NO. 500 TIMES OF REFRESHING - TIMES OF RESTITUTION

In Acts 3:19‑24 the Apostle Peter was calling to the attention of the Jews the promise that God had made to Abraham, saying, “In thy seed shall all the kindreds of the earth be blessed.” (Gen. 22:18) The word “restitution” in the text means restoration; or, as Rotherham states it, “the times of the due establishment of all things... But indeed all the prophets – from Samuel and those following after, as many as have spoken have announced these days.” The Apostle here is contrasting the “refreshing times” to come with the present day and dying condition of the human race – likened to grass that withers and sears for lack of rain. And he proceeds to stress that the Prophet Samuel and all who came after him had spoken of these “refreshing times” to come. This was one of the first public speeches that came from any of the Apostles after Pentecost, and it is in fact just another way of preaching the Gospel of the Kingdom. Often it is recorded of Jesus that He “went about preaching the Gospel of the Kingdom” (Matt. 4:23; 9:35; Mark 1:14), which the Apostle Peter here declares to be the “times of restitution.” So the question is properly in order: what conclusions are we to draw from this?

It would seem that such an important and far‑reaching doctrine as this should have prominent recognition wherever and whenever the Christian religion is preached. But what do we find? So far as we are concerned, we have never once, over the past sixty years, heard Acts 3:19‑24 even mentioned from the pulpits of Big Babylon; much less has any attempt been made to explain it. Since men usually preach the things they understand and love, we can but conclude that the silence on this part of Scripture is due to the lack of knowledge of those who should be declaring it.

Perhaps the most of us who have any understanding at all of Harvest Truth would testify that one of the first things we heard from the platform and in private conversation, too, was discussion of the “times of restitution”; and this is still a very prominent and favorite discussion among the various groups of Truth people who were emanated from Parousia Truth. But, tragic though it be, some of them have perverted the real Truth on the subject and have twisted it out of all recognition to the way That Servant gave it to us – prominent among them are the Jehovah’s Witnesses.

All during the Age, since the death of the Apostles (or shortly thereafter), the doctrine of Restitution was completely lost, as represented by the woman in the parable of Luke 15:8,9, who had ten pieces of silver, had lost one and sought diligently till she found it, then “called her friends and neighbors together, saying, Rejoice with me; for I have found the piece which I had lost.” The woman in the parable is the Church, which had lost sight of one cardinal doctrine of the Bible – Restitution – and it was not until the Harvest that this great truth was once more recognized with great rejoicing. After the Harvest work had attracted a following, and the Pilgrims began to circulate, That Servant often urged them all to preach Restitution. That was especially emphasized with those Sunday speakers that were sent from the Bible House on week‑ends. It was indeed “Good Tidings of great joy” to all who received it with grateful hearts.

Those of us who are at all familiar with the situation know that That Servant gave a very clear and convincing presentation of the times of Restitution; and his entire following was almost a solid unit in accepting it the way he taught it. But what do we find since his death? We find many who once seemed to understand the subject have now perverted it out of all recognition to the manner in which they had once accepted it. Chief among these is Jehovah’s Witnesses, who now have consigned Adam to annihilation, which idea is actually a denial of the Ransom – although they would not admit that. However, since Adam was the only perfect man on earth aside from Jesus Himself; and since the word Ransom itself means a corresponding price, an exact duplicate, Adam is actually the only one who could be ransomed. Therefore, St. Paul gives the philosophy, “As all in Adam die, so all in Christ shall be made alive.” (1 Cor. 15:22) When ransom is provided for Adam, that act becomes the inheritance for all of us – just as all of us inherited the death penalty for sin which was passed to him. But the Witnesses now leave out a very large section of the human race in their presentation of Restitution. To all who understand the philosophy of the Ransom, it is an elementary conclusion that if Adam wouldn’t be awakened, none of the rest of the world would be awakened.

They are now telling us that all living today who do not accept them will never be awakened – never experience restitution – at a time when the Devil is bound, and nothing but Truth will be taught. In Isaiah, Chapter 35, there is this: “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. (v. 5) And an highway [an easy way] shall be there, and a way [Christ the Mediator], and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men [the restitutionists], though fools [“fools” according to Psa. 53:1 are atheists], shall not err therein.” (v. 8) Also Rev. 22:5 tells us, “There will be no night [error] there.” The Jehovah’s Witnesses admit that Satan is still blinding the eyes of those who believe not. Yet, they are dividing the Sheep from the Goats during this Time of Trouble when Satan is more active than ever before “blinding the eyes of those who believe not.”

When they say all present “unbelievers” in them will be annihilated in the approaching Armageddon, it is a far‑cry from the “good news” taught by That Servant, who had a message of hope for the groaning creation; and they claim That Servant as their founder! He is not the founder of their errors, but is the founder of The Watch Tower Bible and Tract Society, which the errorists took over after his demise. This simply reveals that they do not understand, or will not accept, the meaning of “the gospel of the Kingdom,” as St. Paul so clearly states it in Gal. 3:8: “The Scriptures, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, in thee shall all nations be blessed.” Most of these heathen have never even heard the name of Christ; and there are quite a few today who have never heard of Jehovah’s Witnesses despite their world‑wide ministry.

So this “annihilation” in Armageddon, according to the Jehovah’s Witnesses, will include the majority of the people living – quite a few of whom are honorable, benevolent and kind to all with whom they have to do – their besetting sin being that they cannot accept the Jehovah’s Witnesses and their errors. We continue to teach the Gospel of Christ, the Good Tidings to all mankind, the grand and glorious restitution work of that blessed Kingdom, which will include all unbelievers as well as believers in Jehovah’s Witnesses. Those who teach the Truth are far more generous to those who teach error than the errorists are to them.

They can no longer teach John 5:28,29: “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.” (Damnation is a mistranslation: Judgment is the correct translation, which is for all Restitutionists. See Diaglott) Also, Acts 24:15: “There shall be a resurrection of the dead, both of the just and unjust.”

Many of our readers are familiar with the teaching of the Witnesses, by which, for a number of years, they put forth their “Jonadabs” as the Restitution class. They still retain much the same view, except that they now call their Jonadabs the Great Multitude of Rev. 7:9‑17. All Bible logic is against such an interpretation, because the language and setting of Revelation 7 clearly depict a class on the spirit plane – “before the throne” ‑which is in Heaven. They have set aside That Servant’s interpretation of this test and substituted their own interpretation, which is error. There is another Truth group, The Laymen’s Home Missionary Movement, that also teach a superior Restitution class that is being developed now – Consecrated Epiphany Campers. To refute these errors we need only bear in mind that we are still in the Gospel Age, the Faith Age; and during this Age the merit of Jesus is only for Himself and His house – for all those who honestly accept Him as their Savior and walk a “narrow way.” And during this Faith Age there is only one place where His merit can be obtained, tentatively or reckonedly; and that is in the Court of the antitypical Gospel‑Age Tabernacle. Both groups have their non‑existent classes outside the linen curtain of the Gospel‑Age Tabernacle – outside the righteousness of Christ in this Faith Age.

“I am the way” (John 14:6); and there is only one manner in which that “way” can be obtained, and that is by taking the step from the Camp, thru the antitypical Tabernacle Gate, and into the Court, whereby “justification by faith” has been obtainable all during the Faith Age; and it still is the only way, because we are yet in the Gospel (faith) Age. We would emphasize that a place in the typical Tabernacle is a condition in antitype in this Faith Age.

There would seem to be little excuse for such distortions for those who have received Harvest Truth. According to Malachi 3:3, one of the specific missions of Jesus at His Second Advent would be to “sit as a refiner and purifier of silver.” The “silver” in this text is the Truth; and all familiar with the situation know that the Truth has shone with great brilliance during the Harvest period. The meaning of the text is better revealed by the following: “refiner and polisher of silver [the truth].”

While the truth on Baptism, the Lord’s Supper, the state of the dead, etc., were understood fairly well by some groups in Christendom before 1874, it remained for the Harvest Messenger to refine and elaborate upon every one of them with telling force. This is better understood when we consider that the word “purifier” in our text would be better rendered “polisher.” It is from the Hebrew metaher, one of whose meanings is brightener or polisher. Thus, at His Second Advent our Lord not only refines, purges the dross of error from the Truth, but He also brightens or polishes it.

Our text says He “shall sit” as a refiner and polisher. At the time of the First Advent the speaker usually sat down, as the audience stood up; and in the Talmud to sit is almost synonymous with to teach. Jesus was indeed the teacher; but when He said the Scribes and Pharisees “sit in Moses’ seat,” He meant they were setting themselves forth as the teachers of the people – just as Moses had done when he gave them the Law at Sinai. Also, Jesus now sits on His throne, as does a king, a judge on his bench, etc. Thus, He is the executive, the authority, the official opponent of error and developer of Truth. And this is not only true of religious truth, but it is also true in great degree of secular truth, as is apparent on every hand. Satan has done an excellent job of corrupting secular and religious truth over the centuries; and none but our all‑powerful Divine Lord would be capable of undoing the damage. But He has come with the golden crown on His head as evidence that He has the power and the authority to extirpate the damage of the past.

To polish anything requires a cleansing agent to be applied with muscular strength. And how has this been especially done since 1874, mainly thru much controversy. In controversy the Truth comes out – just as necessity is said to be the mother of invention. Therefore, those who object to controversy are actually objecting to one of the special missions of our Lord since 1874, and are imposing a deception on those who listen to them. But our chief purpose in giving this explanation is to focus attention upon the “outer darkness” (See Matt. 25:30 on the “unprofitable servant” and the Berean Comment) of those who once saw Restitution in its brilliance and clarity, but who have now sullied it so badly by their perversions. We can but conclude that this reveals something woefully wrong in the hearts of such; the evidence clearly points to just that.

SEEKING THAT WHICH WAS LOST

In Luke 19:10 we have the words of Jesus, “The Son of Man is come to seek and to save that which was lost.” The question now properly arises, What was lost? We would answer that four things have been lost – things which man once had in his pristine purity. First of all, after the transgression in the Garden of Eden, he lost his intimate and friendly relationship with his Creator. Secondly, he lost his perfect home in the Garden. “The Lord God sent him forth from the Garden of Eden, to till the ground from whence he was taken. So He drove the man out.” (Gen. 3:23,24) Thirdly, man’s dominion was lost: “Let man have dominion over the fish of the sea, and over the cattle, and over the fowl of the air... and over every living thing that moveth upon the earth.” (Gen. 1:26‑28)

In Hebrews 2:8 St. Paul quotes from Psalms 8:4‑8: “Thou hast put all things in subjection under his feet... But now we see not yet all things put under him.” It surely needs no argument that man has lost his dominion; animals often trample man under foot, instead of man dominating them. We have been told that the Kodiak bear (a brown bear larger than the grizzly) is so ferocious that it is not necessary for the hunter to look for him; once the bear knows there is a hunter in his locale he will come looking for him, and often with deadly results to the hunter. And the fourth thing that man lost is his life: “Lest he put forth his hand, and take also of the tree of life, and eat, and live forever.” (Gen. 3:22) Man was not created to die; he was created to live; and the Scripture is clear enough that he would have continued to “live forever” had he remained in his perfect Edenic home. And all four of these things Jesus said He came to “seek and to save.”

THE RESTITUTION PROCESS

Just as there were four things lost, so we have four component parts to accomplish the Restitution, the restoration. These are clearly set forth in Psalms 103:2‑5: “Bless the Lord, O my soul, and forget not all His benefits: [1] Who forgiveth all thine iniq­uities; [2] Who healeth all thy diseases; [3] Who redeemeth thy life from destruction; [4] Who crowneth thee with lovingkindness and tender mercies... Thy youth is renewed like the eagle’s.”

The first two of these processes come to man without any effort on his part; and, generally speaking, with little, or no knowledge that he is receiving these “benefits.” St. Paul says of us, who presently believe, “God commendeth His love toward us, in that, while we were yet sinners, Christ died for us.” (Rom. 5:8) Thus, He made Himself an offering for sin for us before we knew anything about it being done. And, “Christ gave Himself a ransom for all, to be testified in due time.” (1 Tim. 2:10) In “due time” all men will recognize what we now know – that a propitiation for sins was provided by the Redeemer without men asking for it – Christ “forgiveth all thine iniquities.”

And the same may be said for the second restitution process, “healing all thy diseases.” In the resurrection day it is self‑evident that the disease which brought man to the grave must be cured before his awakening; otherwise, he would immediately die again. The natural and artificial causes that have caused death for centuries must be eliminated in all men before they are returned from the grave. This also will be accomplished without men asking for it. If a man has died by having his head shot off, he will certainly have it back when he returns from the grave.

The third and fourth processes will operate somewhat differently. The third: “Who redeemeth thy life from destruction,” will require cooperation on the part of the recipient. “God will have all men to be saved, and come to an accurate knowledge of the Truth.” (1 Tim. 2:4‑6, Dia.) But this “knowledge of the Truth” will not be forced down the throats of the unwilling; they must all show some desire, and willingly cooperate, in the educational process. That educational process will not only teach men the religious truth on the facts of life and death, it will also teach them the physical, mental, moral and religious philosophies of life which will enable them to live forever in perpetual youth. “I will ransom them from the power of the grave [that power which now turns man to destruction, to the grave, will be stayed]; I will redeem them from death: O death I will be thy plagues [by depriving it of its present power over all]; O grave, I will be thy destruction.” (Hosea 13:14) Then will come to pass the prophecy of Job 33:24,25: “Deliver him from going down to the pit: I have found a ransom. His flesh shall be fresher than a child’s: he shall return to the days of his youth.”

The fourth process will also require man’s cooperation, and will receive it with a clear understanding of its import: “Who crowneth thee with lovingkindness and tender mercies.” This is emphasized in the parable of the Sheep and the Goats: “Then shall the King say to them on His right hand, Come, ye blessed of My Father, inherit the kingdom prepared for you.” (Matt. 25:34) Today, in earth’s affairs, when a prince inherits a kingdom from his father, he is seated on the throne, and a crown placed upon his head. Figuratively speaking, this same procedure will be followed when the restitution process has completed its work. Each one of the “sheep” will then inherit a kingdom – his full right to life and its accompanying life rights – just as Adam had it in Eden, when he was given dominion over all things on earth. He was then in every sense monarch of all he surveyed, Lord of the fowl and the brute.

However, this cannot become true in the full sense of things until the causes that now send men to the grave have been eliminated. St. John states this very graphically in Rev. 21:3‑5: “I heard a great voice out of Heaven saying, Behold, the tabernacle of God is with men... 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 are passed away.” And the Angel who gave those words to John evidently realized the disbelief with which the message would be received by the present sick and dying race, for he then emphasized it with these words: “Write: for these words are true.” This forces the logical conclusion that the Restitution processes will eliminate all crime, all thievery, physical violence, moral depravity, sickness; no more need for locks on doors; no more destructive armies; no more rigid police protection. “And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks; nation shall not lift up sword against nation, neither shall they learn war any more.” (Isa. 2:4)

THEN COMETH THE END

Confirmation of the foregoing is graphically stated by St. Paul in 1 Cor. 15:20‑26, which we quote from the Improved Version: “But now is Christ risen from the dead, and become a firstfruit [Jesus] of them that slept. For since by man [Adam] came death, by [a] man also [Jesus] shall come the resurrection of the dead. For as all in Adam die [this would exclude Jesus, for He was never “in Adam”], even so all in Christ shall be made alive. But every man in his own order; Christ a firstfruit [meaning the entire Christ Company, and not merely Jesus only]; afterward they that are Christ’s at His presence.

“Then cometh the end [the end of the Little Season, when He shall have ruled over the earth to the full elimination of death and the dying process], when He shall have delivered up the Kingdom to God, even the Father; when He shall have put down all rule and all authority and all power [complete elimination of Satan and his evil acts]. For He must reign, till He hath put all enemies under His feet. The last enemy that shall be destroyed is death.”

The “last enemy” - death is not only evil persons, but their evil characteristics, which include Adamic defilements, the dying process – all the mental, moral, physical and religious ills now prevalent in the human race – is the last great enemy, which will finally be destroyed at the end of the Little Season.

