The Watchtower, June 15, 1978
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IN THIS ISSUE
3 Why Can Love 'Bear All Things'?
This godly quality can help to make life meaningful and pleasant
5 Barnabas—Loyal Supporter of True Worship
8 The Sermon on the Mount—"Do Not Resist Him That Is Wicked"
10 'For Nothing the Net Is Spread'
11 Insight on the News
12 Human Governments Crushed by God's Kingdom
In Daniel 2, what is pictured by the iron-and-clay feet of the image?
15 False Religion and War
16 Appreciating the Sacredness of Life and Blood How does God view blood? What sacred purpose did Jesus' blood serve? How does the "blood of the Christ" involve more than his death? What hopes rest on his sacrificial blood?
21 Firmly Resolved About Life and Blood Does God's Word really require Christians to refuse blood transfusions? What do some doctors say about the advantages of 'refraining from blood'? In what other ways must Christians avoid bloodguilt? What does it mean to be "clean from the blood of all men"?
26 More "Workers" Needed Can You Share?
29 Questions from Readers
32 An Appreciative Doctor
A WATCHTOWER enables a person to look far into the distance and announce to others what is seen. Likewise, this magazine, published by Jehovah's Witnesses, aids the reader to see what the future holds. Since it began publication in 1879, "The Watchtower" has held faithfully to God's Word as its authority. It stays clear of all political involvement. It points to the Bible prophecies showing that Jesus Christ is God's means for restoring peace and harmony to this globe. It shows that this Son of God, on the basis of his shed blood, will release mankind from sin and death to enjoy eternal life in happiness on a paradise earth. Because Jehovah God will accomplish all this soon through his kingdom by Jesus Christ, "The Watchtower" announces that kingdom as the real hope for mankind.
Copyright © 1978 by Watch Tower Bible and Tract Society of Pennsylvania. All rights reserved.
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THEY were happily married, and their business prospered. But most of all, they were fully dedicated Christians. For 25 years they shared a large variety of joyful experiences. Then, one day, the husband had a stroke. For 20 years he lived on, getting more and more helpless, until finally death intervened and relieved his devoted wife of her burden. What enabled her to care for him tenderly, uncomplainingly, even though it meant never having a good night's sleep? It was her love for him. "He was such a fine, loving husband," she will tell you when you ask about him. Yes, she proved the inspired words true, "Love . . . bears all things." —1 Cor. 13:4, 7.
Life at times does bring things hard to bear. Daily we read about or see persons who have concluded that their lot is too hard to bear. Feeling overburdened, youngsters become school dropouts, people quit jobs, married folks walk out on each other or get divorces, and some persons even go to the extreme of committing suicide. Why
did they find things too hard to bear? In view of the inspired words, we may well conclude that it was because of a lack of love. Had love been there, it would have 'borne all things.' Or, as other translations render those words of the apostle Paul: "Love . . . is always ready to excuse." "Love knows no limit to its endurance." "Love never gives up." "There is nothing love cannot face." "Love can stand any kind of treatment."
What sort of love can stand "any kind of treatment"? Can any kind of love, as long as it is "love"? What about love in the form of special affection for another? Perhaps at times, for the Bible tells us that the patriarch Jacob served many years for Rachel, the object of his affections, and it seemed to him to be but a few years. Moreover, the work he had to do, that of shepherding, was filled with all manner of hardships.—Gen. 29:18-20; 31:36-42.
Also, strong love among members of a family enables them to put up with severe treatment. The Greeks called this kind of love storgé.
Judah, for example, was willing to become a lifetime slave of Egypt's food administrator to spare his father the grief of losing his much-beloved son Benjamin. (Gen. 44:18-34) Love between friends who have much in common, a kind of love known as philia by the Greeks, also enables persons to put up with unpleasantness. Was not this the kind of love that Jonathan and David had for each other? It certainly was. Because of his love for David, Jonathan was willing to risk even his life.—1 Sam. 18:1; 20:32-34.
Above all, love based on principle, called agape by the writers of the Christian Greek Scriptures, enables one to bear all things. Such love has enabled the great Creator, Jehovah God, to be so patient, so long-suffering, with his imperfect wayward human children. (2 Pet. 3:9, 15) It also enabled Jesus to bear all the things he had to endure from his enemies, as well as to put up with the failings of his disciples. Finally, in expression of his love, Jesus gave his life for others.—John 15:13.
The apostle Paul was an outstanding example of an imperfect human who 'never gave up' and was able 'to stand any kind of treatment.' His love for his fellow Christians was comparable to that of a nursing mother who cherishes her children, and to that of a father who is concerned about his sons. (1 Thess. 2:7, 11) And look at all that he bore! Truly, his love 'knew no limits to its endurance.' He was beaten time and again, found himself in all kinds of dangers, went without food, experienced sleepless nights and often suffered many other things—all out of love for his God Jehovah and his fellow humans.—2 Cor. 11:23-33.
Why is agape love able to stand any kind of treatment? One reason is that it is unselfishly concerned with the welfare of others. The love that a nursing mother
has for her child well illustrates this. How trying an infant can be!
