1 Port r:r'n.spnd, ""ash. June 0-8 Port AngeleK, ""a:-;lJ." 9-11 ~1t. Yerllon, "·a:·dl " 1:~-15 llurlinglon, Wu,ll " 1V-1S

B'ton II'uol', ~1icll. June 1n-1S Houth Ihlen,,)1ieh. _.

!O~~2

h:alaJlHlJ':o{), )lich.

l'etprAhol"o. Out June 1-!-1<i Ifalihurton, Onto •..... " 17-1!) Lindsar, Onto

!1-:!3

In view of the fact that there will be no general conwmtion during 1929, the Bocidy is arranging a series of local com entions, to be held in conjunction with the regional service directors' appointments to some of the larger classes. These conventions [tIe for the convenienco of classes ithm a ladlU~ of from sixty to a hundred miles from the city where tlley al"J helrl. Communications should be directed to the secrctary, whose name and address are given in each instance. Duluth, :llinn _ __ _ _._ _ ,Tune ].;) .dUln .. Gray. Gl:! X. 57th A Ie. Y. CleYeland. Ohio _ _._.. .. _ _._ _._ ,Tnue 8, 9 II. Y. :lIathews, 303S .bhwood .he. H.E. Xew Hayen, COllil _. _ __ __ .June 1+11.i ~1i"S Clara KI<,uc, t:i t:,her Ht., West lIul en, COlin. LouisnJle, Ky _._. _._ . __ Julle 21 23 h'. Hammers('hnlldt, 117 ~tate ~t. Duuuque, Iowa .. .. _ _ hllle :W, ;)0 L. O. Hillyard. 1~0! Henion St. In<1ianap()li~, Ind. .. . .. _.._ _ __ __ J une 20, 00 Edgar .:-. Flynn, ]:!a.s Thomvsoll :--;t. ~IauAfiel,l, Ohio _ _._ __ _ ,Tuly .J.-7 1<'. B. Loreuz, :>i S. Walnut ~'t. Kewark, X. J __ ._._ _ _._ _ ,Tuly -!-7 Hoal'd A. Grams, 488 SUllllllel' ~Ye. Pittsburg-h, l'a _ _ _ ,Tuly 4-7 11. "'. Dorst, GO;) Highland Place. Bellevue. PH. Seattle, Wash. .._._ _ _._._ _ _ _ _ ,Tuly -!-7 C. C. Homcl'yi1le, 2:!03 'V. Trenton Ht. CharleAton, W. Ya _._ _ _. July 13, H .. J. Vilkin,ou, i41 Charleston Ht. Washing-tou, n. C. (Colored) .__ ._....... ._ July ]!l-:!1 F. K. Hichard,on. 1503 "U" HI. X. Y. Spokane, WaAh _ _ _ _. __ ._ ,Tuly 20. :!1 W..J. Baxter, Y. :!.Jo14 Mallon A vc. 'Yausau. 'Vi:-l. __ _.. __...................................•.... July 20, :.!1 Walter "". Beilke, 13aS l'rospect AYe. Dell·er. Colorado _ _.. _. __ _ August 10, 11 K. C. Rcddish, 4785 Quitman St. nutte, :lIont _ _ _ _ Augnst 10, 11 W. Y. COl'lleIie, 10(ll H. W~'ollling St. Detroit. ~Iicll. _ __ _............ .. .. _.. . Aug-ust N, 25 P. J. ~Iedllla, 50:>3 Bi"hop Ht. Buffalo. X. Y _ _ _._ _ August N, 25

l1iss .Iice E. DayiA, 218 BrIstol Ht.

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+[[A legmagasabb hatalmak - digitalizált anyag]]
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