The foregoing is vividly illustrated in Ex. 14:26‑31 – a picture which is probably the grandest type of the entire Old Testament: “And the Lord said unto Moses [type of Christ], Stretch out thine hand over the sea, that the waters may come again upon the Egyptians [Pharaoh and his hosts being typical of Satan and his henchmen]... and the sea returned to his strength... and the Lord overthrew the Egyptians in the midst of the sea... All the host of Pharaoh that came into the sea after them; there remained not so much as one.” Then the conclusion of St. Paul in Heb. 2:14 will be realized: Jesus through death [His sacrificial death] might destroy him that had the power of death, that is, the devil.” And the destruction of the Egyptians in the Red Sea typically sets forth how and when that will be done. At that same time the “goats” of the parable in Matt. 25:41 will come to their complete annihilation from earth’s activities, leaving the “sheep” the unmolested and perfected rulers of all they survey – free from all the evils that Satan’s deceptions have inflicted upon the human race during the past 6,000 years. Some one said when hearing this “good news” of the Kingdom, “It is too good to be truel” And an old woman exclaimed, “It is too good not to be true!”

SOME CONTRARY VIEWS

“God will have all men to be saved.” (1 Tim. 2:4) Like all other fundamental teachings of the Bible, this text has been given the extremes of erroneous interpretation. Some contend that if God will have all men to be saved that is a guarantee of eternal life for every human being that has ever lived. Universalism goes even further, insisting that even the Devil and his angels will also eventually be saved, despite the clear statement of St. Paul quoted above. Others contend the text to mean that God would like to have all men saved, but He just can’t seem to accomplish it. These perversions are based upon a misunderstanding of the salvation process.

God will have all men to be saved. But saved from what, to what? St. Paul offers the proper help here in Rom. 5:12: “By one man sin entered into the world, and death by sin; so death passed upon all men.” All of Adam’s progeny inherited the death sentence from him – through no fault of their own; and it is relief from that sentence from which God wishes all men to be saved. Often in human affairs we hear of a condemned man being “saved from execution” by official decree; but that does not mean that he shall continue to live forever. It simply means that he is saved from the sentence that had been passed upon him by Judicial process.

Much the same explanation may be given for the entire human race being saved; they will be saved from the sentence now hanging over them, and thenceforth will be given the privilege of regaining perfect life, as Adam had it, if they wish to take advantage of it. If they do, they will be classified as the “sheep” of the parable; if they do not, they will be classified as the “goats” of the parable, and will be sentenced to death once more – that time for their own transgression, and not for something they have inherited. This is well stated in Jer. 31:29,30: “In those days they shall no more say, the fathers have eaten a sour grape [sins of the fathers visited upon the children unto the third and fourth generation], and the children’s teeth are set on edge. But every man shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.”

Some years back we exchanged quite some correspondence with a preacher in Jamaica, who insisted that St. Paul’s words mean that every man will eventually receive eternal life – although there is just nothing in the text to warrant such a conclusion. Man will be relieved from the present load upon his back, and given the opportunity, under favorable conditions, to free himself from its effects if he will take advantage of the opportunity. Nothing more than that; nothing less. During our exchange of letters the brother cited Matt. 25:46, and argued that “everlasting punishment” simply means age-­lasting; that man will continue to receive one opportunity after another – for a full Age – until he eventually avails himself of eternal life. But the same adjectives are used for the righteous as are used for the unrighteous – which forces the logical conclusion that the life received by the sheep will also be limited to the Age. It is well to note here the footnote for verse 46 in the Emphatic Diaglott:

“The Common Version, and many modern ones, render kolasin aionioon, everlasting punishment, conveying the idea, as generally interpreted, of basinos, torment. Kolasin is derived from kolazoo, which signifies to cut off; as lopping off branches of trees, to prune... Thus, the righteous go to life, the wicked to the cutting off from life, or death.”

If we cut the limb from a tree, we know that limb no longer will continue to live; it withers and disintegrates – in much the same manner that Adam withered for 930 years, then disintegrated in the grave. “Dust thou art, and unto dust shalt thou return.” (Gen. 3:19)

A SUMMATION

At the birth of Jesus the angel declared, “I bring you good tidings of great joy, which shall be to all people.” (Luke 2:10) In 1 John 2:2 this is elaborated: “He is the propitiation for our sins [those who accept Him in this present Age]; and not for ours only, but also for the sins of the whole world.” “He forgiveth all thine iniquities.” (Psa. 103:3)

As we look back with joy at the Saviour’s birth and subsequent atonement for “all men,” so the ancients looked forward to it. “Abraham rejoiced to see My day; and he saw it and was glad.” (John 8:56) The 72nd Psalm gives considerable detail on the subject, too: “God shall come down like rain upon the mown grass [times of refreshing]: as showers that water the earth. In His days shall the righteous flourish [the “sheep” of the parable]; and abundance of peace so long as the moon endureth. He shall have dominion also [that which was lost] from sea to sea, and from the river unto the ends of the earth. The kings of Tarshish shall bring presents – the kings of Sheba shall offer gifts [“every knee should bow, and every tongue confess that Jesus Christ is Lord” – Phil. 2;10,11]: all nations shall serve Him... to Him shall be given the gold of Sheba... daily shall He be praised... they of the city shall flourish like grass of the earth... All nations shall call Him blessed... Let the whole earth be filled with His glory.”

Biblical names are often significant of the character and accomplishments of the persons to whom they are given. Thus, Jesus is the Latin word for Joshua, or Jeshua, which means “Jehovah is salvation,” the name being very expressive of the work He would do. Thus, He not only delivers, or saves believers in this Age, but in the next Age He will deliver the world in general from the sentence now resting upon men. This He will accomplish by His Priestly, Mediatorial, Kingly, Legislative, Judicial, Prophetic and Paternal offices by His good Word and works. He is indeed mighty to save!

Then will be realized the words of Psa. 22:26‑31: “The meek shall eat and be satisfied [none to hurt or make them afraid]: they shall praise the Lord that seek Him: your heart shall live for ever. All nations shall worship before thee. For the Kingdom [Thy kingdom come, Thy will be done on earth] is the Lord’s and He is the Governor among the nations... A seed shall serve Him... They shall come, and shall declare His righteousness unto a people that shall be born.”

(By John J. Hoefle, No. 372, September 1986)

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UN VETERAN LOOKS BACK, AND ALSO, TO FUTURE

An entire history of the UN sits in David Horowitz’s cubicle on the third floor of the Secretariat building. His desk and walls are a virtual collage, crammed with papers and photographs, some of it up to date information on the UN, much of it memorabilia of nearly 50 years working on UN stories. In most UN offices, such archeological treasure troves are discarded in short time. The offices are made to look as if nothing of great import had occurred there. Horowitz’s office is different. One look at his walls and cabinets and you see the United Nations in a different light – as a place of importance where personalities made their mark on world history.

Horowitz has long been a part of that history, working at Headquarters since 1947. A correspondent and editor for a small press agency, the World Union Press (which distributes news to eight newspapers) he started out at Lake Success, and has reported on almost every aspect of the UN, particularly the Middle East and on Human Rights issues.

In the Organization’s early days, Horowitz says access to officials was difficult: “They very seldom gave press briefings. You could have personal interviews. But they did not have meetings with correspondents.” In the last several years, he says that there has been “more access” to officials. He says there is also “a need for more information, and documentation,” and there could still be “an improvement in access.”

Horowitz was President of the UN Correspondents Association during the tenure of Kurt Waldheim, but he has a soft spot in his heart and speaks most eloquently of the late Dag Hammarskjold. No doubt a good deal of this feeling comes from the fact that Horowitz and Hammarskjold share the same country of birth. Horowitz was born in Malmo, Sweden, leaving there at the outbreak of the First World War, and coming to the United States when he was only 14. He says the fact that he and Hammarskjold shared the same birthplace gave them great chemistry. “We were good friends. We got along nicely. He respected me and I respected him.” Hammarskjold, he says “was able to understand people, psychologically. He could almost read their minds. He was very, very clever. He had an intuitive quality that is rare in individuals.”

Dag Hammarskjold died in 1961, in a plane crash while on mission to the Congo. Horowitz was stunned, as were most UN correspondents and staff. Four years after the tragic plane crash, Horowitz visited Sweden, returning home to see his own birthplace, and to see Uppsala, where Hammarskjold had grown up. He also visited Backakra, the farm Hammarskjold had bought with the hope that it would one day be his retirement home. When Horowitz entered the farmhouse, he saw books, paintings, and sculptures, either collected by Hammarskjold, or gifts he had received.

In an article in the Secretariat News of 17 September 1965, what Horowitz saw next was described in detail: “On the desk in the library, which is a replica of Mr. Hammarskjold’s Park Avenue study, Mr. Horowitz caught sight of an Aztec stone head. It was, in fact, a head which he (himself) had brought back from Mexico some years before, and had given to the Secretary‑General (as a gift), thinking that he might perhaps care to use it as a paperweight. Mr. Hammarskjold had mounted it on his family crest and used it as his seal.” The article concluded by saying that Horowitz left Backakra that day “in a mood of sadness.”

He still remembers Hammarsjkold’s death with sadness. Looking back, he also remembers the verbal attacks against Hammarsjkold from those who wanted the Secretary-­General replaced with a “troika.” Horowitz, knowing Hammarsjkold’s sensitivities well, sent the Secretary‑General a letter to his apartment in New York, to comfort him. In the letter, he cited a quotation from the Bible. He recalls that Hammarsjkold responded immediately to the letter, with “a beautiful note.”

More than thirty years later, when talking about the UN, Horowitz still speaks in Divine, Biblical language. This is undoubtedly due in part to his Jewish background, but also to the fact that he has spent much of his career at the UN, and his personal religious beliefs have merged with his working observations. He now sees the Organization in prophetic terms. He says “The ideal of the UN is the future of the world. It is not an accidental development. It is a providential development.” And, he adds, “It will not fail. I am sure it will succeed.” The 50th anniversary, he prophesies, “will bring out some new things, hopeful things for the world organization.”

(Secretariat News, January‑February 1995)

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LETTER OF GENERAL INTEREST

Emily Beloved:

Just a note to let you know you are in my heart and prayers daily. I think of you and hope you are feeling well.

Wasn’t that a wonderful miracle in Jerusalem last week, when they stopped a terrorist in a car and it didn’t explode? I read about it in the Jerusalem Post – our newspapers didn’t print it. The Lord is indeed good! Do hope all is well with you, dear Emily – you are special to me.

More love than I can express, Your sister ------- (ARIZONA)

NO. 499 IN MEMORIAM

THE STAR OF LAODICEA

Comes once more the time of year when many of us are sadly reminded of the passing of the Parousia and Epiphany Messengers–accompanied howbeit by many pleasant memories of our personal experiences with them. In Revelation 1:16 we are told that “He [the Lord] had in His right hand seven stars,” and verse 20 explains that the “seven stars are the angels of the seven churches.” That these “stars” are not seven individuals, as some have taught, is clearly demonstrated in Revelation 12:1, where the “woman” (the true church) is adorned with “a crown of twelve stars.” Those twelve stars are the twelve Apostles, who comprised the composite star, or special messengers, to the incipient Gospel‑Age Church.

And, as was true of the first epoch of this Age, the same has likewise been true of all seven epochs of the Gospel Age–each epoch had more than one “angel” as the special Pastor and Teacher. In the last, or seventh, epoch in which we have been since 1870 the “star” contained but two individuals, the same being Brother Russell and Brother Johnson. Thus, we caption this paper “The Star of Laodicea,” and we hope to relate certain items about both of them to the pleasure and inspiration of our readers.

The “angels” all during the Age were under the Lord’s special guidance, protection and care; they were His messengers, or representatives. (See Berean Comment on Revelation 1:20.) It is well to note this fact as a sobering influence upon each of us in our appraisal and attitude toward them. Especially is the thought emphasized for the first and seventh epochs of this Age, of which more later.

It was never our privilege to meet Brother Russell personally, although we have received much information from various brethren who were closely attached to him. In Volumes 9 and 14 Brother Johnson has eulogized him far beyond anything we might here present; but to what he wrote about him we add one item he related to us personally, and is not given in detail anywhere in his writing, so far as we know–although a kindred thought is expressed in E‑8‑561.

As most of us know, Brother Russell never attended any institution of higher learning; therefore, his knowledge of Hebrew and Greek was limited. On the other hand, Brother Johnson was highly skilled in both languages, so much so that he often quoted copious sections of the Bible in English, then quoted the same text in Hebrew. Therefore, Brother Russell often asked his interpretation on difficult texts; and, in over four hundred such instances, Brother Russell himself had the correct meaning before asking Brother Johnson’s opinion. And it was this, said Brother Johnson, that thoroughly convinced him that Brother Russell was “That Servant,” because no one unschooled in Hebrew and Greek could have been so consistently right without the special enlightenment, guidance and care of the Lord.

And, as That Servant, “The Parousia Messenger was given charge of the Church, of its doctrinal, correctional, refutational and ethical teachings, of its work... specifically of the correct interpretation of the Scriptures on the ransom, atonement, sin‑offerings, mediator and covenants” (E‑11‑107); and “as a priest in his relations to the errors and wrong practices of the nominal church. Certainly his face was set like brass in strength against these errors and wrong practices.” (E‑11‑108) Of course, this aroused venom andvituperation from those whose errors and wrongs he exposed–just as the same course led Jesus to the cross.

Many were our personal experiences with such people in the years we spent in the colporteur work early in the Epiphany. On one occasion, as we approached a man, the hardening of his features became apparent, as he declared he wanted none of the literature; he had known “Russell” and attended a number of his lectures. In politeness we asked him what opinion he had formed of the man. His answer: “I think he was just an old crankl” In another instance we allayed the ire of a Mormon by mildness and politeness, after which he became affable enough to offer us this advice: “Young man, you have the qualities, and you could be an Evangelist if you just got away from the influence of that old quack.” Many such instances could we relate as we learned from experience the truth of the Lord’s words: “Men shall revile you, and shall say all manner of evil against you falsely.” And by such treatment That Servant learned that “the servant is not above His Master”–he drank the same cup as did Jesus. Brother Johnson said he once affectionately told Brother Russell that he was the most loved man on earth. Brother Russell’s answer: “Yes, Brother, and the most hatedl”

BROTHER RUSSELL’S STEWARDSHIP DOCTRINE

On previous occasion we have stated that Brother Russell’s stewardship doctrine was the correct interpretation of Leviticus 16, the central feature of which is Restitution. In support of this conclusion, we quote from E‑11‑94 (24): “It was especially during this period, in 1879, that the light on the tabernacle in general, and on Leviticus 16 in particular, was by Jesus given, first to That Servant and then later to the Church, showing the two antitypical Sin‑offerings, the two salvations in natures separate and distinct... Here, too, the doctrine of the World’s High Priest was brought to light.”

Corroborating the foregoing is this in Parousia Volume 3, page 216 by Brother Russell himself: “And strange to say, it is the message of God’s loving provision, in the ransom, for the restitution of all things [Acts 3:19‑21], by and through Christ Jesus and His glorified body, the Church, God’s Kingdom, that is to develop and draw into heart‑union the true class only, to test them and separate them from the nominal mass.” This statement by Brother Russell clearly states that the preaching of Restitution would accomplish the Harvest reaping work, and this is substantiated even in the name of one of his types in E‑14‑114:

“Jashobeam, the people shall return, in allusion to his preaching much on restitution.”

And further in E‑14‑155 (16): “Brother Russell also charged these Sunday Pilgrims to exhort the public to declare continually the restitution salvation.”

It was the understanding of Restitution that harmonized the Bible, made vital the Harvest Message. (See E‑8‑384, top) As at the First Advent, “The people that sat in darkness saw a great light,” so all of us “saw great light” when the restitution message was explained to us. But, just as the great light at the First Advent roused great opposition, so here in the Harvest time the Truth people became “the sect that everywhere is spoken against.” (Acts 28:22) Nevertheless, Brother Russell continued with vigor and determination to preach Restitution “through evil report, and good report”; and surely we all can join with Brother Johnson in exclaiming, “God bless his memory!”

[It is sad to note that the organization that Pastor Russell founded, known today as Jehovah’s Witnesses, does not teach Restitution and Resurrection for all mankind – only for those who join them. Pastor Russell is not the founder of their gross errors.]

THE SECOND STAR

Brother Johnson was Brother Russell’s companion helper, and faithfully carried on in spirit and in Truth the teachings and practices established by him. As he himself states in E‑11‑107, it was his duty “to expound and defend correctly everything connected with the antitypical Tabernacle.” If he was right in that statement, then the attempts to change the teachings of that Tabernacle which have been made since his death are all anathema.

As some of our readers know, it was in the fall of 1942 that we were privileged to accomplish a month’s pilgrim trip with Brother Johnson to the West Coast of the United States and back. This gave us many intimate hours of travel together, during which he related details of his life from infancy, which he said he had never before revealed to any one. Clearly enough, he was among us “as one that serveth” – ”an example of the believers” and to the believers. Nothing was ever too bad; he had that “godliness with contentment, which is great gain.” On occasion when the going was rough, he would emit his hearty chuckle with the observation: “When we get into the Kingdom, won’t we look back and laugh at some of these experiences.”