And do not Christian overseers today show love by putting up with the shortcomings of others? Love enables these overseers to instruct with mildness even those not favorably disposed.2 Tim. 2: 24, 25.
Love also helps us 'never to give up.' Because it has empathy, love enables us to put ourselves in the place of others. Love gives us understanding so that we are "always ready to excuse" and to make allowances for others' shortcomings. Love enables us to bear with the irritating mannerisms of others—such as a grating tone of voice, certain gestures or simply talkativeness. Yes, we will lovingly cover over even a multitude of such idiosyncrasies. —1 Pet. 4:8.
Among other reasons why "there is nothing love cannot face" is the fact that love is not proud. "It does not brag." (1 Cor. 13:4) Pride makes one critical of others, makes one resent having to put up with the weaknesses and shortcomings of others. But the humble person is not unduly sensitive, not overly concerned with his own well-being and interests. The one who is humble is ready to be of service to others and is only too ready to put up lovingly with persons having a weak conscience.—Rom. 15:1, 2.
Today, many dedicated Christians have gone forth into foreign lands as missionaries, and others have gone to serve where the need for proclaimers of the "good news" is great. These persons have put up with inferior living conditions, with less income, with indifference and opposition all because of the love that they have for their neighbors. They also demonstrate that love "bears all things." What about you?
Do you have that kind of love? Are you working hard to express it?
THE WATCHTOWER JUNE 15,1978
Barnabas- Loyal supporter of true worship
THE kingdom of the heavens is like a traveling merchant seeking fine pearls. Upon finding one pearl of high value, away he went and promptly sold all the things he had and bought it." (Matt. 13:45, 46) These words of Jesus Christ well illustrate the keen appreciation for spiritual things that was required of his disciples. A person who recognized the true value of gaining the kingdom of the heavens would be willing to give up anything else to acquire that most precious of all inheritances. Such a man was Joseph, who bore the surname Barnabas. This native of Cyprus was an Israelite of the tribe of Levi and became one of the early members of the Christian congregation.
Barnabas very much desired that fellow believers benefit from the teaching of the apostles. Many of the Jews and proselytes who were converted had come to Jerusalem from distant places for the festival of Pentecost in 33 C.E. Upon hearing Peter's thorough witness identifying Jesus as the promised Messiah or Christ, they repented and became baptized disciples. However, they still had much to learn. To enable them to prolong their stay in Jerusalem, believers pooled their financial resources. Barnabas, for example, voluntarily sold a piece of land, giving the proceeds to the apostles for distribution to those in need. Acts 4:34-37.
What a fine spirit Barnabas displayed! Not only did he value the privilege of coming in line for the heavenly kingdom, but he was also willing to part with material possessions so that others could be strengthened spiritually.
Moreover, Barnabas must have been exemplary in giving encouragement and personal aid. It was doubtless because of his unselfish interest in others that the apostles gave him the surname Barnabas, meaning "Son of Comfort." (Acts 4:36) In view of his loyal support of true worship, that surname was most fitting.
When the former persecutor Saul (Paul) returned to Jerusalem as a baptized disciple of Jesus Christ, the brothers there were afraid to associate with him.
They could not believe that he actually had become a disciple. To be thus prevented from meeting the elders of the Christian congregation may well have been discouraging to Paul. Happily, the "Son of Comfort," Barnabas, came to his aid. He introduced him to Peter and James, the half brother of Jesus, making it possible for Paul to be accepted fully by the congregation.—Acts 9:26, 27; Gal. 1:18, 19.
LABORS IN ANTIOCH
Later, Barnabas was sent out by the Jerusalem congregation to develop spiritual interests in Antioch. Some brothers from his native Cyprus as well as from Cyrene had proclaimed the "good news" among the Greek-speaking people there. As a result of this activity, many became believers. It brought great joy to Barnabas to see that so many had benefited from Jehovah's undeserved kindness, becoming disciples of Jesus Christ. Then he encouraged them to "continue in the Lord with hearty purpose." Now that they were Christians, it was a matter of their maintaining faithfulness. Their 'continuing in the Lord with hearty purpose' would mean
that they would remain attached to him with all their heart, their affection. From the heart, their whole purpose in life would be to continue to be devoted fully to their Lord.—Acts 11:19-23.
The encouragement given by Barnabas must have had a wholesome effect, especially since "he was a good man and full of holy spirit and of faith." He was blameless and upright, giving of himself unselfishly. His conduct could not be faulted. Barnabas allowed himself to come fully under the operation of God's holy spirit. He also had firm faith, backed up by the fruitage of fine works. With such a sterling example in their midst, the congregation at Antioch kept on growing.—Acts 11:24.
Barnabas evidently desired that the best of spiritual help be available to the brothers. Recognizing that he needed assistance in caring for the expanding congregation, he left for Tarsus to search for Paul. Thereafter, in association with Paul, Barnabas furthered spiritual interests in Antioch for about a year. During this time both men went to Jerusalem with contributed relief funds for the brothers in Judea.—Acts 11:25-30.