As we said at his funeral on October 27, 1950, he was a man, even as you and I; and he made mistakes, even. as you and I. But when we consider all the good he did for us in his years of faithful ministry, we reveal our sad limitations if we dwell upon his mistakes, rather than his virtues. As for us, and our house, we heartily exclaim, God bless his memory!

“MY SERVANT MOSES”

It is not good that we should extol the Stars of Laodicea beyond fact; although we should be guided by St. Paul’s clear admonition to “count them worthy of double honor who labor in word and doctrine.” (1 Tim. 5:17) They themselves repeatedly exhorted all likewise to “labor in word and doctrine” – “to prove all things, and to hold fast that which is good.” Thus, as faithful Pastors and Teachers, they “watched over your souls as they that must give an account,” and continually waged war against clericalism and sectarianism – two besetting Gospel‑Age sins of the Great Company that developed after the Apostles passed away. The Ephesus period of the Church was commended for the avoidance of these evils: “This thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.” (Rev. 2:6) Note the Comments: “The deeds of the Nicolaitans (Nicholans means ‘Lord’–Compare verse 15.) Which I also hate–’One is your master [Lord] and all ye are brethren.”’

And, while we should not “fall at their feet and worship,” neither should we take the other extreme of discounting them too much, or become overly critical. The outstanding warning against this latter evil is to be found in Numbers 12, where the Lord’s anger was kindled against Miriam and Aaron: “Were ye not afraid to speak against my servant Moses?” We do well to take close note of this, and apply it properly and according to our time. Jesus specifically told the “Star” (the twelve Apostles) of the first Church: “He that receiveth you receiveth me.” (Matt. 10:40) At that time those that rejected the Apostles were not blessed with the Harvest Truth. That condition did not prevail between the two Harvests, because the Interim Stars did not possess the same authority as did the Apostles. But with the inception of the Gospel‑Age Harvest some of the same authority attached to the Laodicean Star; That Servant was made ruler over all His goods. Those who refused to receive him never came into Present Truth; and those who did receive him, and then “spoke against” him soon found themselves “leprous,” as was Miriam–they became “plagued” with error.

Especially would we say it is markedly true of those who came to an understanding of the Numbers 12 type. Once such began to “speak against” him, it was not long before they became noticeably “leprous”; they rejected some Truth they had, thus becoming “unclean.” (John 15:3)

These are troublous times, with the tendency in every direction being toward Anarchy; and the Lord’s people should be on guard that “it shall not come nigh thee.” (Psa. 91:7) We believe all would do well at this time to read Chapter 6 of Parousia Volume 6 – “Order and Discipline in the New Creation.” This will be honoring both members of the Laodicean Star.

It is well for us to note here once more that “the Lord seeth not as man seeth.” Moses was the youngest child–the “baby” in his family. Then, as is still true in many countries, the oldest boy was given the pre‑eminence in inheritance and prestige. Even yet, in Germany the oldest boy is considered the head of the family after the father dies, regardless of the superior brilliance and integrity that may reside in a younger son. We have the striking example of this in the way Joseph’s older brethren envied and discounted him–hated him, and “could not speak peaceably unto him.” (Gen. 37:4)

Somewhat similar was the situation of Brother Johnson, who was one of the younger pilgrims at Brother Russell’s death, and his older brethren would not bring themselves to accept instruction from him. Yet, it is now clear to us who hold his memory blessed, that he was more qualified than all of them combined to be leader of God’s people. Again there was demonstrated the truism that “Age is no proof against folly,” coupled with the advice of St. Paul to Timothy, “Let no man despise thy youth!” (1 Tim. 4:12) It is well that we honor those whom God honors, regardless of age or youth, and strive honestly to “see not as man seeth.”

It is our opinion that both Brother Russell and Brother Johnson did the best they knew how to do; nor will greater tribute ever be paid to any of us. As Jesus said of Mary, “She hath done what she could,” so may it eventually be said of each of us – “We have done what we could!” And again, God bless their memoryl

“Pray for the peace of Jerusalem: they shall prosper that love thee. Peace be within thy walls, and prosperity within thy palaces. For my brethren and companions’ sakes, I will now say, Peace be within thee. Because of the House of the Lord our God I will seek thy good.” (Psa. 122:6‑9)

(By John J. Hoefle, No. 404, October 1989)

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A PAPAL VISIT CAN DO ONLY HARM

Under the present circumstances, a papal visit to the Holy Land would become a major blunder and embarrassment to all involved – if not worse.

It is common knowledge that the pope is planning to visit the Holy Land toward the year 2000. The reasons are obvious – and laudable: For a globe‑trotting pontiff like John Paul II, a visit to the land of Christianity’s origins would be a crown in a remarkable career; the aura of the millennium and celebrations connected with the 2000th year since the birth of Jesus are an appropriate context for such a visit; and last and not least, Pope John Paul’s inner urge to contribute to Jewish‑Arab reconciliation gives his pilgrimage an extra urgency.

Yet when looking at the prospects of a papal visit to the country, especially to Jerusalem, one cannot refrain from cautioning against it. It would do more harm than good–to prestige and standing of the pope, to the Roman Catholic Church, to Christian‑Jewish relations, and possibly also to the Israeli‑Palestinian peace process.

The Roman curia should seriously reconsider and reassess its plans and advise the pope that this pilgrimage, for all its personal significance and its message of peace and reconciliation, should not take place.

There is no doubt that personally, John Paul II is better suited than most, if not all, of this predecessors to embark on such a mission.

His personal history, as well as the annals of his pontificate, have proven an empathy to the Jewish people and its suffering unparalleled in the history of the Roman Catholic Church; his visit to the synagogue in Rome did perhaps more than any doctrinal statement in the texts of the Second Vatican Council to suggest that the Roman Catholic Church has turned a new page in its relations with what John Paul II consistently calls “our elder brethren,” the people who also brought the world Mary and Jesus.

Yet all this will vanish the moment the pope sets foot in the Holy Land–and I choose this term judiciously. The Vatican has finally established diplomatic relations with Israel after many years of unnecessary delay, yet its position on the question of Jerusalem has not changed.

It is obvious that the Vatican does not recognize the Israeli annexation of east Jerusalem: Does it unreservedly recognize Israel’s sovereignty over west Jerusalem, or does it still adhere to its initial position of internationalism–with the Roman Catholic Church (and also the Protestant denominations?) having some role in the running of the city?

Diplomats can live with ambiguities, but when concrete problems have to be confronted in the immediate here‑and‑now, they can become dicey. The pope may hope to make a pilgrimage to the celestial city of Jerusalem, to Civitas Dei, but at every turn he will be confronted with the contentions, confrontational and acerbic problem of the terrestrial Jerusalem.

When the pope arrives in Jerusalem and is welcomed by the president to “united Jerusalem, the eternal capital of the State of Israel” – will he acquiesce or demur?

Or will Vatican diplomacy put a prior veto on such an expression by the president of Israel? In either case, we shall have a major diplomatic incident.

Will he consent to be accompanied to the Old City by the mayor of Jerusalem? And at the Church of the Holy Sepulcher, will he be greeted only by the Latin Patriarch, who is (as he should be) a Palestinian Arab, or will he insist on also being greeted by Faisal Husseini or another representative of the Palestinian Authority?

Every step is fraught with extremely delicate issues; no compromise can be easily devised when one deals not with a British foreign secretary, but with the head of the Roman Catholic Church.

The pope, out of his goodwill and wish to reach out to Jews, will certainly want to meet with Israeli rabbis. Will the chief rabbis even agree to meet him–and under what conditions? If the pope expresses his feeling for the tragedy of the Shoah, he will undoubtedly also express his sympathy for the plight of the Palestinians. Both sides will only hear that part they do not wish to hear.

In all probability, the pope’s visit in 1999 or 2000 will fall close to the Israeli elections, which means that Israeli politicians will have to play to the galleries as much as possible, and some of the language which might be used could become offensive.

If the pope tries to defend the role of Pius XII during World War II, he will only alienate the Israelis, while the Palestinians on the other side, will accuse him of caving in to the Jews.

In short, under the present circumstances, the pope cannot do right in such a visit, whatever he does. Everything, with the best of intentions in the world, will go wrong.

Last and not least, just imagining the security arrangements connected with a papal visit–and with the masses of tourists and pilgrims coming to Israel on this occasion – should give any sane person the creeps. Certainly the pope himself would not like his visit to Jerusalem to turn into a city under siege and virtual occupation.

The time is not ripe, or as the Greeks would say, this is not the right kairos. If the peace process were on track, a papal visit could be the icing on the cake. Under the present circumstances, it will become a major blunder and embarrassment to all involved – if not worse.

Vatican diplomacy tends to be wise, prudent and careful. Its officials and representatives know very well how to proceed at a glacial pace. His advisers should practice this wisdom and experience, and in all humility beg the head of the Roman Catholic Church not yet, not yet.

(Jerusalem Post, June 6, 1998)

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PROMISES, BROKEN AND KEPT

Eighty‑one U.S. senators finally face the truth about the Middle East

Israel’s peacekeeping Prime Minister Yitzhak Rabin died with the bitter knowledge that he had been betrayed. At Oslo, Yasser Arafat had given him a commitment: “You give us territory, and we’ll fight terrorism from that territory.” Rabin took the historic chance. He also took the precaution of asking two outstanding professionals to report on Arafat’s fulfillment of the promise: Gen. Amnon Shahak, as chief of the Israeli Defense Forces (IDF); and Gen. Moshe Ya’alon, head of military intelligence.

Knowing what happened is essential to knowing where we are today. In September 1995, Ya’alon reported that instead of fighting the armed fundamentalist terrorists – Hamas and Islamic Jihad – Arafat was permitting their military strength to grow in the territories turned over by Israel. Other Arab leaders, from Egypt to Algeria, were fighting the fundamentalists because they recognized their menace. But Arafat, Ya’alon concluded, was using proxy terror to push Israel for more concessions. When Ya’alon advised Rabin that Arafat was dealing with Mohamed Def, one of the most radical terrorists, Rabin confronted Arafat with the allegation. Arafat’s response was to say, “Mohamed esh?” (“Mohamed who?”). It was, Rabin judged, a brazen deception. Soon afterward, with more damning intelligence in his hands, Rabin decided on a showdown with Arafat–but planned to wait until the Palestinian election on January 20, 1996, in hope that a political endorsement would strengthen Arafat’s hand against the terrorists.

Paralysis. Rabin died before he could carry out his plan. Four days after the Palestinian election, the new prime minister, Shimon Peres, visited Arafat. Israeli intelligence had learned that a terrorist group was planning five major bombings. Arafat was given that information – and did nothing. In February and March, four bombs exploded in buses, cafes, and shopping areas, killing dozens of Israelis and wounding hundreds. The impact on Israeli politics was devastating, leading to the election of Prime Minister Binyamin Netanyahu as the expression of Israel’s security concerns. The rise of Netanyahu did not bring about the paralysis of Oslo. It was the paralysis of Oslo that brought about the rise of Netanyahu.

Arafat mourned Rabin’s death, but he continues his double game. Last year, some 463 terrorist attacks were mounted; and additional 100 were foiled. Recently, Israel discovered a Hamas cell that planned the takeover of a major building; the planting of mines; a suicide bombing in a major residential area; car bombings in Haifa, Beit E1, and Ariel; and infiltration of explosives into video‑tapes. Only intense Israeli pressure induced the Palestinian Authority (PA) to raid this group: 1,500 pounds of explosives were found. Meanwhile evidence of Arafat’s betrayal multiplies. He has twice as many police under arms as agreed at Oslo but will not use them against terrorist havens minutes from major Israeli cities. He has freed Islamic Jihad terrorists responsible for the January 1995 Beit Lid bombing that killed a score of Israelis, as well as those who attacked the Jerusalem mall last September. He retains the chief of the 12,000‑strong police force in Gaza and the West Bank, Gen. Gnazi Jabali, who is known to be involved in terrorism. He allows PLO leaders to exhort their people to violence against Israelis. He has recruited 150 police officers from known terrorist groups, including at least 25 wanted for terrorist attacks on Israelis. A cartoon sums up Arafat’s definition of cracking down on terrorism: “No kiss. All you get is a hug.”

Does Arafat get criticized in the Western media for this appalling record? Of course not. All kinds of rationalizations are devised to excuse his abrogation of security commitments, which were underwritten in the Oslo “Note for the Record” by the United States itself. All sorts of pressures are brought on Israel to reward Arafat’s campaign by making further concessions. Israel knows full well that this would not buy peace. Withdrawal from Hebron has been followed by suicide bombings, more violent intifada – and demands for more withdrawals, more retreat from Oslo.

That is the bad news. The good news is that, despite the one‑eyed vision of the media, an impressive body of U.S. senators has finally broken the spell. Eighty‑one senators – who cannot be dismissed as partisan – have sent a letter to President Clinton containing the following truths: “The fact is that many Palestinians continue to use terror and violence as a political tool against Israel. Chairman Arafat, himself, repeatedly threatens renewals of widespread violence and continues to withhold full security cooperation with Israel.” The senators point out the injustice of pressuring Israel. It would be “particularly unfair and counterproductive since Israel has kept the promises it made at Oslo, and today is prepared to withdraw from even more territory of the West Bank before final status negotiations.” Then they assert: “On the other hand, the Palestinians have not provided Israel with adequate security.” They conclude: “Presenting an American plan–especially one that includes a specific redeployment figure beyond what Israel believes to be in its national‑security interest before final status arrangements–runs counter to [former Secretary of State Warren) Christopher’s commitment and can only undermine Israel’s confidence.”

Unfortunately, the State Department has become Arafat’s de facto advocate, pressuring Israel to pull out from more of the West Bank. This is unwise as well as unfair. In the light of the broken promises, and the need to retain some bargaining chips for the final negotiations, Israel has been remarkably forthcoming, especially since those same Rabin appointed, nonpolitical military advisers still make the same assessment of Arafat’s failure on security policy that they did in 1995. Israel has offered more land, but the Clinton administration seems to miss the point, as it tries to increase the percentage yielded. The argument should not be about how much extra land Israel yields but how every bit of land given up undermines Israel’s fundamental security. Israel is constrained by the imperative of survival – survival against not just the treacherous Arafat but also the radical Islamic government that might well succeed him. Every 1 percent in this argument is an area the size of Tel Aviv; every decimal point is a multiplier of risk. For instance: Israel cannot give up mountain ridges on the West Bank without losing early‑warning sites of Iraqi or Syrian attack. It cannot give up the vital underground aquifers that provide a huge share of Israel’s fresh water. It cannot do without a buffer zone against Arab infiltration along the so‑called Green Line, Israel’s pre‑1967 border. It must have a means of swiftly deploying into the Jordan Valley by means of four eastwest roads that enable the IDF to bypass Palestinian communities and local traffic. It must have a Jerusalem defense zone to protect its capital, and it must have a security zone to protect passenger planes landing in the Ben Gurion Airport: The Palestinians have been trying to acquire shoulder‑to‑air missiles.

Tin ear. The backdrop of the chill between Washington and Jerusalem is antipathy toward Israeli Prime Minister Netanyahu. Beyond the gap of perception between what Israel knows it needs for its security and what America thinks it needs to appease Arafat, there is an ominous breakdown of trust. Given his remarkable early political success in Israel, Netanyahu has demonstrated an amazing tin ear for the politics of the situation. He seems not to realize the importance of inspiring trust in the people he must work with. His political foul‑ups have diverted attention from Palestinian failures on security. This has allowed the United States to convince itself it needs to beat up only on the awkward partner–on Netanyahu – when it should be leaning on Arafat to tighten security, the key to the whole confrontation. While Netanyahu is politically inept, he is strategically dead right–and right to reject American pressure. The record shows the Israelis right in their judgment that a progressive turnover of territory to the PA would be no more than a series of unilateral concessions. They would whet the appetites of the Palestinians and raise their expectations without bringing about any genuine PLO acceptance of the Jewish state, any elimination of terrorism.

Why does Washington see Israel’s reasonable demand for reciprocity as some form of sabotage of the peace process? Reciprocal obligation was the very foundation of the whole deal, as confirmed by the U.S. special ambassador in the Note for the Record following Hebron and in the letter from the secretary of state confirming that Israel would determine the amount of land it gives up. For the United States to treat that recognition as a “dead letter” would be to destroy the trust that Israel needs in its strategic ally and so preclude the possibility of a final status agreement.