THE FIRST EVANGELIZING TRIP WITH PAUL
Accompanied by Mark the cousin of Barnabas, the two men returned to Antioch. During a meeting of the local congregation, God's spirit, doubtless operating through one of the prophets in the congregation, indicated that Barnabas and Paul were to be set apart for special service. With Mark as their attendant, Barnabas and Paul set out on their first evangelizing journey, which took in Cyprus and certain cities in Asia Minor. At their first stop in Asia Minor, the city of Perga, Mark decided to leave them and to return to Jerusalem. Paul felt that Mark was unjustified in doing this, but Barnabas was less severe in the view he took of his cousin's departure.
It appears that during the trip Paul was the one who took the lead in speaking. Both men, however, experienced persecutions from angry mobs. At Lystra, Paul was even stoned and left for dead. Courageously, both men went back to the cities where trouble had broken out and they strengthened the believers. They also appointed elders in the newly formed congregations.—Acts 13:1-14:26.
THE CIRCUMCISION ISSUE
Returning to Antioch, from where they had been sent out by holy spirit, Barnabas and Paul reported on their activities to the congregation. But then a problem arose in the Antioch congregation. Certain men who had come from Judea insisted that Gentile believers could not be saved unless they got circumcised and began conducting themselves according to the Mosaic law. To settle this issue, Paul and Barnabas headed for Jerusalem to present the matter to the apostles and other elders of the congregation there.—Acts 15:1, 2.
At that time both men gave testimony regarding the way in which Jehovah had used them to declare the "good news" to uncircumcised Gentiles. Based on all the testimony given and the evidence of the Holy Scriptures, the apostles and other elders of the Jerusalem congregation formulated a letter showing that circumcision and adherence to the Mosaic law were not required of Gentile believers. The letter stated: "For the holy spirit and we ourselves have favored adding no further burden to you, except these necessary things, to keep abstaining from things sacrificed to idols and from blood and from things strangled and from fornication. If you carefully keep yourselves from these things, you will prosper. Good health to you!" When Barnabas and Paul brought this letter back to Antioch, there was great
rejoicing in the congregation.—Acts 15: 3-31.
It may have been after this that Peter visited the Antioch congregation and freely associated with uncircumcised Gentile believers. But, then, when certain Jewish brothers came down from Jerusalem, Peter withdrew from associating with Gentile converts and spent time exclusively with Jewish brothers. Even Barnabas got unbalanced and did the same thing. But all responded properly when Paul reproved Peter, making clear how wrong such a course was.—Gal. 2:11-14.
FAITHFUL SERVICE WITH MARK
Another problem that arose concerned Paul and Barnabas personally. Paul thought of returning to visit the brothers whom they had met on their first evangelizing trip. However, because Barnabas insisted on taking Mark along, the two men clashed sharply. Since Mark had left them the first time, Paul doubted his dependability and did not want him as a traveling companion. Therefore, Barnabas and Paul went separate ways. Accompanied by Mark, Barnabas returned to Cyprus. (Acts 15:36-39) Evidently Mark labored faithfully with Barnabas, for later even Paul acknowledged that Mark was a good companion. In his second letter to Timothy, Paul wrote: "Take Mark and bring him with you, for he is useful to me for ministering." (2 Tim. 4:11) So, Barnabas, with Mark, must have done much fine work in building up the brothers on the island of Cyprus and in making new disciples.
While Barnabas, like any other human, had weaknesses, he lived up to his surname "Son of Comfort." He played an important role in building up and encouraging the brothers. By his loyal support of true worship, he set the example in 'continuing in the Lord with hearty purpose.'—Acts 11:23.
"Do Not Resist Him That Is Wicked"
AFTER discussing oaths and vows in his Sermon on the Mount, Jesus spoke about how to deal with persons who may cause injury and offense to others. He began by pointing to something his audience had learned from the Mosaic law: "You heard that it was said, 'Eye for eye and tooth for tooth.'"—Matt. 5:38; compare Exodus 21:23-25; Leviticus 24:19-21.
Some have criticized this law as being harsh. However, it did not legalize personal vengeance such as the infamous "vendetta" of more recent times, for the very same Hebrew Scriptures also state: "Do not say: 'Just as he did to me, so I am
going to do to him. I shall repay to each one according to his acting.'" (Prov. 24:29) The law of "eye for eye and tooth for tooth" was to be administered after individuals had stood trial "before Jehovah, before the priests and the judges who will be acting in those days."—Deut. 19:15-21.
"However, I say to you," Jesus continued, "Do not resist him that is wicked." (Matt. 5:39a) How is this to be understood? Jesus aided his hearers by giving four illustrations that would help them properly to deal with "him that is wicked," that is, a person who would harm them in some way.
1-PERSONAL INSULT OR INJURY
Jesus first explained what to do when his listeners would suffer insult or injury: "Whoever slaps you on your right cheek, turn the other also to him."—Matt. 5:39b.
This does not mean that a person being slapped or pummeled should 'ask for more' by refusing to defend himself. When slapped on the face during his unjust trial before the high priest, Jesus objected to such mistreatment, saying: "If I spoke wrongly, bear witness concerning the wrong; but if rightly, why do you hit me?"—John 18:22, 23; compare Acts 23:3.
Jesus' reference to a slap "on your right cheek" would remind his audience, not so much of a blow causing pain, as of one bringing insult and shame.
The commentary on Matthew by W. F. Albright and C. S. Mann states: "Jesus here speaks of what is still true in the Near East—the most insulting of all physical blows being that of striking the right cheek with the back of the hand." Jewish tradition set the fine for such an insulting backhanded slap at 400 zux (equal to 400 denarii), which amounted to more than a year's wages for an agricultural worker.
Luke's Gospel account, written mainly for non-Jews, puts Jesus' words more generally: "To him that strikes you on the one cheek, offer the other also." (Luke 6:29a) This applies to, not merely an insulting slap, but rather blows struck in violence. In either case, Jesus' counsel was to 'turn the other cheek.' He desired that his followers be willing to endure personal insult and injury without resorting to retaliation. In this way they could imitate Jesus himself, of whom the apostle Peter writes: "When he was being reviled, he did not go reviling in return. When he was suffering, he did not go threatening, but kept on committing himself to the one who judges righteously."—1 Pet. 2:23; compare Isaiah 50:6.
2—WHEN SOMEONE "WANTS TO GO TO COURT"
Next, Jesus discussed how a person should respond when someone tries to deprive him of something through legal procedure: "And if a person wants to go to court with you and get possession of your inner garment, let your outer garment also go to him."—Matt. 5:40.
Anciently, it was customary for people to give a garment in pledge to guarantee payment of a debt. (Job 22:6) If a debtor was unable to pay, a court could award that garment to the creditor. (Prov. 13:13; 27: 13) However, God's law stated that a
"mantle" (outer garment) given in pledge could not be retained overnight, since the debtor might need it as a covering for sleeping.—Ex. 22:26, 27; Deut. 24:12, 13.
Jesus counseled his followers to give up freely the "inner garment" that an adversary at law might seek; and they should do this simply "if a person wants to go to court," before court proceedings actually began. Moreover, they could go twice as far by letting the "outer garment also go to him," though the law of God did not demand such a thing.
In agreement with this counsel, the apostle Paul wrote to Christians at Corinth: "Really, then, it means altogether a defeat for you that you are having lawsuits with one another. Why do you not rather let yourselves be wronged? Why do you not rather let yourselves be defrauded?" (1 Cor. 6:7) Yes, they should have been willing to suffer personal loss rather than to see the congregation's reputation hurt publicly by some controversy at court.
Luke's account of Jesus' words allow for application even outside court proceedings: "From him that takes away your outer garment, do not withhold even the undergarment." (Luke 6:29b) Luke may have had in mind persons accosted on the road by highwaymen who would rob them of their outer garments. Rather than fighting against such confiscation of perhaps expensive clothing, Jesus' disciples would do better to go beyond what was demanded and give up "even the undergarment." This might save their lives when confronted by dangerous criminals, or have other beneficial effects.—Prov. 15:1; Matt. 5:16.
However, the Son of God did not mean that people should refuse ever to engage in litigation or that they should otherwise allow wicked persons to reduce them to a state of poverty. We note that the apostle Paul did not understand Jesus to mean that, for Paul appeared before Roman officials in his efforts to 'defend and legally establish the good news.'
(Phil. 1:7; compare Acts 25:8-12.) Christians may take legal action against worldly men or authorities to claim what rightfully belongs to them. However, in doing so they would not act belligerently, but, rather, peaceably. In everyday life, though, Christians must develop a yielding disposition.—Rom. 12: 17-19.
3—COMPULSORY SERVICE
GENT OF SECULAR GOVERNMENT
Next, Jesus declared: "And if someone under authority impresses you into service for a mile, go with him two miles."—Matt. 5:41.
The expression 'presses into service' translates the Greek word angareuo, which was adopted from the Persian language. Originally, this term related to the activity of public couriers, or messengers, authorized by the king of Persia. The couriers had authority to press into their service men, horses, ships and anything else that might expedite official business. (Compare Esther 3:13, 15; 8:10, 14.) This system was adopted by the Romans. During Jesus' earthly ministry, government officials could compel Jews to bear loads or do other types of forced labor. (Matt. 27:32; Mark 15:21) The Jews viewed such compulsory service to Gentiles as highly distasteful. Yet Jesus admonished his listeners to perform it cheerfully. In fact, if compelled to go for a Roman mile (about 5,000 feet, or 1.5 kilometers), they should volunteer to go twice as far.
4-A REQUEST FOR MATERIAL AID
Jesus next advised generosity in giving material assistance: "Give to the one asking you, and do not turn away from one that wants to borrow from you without interest."—Matt. 5:42.
Jesus' hearers would recall that God's law forbade the Israelites to charge interest on loans to fellow Jews. (Ex. 22:25; Lev. 25:37; Deut. 23:20) Furthermore, that law also decreed: "You must not harden your heart or be closefisted toward your poor brother. For you should generously open your hand to him and by all means lend him on pledge as much as he needs, which he is in want of." (Deut. 15: 7, 8) As the Messiah and "fulfiller" of God's law, Jesus went even further in recommending the spirit of generous giving.—Matt. 5:17; Acts 20:35.