Underlying all the tensions, of course, are different expectations on the territorial outcome of a final‑status negotiation. But Israel can never be expected to give up what is essential to its very survival, and every blow to its sense of trust makes it more likely that those final talks will end in deadlock and more violence. This is what the Israelis cannot forget. It should not be what the Clinton administration cannot remember. (By Mortimer B. Zuckerman, Editor‑in‑Chief, U. S. News & World Report, April 20, 1998)

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LETTERS OF GENERAL INTEREST

Dear Emily,

From Bernard W. Hedman, Laymen’s Home Missionary Movement, Chester Springs, PA, I have gotten Nos. 746, 747 of The Bible Standard. It is a paper about Israel. I guess you have gotten this paper. It is to be regretted that there is printed the changed version of Brother Russell’s speech in New York in 1910.

I have felt it to be my duty to write enclosed letter to Bernard W. Hedman. I have sent him the correct version of Brother Russell’s speech hoping he will print a correction. I enclose a copy of my letter to Bernard W. Hedman for your knowledge.

I have sent my short lesson in the truth to Bible Students in USA, England, Germany and Emek Ha Shalom, hoping they will read it critically and if necessary propose alterations. I am enclosing a copy of “A Short Lesson in the Truth.” You have gotten a copy already, but–as you can see–I have made a small completion.

All the best and many kind regards, ------- (SWEDEN)

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Dear Emily,

I must tell you what a pleasure it was to have had the opportunity to see you once again. Andrea was delighted to meet you at long last and to personally express her gratitude to you for your kindnesses to us, and for your true friendship. It was very thoughtful of you to invite your friend to visit with us as well. He was a charming and well spoken fellow with whom it was a pleasure to speak.

I have an interesting surprise to tell you about. Guess who just happened to pop in my office in the yeshiva the other day? Your friend Josef from Emek Ha Shalom! It was an amazing coincidence. Rabbi Eliezer Waldman, with whom I closely work, happened to meet Josef a while back at a demonstration, I think at Har Homa in Jerusalem. They got to talking and the Rabbi invited him to visit at the yeshiva. He came with two young men and had a nice chat with the Rabbi and, as they were leaving, the Rabbi decided to introduce them to me. When I heard the word Emek Ha Shalom my ears picked up and I mentioned your name. Then Josef’s ears picked up and he told me that he has gotten my writing from you and that he was happy to meet me.

It was such a wonderful coincidence! We had a very nice warm chat and I promised him that I would send his regards to you. It is, indeed, a small world.

I am taking the liberty of enclosing a few pictures taken of us during our recent visit. I am sorry that we didn’t take some at your house. Your niece, Marjorie, is as gracious as always and made us feel very welcome as she showed us around the house. We are sorry that we did not get to see Leonard this time.

Please remain as young as you are with your witty sense of humor.  You have a twinkle in your eyes which always brings a smile to all who know you. It is an honor to be your friend.           

With blessings from Hebron, Gary Cooperberg (ISRAEL)

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Our dear Sister Emily: Shalom!

Thank you heartily for your two letters to us. Both letters are messages of love from one who cares lovingly for the well‑being of fellow workers.

Please excuse that we caused you worry, but the responsibilities are pressing and many folded. We would need a double portion of time and forces. Please pray for us, that we may receive the wisdom not to undertake more than we are able, even when many responsibilities and opportunities are abounding in front of us.

We are thankful that you had the Lord’s protection against the tornadoes and the floods. Thank God that we have it also every day under sometimes very poor circumstances.

Leif Malmkvist did not come, because his father died. But the Lord sent us help.

Thank you much for your prayers, please carry on, because we could not continue without the support of true brethren!

           Always connected in Spirit and Love, Your thankful brethren in Christ,

Herman Bezner and Joseph Elisha ------- (ISRAEL)

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NO. 498 ISRAEL'S 50TH ANNIVERSARY

In May 1948 the nation of Israel was proclaimed, and we rejoice with them on their 50th anniversary. We could not join them in person, but as we watched the wonderful celebration on TV we rejoiced with them in that Miracle of God, who provided the 50 years for Israel. There has been much pain, toil and distress for them, but the State of Israel will survive; God will never forget Israel (Isa. 49:15).

Moses brought the Israelites out of slavery in Egypt, ‑ which event they still commemorate unto this day. But we are told that the exodus now from among all nations will be so much more a marked manifestation of God’s favor than that from Egypt, which has been the great and marked feature of Israel’s history, but their deliverance from among the nations will indeed be a great and grand miracle of God. Thus we read: “Behold the days come, saith the Lord that it shall no more be said, The Lord liveth that brought up the children of Israel from the land of Egypt; but The Lord liveth that brought up the children of Israel from the land of the north [Russia], and from all the lands whither he had driven them. And I will bring them again into their land that I gave unto their fathers.” (Jer. 16:14,15) Hasn’t this been fulfilled before our very eyes?

In the past fifty years we have witnessed the return of many of the Jews to their Land of Promise, and the aliyah [immigration to Israel] continues. Since 1948 a total of 2.6 million Jews have returned to Israel. Israel’s present population consists of 4.7 million Jews and 1.2 million Arabs and other minorities. Moses led 600,000 from Egypt, not including women and children (Num. 11:21). We can rejoice with them in their festivals and rites in commemoration of this great event.

HOW PROPHECY MOVED A PRESIDENT

“The nations know not the thoughts of the Lord, neither understand they his counsel: for he shall gather them as the sheaves unto the floor.” (Micah 4:12)

President Truman’s spectacular recognition of the State of Israel in 1948, has several times been referred to in this magazine as a Divine Providence in which he, perhaps unknowingly, had become a tool in the carrying out of Bible prophecy.

On the fifth anniversary of Israel’s independence on April 20, 1953, a man who knew the inside story of Mr. Truman’s amazing action five years ago, decided to make it known, for it had been agreed that it should not be told until Mr. Truman was out of office. That man was the well‑known United Nations Correspondent, also columnist for the California Jewish Voice, David Horowitz. He gave the story through the latter paper on Friday, May 1.

Mr. Horowitz is quite a student of Old Testament prophecies, particularly those relating to the latter‑day revival of Israel. He relates that he had been having frequent visits when in Washington with another student of Bible prophecy, Martin F. Smith, formerly associated with Congress. Smith was a special friend of Mr. Truman, who likewise was more or less familiar with prophecies concerning Israel. Smith and Truman often discussed world events in the light of these prophecies, Mr. Horowitz says.

During the Presidential campaign in 1948 when the United Nations under American influence had shifted its policy on the problem of Palestine from Partition to Trusteeship to the great consternation of world Jewry, Truman’s rating in the campaign had dropped to almost nil. All the polls showed Thomas Dewey far ahead. Truman was looked upon as a “dead duck.” Dewey was practically in the White House. It looked very bad for Harry Truman.

“Having met Mr. Smith again in one of the periodic luncheons during this hectic time,” says Horowitz, “the discussion turned to his friend, Mr. Truman, and we both agreed that things looked bad for him. We spoke about the Bible and prophecy as relating to the Jews returning to Palestine, and I told Smith that America’s new policy was contrary to God’s will and for that reason, Truman, as head of the nation, had found disfavor in the sight of God and man.

“Then, in a sort of wishful way, I said to Smith: ‘Possibly if Truman would heed my counsel he might still at this late hour stand a chance of re‑election. Smith, looking on seriously and taking my statement in earnest, said: ‘Tell me and I will tell the President.’

Somewhat taken aback by this sudden challenge and realizing that Smith meant business, Horowitz told him what he had in his heart: “Truman should know, first of all that no man or electorate had put him into the White House. He got it through the act of God when Franklin D. Roosevelt died an April 12, 1945, a week or so after it was revealed that Roosevelt had made certain commitments to Ibn Saud and the Arabs.

“Hence it is clear,” Horowitz continued, “that God does not want Truman to listen to every Tom, Dick and Harry, as he has up until now in matters of State and Foreign Policy. God wants him to do what he thinks is right himself.

“Moreover,” he said, “the problem of Palestine is not exclusively a Jewish one. American Christian voters, nurtured on Hebrew tradition as based on the Bible, have always connected the Jew with the Holy Land. When they read in their daily papers that Truman was wavering on this matter, permitting the State Department to play politics not in the interest of the people of the Book, they lost their faith in him. They saw a weak man who changed his mind with every wind.

“Therefore,” Horowitz continued, “unless your friend, Truman, realizes these facts and rectifies the wrong done the Jews, he will fall history and lose. But in order to convince the American people, he will have to do something courageous in the matter of the Jews and Palestine.”

Mr. Smith listened intently we are told and promised he would go to Truman and present the matter to him. A week later in a New York Times dispatch in reporting Mr. Truman’s weekly press conference, Truman was quoted among other things as having said: “I don’t care what happens to my own political career personally, I am going to do what I think is right.”

During this press conference reporters met a new Truman From that point on Truman became the “unpredictable” President. He began to act on his own, and his rating in the eyes of the public rose higher and higher. And then, a little later on May 14, 1948, Truman did the unpredictable. He electrified the world by recognizing the State of Israel to the dejection of Israel’s enemies. The General Assembly of the U.N, went into a tantrum. It was as if the world had turned over. Not even the American delegation there under Warren Austin had known about Truman’s intended act. The then Secretary of the State, General Marshall, had been in the White House that same morning and Truman did not even tell him what he was planning to do that same evening.

Thus, Harry Truman fulfilled the message given to him by Martin F. Smith becoming a modern Cyrus.

When Horowitz met Mr. Smith later he told him that soon after the previous meeting he had contacted Truman and told him every word. Truman, upon hearing, became “pale white like a ghost.”

“I have seen Mr. Truman many times and in many moods,” Smith said, “but never did I see him so dead earnest and serious as at the close of our meeting this time.”

“In parting” Smith continued, “Mr. Truman gave me such a handshake as to indicate that he was indeed intent on shaking the world.” (Prophecy Monthly, July 1953)

THE DIVINE CALCULUS

After a gap of nearly two thousand years, the 50‑year‑old Third Commonwealth of Israel is now an entrenched fact of contemporary history, backed up by some six million citizens, nuclear arms, a vibrant democracy and an active world Jewry.

It’s a good time to take stock. And indeed, hundreds of foreign journalists from around the world are here to do just that.

Unfortunately, the international press reviews of this jubilee anniversary seem to miss the spiritual, meta‑historic significance of Israel’s achievement.

The New York Times and others have conducted thoroughly researched and expertly documented surveys of contemporary Israel. These features tend to calculate a balance sheet of our successes and failures – in defense, economy, democracy and peace‑making and pose poignant questions about Israel’s identity and society in the future.

But while it’s valid to apply temporal yardsticks of measurement to Israel at 50, such evaluations miss the deeper challenge: to fathom the processes at work behind the curtain of current affairs; to understand the resurgence of Israel in the grand historical terms; to discern the mystic movement ‑ the Divine drama if you will ‑ that is playing out.

It cannot be otherwise. There is nothing global, or even massive, about the State of Israel in political terms. This is a small piece country. We Israelis are but a tiny fraction of the human family. In the sweep of history, there have been greater battles, bigger construction and irrigation projects, larger population transfers and immigrations and more eminently impressive displays of might.

No, the establishment, survival and advancement of Israel is more than a political or secular event in Jewish, or indeed a global, consciousness. Israel stands as vindication of the spirit; as a validation of the tenaciousness of faith; as proof of humanity’s power to overcome.

HISTORY KNOWS no parallel to the prophecies of the Bible, which foretold of exile, of the break‑up of a people ‑into a thousand pieces across the world ‑ yet who were destined not to assimilate, but to return.

This is the saga of a metaphysical union spanning centuries between a people, their God, and a land, defying all odds. This is the celebration of a nation who, at the moment of ultimate nadir, of devastating Holocaust, rose from the ashes, armed with little more than conviction and a historical consciousness that promised renewal, to stake claim to the ancestry. This is redemption, Providential consolation.

“In this generation of ideological confusion, of erratic thought, in the press and rush of civilization, haunted by doubt, fear and spiritual inadequacy, the still small voice of Israel reborn has a significance overreaching the criterion of material capacity, extending beyond the boundaries of geographical dimension and the gradation of international status,” wrote the late Yaacov Herzog.

“Israel represents a vindication of faith and prayer through the ages; it is a symbol of revival, a message of hope, indeed a lasting evidence of the integrity of the spirit.”

Listen to Chaim Weizman at the 22nd Zionist Congress in 1946: “...[We] stand today six hundred thousand strong, with steady vision and unwavering courage, drawing sustenance, spiritual and material, from a grudging and neglected soil ... testimony to the irresistible force which drives our people to become free men and women once again on the land of our forefathers.” Or to put it another way, as did Theodore Herzl: “If you will it, it is no dream.”

THIS BELIEF in the power of human will, animated by ancient faith, explains much about Israel, even today.

It explains why we sometimes stubbornly refuse to recognize the rational calculations of diplomatic cost and benefit ‑ calculations politely impressed on us by well‑meaning allies. It explains why those who consider history only in terms of national politics and international relations underestimate or misjudge us. They fail to understand that Israel is guided by an astral calculus that is not always perceptible, a reckoning that blurs the lines between imagination and reality, between the possible and the feasible.

The other day, I explained it this way to a friend of mine who is a foreign correspondent. It’s not just the Jewish people that have returned here, I said. God is returning too, bit by bit. “The Lord thy God will turn thy captivity... and gather thee from all the nations.” (Deut. 30:3)

I wonder whether the journalists and bystanders here to put us, at 50, on the couch, can factor this analysis into their reportage.

And can we Israelis remind ourselves of this prophetic perspective long enough to allow for true celebration? (By David Weinberg, The Jerusalem Post, April 26, 1998)

ISRAEL’S 50TH, MARK TWAIN AND THE JEWS

Israel’s 50th brings back memories of this writer’s pioneering days in the old Palestine under the harsh British Mandate in the years 1924‑1925, at which time I witnessed the opening of the Hebrew University on Mount Scopus and heard Lord Balfour hail the Jews’ return to their ancient land.

The prophetic event took place on April 25, 1925. Israel’s 50th birthday coincides with its half century presence at the UN as one of the most active and progressive members. The reborn nation was admitted in 1949.

These were the real pioneering days in Judea, Samaria, the Galil and Negev. As a chalutz from America, I spent three and a half years in the Mikveh Israel Agricultural Compound and in Ramat Gan.

In light of the fact that great pressures are being put on Israel by the U.S. and other Western States to give in to the PLO to cede additional land, endangering its security, and in the face of outright acts of anti‑Semitism in many parts of the world, including the UN (as this column has pointed out on several occasions), I am moved at this time to refer to the famous American Mark Twain who, a century ago, delivered the most significant declaration on the Jews and on the issue of anti‑Semitism.

Following are some highlights of that revealing declaration: “Some months ago I published a magazine article descriptive of a remarkable scene in the Imperial Parliament in Vienna. Since then I have received from Jews in America several letters of inquiry. They were difficult letters to answer, for, they were not very definite. But at last, I received a definite one. It is from a lawyer, and he really asks the questions which the other writers probably believed they were asking. By help of this text I will do the best I can to publicly answer this correspondent, and also the others ‑ at the same time apologizing for having failed to reply privately. The lawyer’s letter reads as follows:

“‘I have read ‑ ‘Stirring Times in Austria., One point in particular is [of] vital import to not a few thousand people, including myself, being a point about which I have often to address a question to some disinterested person. The show of military force in the Austrian Parliaments, which precipitated the riots, was not introduced by any Jew. No Jew was a member of that body. No Jewish question was ever involved in the ‘Ausgletch’ or in the language proposition. No Jew was insulting anybody. In short, no Jew was doing any mischief toward anybody whatsoever. In fact, the Jews were the only ones of the 19 different races in Austria which did not have a party ‑ they are absolutely non‑participants. Yet in your article you say that in the rioting that followed, all classes of people were unanimous only on one thing ‑ in being against the Jews. Now will you kindly tell me why, in your judgement, the Jews have thus ever been, and are even now, in these days of supposed intelligence, the butt of baseless, vicious animosities? I dare say that for centuries there has been no more quiet, undisturbing, and well‑be‑having citizens, as a class, than the same Jew. It seems to me that ignorance and fanaticism cannot account for these horrible and unjust persecutions.

“Tell me, therefore, from your vantage point of cold view, what in your mind is the cause. Can American Jews do anything to correct it either in America or abroad? Will it ever come to an end? Will a Jew be permitted to live honestly, decently, and peaceably like the rest of mankind? What has become of the golden rule?