Jesus' counsel here is certainly of great value. Persons who choose parting with personal pride and even valuables rather than fighting to retain them, who perform disagreeable assignments without complaining and who cheerfully give of their belongings to help others in immediate need are both pleasing to their fellowman and beloved of God.—2 Cor. 9:7.
'For Nothing the Net Is Spread'
AS PART of a warning against involvement with lawless men, Proverbs 1:17 states: "It is for nothing that the net is spread before the eyes of anything owning wings." Birds are naturally cautious and possess a keen sense of vision. Hence, were a person to spread a net in full view of a bird, he could not hope to trap it. His efforts would be in vain. Similarly, those who live by theft and robbery are not actually getting by with anything. They are merely laying a snare for themselves, and all their scheming will eventually come to nothing.—Prov. 1:19.
INSIGHT ON THE NEWS
Until recently, when a patient refused prescribed medical treatment in cases where life
Whose Body Is It?
might be involved, the trend was to request court intervention, forcing a particular treatment on the patient. "But newer thinking casts doubt" on this trend, according to "Medical World News." The
journal observed that two recent U.S. court cases involving controversial cancer treatment indicated that "a patient's right to make decisions about his own body was so basic that the state has to have an overwhelmingly good reason to interfere with it."
The judge in one of the cases ["Rutherford" vs. "US"], noting the dilemma that a patient's freedom of choice may put upon conscientious doctors, said: "It is never easy for one who is concerned and feels himself particularly knowledgeable to observe others exercise their freedoms in ways that to him appear unlightened."
However, the judge wrote that "to be insensitive to the very fundamental nature of the civil liberties at issue . . . and the fact that making the choice, regardless of its correctness, is the sole prerogative of the person whose body is being ravaged, is to display slight understanding of the essence of our free society."
Darwin's theory of evolution was based on the assumption of gradual change from
Grasping for Straws
one life-form to the next. But "the fossil record still
proclaims [gradualism] false,
after more than a century
of diligent search for gradual
change," writes prominent evolutionist Stephen Jay Gould, professor of geology at Harvard University. "Paleontologists have documented virtually no cases of slow and steady transformation, foot by foot up the strata of a hillslope—not for horses, not for humans."
"Instead," admits Gould, "most fossil species share two features: First, they do not change in any marked way during the entire course of their existence; second, they enter the record abruptly, either replacing or coexisting with their ancestors. In short, stasis THE WATCHTOWER — JUNE 15, 1978
[stability] and sudden replacement mark the history of most species."
To counter this seemingly insurmountable evidence, evolutionist Gould speculates that in each case, the evolving must have occurred relatively rapidly "in a small, isolated peripheral area," which geologists have not as yet found in their diggings. Of course, such speculation affords an escape for evolutionists when confronted with this overwhelming evidence against their theory. However, does such probing in the dark have the ring of objective, unbiased scientific thought? Or does it, rather, reflect the frantic gropings of the dogmatist who has been exposed?
What about people who have come near death and returned, claiming to have had
"Afterlife" Experiences —Reliable?
spiritual or out-of-body experiences? Many consider this proof that there is an afterlife, or evidence of an immortal soul that lives on at death. However, Psychiatrist Nathan Schnaper of the
Maryland Institute for Emergency Medicine disagrees. He "sees hundreds of revived trauma patients each year in his work," reports "Medical World News," and "discount[s] the tales as psychological fantasies."
Dr. Schnaper says that the hundreds of patients he has talked to "say it was very unpleasant and they don't want to talk about it, when they remember anything at all." He believes that those who claim to remember out-of-body events "are experiencing a vacuum, and psychologically we can't abide a vacuum. It's a void that must be filled, so they invent these experiences. . . . I don't believe there is any proof these people have visited an afterlife."
"Medical World News" notes that even a doctor who favors further investigation of such "afterlife" experiences admits that "there may be a biochemical, electrical, or hypoxic [oxygen starvation] explanation."—see "The Watchtower" of September 1, 1977, p. 519.
Hence, the recent flurry of claims of immortality is no reason to doubt the Bible's clear teaching that "as for the dead, they are conscious of nothing at all," and "in that day [of death] his thoughts do perish."—Eccl. 9:5; Ps. 146:4.
Human Governments Crushed
By God's Kingdom
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UNDER mighty
King Nebuchad-
nezzar, Babylon
reached the position of Third World Power of Bible history. All opposing governments in the ancient Middle East fell before its crushing military might. Even Jehovah's own typical theocracy at that time was allowed by God to be destroyed because of the unfaithfulness of the Israelites. But in Nebuchadnezzar's mind, the overthrow of Jerusalem and the destruction of the temple for true worship made him and his god Marduk greater than Jehovah the God of the Hebrews and their kings in the line of David.
In coming up to bring the capital city of Jerusalem to ruin, Nebuchadnezzar revealed the attitude that was attributed prophetically to the king of Babylon. We read: "To the heavens I shall go up. Above the stars of God I shall lift up my throne, and I shall sit down upon the mountain of meeting [where the Israelites worshiped at the temple on Mount Zion] . . . I shall go up above the high places of the clouds; I shall make myself resemble the Most High."—Isa. 14:13, 14.