Mark Twain replies, “I will begin by saying that if I thought myself prejudiced against the Jew, I should hold it fairest to leave this subject to a person not crippled in that way. But I think I have no such prejudice. A few years ago a Jew, observed to me that there was no uncourteous reference to his people in my books, and asked me how it happened. It happened because the disposition was lacking. I am quite sure that (bar one) I have no race prejudices, and I think ‑I have no color prejudices or caste prejudices nor creed prejudices. Indeed, I know it. I can stand any society. All that I care to know is that a man is a human being ‑ that‑is enough for me; he can’t be any worse...”

The noted Mark Twain, in his declaration, which was published in Harper’s Magazine in September 1898, came to this significant conclusion:

“If the statistics are right, the Jews constitute but one percent of the human race. It suggests a nebulous dim puff of star dust lost in the blaze of the Milky Way. Properly the Jew ought hardly to be heard of, but is heard of, has always been heard of. He is as prominent on the planet as any other people, and his commercial importance is extravagantly out of proportion to the smallness of his bulk. His contributions to the world’s list of great names in literature, science, art, music, finance, medicine, and abstruse learning are also way out of proportion to the weakness of his numbers. He has made a marvelous fight in this world, in all ages, and has done it with his hands tied behind him. He could be vain of himself, and be excused for it.

“The Egyptians, the Babylonians, and the Persians rose, filled the planet with sounds of splendor, then faded to dream stuff and passed away; the Greeks and Romans followed, and made vast noise, and they are gone; other peoples have sprung up and held their torch high for a time, but it burned out, and they sit in the twilight now, or have vanished. The Jew saw them all, beat them all, and is now what he always was, exhibiting no decadence, no infirmities of age, no weakening of his parts, no slowing of his energies, no dulling of his alert and aggressive mind. All things are mortal but the Jew; all other forces pass, but he remains. What is the secret of his immortality?” (By David Horowitz, At the UN, The Jewish Press, May 8, 1998)

THE ISRAELI ECONOMY ‑ WHAT’S AHEAD AFTER ISRAEL ‑50

Jews, worldwide, have much to celebrate on Israel’s 50th anniversary. During the nation’s half century, the Israelis have created a homeland for Jews, built a society based on democratic principles; absorbed many cultures and have developed diplomatic relations with 150 nations. These accomplishments merit a “Well done, Israelis!” But the people of Israel deserve our additional congratulations for having created an economic miracle that is highly respected and envied throughout the world. They have produced a remarkably high Gross Domestic Product (GDP) of $98.4 billion in 1997, with a GDP growth during the past five years averaging 6 percent.

A major contributing factor to this formidable achievement has been the rapid expansion of the electronics industry. The revenue from this sector alone reached $7.2 billion in 1997 ‑ a stunning increase of 11 percent over the previous year. And 80 percent of the country’s electronics production was sold outside of Israel.

Israel, in fact, has become a second Silicon valley, attracting hundreds of American companies. Many of the world’s largest computer concerns, including Microsoft, IBM, Digital, Hewlett Packard, National Semiconductor and Motorola have located facilities in the country and become parts of “Israel ‑ the In‑Place for Innovation.” There is every reason to predict that the nation will continue increasing its high‑tech exports to Europe and the United States.

Currently, there are 2,000 start‑up companies operating facilities in Israel. They are active in a variety of innovative high‑tech areas, including voice and handwriting recognition, Internet video and voice transfer, smart cards, data security, push technology, bandwidth expansion, medical diagnostic equipment and design gear for the semiconductor industry, to mention only a few.

Here are a few of my predictions for the Israeli economy in the “post ‑ 50 era:

There probably will be a lessening of activity in Israel’s low‑tech industries because of high‑labor costs. To compensate for this loss, many companies operating factories in Israel will subcontract part of their production to Jordan, Egypt and, eventually. the West Bank and Gaza assuming peace will come to the area.

More American high‑tech companies will complete their downsizing programs by opening factories in Israel, to take advantage of Israel’s unique incentives, including the country’s high‑quality engineers and scientists. Israel’s electronics industry today employs a work force of 43,000, 60 percent of whom are engineers and technicians. Compared to other countries, Israel’s ratio of scientist and engineers to the overall population makes it Number One in the world, by a wide margin. Israel has 145 of these technical workers for every 10,000 employees.

Many American corporations will expand their “contracting out” programs to Israel. one reason is the shortage of high‑tech personnel in the U.S. For a growing number of companies, Israel is the ideal place to conduct research and development and create software because of the availability and inventiveness of Israeli scientists, engineers and technicians. Furthermore, the Israeli government provides between 50 and 60 percent of the cost of R & D projects.

Stock markets dealing in Israeli stocks will continue to expand in Israel and the United States. At this time, stocks of 75 Israeli companies, carrying a value of $17.9 billion, are listed on Wall Street exchanges and 659 companies are traded on the Tel Aviv Stock Exchange. There has been a rapid expansion of venture capital companies opening in Israel. In 1997, 50 such firms invested $1 billion in Israeli companies, a sure sign of confidence in the future of Israeli enterprises.

The bottom line is that the Israeli economy is well posed to move into the next century ‑ provided, that a peace agreement is signed and adhered to by Israel and the Palestinians. High tech is the engine that will continue to drive Israel’s economic machine. Hanan Achsaf, President of Motorola (Israel), noted recently that if Israel’s industrial growth, per employee productivity and export volume continue to increase at the current rate, revenues of Israel’s high‑tech industry alone will soar from $7.2 billion to $20‑25 billion by the year 2005. This would constitute a giant leap into Israel’s “post‑50” era ‑ one that Israel’s founders could not have imagined in their wildest dreams. (By Elmer L. Winter, Chairman, Committee For Economic Growth Of Israel, The Jewish Press, May 1, 1998)

THE CHOSEN SEED OF ABRAHAM

The key of the situation is given us in the Bible, and nowhere else. The relationship of Jewish people and the land of Palestine and the Bible, rightly understood, constitute a proof that there is a God: that He has a great and wonderful Plan or method by which He is dealing with mankind; that His Plan is connected with the Jewish nation, and that the Bible is the record of that Plan. But here we must remember the truthfulness of the poet’s expression:

“God moves in a mysterious way

His wonders to perform.”

It is a mistake to suppose that the Bible was written for the world or intended to be understood by the world. Its own testimony is to the contrary of this ‑‑ that the Divine purposes are intended to be concealed from mankind in general and to be understood only by those who come into heart harmony with the Divine intention, and who from this standpoint “search the Scriptures.” It should not surprise us, therefore, that our Jewish friends have not comprehended clearly the Scriptures, which they so reverently And painstakingly preserved from Moses until Christ. And may we not truthfully say that the same lack of understanding very generally prevails, even amongst Christians? Is not the fact that comparatively few of the Lord’s people have been privileged to comprehend the length and breadth and height and depth of the Divine Plan, fully in agreement with the Scriptural declaration that such knowledge has been intended throughout the Age only for a very small minority? “The secret of the Lord is with them that reverence him [and His Word] and he will show them his covenant.” (Psa. 25:14)

The Scriptures seem to indicate, however, that the time is at hand when “The mystery of God shall be finished,” and when the understanding of the Divine Plan may be comprehended by increasing numbers, and amongst these the reverential Jews. Indeed, the Jew should be specially attracted by the outlines of the Divine Plan set forth in the prophecies of his own Scriptures. They explain the experiences of Israel while still in God’s favor, and the experiences of the past eighteen centuries of their disfavor, and show how both of these will work together eventually for the blessing of Israel and through Israel for the blessing of the Gentiles.

THE DIVINE PROMISE TO ABRAHAM’S SEED

As the very foundation of Israel’s every hope, the mainspring of that people’s courage, the motive power of their energy, their perseverance and their pride,, has been the Divine promise made to Abraham, their illustrious ancestor, “the friend of God.” To Abraham, after certain tests of character ‑ obedience, loyalty, and faith ‑ God made A Promise, which constitutes the hope, both of Israel and the Gentiles. It reads, “In thy Seed shall all the families of the earth be blessed.” (Gen. 22:18) Abraham’s son Isaac was indicated by the Lord to be the channel through which this blessing should proceed. Later on, Isaac’s son, Jacob, was indicated as a further channel. At Jacob’s death the Divine blessing passed, by Divine direction, not to a single one of his posterity, but to them all as a whole nation.

Jacob’s name was changed to Israel, which signifies a prince influential with God ‑in Divine Favor. This name Israel, indicative of so much of honor and Divine favor, was subsequently applied to the whole nation of Jacob’s descendants, who became known as Israelites, or Children of Israel. It was understood by that nation that they were the seed, the posterity mentioned in the promise made to Abraham ‑ in whom “all the families of the earth should be blessed.” They correctly understood that this would signify a great exaltation for their little nation. They had full confidence in that great Promise, because the Lord had secured it to them in a most remarkable manner ‑ He made oath to it. Since He could swear by none greater than Himself, He said, “By myself have I sworn, saith the Lord, because thou hast done this thing, and hast not withheld thy son, thine only son; therefore, I will greatly bless thee and I will exceedingly multiply thy Seed as the stars of heaven, and as the sand upon the seashores... and in thy seed shall all the families of the earth be blessed; because thou hast obeyed my voice.” (Gen. 22:16‑18)

This hope in God ‑ that they were His chosen people whom He would use as the channel of Divine favor to all nations ‑ has ever been the mainspring of Jewish courage and pride. Not all Jews have inordinate self‑conceit as the basis for success. Some of them are fearful and some deficient in self‑esteem; but they are nerved by the conviction that God was especially interested in them, and the hope that He will yet fulfill to them His Oath‑Bound Covenant. A faith so persistent (for thirty‑eight centuries) must surely be pleasing to God, and must challenge the admiration even of their enemies. Christian Bible students well know that much of the Bible consists of Israel’s past history and prophecies of their coming glory. The past eighteen centuries have been merely a parenthesis in which spiritual Israel has been in process of selection from every nation., The speedy return of Israel to God’s favor marks another onward step in the Divine Plan of the Ages. According to the Scriptures, their coming uplift to Divine favor marks the Millennial epoch of blessings so long promised by God through the Hebrew prophets and attested also by our Lord and His apostles, mark the words of Peter ‑ “Times of Refreshing shall come from the presence of the Lord, and He shall send Jesus Christ, whom the heavens must retain until the Times of Restitution of all things which God hath spoken by the mouth of all his holy prophets since the world began!” (Acts 3:19‑21) Jewish Restitution is the first item of the many blessings then to be poured upon mankind by a gracious Creator.

It is our hope that not merely our Hebrew friends will be interested in the various Scriptural prophecies, but also Christian Bible students and non‑professors. The coming blessings will be abundant to the blessing of all mankind, but the Jew first, for “God hath not cast away his people whom he foreknew”; “For the gifts and calling of God he never repents of.” (Romans 11:2,29,32)

(By C. T. Russell, Overland Monthly, pages 65,66)

It was a pleasure to note that many Christian organizations gave Israel comfort and support in many ways, especially joining with Israel in rejoicing over their 50th anniversary. We also appreciate the Bible Student Groups who gave beautiful tributes to Israel on their 50th anniversary in many of their magazines. Bible Students who emanate from Brother Russell have every reason to rejoice with Israel knowing that Bible prophecy as he taught it is being fulfilled. Brother Russell spent a great deal of time in “blessing and comforting Israel,” with God’s promises to His chosen people. He went to Israel more than once, but also went to other countries with his comforting message to the Jews. He told them Jerusalem would not only be the capital of Israel but would be the capital of the whole world: “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall rise upon thee. And the Gentiles [all people] shall come to thy light, and kings to the brightness of thy rising.” (Isa. 60:1‑5) We have endeavored to follow Brother Russell’s example and give Israel a prominent place in our publications. We also support Emek Ha Shalom because Hermann and Josef have worked for many years doing so much for Israel, without any help, either financial or physical labor. They have done it on their own. Fortunately some of the Bible students have now gone to their aid, both financially and with labor, for which we are most appreciative.

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NO. 497 TAKE, MY BRETHREN, THE PROPHETS

JEREMIAH, member of a priestly family (Jer. 1:1) in the land of Benjamin, has his writing placed in the Bible immediately following that of Isaiah; and one of the four major prophets. One writer refers to him as "The greatest of the prophets"; but some may dispute that. However, we consider it a very fair appraisal to consider him as one of the greatest of prophets. His daughter Hammutal was the wife of King Josiah; thus he would probably have had free access to the very elite of Judah's society.

However, this proximity to Judah's uppercrust gave him ready and accurate appraisal of their vices and virtues. And in the broad sense the vices were much more reprehensible than were the virtues worthy of praise. A prophet in Judah, this placed him in the very delicate position of openly condemning the social abuses that were so glaringly apparent. And his "lamentation" of those failings earned for him the epithet of The Wailing Prophet.

Thus, it may be in order here to quote from another writer, not specifically about Jeremiah, but applying to his general situation: “It is difficult to conceive any situation more painful than that of a great man, condemned to watch the lingering agony of an exhausted country, to tend it during the alternate fits of stupefaction and raving which precede its dissolution, and to see the symptoms of vitality disappear one by one, till nothing is left but coldness, darkness, and corruption."

He predicted the downfall of the smaller kingdom of Judah, similar to the one that had befallen the larger one -Israel -133 years prior to that then slowly coming upon Judah. Concerning Zedekiah, the last king of Judah, Ezekiel had written: "Thou profane wicked prince of Israel [then called Judah], whose day is come, when iniquity shall have an end. Thus saith the Lord God: Remove the diadem, and take off the crown; this shall not be the same…I will overturn, overturn, overturn it; and it shall be no more, until he come whose right it is; and I will give it to him." (Ezek. 21:25-27)

It is our understanding that the above prophecy applies to the time in which we have been living since 1914. It is telling us in another way what is recorded in the picture in 1 Kings 19:11,12: There the "wind," the "earthquake," and the "fire" represent three "overturnings," as stated in the above. They are the three convulsions that will remove present institutions to make way for "Him whose right it is" -the Kingdom of our Lord, which He promised in the words: “Thy Kingdom come, thy will be done on earth as it is in Heaven."

CONDITIONS PREVAILING IN THE PROPHET'S DAY

The conditions of that time are very ably stated by the historians, of which we shall quote a few: "The temple was polluted with idolatry (2 Chron. 36:14), and justice was not executed (Jer. 21:11,12). A strong party in the state, assisted by false prophets, urged the king to throw off the foreign yoke (Jer. 27: 12-22). At the beginning of Zedekiah's reign (v. I, R.V. -margin) messengers from Edom, Moab, Ammon, Tyre and Sidon came to him in Jerusalem to plan a united revolt from the king of Babylon; but Jeremiah was Divinely instructed to condemn the purpose (vs. 2-11). Zedekiah sent an embassy to Nebuchadnezzar, probably to assure the great king of his fidelity (Jer. 29:3), and in his fourth year he himself visited Babylon (Jer. 51:59). Ultimately he was rash enough to rebel. On the 10th day of the 10th month, in the ninth year of Zedekiah's reign, the Babylonian monarch took post against Jerusalem, and began to erect forts around the city. It was too strong to be taken by assault; and the Babylonians held it in siege.

"The advance of the Egyptians compelled the Babylonians to withdraw for a time (Jer. 37:5), but they soon returned. By the ninth day of the fourth month in the 11th year of, Zedekiah's reign, the food in the be1eagured capital was exhausted. That night Zedekiah with all the men of war, secretly quitted the stronghold and, passing as noiselessly as possible between the Babylonian forts, fled in an easterly direction toward the Jordan. On learning that the king was gone, the Babylonian army pursued and overtook him in the plain of Jericho. He was brought a prisoner to Nebuchadnezzar, who had retired to Riblah, a little north of Palestine. There, after he had been tried and condemned. his sons were put to death in his presence, and his own eyes were put out; after which he was bound in fetters, carried to Babylon (2 Kings 24:17-20; 25:1-7; 2 Chron. 36:11-21: Jer.39:1-14), and put in prison till the day of his death (Jer. 52:11). Jeremiah prophesied during the whole of Zedekiah’s reign. Zedekiah was the last king of Judah; thus, we have first-hand information of what the situation was at that time."

Now, from another writer: "The corrupt religion and the moral degeneracy of the last days of the Judean kingdom are strikingly portrayed (Ezek. 8:11, 12). It appears that almost from the first Zedekiah was restive under the Babylonian yoke. Jeremiah warned him not to participate in a coalition of neighboring states against his overlord (Jer.27). Possibly it was these activities which brought him under suspicion and necessitated his visit to Babylon (Jer. 51:59). The pro-Egyptian party was in the ascendancy' at the court. Under its influence Zedekiah openly rebelled. This was not merely an act of political suicide, it was a flagrant violation of the oath of loyalty to Nebuchadnezzar which the king had sworn in the name of YAHWEH (Ezek. 17).

"The essential weakness of Zedekiah's character appears in his occasional consultations with Jeremiah during the course of the siege (Jer. 21:1-7; 38:14-28) and his treatment of the prophet (Jer. 37:17-21; 38:1-13). Granted that he was surrounded by a group of worthless advisers, Ezekiel's description of him as the deadly wounded wicked one, the prince of Israel (Ezek. 21:25. R.V.) is not over severe when we consider his perfidious conduct is remembered (Jer. 34:8-22)."

 Jeremiah was called to the prophetic office by a vision. He was young at the time, and humbly felt his immaturity, inexperience and inability to speak to men. "Then said I, Ah, Lord God! behold, I cannot speak: for I am a child. But the Lord said unto me. Say not, I am a child: for thou shalt go to all that I shall send thee... I will utter my judgments against them touching all their wickedness, who have forsaken me, and have burned incense to "other gods, and worshiped the works of their own hands." (Jer. 1:6, 7, 16)

The opinion is expressed that Jeremiah was probably about twenty years old when the Lord called him to the prophet ministration; and we may well imagine his trepidation at that age, knowing the wayward and domineering bent of the Jewish aristocracy at that time. Moses was eighty years old when the Lord told him to go to Egypt and deliver His people from bondage. The Lord’s instructions to Jeremiah, were to root out, overthrow and destroy with one hand, but to plant and build with the other. He was well aware of the violent opposition that would be his from princes, priests and most of the people. He began to prophesy in the 13th year of the reign of Josiah; and continued his efforts to the full end of Zedekiah at the overthrow of the Jewish polity -in all about 41 years.

Like so many of God’s messengers, false charges were hurled at him. His predictions were discouraging the Jewish soldiers and encouraging the enemy. On one occasion, when he wished to visit his hometown of Anathoth, they accused him of deserting to the Chaldeans.

SOCIAL CONDITIONS IN JUDAH AT THAT TIME

The religious reform of Hezekiah's time had been followed by a terrible reaction in the reign of Manasseh. “He built altars for all the host of Heaven in the two courts of the house of the Lord” (2 Chron. 33:5), he set up an idol in the Temple itself and dedicated his sons to Moloch (typical of Satan and eternal torment) by making them pass through the fire in the valley of the son of Hinnom. His subsequent repentance, as recorded in the books of Chronicles, seems to have come too late to have much permanent effect upon the ordering of the kingdom, and no improvement was likely under such a man as his son Amon showed himself to be during his brief reign.

That was the state of affairs when Josiah came to the throne. The land was then recovering from the effects of the frequent and destructive attacks of the Assyrian monarchs, and its continued rest in the earlier years of Josiah was in itself favorable to the plans of that king for the country's moral and spiritual welfare. With good advisers in Ahikam, Hilkiah and others, and with a nation probably more than half weary of idolatry and its attendant evils -even before the alarm was sounded by the discovery of the lost Book of the Law, it was an opportunity not to be neglected for an attempt at the revival of religion such as Josiah undertook. And yet the reformation, as in the time of Hezekiah, seems not to have penetrated much below the surface. Pretty much an act of outward show! And Jeremiah was told to protest openly about the condition of the people, of the prevalence of dishonesty, of open licentiousness, of murder, adultery, false swearing, was such that there was great need for one who might convict the Jews of their sins, and arouse them to the requirements of the Divine Law.

There is no record to inform us if Jeremiah ever attended the schools of the prophets that began with Samuel and existing at Ramah, Bethel, Jericho, Gilgal, and elsewhere. Those schools corresponded in some respects to our Theological Seminaries, the chief subjects being a study of the Law, music and sacred poetry. It would seem that Jeremiah was prepared for his work by the instruction and associations he received at Anathoth and the priestly members of his own family; and was directly called by God to openly expose the disobedient Jews. When we consider all this, the man Jeremiah looms greater at every record of him. The discovery of the Book of the Law a few years after God had called him -but before he vitally entered upon his life's work -undoubtedly created quite a stir in his native town, as we know it did in Jerusalem.

Whether that Book contained all of the five books of Moses as we now have them, we cannot know, but it would have almost certainly included the graphic pictures contained in Deut. 28, which reveals the punishments that were to follow 'neglect of the Lord God and the subsequent lapse into idolatry. That book made a profound impression upon Jeremiah, and he refers and quotes copiously from those writings in his own declarations; and the solemn covenant entered into by the nation must have affected deeply his mind and heart. "The king went up into the house of the Lord... and all the people both small and great; and he read in their ears all the words of the book of the covenant that was found in the house of the Lord. And the king stood by a pillar and made a covenant before the Lord, to walk after the Lord, and to keep his commandments … and all the people stood in the covenant." (2 Kings 23:3) These solemn words and the no less significant acts that followed, contrasted as they were with the state of wickedness which existed around the prophet, wrought upon his mind that effect, which God employed as the means of calling forth his declarations of impending woe, and thus making him the typical prophet of sorrow (the "Wailing Prophet"), and a derivative from his name (jeremiad) a synonym of lamentation.

It was under such circumstances as these that the actual call occurred, and in a form evidently altogether unlooked for. It did not come to him in the shape of a vision of the Divine Majesty as to Isaiah (Isa. 6), or of the mysterious living creatures and "wheels within wheels" such as came to Ezekiel, but without startling symbol or ecstatic trance the command was received. And the youth shrank from the prospect -as well might any of us have done under similar circumstances, not from fear of the innocent blood which the Jews "shed very much," but from honest distrust of his own power (“'I am a child") to assume leadership and deal boldly and successfully with the evils of the day, of gaining a hearing and producing an impression by the power of his language joined to the solemn import of his message.

How we are reminded here of the same condition that Moses plead regarding what the Lord told him to do -go to Egypt and deliver God's people from Egyptian bondage; “I am not eloquent, but I am slow of speech, and of a slow tongue.” (Ex. 4: 10) However, the Lord reassured him, touched his mouth (“Then the Lord put forth his hand, and touched my mouth… I have put my words in thy mouth.” -Jer. 1:9), and sent him forth as His prophet unto the nations. Then Jeremiah boldly addressed himself to the impurity and crime he saw around him.     

He condemned the worship of Baal and Astarte, and the unholy pleasures to which that worship ministered (the "iniquity" of the Amalekites and revolting manner of the Philistines). The example of those nations round about stimulated the Jews to break through all restraint; and the sacrifice of their children to Moloch was merely the attempt of an alarmed conscience to atone for their crimes. The prophet told them that the restoration of the temple and the celebration of the Passover would avail them nothing so long as their hearts remained as foul as they were before these gestures. His "rising early and speaking" clearly exposed him to "reproach and derision daily." (Jer. 20:8) Even the men of Anathoth sought the life of this "home-town boy." and they dealt treacherously with him (12:6). "A man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; yet every one of them doth curse me." (15:10)

The favor of the court was no longer on the side of the godly. Jeremiah thus extended himself to condemn the king’s own glorification and neglect of the worship of God. The prophet stressed real, and not pretended service, which exasperated the priests and false prophets by the very truth of the charges which he brought. So they condemned his "disloyalty," and demanded his death. He answered that his message was not his own, for "The Lord sent me to prophesy against this house, and against this city." (26:11, 12)

And he continued to declare the signs of the times, and to maintain opposition to those who still advocated alliance with Egypt as against Babylon, because he said the latter would certainly prevail. He said that all these lands would be given into the hand of Nebuchadnezzar, the “servant” of God. He demonstrated his statements by the breaking of a potter's clay vessel in the valley of Hinnom in the presence of the priests, which excited their wrath all the more against him, as they prophesied lies in the name of the Lord. This brought upon Jeremiah ignominious treatment, and some imprisonment for a time.

PARTIAL VINDICATION

About that time the first and partial fulfilment of his prophecies came concerning the supremacy to be asserted by Babylon. In the fourth year of Jehoiakim's reign Nebuchadnezzar smote the army of Pharaoh-nechoh in Carchemish. He then advanced into Palestine, driving many of its inhabitants to seek refuge within the walls of Jerusalem. Among such were the Rechabites, which was the occasion of the interview that the prophet had with them, and from which he pointed a moral to his countrymen (Chapter 35). Nebuchadnezzar advanced to Jerusalem, and carried away Daniel and others, as well as vessels from the Temple, to Babylon (2 Chron. 36:6.7; Dan. 1:1) Nebuchadnezzar was then in charge of the army, and probably would have taken more positive steps against Judea had not word come to him of his father's illness, which caused him to return hastily to secure his succession to the throne.

The Jews failed to profit by the warning which God had thus given them; but Jeremiah, hidden to avoid the wrath of the king, sent his friend Baruch with a roll to be read in the Temple on a solemn feast day -in the ears of all the people. Hearing of this, the king ordered the roll to be read to him and had it burned -in spite of the protest of some of the princes. Whereupon Jeremiah had Baruch to write another roll with the words of the first, plus many more words that were added by the prophet -a rebuke to the king and further statements of God's coming vengeance.

Jeremiah and Baruch considered it unsafe to return to Jerusalem, so they hid in the hole of a rock near the river Euphrates; and the king received no more warnings. Although the Chaldeans had probably not yet returned to the siege.  The Jews submitted, and paid tribute to them for three years, money which the king desired to expend upon his own luxuries and pleasures. He was attacked by a conglomerous horde of Chaldeans and others. In this the king was killed, and was given an ignominious burial. His body was cast out and exposed, dragged away, received the burial of an ass beyond the gates of Jerusalem.

Then Jehoiachin was set up by Nebuchadnezzer, reigned but three months, after which the city being beseiged, he yielded himself to Nebuchadnezzar. The king., the treasures of the Temple and the king’s house, were taken to Babylon, where Jehoiachin spent thirty-six years in prison, after which Evil-Merodach, son and successor to Nebuchadnezzar released him. Jeremiah makes but passing comment about his reign. (22:24-30)

 Next came Zedekiah, who differed much from Jehoiachin. He was weak, and inclined to submit to Nebuchadnezzar, in accordance with Jeremiah's advice. But he had no real zeal for the service of God, vacillating in disposition, listening alternately to Jeremiah, then to those princes that advocated resistance to Babylon, the latter advising alliance with Egypt, or single-handed resistance. Jeremiah’s condemnation of the bad advice is shown in many places, but we shall quote just one: "Thus saith the Lord… Pharaoh’s army, which is come forth to help you, shall return to Egypt... and the Chaldeans shall come again, and fight against this city, and take it, and burn it with fire." (Jer. 37:7.8)

All the best and worthiest part of the nation had already been carried away captive, and the prophet had told them that the “naughty figs” would shortly be consumed from off the land. Jeremiah also wrote to those Jews who had already been made captive -they should submit to their captivity, and await restoration to their land. But a false prophet (Shemaiah) sought to stir up the people of Jerusalem against Jeremiah, accusing him of being "a madman. “In the ninth year of Zedekiah the wealthiest people, who had made slaves of their brethren, consented under pressure to release them. But at the departure of the beseiging Chaldeans they reversed their decision. Zedekiah was too weak to oppose this latter course, but Jeremiah denounced it in the strongest of terms. Then the self-reliant irreligious men were much displeased with the prophet, and, upon manufactured charges, had him put into prison; but after "many days” was released by Zedekiah, who then gave him a daily supply of food (Jer. 37:21), after which he spoke of brighter days to come. But the captains did not believe him, and seized him again.

At that time each house in Jerusalem had a cistern for storing up water to be used in the dry season.  Into one of these, damp and slimy as it was, they lowered the prophet, but he was eventually rescued by an Ethiopian eunuch. The prophet then held conference with the King and others, but to no avail; and in Zedekiah's eleventh year the city was sacked, the temple burned; and Zedekiah and his leaders were given horrible treatment -as explained previously.

As for Jeremiah, the captain of the guard received a special charge from Nebuchadnezzar concerning him -he had his choice of remaining under the new governor of Judea, or living under an honorable captivity at Babylon. He chose to remain in Judea; and a friendly family took him in; but the head of that house was murdered in a few months. Jeremiah emphatically warned the people not to go down to Egypt, of the misery that would befall them. However the expectation of security from war and famine prevailed, and they forced Jeremiah to accompany them; and from Tahpanhes, a town near the eastern border of Egypt, there is the last information we have of his life. He there declared that Nebuchadnezzar's throne would be set up at the entry of Pharaoh’s house (Jer. 43:9.10).

He made one last protest against the idolatry of his countrymen, and their wanton worship of the moon -"the queen of heaven" (Jer. 44:17-25) -the "woman" in the moon being regarded as the resurrected diabolical Semiramus , whom we have described in previous papers. The Bible does not give us a record of Jeremiah's death, he being described by scholars as one of the greatest -if not the greatest -of the historical and literary prophets. In misery and continual peril of death, he had witnessed the fall of the Jewish state and destruction of Jerusalem and the Temple, and eventually occupied the silent tomb of an alien land. Tradition has it that he was stoned to death.

SUMMATION

The history of this great man of God would not be complete if we did not offer the opinions of some sound and reliable writers concerning him: Jeremiah is personally the most interesting to us of all the prophets because, unlike the others, he shows us the inmost recesses of his mind. The various qualities which made up the man are quickly and easily gathered from his own lips. There is hardly a clearer illustration of the Providence of God in raising up men for special sorts of work than is afforded by Jeremiah. We have just seen that those were no ordinary times in which he lived. "The snake" of idolatry had been "scorched not killed" by Hezekiah and Josiah. The spirit of disobedience and rebellion, which had been so long working in his countrymen, was now past remedy by all common means. Nothing but the nation's total overthrow, at least for a time, could effect a radical cure.

Glowing appeals, such as had been made by an Isaiah, a Hosea, a Micah in former days would now have been of no avail. Those prophets had fulfilled their task. and the Holy Spirit had employed their special gifts for the work which belonged to their age. Jeremiah’s office on the other hand was to utter and reiterate the warning, though sensible all the while that the sentence of condemnation was passed and would speedily be put into execution. It was not for him as for those who had preceded him to proclaim the certainty of God's protection, to urge resistance to the foe, to present scarce any but bright pictures of the future. Hopes like these, bestowed through Isaiah, and since been forfeited, and now hardly anything remains save to mourn the downfall of the kingdom to point again and yet again to the canker that had eaten out the vitals of the nation.

Such a task as this demanded one who, however weak in body, should be a man of rare courage, unterrified by popular clamor or princely disfavor, fixed in resolve, and thoroughly devoted to the ascertained will of God. He needed not natural gifts of oratory. His work was not to persuade, but rather to testify, to express the thoughts of the few remaining pious ones of the nation, not to gain the ear or influence the hearts of the abandoned crowd. The wearing effect of constant failure, the intense pain of seeing his nation advance step by step on the road to its overthrow, his powerlessness to avert the evils which he saw impending. the hostility and abuse which it was his daily lot to bear from those whom he sought to warn, a solitary life and prohibition of marriage (Jer.16: 2) -these" required as a counterpoise a heroic spirit that should not shrink from the encounter, as well as ceaseless devotion to Him whose commission he had borne even from the womb (Jer. 1:6).

And yet he was naturally of a shy and timid disposition, shrinking from public life, deprecating all possibility of prophesying in God's name. And after he had entered upon his work, his naturally desponding mind would suggest not only that the message he bore was a sad one, but that he had not received the proofs -the credentials which marked a true prophet -such as were granted to his predecessors. No miracle was wrought to attest his words. No prediction was fulfilled with speed, so as to indicate the solidity of his claims. On the contrary "the word of the Lord was a reproach to him, and a derision daily."

At times he seems to have well-nigh despaired not only of success but of life itself. "Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth... everyone of them doth curse me.” (Jer. 15: 10) Immediately afterwards he contrasts the joy in which, inspired no doubt by the promises given him, he had entered upon the prophetic office, with the disheartening reception that awaited him. “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of my heart. Why is my pain perpetual, and my wound incurable, which refuseth to be healed?" (Jer. 15: 16, 18) Such is the bitterness of his sufferings that on one occasion we find him relating his resolve to keep silence. "The word of the Lord was made a reproach unto me and a daily derision. Then I said, I will not make mention of him, nor speak any more in his name: but his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay." (Jer. 20:8, 9)

Belonging to the orders both of Priest and Prophet, and living at the very time when each had sunk to its lowest state of degradation, Jeremiah was compelled to submit to the buffeting which they each bestowed upon a man who was by his every word and deed passing sentence upon themselves. He saw them permitted to vent their rage upon his person, he saw them held in esteem by the people, their way prospering, those that dealt treacherously were happy. For the greater part of his mission he had no man likeminded with him. From the first moment of his call he was alone, amidst a hostile world. But through it all, conscientious devotion to duty maintained its place within his heart. The promise that he should be as a brazen wall made at the time of his call and renewed later never failed him. (Jer. 1: 18; 15: 20)

Jeremiah has been likened to several characters in profane history -to Cassandra, the Trojan prophetess, whose fate it was never to be believed, though prophesying nothing but the truth; to Phocion, the rival of Demosthenes in the last generation of Athenian greatness. who maintained the unpopular but sound doctrine that, if Athens were to escape worse evils, she must submit peaceably to the growing power of Macedon; to Dante, whose native state, Florence, was in relation to France and the empire as Palestine was to Egypt and Babylon, while the poet -like the prophet -could only protest without effect against the thickening ills.