The prophecy continued, foretelling that the Babylonian royal dynasty would be 'brought down to Sheol, to the remotest parts of the pit.' (Isa. 14:15) Decades before the overthrow of Nebuchadnezzar's dynasty Jehovah humbled this haughty ruler by letting a mental sickness come on him. For seven years Nebuchadnezzar imagined that he was a bull, going about eating grass.
It was this Nebuchadnezzar who had an earlier prophetic dream of an immense and "dreadful" image. The various metals in this image represented a series of world governments that would develop on the earthly scene down through the centuries, to be followed by the reestablishment of God's sovereignty in the earth by the Kingdom rule of his Son, Christ Jesus.
Forgetting the details of the dream on awakening, Nebuchadnezzar summoned his magic-practicing priests and astrologers to tell him, not only what he had dreamed, but also the interpretation. They failed utterly.
However, Daniel said to him: "There exists a God in the heavens who is a Revealer of secrets, and he has made known to King Nebuchadnezzar what is to occur in the final part of the days." —Dan. 2:28.
Before giving the interpretation, Daniel recalled the dream to Nebuchadnezzar's mind: "Its head was of good gold, its breasts and its arms were of silver, its belly and its thighs were of copper, its legs were of iron, its feet were partly of iron and partly of molded clay." (Dan. 2:32, 33) What was the meaning of the dream? Daniel explained that Nebuchadnezzar and his dynasty would start off the series of world powers, saying, "You yourself are the head of gold." Then he added: "After you there will rise another kingdom inferior to you; and another kingdom, a third one, of copper, that will rule over the whole earth. And as for the fourth kingdom, it will prove to be strong like iron. Forasmuch as iron is crushing and grinding everything else, so, like iron that shatters, it will crush and shatter even all these." —Dan. 2:38-40.
But what of the feet made up of iron and clay? "Whereas you beheld the feet and the toes to be partly of molded clay of a potter and partly of iron, the kingdom itself will prove to be divided . . . the kingdom will partly prove to be strong and will partly prove to be fragile." What will bring about this partial fragility within the iron-like "kingdom" or world government represented in the feet and toes? "Whereas you beheld iron mixed with moist clay, they [those making up the "fourth kingdom"] will come to be mixed with the offspring of mankind; but they [those represented by the iron and the clay] will not prove to be sticking together, this one to that one, just as iron is not mixing with molded clay."—Dan. 2:41-43.
Tracing the development of the world powers through the image, from head to
foot in the stream of time, we see that it begins with Babylon, and progressively goes through Medo-Persia, Greece and Rome. The "fourth kingdom," represented in the legs and feet, began with the Roman Empire. As time progressed, the power of this empire waned and the British Empire ascended, it being really an outgrowth from the old Roman Empire. This was so even though there was a vying with certain remnants of the Roman Empire for the position of world power. (Dan. 7:19, 20) There does not appear to be any prophetic significance to the image's having ten toes. This is a natural human feature, just as the image has two arms, two legs, and so forth.
The British Empire developed as a monarchy and continued to manifest many of the ironlike traits of the old Roman Empire. And while the 13 American colonies rebelled against the British Empire, the government of the United States of America has really come to be an extension of the conservative or iron-type rule, and this power has been closely allied with the British government in world affairs. Hence, as we trace the development of world power through the image and down into the feet and toes, we can see how the Anglo-American World Power must be included in the "iron." Well along into the time of the end, it is still the world power, even though strong competitors have emerged.
In connection with the dream image, there is no mention of a 'fifth kingdom' developing, although a later vision of Daniel contained a fearsome "fourth beast," representing the Roman Empire, out from which a 'little horn' grew very large to represent the British Empire. (Dan. 7:7, 8, 19-26; 8:9-11, 23-25) To reach the ascendancy, the Roman and Anglo-American World Powers have indeed been like iron in 'crushing and shattering' other kingdoms and peoples.
Of course, during the 19th and 20th centuries, a number of developments have taken place on the world scene to weaken the ironlike rule of the Anglo-American World Power. Revolutionary socialistic groups have developed to weaken the structure, influence and force of this Seventh World Power. It is said that "the kingdom itself will prove to be divided ... forasmuch as you beheld the iron mixed with moist clay." It would come "to be mixed with the offspring of mankind." So the "clay" of the image would represent the proletarian elements that develop as a result of the people's rising up against established authority. Through labor unions, demonstrations, strikes and other protest activity, the common people have sought to undermine the traditional, capitalistic style of government manifested in the Anglo-American World Power, along with its sphere of influence.
While outside Communistic governments in other nations often provide the means and incentive for developing this "clay" within the Anglo-American World Power's realm and sphere of influence, they are not represented in the image. It must be remembered that the image is a general representation of the development of world power on the earth, particularly as this relates to Jehovah's people, and down until the time that the image is destroyed and God's kingdom by Christ replaces all earthly governments. There have been many powerful governments and kingdoms that have developed on the earth since the time of Babylon, such as ancient empires in the Orient, parts of Europe and Africa and even in the Americas. But these are not represented in the image, since they were never predominating world powers down to the end of the Gentile Times in 1914 in relation to Jehovah's people. In contrast, in Revelation 13:1 all political governments are included in the 'wild beast with ten horns and seven
heads.' It, not only has the seven heads representing the seven world powers stretching from Egypt down to the AngloAmerican World Power, but also has a body that includes all the other political entities, the beast as a whole representing the world system of political rule all the way back to its start in Nimrod's day.
Thus the "clay" does not represent the Communistic governments outside the realm of the Anglo-American sphere of influence any more so than other parts of the image represented other nonworld governments and empires down through the ages. But the fact that this image has reached its time of the end with no place therein for the development of another world power, and the fact that the "wild beast" has only seven heads, not eight, shows that there will be no new world power that will clearly dominate before the entire political system is removed. The "clay" does not represent a world power developing, only a weakening factor.
Revelation chapter 17 does describe the "scarlet-colored wild beast" as being, as a whole, "itself an eighth king," but it is said that it "springs from the seven" world powers. It does not have any real dominating power, except as the "seven" give it control in the earth. Actually, the Seventh World Power took the lead in bringing this "image" of the wild beast into existence. (Compare Revelation 13:11-18.) This "scarlet-colored wild beast," as an "image" of the wild beast "with ten horns and seven heads" that comes up out of the "sea" of mankind, clearly pictures first the League of Nations and then the United Nations. It is an "eighth king" in that it is a worldwide organization but does not replace or displace the Seventh World Power. It is not the Communist bloc of nations, just as the clay of the image does not represent a new world power developing within the image that represents the successive world powers.
Of course, when the "stone" cut out of the mountain hits the image on its feet and topples it to destruction, that stone will pulverize, not only the Anglo-American World Power and the relics of the former world powers still in the earth today, but also such rulerships that are allied with those world governments represented in the image and those who are the backers and supporters of the "clay" in the feet and toes of the image. All these man-made governments and radical groups must be cleared from the earth to make way for the Kingdom government administered by God's appointed king, Jesus Christ.
The Bible shows this will not be done without a fight, inasmuch as all the nations want to hold on to their sovereignty. The parallel prophecy at Revelation 17:12-14 shows that the prominent world rulers in the time of the end (pictured by the "ten horns" on the wild beast) would "receive authority as kings one hour [or a short time] with the wild beast. These have one thought, and so they give their power and authority to the wild beast [the League of Nations and its successor, the United Nations]. These will battle with the Lamb [Christ Jesus], but, because he is Lord of lords and King of kings, the Lamb will conquer them."
What an inglorious end to the march of world powers! Their cruel and oppressive rule will be removed, never to be felt again by humans on earth. God's kingdom will bring in a worldwide government that will rule in righteousness and peace. It will bring health and everlasting life to obedient mankind, the subjects of that kingdom. This is vividly portrayed in the conclusion of the dream-image prophecy given to Nebuchadnezzar: "At that time the iron, the molded clay, the copper, the silver and the gold were, all together, crushed and became like the chaff from the summer threshing floor, and the wind carried them away so that no trace at all was found of them. And as for the stone [representing God's kingdom in the hands of Christ Jesus] that struck the image, it became a large mountain and filled the whole earth."—Dan. 2:35.
Bible prophecy shows that this happy time is near at hand. Today people of all nations are being invited to put themselves on the side of Jehovah's sovereignty rather than trust in the governments of men. (Ps. 146:3) Jehovah's Witnesses will be happy to help you to learn more about this Kingdom government.
False Religion and War
TRUE worshipers of Jehovah God strive to maintain peace with their fellowmen. This is what we should expect of them, since peace is a fruit of God's spirit. (Gal. 5:21) It has been far different with false religion, which has become deeply involved with the world's conflicts, even encouraging them. Religious leaders have given their full support and blessing to the spilling of other people's blood on the battlefields. This is nothing new. Back in the time of the ancient Egyptians, the pagan priests were advocates of war.
Writing about the priests of the false god Amen-Ra (Amen-Ra), E. A. Wallis Budge states: "There is reason to think that many of the great Egyptian raids in Syria and Nubia were made as much for the purpose of supplying funds for the maintenance of the temples, and services, and priests of Amen-Ra as for the glory and prestige of Egypt. The slavish homage which the Thothmes kings, and the Amen-heteps, and the Ramessids paid to Amen-Ra, and their lavish gifts to his sanctuaries suggest that it was his priests who were, in reality, the makers of war and peace." The Gods of the Egyptians, Vol. II, p. 12.
APPRECIATING THE SACREDNESS OF LIFE AND BLOOD
HAT is more precious than your life? Without it, you could not enjoy anything. Yet, there is evidence all around us that many today have little real appreciation for the value of life—either their own or that of others.
2 Can we not see such evidence in the reckless driving habits of many? Or, what about those who drive under the influence of alcohol or another drug, bringing death to thousands annually? Then there are those who seek thrills in dangerous sports that admittedly take many lives each year. And how about the millions of persons who know that they may be impairing their health and shortening their lives by using tobacco or by gluttonous eating?