His style corresponds closely with what we should expect from his character. It displays absence of ornament. This thoroughly befits his inartificial nature. He is not only preeminently the prophet of sorrow, but, as shrinking from anything like display of himself, and full of humility as of zeal for God's honor, he naturally was led to the simplest form of words to express the painful images which ever held possession of his thoughts. In him the glowing language and vivacity which characterize Isaiah's writing have no place, and while his style has a beauty of its own, it has at its best a shade of sadness, and its fervor, when it rises to such, is the fervor of expostulation or grief. He emphasizes this in Lam. 1:12:

“Is it nothing to you, all ye that pass by? Behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger.”

The foregoing does not nearly exhaust the glowing descriptions voiced about Jeremiah, but we believe we have offered sufficient to give our readers a good eulogy of Jeremiah. And our own closer acquaintance of him magnifies our estimation of him; and affords keener understanding of St. James' statement: "Take, my brethren, the prophets for an example" (James 5:10); and St. Paul’s words: "Of whom the world was not worthy." (Heb. 11:38)

 (By John J. Hoefle, No.325, July 1982)

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LETTERS OF GENERAL INTEREST

Dear Brethren: Grace and Peace!

There is much being written these days about cloning of human beings. I think this is a ridiculous idea. To my mind it is on a par with the unauthorized method of procreation used by the fallen angels in the days before the flood (Gen. 6:1-4). An illicit progeny was produced who were physical and mental giants. "men of renown.” who tyrannized the Adamic race, so God destroyed them in the flood.

Seems to me I recall that Adolph Hitler had his scientists working on this with the notion of cloning himself. What a horrible thought -many Hitlers! I cannot prove that this was so, but maybe some who are "in the know" can. But why would anyone in their right mind want to follow Hitler's lead? Isn't that what the Germans did and it got them  into a lot of trouble? I hope we do not have a mad scientist on the loose.

With prayers and blessings for your work in the Lord. 

Your Sister, … (NORTH CAROLINA)

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Dear Sister Emily,

Thank you for your letter and address of the sister in California. I am preparing to write to her and send her some copies of Brother Poe's letters.

 You asked where I met for Bible Study. As there are no brethren here, I am meeting with the Bible Students whenever I can. I pick up Sister ... and we go on to the meeting. Right now we are studying the Tabernacle Shadows on Sundays. I would like to get to more meetings, but because I am still working full time. I'm not able to do so.

I plan to attend the St. Louis Convention May 22 and 23. I received the truth while living in Janesville, Wisconsin in 1912 and consecrated and was inmersed in Beloit, Wisconsin in 1973. Brother and Sister... were the ones who brought the truth to me as I was witnessing for the Church of Christ at a booth at the Rock County Fair.

I believe that Pastor C. T. Russell was the 7th messenger to the church and the returned Lord entrusted him with the "meat in due season" to the household of faith. I continue to study the six volumes and Tabernacle Shadows as well as other writings of Pastor Russell, believing that these are the keys to the understanding of the Holy Scriptures. I fellowship as brethren those whom Pastor Russell fellowshipped (as he described in Reprint 5284, “Doctrines More or Less Important”). I do believe that the door is still open to run for the prize of the "high calling." Until the Lord closes the door I intend to so run as he gave us opportunity to do so.

Well, that is a brief description of what I believe. God bless you as you serve Him and His people. Your sister by His Grace,... (FLORIDA)

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Dear Emily,

One time I read one sentence in the Bible. It was in Isaiah 49:15: "Can a wife forget her suckling so that she should not pity the son of her belly? Even these women can forget, yet I myself shall not forget you.” These are my feelings toward you, although my many engagements and the job's responsibilities preventing me to have more time to spend for my friends and other activities.

 I hope you are well in health and spirit and your life to be full of joy. My life is very occupied by a lot of things I face day after day. In these last months I have made conference trips from south to north Italy speaking about the cults and about Jehovah's Witnesses. Moreover I wrote a book about Jehovah's Witnesses and the Nazi and Fascist party, that is going to be published by the Libreria Editrice Vaticana.

 I'm continuing to direct two different offices in the two cities of Siracusa and Catania, so I am often on the road going from one to another one. And its in these moments when I drive my car that I have time to think. Many times my thoughts lead me far, and I wonder why there is so much pain and grief in the world among the human race.

I am unable to accept that to be the fruit of a deliberate design or the result of the long tolerance by God. Obviously I haven't any answer to these big problems but the important thing is that men are suffering from the night of the times and using the Apostle's words: "From the day our forefathers fell asleep in death, all things are continuing exactly as from creation's beginning.” (2 Peter 3: 4) So, as I have other times written to you, I continue to think the best way of life is to have love for each other and "All things, therefore, that you want men to do to you you also must likewise do to them." (Matt. 1:12)

 I hope to be able to write you next time a bit speedier.  I'm waiting your news, meanwhile receive my sincere greetings and my brotherly love.

Your friend, Sergio (ITALY)

NO. 496 "LIFE FOR LIFE"

In considering the question of the universal application of a one-man Atonement compared with the equitable Law of God -"life for life" (Deut. 19:21; Exod. 21:23-25), we herein present the answer to the question: How can the death of Jesus, one individual, be "a ransom for all?"

First, it is important to bear in mind that at the time of Adam's transgression of the Divine Law, he had no offspring; that the entire human race, unborn, was, representatively, "in Adam." (1 Cor. 15:22) The death sentence, "Thou shalt surely die, "which was passed upon Adam, not only involved him as one individual, but it involved the prospective lives of all the life-seed "in his loins." (Heb. 7:9, 10) By the same token, when Jesus "gave himself a ransom for all," His death as an Atonement-sacrifice not only involved the sacrificial death of Himself, as one individual, but it involved the sacrificial death of a posterity in Him. He was in every way the exact equivalent and co-equal of Adam. Jesus' life, and the race represented in Him, was a duplication of Adam's life and the race represented in him when he violated the Divine Law. Thus Jesus was a complete ransom for Adam and his posterity -a full satisfaction and corresponding price. The New Testament clarifies the matter: "As by the offense of one [Adam], judgment came upon all men to condemnation, even so by the righteousness of one Jesus], the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." (Rom. 5:18, 19)

The proposition is a plain one: Adam was made in the image and likeness of God and was given a dominion over all the earth and all that it contained. Head of the human race and lord of its home, he was pronounced by the highest Authority, "Very good." He was placed under law. The law was plain and positive as also was the penalty for its violation -death. Adam broke that law, and immediately came under the dying process of its penalty. The life, thus forfeited, was not merely his own individual life, but being the father, the life-giver, of the race, the life of the entire race (unborn) was forfeited in him. A perfect man's life was forfeited and its baneful effect and extent was universal. The Atonement-sacrifice of Jesus, another perfect man's life, was equal to the forfeit, and its blessed effect and extent is universal. In every particular in which Adam was originally perfect and different from his progeny, Jesus was his equal. The most unimpeachable testimony is given as to Jesus' sinlessness. He was "holy, harmless, undefiled and separate from sinners" (Heb. 7:26), and "without spot" He gave Himself as our great Atonement. This was giving "life for life" -human life for human  life. Thus Jesus "tasted death for every man." (Heb. 2:9) By the act of one (Adam) the  account was opened, by the act of one (Jesus) the account was closed. The account now stands square -the assets on the one side being equal to the liabilities on the other.

A question may arise: If the Atonement-sacrifice has been given, why do the living continue to die, and why do the dead still remain dead? We answer: Because the resurrection hour has not yet arrived. Time is the essence of everything. In God's plan there is a "set time" (Psa. 102: 13) for the accomplishment of all His purposes. We are  told, "When the fullness of time was come God sent forth his Son" (Gal. 4:4); and in "due time" (1 Tim. 2:6) He became the Atonement-sacrifice for sin; and when the appointed hour comes, the dead will rise. "For the hour is coming in which all that are in their graves shall hear his voice and come forth." (John 5:2.8,29 R.V.) And in "due time" the "good tidings" regarding the Atonement-sacrifice will be "to all people" (Luke 2: 10), to the awakened dead as well as the living. Is this a second chance? No, not a second individual chance, for there is no Scripture whatever that supports the thought that if one gains a knowledge of the truth, and against full light and full ability, disregards ., it, that he will have another chance. The information or testimony once given and once understood is all that the Bible guarantees. If truth does not fall into a good and honest heart, a million repetitions would not change the heart condition. The testimony is co-equal with the Atonement in as much as both are given only once and both are universal. Universal Atonement and universal testimony are twin-elements of one plan. Limit either of them and the plan is mutilated.

Many Christians admit the universality of the Atonement-sacrifice, but deny that the testimony or knowledge concerning it will become universal. The New Testament declares that God "will have all men to be saved and to come to a knowledge of the truth." (1 Tim. 2:4) The saving (from everlasting death through a resurrection) comes first; a knowledge of the truth comes second. Both are universal. There is another Scripture which declares, God is the "Savior of all men, specially of those that believe." (1 Tim. 4: 10) Here, then, is the dividing line between "all men" and those that "believe." "All men" will be saved from everlasting death by a resurrection of "both the just and the unjust." (Acts 24: 15) But since knowledge precedes faith, "all men" must first hear before they can "believe." If the angel of the Lord declared, "Behold, I bring you good tidings of great joy which shall be to all people" (Luke 2:10), who is man that he should say that the "good tidings" (the good message) shall not be to all people? The Atonement-sacrifice is for "all men" and will be testified (told) to all "in due time." (1 Tim. 2:6) "The knowledge of the Lord shall fill the whole earth" (Isa. 11: 9), and thus the knowledge will become universal, co-extensive with the Atonement. Sin is universal, death is universal, and the resurrection of the dead and the knowledge of "good tidings" will become universal. But there is no evidence to conclude that "all men" will "believe," or that the acceptance of the "good tidings" will become universal. On the contrary, history,  experience, and prophecy all prove that as it was in the days of Jesus, it is now, and will be – some who hear the "good tidings" or testimony will accept it and others will reject it.

Speaking of the unbelief of the Jews, Jesus said, "For had ye believed Moses ye would have believed me; for he wrote of me." (John 5:46) Jews, in the past, saw no connection whatever between Moses' writings and the gospel of Jesus Christ. For this reason Jews rejected Jesus though they trusted in Moses. To believe Moses and accept his writings involved an intelligent understanding of the meaning of his words. The Jews trusted in Moses and accepted the letter of his writings, but they did not believe in Moses, for if they had, they would have accepted Jesus. The Jews boasted of being Moses' disciples, and yet their ignorance was the ground of their inconsistency. The same inconsistency exists today. The method by which Moses wrote of Jesus was not by direct statements, but by figure and type. He declared, "Her seed, the seed of the woman shall bruise the serpent's head," which refers to Jesus Christ and His work. (Gen. 3: 15)

So we see, as all mankind have shared death on account of Adam's sin, all mankind will have life-privileges offered to them by Jesus, who died for them and sacrificially took Adam's place before the broken law, and thus "gave himself a ransom for all" (1 Tim. 2:6) He died, "the just for the unjust, that He might bring us [back] to God." (1 Pet. 3:18) It should not be overlooked, however, that man's will must remain his own; that all of God's provisions for mankind recognize the human will as a factor in securing everlasting life. The Apostle's statement, however, is that, as the sentence of condemnation on Adam extended to all the posterity in him, even so, by the sacrificial death of Jesus Christ, which-death extended to all the posterity in Him, an opportunity for everlasting life will be extended to all of Adam's race. This, if accepted through the merit of the Atonement, will constitute the basis for life everlasting. "For as by one man's disobedience many were made sinners, so by the obedience of one shall many be [not were] made righteous." (Rom. 5:18, 19)

The completeness of the Atonement-sacrifice of Jesus is the very strongest possible argument for the resurrection of the dead and the Kingdom of God on earth. The very character of God for justice and honor stands pledged to it; every promise which He has made implies it; and every animal sacrifice pointed to the great and sufficient sacrifice – "The Lamb of God, which taketh away [cancels] the sin of the world." (John 1:29)

Here we establish the fact that the Atonement-sacrifice of Jesus, who was the exact equivalent of Adam, is to be as far-reaching in its blessed results and opportunities as was the sin of Adam in its blight and ruin; that all who were condemned and who suffered on account of the oonwone, may as surely be set free from all those illoone, may as surely be set free from all those ills on account of the other. And all the willing and obedient will be as fully reinstated in God's favor through the merit of Jesus' Atonement-sacrifice even as they were completely debarred from Divine favor through the demerit of Adam's sin.

God assures us that as "condemnation passed upon all in Adam" (Rom. 5: 18), so He has arranged for a new Lifegiver for the race, and that as "all in Adam" shared the curse of death, so "all in Christ" will have an opportunity to share the blessing of restoration and the Kingdom of God on earth (Rom. 5:12,18,19). Thus seen, the death of Jesus, the undefiled, the sinless One, was an exact equivalent of Adam, and a complete settlement toward God of Adam's sin. As one man had sinned, and the race in him shared the result of his penalty, so Jesus, having paid the penalty of that one sinner, bought not only Adam, but all his posterity – all who by heredity shared the consequence of his sin. "The man, Christ Jesus" (1 Tim. 2: 5,6), Himself unblemished, approved, and with a perfect race in Him, unborn, likewise untainted with sin, gave His all of human life and title as the full atonement and ransom-price for Adam and the race in him when sentenced to death. Thus, according to the equitable law of God, this is "life for life."

After fully purchasing, by His Atonement-sacrifice, the life of Adam and all his posterity, Christ offers to all of Adam's race an opportunity for everlasting life. Thus it is written: "For as in Adam all die, even so in Christ shall all be made alive." (1 Cor. 15:22)

What Jesus did for us, what price He paid on our behalf, what He surrendered, or laid down in death as a "ransom for all" must correspond exactly to whatever was man's penalty. Jesus did not go to everlasting torment, hence we have this indisputable testimony and logic that everlasting torment is not the penalty for sin, but merely a delusion foisted upon the world by the devil, and those whom he has deluded. So surely as that which Jesus suffered in man' s stead was the full penalty which men would otherwise have been obliged to suffer, so surely this is proof positive that no such punishment as eternal torture was ever threatened, inflicted or intended. The only one who ever promised eternal life in disobedience was the great deceiver, Satan. His declaration to Eve in Eden -"Ye shall not surely die" -was the first lie and the first sermon ever preached upon immortality of the soul. This declaration, resting solely upon the authority of Satan, is echoed from practically every pulpit in Christendom, and is received by the majority of the world as readily as it was received by our first parents in Eden. But we do not wonder at the strange infatuation which renders men so credulous concerning the words of Satan, and so unbelieving in regard to the Words of God, for we know that Satan is "the god [the ruler] of this world." (2 Cor. 4:4) But we do wonder what "Christians" think God would gain by witnessing unceasing tortures; is He regaled with the groans and shrieks and imprecations of the suffering creatures whom He holds in flames of fire? Can these horrid sounds be music in the ear of Infinite Love? "Christians" urge that the infliction of endless misery upon the wicked would show God's hatred of sin as an evil which is ruinous to the peace and order of the universe. Is God's hatred of sin the reason He would have it perpetuated? Is His glory enhanced by perpetuating the evil that He hates, and which, as admitted, is ruinous to the peace and order of the universe?

Those who know the testimony of God's Word recognize its statements to be that "Christ died for our sins" (1 Cor. 15:3); that He died, "the just for the unjust" (1 Pet. 3: 18), to bring us to God; that "He is the propitiation [satisfaction] for our sins, and not for ours only but also for the sins of the Whole world" (1 John 2:2); that "the Lord hath laid on him the iniquity of us all, and by his stripes [the things which He suffered in our stead] we are healed." (Isa. 53:5, 6) What harmony and consistence is seen in this Scriptural view of matters; and how utterly inconsistent are the unscriptural delusions of Satan handed to the world and popularly received by them!

"The wages of sin is death," "the soul that sinneth it shall die," declare the Scriptures (Rom. 6:23; Ezek. 18:4). And then the Scriptures show us how completely this wage has been met for us, in the declaration, "Christ died for our sins according to the Scriptures, and rose again for our justification." (1 Cor. 15:3; Rom. 4:25) Thus Jesus' death was our Atonement – the complete "ransom for all."

"Without the shedding of blood there is no remission" of sins (Heb. 9:22). Throughout the JewishJewish Law dispensation, God illustrated this feJewish Law dispensation, God illustrated this feature of His arrangement to Israel by requiring the blood of bulls and of goats; not that these could abolish sin, but that these might be recognized as illustrations of a "better sacrifice" through which sin would be blotted out and forever canceled. The expression "shedding of blood," signifies death, life poured out, yet points to a sacrificial death.

So far as being an Atonement-sacrifice was concerned, Jesus might have been put to death in any other form, and the requirements of a sacrifice have been equally well met. The necessary thing was the surrender of His innocent soul (being) as an off-set or in exchange for a guilty soul (being) whose existence had been forfeited by transgression. Neither was it necessary, so far as the Atonement was concerned, that the Messiah's person should be pierced with nails, and wounded. To pay the penalty for the Adamic sin meant simply death, the cessation of being. The crown of thorns, the nails and the pierced side were no part of the Atonement, and neither was the shame and ignominy of the public crucifixion.

"There is one God, and one Mediator between God and men, the man Christ Jesus, who  gave Himself a ransom for all, to be testified [told to all] in due time." (1 Tim. 2:5, 6) The Atonement – the “At-one-ment "between God and man" -was wholly dependent upon the presentation of an acceptable sacrifice for Adam's transgression. Unless the Divine sentence or "curse" could be lifted legally and lawfully from mankind, it would stand as a perpetual embargo to prevent man's recovery or restoration back to Divine favor and everlasting life. Under the Divine Law, Adam was a sinner; through his own willful transgression in Eden he brought his trouble upon himself. The sentence of death against him was just. God could not remove that sentence without violating his own justice – the very foundation of His throne (Psa. 89:14), hence the sentence must stand. It must be met by Adam or by his equivalent – an acceptable substitute who would be not only willing but also qualified to take his place.

We have seen that the penalty or sentence against transgression was distinctly stated by the Creator to Adam, death. To suppose that it was any other penalty than death would be to suppose that God had dealt dishonestly with Adam in Eden; that He misinformed and deceived him. We can see that a death sentence is a just sentence against sin; that life, being a conditional grant, the Creator had full right to revoke it. The death sentence, with all its terrible concomitants of sickness, pain and trouble, which came upon Adam, and which descended naturally through him to his offspring [inasmuch as an impure fountain cannot send forth a pure stream] we can see to be both reasonable and just -.a sentence before which all mouths must be stopped.

Death does not come now as an individual sentence from God, a penalty for personal disobedience; for not only do criminals and malicious persons die, but also saints and prattling babes. It is now a result of disease inherited and transmitted from one generation to another. But, looking back to Eden, we can see that matters were different there; disease was unknown until, as an element of death, it was incurred as the curse or penalty for transgressing the Divine Law. That God forced Adam into conditions productive of disease and death is evident from the record – "God drove him out of the garden and away from the trees of life" into the unfit wilderness, "lest he put forth his hand and eat and live forever" (Gen. 3: 22, 23), and thus, lacking suitable sustenance, gradually dying, he died. The proper view of the matter is: Adam, created in God's moral likeness and surrounded by His favors, violated His Creator's law knowingly, and without just provocation, and suffered the penalty of his transgression – death. But, as he died slowly over a period of 930 years, he begot children who, although not put on trial as Adam had been, and hence not sentenced individually to death as Adam had been sentenced, died nevertheless, because they had inherited from Adam a diseased and dying life-germ or life-seed. And thus it has been ever since, and is now. Death now is not a penalty for sin, it is a consequence. As the Apostle declares, it was "by one man [that] sin entered into the world, and death by [as the result of] sin." (Rom. 5: 12) As all mankind have inherited sinful weaknesses and tendencies through father Adam, so they also inherit death as a consequence of his transgression. A father can bequeath to his children no rights, privileges or conditions that he does not possess himself.

Therefore, knowing definitely the penalty which was pronounced against Adam, it can easily be seen what justice must require as a payment ere the "curse" could be lifted, and Adam and his posterity be released from the great prison-house of death (Isa. 61:1). As previously shown, it was not because the entire race had sinned that the penalty came, but because one man sinned, so that sentence of death fell directly upon Adam only, and only indirectly through him upon his race by heredity; and in full accord with these facts, Justice could demand only a corresponding price. Justice must, therefore, demand the life of another individual instead of the life of Adam before releasing Adam and his race. And if this penalty were paid, the whole penalty would be paid, one Atonement-sacrifice for all, even as one sin involved all.

We have already seen that the perfect Adam, the transgressor, who was sentenced was not an angel, nor an archangel, nor a god, but a man – in nature a "little lower" than that of angels (Psa. 8:5). Strictest Justice, therefore, could demand in his stead neither more nor less than one of Adam's equal – own human kind – under similar original conditions to his, namely, perfect, and free from Divine condemnation. We can see that none such could be found among men, all of whom were of the race of Adam, and therefore sharers, through heredity, of his penalty and degradation. Hence it was that the necessity arose that a sinless man must be found to take Adam's place, give himself a ransom for Adam – atone for his sin and thus for all who lost life through him. Then, in order not to be of the already condemned posterity of Adam, it was necessary that a human being must, somehow, be begotten in a way not connected with the life-germ of Adam; his life-germ must not come through the natural Adamic life-channel. To be able to ransom Adam, atone for his sin, he must be begotten separately and independently of Adam's condemned race. He must not be a son of Adam. And thus Jesus "proceeded forth and came from God." (John 8:42) He was begotten separately and independently of Adam's life-line. Both Jesus and Adam were sons of no human father; both were human sons of God. Thus Jesus was the exact equivalent of Adam, and His life a perfect Atonement and ransom for him.

Adam's failure to keep God's law had cut himself and his race off completely from Divine favor, and nothing that man could do would restore that favor. If there was to be any reconciliation at all, the initiative move must come from God, thus God is the author of the Atonement in providing not only a suitable but a willing sacrifice for our redemption, one equal in glory and honor and human perfection with the first man, Adam. "The man, Christ Jesus" was provided for the very purpose of "tasting death for every man." (Heb. 2: 9) He took the human nature "for the suffering of death" – the very penalty that was against our race. Thus we can see that our ransom and restoration, and full Atonement and reconciliation, have been amply provided for, and upon a plane of absolute justice in accordance with God's own law.

(Chapter Two, THIS IS THE MILLENNIUM, by Shelah Ben-Hanan)

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EMUNAH -A MIGHTY WEAPON OVERPOWERING ALL ENEMIES

The UN once again, last week, invoked a special "Emergency Session of the General Assembly" attacking Israel -a third try within several months, after having failed to entice the Security Council into squeezing the Jewish State. Thankfully, the U.S. government, through Ambassador Bill Richardson, threatened to veto anyone-sided, anti-Israel resolution. It's good that the U.S., despite being pressured, is faithful to America's traditional pro-Israel policy.

The Assembly action came to naught. Very little attention was given to the proceedings, both here at the UN and in the press.

At the recent emergency session meetings, both Mr. Richardson and Israeli UN Ambassador Dore Gold put things into proper perspective. Commenting on the latest anti-Israel resolution which was adopted, the U.S. Ambassador said that it "would complicate, not enhance, the Middle East peace efforts." And he added that "with the Secretary-General about to visit the Middle East, the U.S. questioned the wisdom of holding holding the emergency special session and introducing the current draft resolution… " For his part, Mr. Gold wondered why, "despite the many real cases of aggressions and actual occupation since 1949 (he mentioned 1967 when the Arabs massed armies against Israel, and cited North Korea's invasion of South Korea in the early 1950's), the one case for which the General Assembly had actually recommended the convening of the High Contracting Parties to the Fourth Geneva Convention was the case of Israel. "Ironically," the Israeli ambassador further charged, "Israel was the one state which had actually implemented, in practice, the provisions of the Convention with respect to the occupied territory… "All in all, this shameful event was nothing more than just another black-eye for the UN's reputation.

Many people continually ask the reason for these ongoing assaults against Israel and the Jewish people. My answer, of course, is the Hebrew Bible. It gives the pro and con for such enemies as Antiochus, Haman, Pharaoh, Nebuchadnezzar, Hitler, Saddam, etc.  Despite the many threats of our day, fear and confusion must not overcome us, the children of Abraham, Isaac, Jacob, Joseph, etc. To many friends who question and ask Why, my answer – which I give to both my Jewish and Christian friends – is one Hebrew word. That word is Emunah, whose root is Emmeth (truth). It can only be interpreted as faith or belief. And some may ask: faith in what or in who?

My answer is simple: Israel and its Torah. Israel's history as a people from the time of accepting the Torah to this day – a period of more than 3,500 years – has been testimony to its resurrection as a great and thriving democracy. How did this happen? Jewish Emunah is an ancient promise fulfilled! Take note, nations! Take note, Jewry! Take note, UN! Israel should be a lesson to the world.

Emunah is not an exclusive heritage of the Jews. Millions of non-Jews, Christians and others around the world, spiritually possess it. But it has a special meaning for us, Jews and Israelites, who should be emboldened by it. We must fear no threats or any new Hamans.

Among the millions who truly posses Emunah in the Jewish sense, are such souls as Chris Josephson, widow of Elmer Josephson, the author of a number of non-Jewish books, including a favorite of this writer: Israel – G-d's Key To World Redemption (we lost Elmer recently, and his obituary appears in the current edition of the United Israel Bulletin) .

Chris, who for many years jointly edited with Elmer the multiple pamphlets and magazines of the organization they founded, still continues this noble work, and issues a vital periodic newsworthy pamphlet entitled, "Bible Light In The News", which is strongly pro-Israel and is circulated around the world. The current issue contains a vital charge against those who are pressuring Israel to give up land. The following is a sample:

"Pushed into corner! After the '48 War of Independence, Truman pressured Israel to give up the northern Sinai and Gaza Strip to Egypt. After the '56 war, Eisenhower pressured Israel to surrender the entire Sinai to Egypt. After the 1967 miraculous Six-Day war, Nixon's team concocted the infamous Rogers Plan ('Jewish settlements are the greatest obstacle to peace'), calling for Israeli surrender of all territories won in fending off Arab invasion. After the 1973 war, Kissinger forced Israel to surrender chunks of the Golan and Sinai, and '75 he pressured Israel to give up even more of the Sinai. In 1978, at Camp David, Carter pressured Israel to withdraw from the rest of the Sinai. In 1982, the Reagan Administration pressured Israel to permit the escape of PLO forces from Lebanon. Now the pressure is on Netanyahu's Government, even causing the warrior Sharon to draw a compromise map! And Arafat is claiming that even the 'Western Wall' at the Temple Mount does not belong to Israel, and the PLO map eliminates Israel altogether!"

Emunah not only links the People of the Book to the Sinaitic Laws of Moses, but also those who hold the faiths of Islam and Christianity, all of whom found a common "Home" in the biblically inspired Charter of the United Nations. Emunah must replace politics during this 50th year of Israel's rebirth. 

(By David Horowitz, At the U.N., April 3, 1998)

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QUESTION OF GENERAL INTEREST

QUESTION: Does That Servant have a successor?

ANSWER: That Servant has no successor. Bible Students that emanate from That Servant's organization teach from the six volumes of Studies in the Scriptures in their meetings. The Jehovah's Witnesses and their organization do not in any way represent That Servant and his teaching. They are no longer called Bible Students. They are called Jehovah's Witnesses, a sectarian name. They also build churches in which to meet, and call them Kingdom Halls. Brother Russell was asked why he didn't build churches. He answered, "If we built churches we would be sectarian like any other denomination."

At our Lord's First Advent He appointed twelve Apostles. The Apostles had no successor. They were imperfect men, but their teachings were inspired of God. At His Second Advent our Lord appointed Brother Russell as That Servant. He, too, was an imperfect man but was not inspired of God in his teaching. He gave us more truth on God's Plan of Salvation for all mankind than had ever been given before. He did not take credit for this knowledge as it was "due truth" at His Second Advent. That Servant didn't claim to be superior to the faithful Reformers, as they faithfully taught the truth due in their day. At our Lord's Second Advent the Scroll (Plan of Salvation) was opened as it had never been before. (Rev. 5:2, Dia. Also see our No. 483, April 1997, The Divine Scroll.)

"Who then is a faithful and wise servant, whom the Lord made ruler over his household, to give them meat in due season? Blessed is that servant, whom the Lord when he cometh shall find him so doing [Brother Russell was searching the Scriptures]. Verily I say unto you, That he shall make him ruler over all his goods." (Matt. 24:45-47)

These texts are clear that He appointed an individual to give "meat in due season," and made him ruler over all His goods. The Bible gives the truth in dark sayings, symbols, figures and types. None of these things will be understood until "due time." "But these things occurred to them typically for our admonition, on whom the ends of the ages are come." (1 Cor. 10: 11, Dia.) The ends of the ages refer to the conclusion of the Gospel Age and the opening of the Millennial Age. "And I heard, but I understood not." (Dan. 12:8)

Since the demise of That Servant we still continue to grow in Knowledge and Grace: "But the path of the just is as the shining light, that shineth more and more unto the perfect day." (Prov. 4:18) However, Satan will offer error and call it "advancing light." When such error is presented to us we can easily detect it if we are "rooted and grounded" in the truth that we have learned and been assured of, knowing of whom we have learned it (2 Tim. 3:14). New Light will be in harmony with what we have learned and in harmony with God's character. The Scripture tells us He is a God of love (1 John 4:15), and other Scriptures assure us of His attributes WISDOM, JUSTICE, POWER AND LOVE.

The Apostle Paul wrote more of the New Testament than did the other Apostles. He said, "For I have not shunned to declare unto you all the counsel of God." He gave us the text, 2 Tim. 2:20, which contains all four elect classes and the two classes of the restitutionists in the Kingdom: "But in a great house [the household of faith, the house of God] there were not only vessels of gold [the Little Flock] and of silver [the Great Company], but also of wood [Ancient Worthies -Hebrews 11] and earth [the unbegotten class taught by That Servant in Reprint 5761, which we call Youthful Worthies]: and some to honor [sheep of the Kingdom] and some to dishonor [goats]." The Plan of Salvation is succinctly given in this text. Whether the Apostle Paul understood all he wrote is not the question, but he evidently had more abundant revelations than did the other Apostles, some of which it wasn’t necessary for them to know at that time. "He was caught up into paradise, and heard unspeakable words, which is not lawful for a man to utter." (2 Cor. 12:4) See 2 Cor. 12:6, 7.

That Servant also taught four elect classes – two heavenly and two earthly – and gave us the truth of the Kingdom on earth for the world's salvation (Acts 17:31). So it could be said of him that he "shunned not to give us all the counsel of God."

If we are faithful to what we have learned and been assured of we will remember that all new light first comes from God's word: "All Scripture, divinely inspired, is indeed profitable for Teaching, for Conviction, for Correction, for that Discipline which is in Righteousness; so that the man of God may be complete, thoroughly fitted for every good work." (2 Tim. 3:16, 17, Dia.)

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LETTER OF GENERAL INTEREST  

Dear Emily,

Isn't it wonderful how God entwines our lives for His purposes? And how He takes care of us. I know you enjoy typing as I do but here I am having to learn to use the computer. I am told once you master it that you never go back to typewriters. Well, at our ages, I think we can stick to our typewriters.

We will pray or at least I will pray for God to sustain you as you mend. Our old bodies just don't recover as quickly. This past week I have been feeling tired and like I need a good rest.

I had surgery last November and had to rest and I did feel so much better. But I love the work here and like you, it is a part of our lives.

BRAVO! This week begins the Jerusalem Mosaic programs. Do pray that God will use these films to touch people with an understanding of Israel. There is so much negative press all the time. Clarence will be in Tulsa with the family in July and we are planning a big 50th Jubilee Celebration here for Bridges for PeaceWhat a marvel of history but how difficult it has been for the State to survive. God did have His hand on it through all the wars. When and if you feel up to it, drop a note. Meantime, know that we love and appreciate you and your friendship. I saw a note in your paper from Elva in Paradise. I recognized it to be Elva and sent her a note. Had not heard from her for years. She was so active. I'll send Clarence's letter on to him. 

                                                                                                             Love, Ann (OKLAHOMA)