3But in the face of such attitudes, we each can ask, 'Do I really have an appreciative outlook on life?' A key to having real appreciation for life that even affects one's thinking and actions is to recognize that life is a gift from Jehovah. He is "the living God" and the "source of [our] life." (Jer. 10:10; Ps. 36:9) When speaking to some Greek philosophers, the apostle Paul testified about the Supreme One: "He himself gives to all persons life and breath and all things. . . . For by him we
have life and move and exist." (Acts 17:25, 28) Logically, our view of life should conform to God's. Does it? To answer that, we need to know how he views life. We can then compare our view with his.
Jehovah considers life sacred, not something to be squandered. We can tell that from his repeated condemnations of murder and the emotions that often lead to it. Ex. 20:13; 1 John 3:11-15; Rev. 21:8) Moreover, in ancient Israel, Jehovah arranged for cities of refuge to which a person could flee for sanctuary if he unintentionally caused another's death. Why did an accidental manslayer have to take the major step of leaving his home and remaining, for perhaps years, in the city of refuge? Because he had caused loss of life, sacred life. You can see that the divine provision of these cities would promote further respect for the sanctity of life. —Num. 35:9-29.
5 After outlining that provision, God told the Israelites: "You must not pollute the land in which you are; because it is blood that pollutes the land." (Num. 35:33) Why was that? The "blood" here mentioned stood for the life of the victim. God thus called to the fore the vital link between our life and our blood.
Even though blood may not be a common subject of conversation, who of us does not know that we need blood to keep alive? It plays a role in every one of our major body activities. Blood carries life-sustaining oxygen to our cells, removes wastes from these cells, helps us to adapt to varying temperatures and is a key part of our defense against disease. But most persons view blood as a mere necessary fluid. To others, it is business. It is bought from derelicts or the poor and sold to blood banks or hospitals. And much animal blood is processed for food, fertilizer and other commercial products. Clearly there are many persons who do not view blood as sacred.
THE WATCHTOWER JUNE 15,1978
God's Word, however, helps us to appreciate that blood is much more than a necessary natural fluid. What our Creator says about life and blood should influence our present outlook and our actions. And it can have an effect even on our eternal destiny. How so? As an aid in seeing the answer, compare these quotations of Ephesians 1:7 from two modern Bible translations, noting particularly what we have italicized:
"By means of him we have the release by ransom through the blood of that one [Christ], yes, the forgiveness of our trespasses, according to the riches of his undeserved kindness."—New World Translation.
8. (a) Why should we look into what God's Word says about life and blood? (b) What questions arise as to Ephesians 1:7 and the ransom?
"For by the death of Christ we are set free, that is, our sins are forgiven. How great is the grace of God."—Today's English Version.*
*From either translation we can learn that God is interested in us, in our lives. To that end he sent his only-begotten Son Jesus as a ransom sacrifice that could free persons of sin, releasing mankind from condemnation. (1 Tim. 2:5, 6; John 3:16, 17) Jesus himself said: "I have come that [you] might have life and might have it in abundance." (John 10:10) But does it make any difference that some Bible translations say that this is by means of Christ's death rather than by means of Christ's blood? And what bearing could the difference have on our life—on our thinking, actions and future? Let us see.
WHAT GOD SAYS ABOUT LIFE AND BLOOD
At the time when Jehovah first granted humans permission to eat animal flesh, he gave a noteworthy indication as to his thinking about life and blood. God said to Noah and his family, from whom all of us have descended:
"Every moving animal that is alive may serve as food for you. As in the case of green vegetation, I do give it all to you. Only flesh with its soul—its blood—you must not eat. And, besides that, your blood of your souls shall I ask back. . . Anyone shedding man's blood, by man will his own blood be shed, for in God's image he made man."—Gen. 9:3-6.
All humanity then alive was thus put on notice that, from God's standpoint, blood represents life. Man's blood would stand for his "soul," or, as many Bible versions render it, his "life." (TEV; Catholic Jerusalem Bible; translation by Rabbi Isaac Leeser) The divine Life-Giver later added
to this picture, giving details that aid us to see the vital moral significance that he attaches to life as represented by blood.
10 This especially was so in the covenant that God made with Israel, the Law covenant. At its inauguration animals were sacrificed and their blood employed in ratifying the covenant. (Ex. 24:3-8; Heb. 9:17-21) And among the covenant's provisions were laws dealing with sin offerings; in such sacrifices, blood was shed, representing the life being offered to God to cover sins. (Lev. 4:4-7, 13-18, 22-30) Because of its sin-atoning power in the sight of God, the blood of animal sacrifices was used on the annual Atonement Day. First a bull and then a goat were sacrificed as sin offerings. The high priest took some of the blood of each into the Most Holy of the tabernacle (later, the temple) and sprinkled it before the Ark, or chest, that represented the presence of God. (Num. 7:89; Ex. 25:22; Lev. 16:2) Afterward he also put some of the blood on the altar of sacrifice.—Lev. 16:11-19.
11 'What does all of that have to do with me?' some persons may wonder. It might seem to describe merely an ancient ritual that even the Jews no longer follow. How does it relate to our hope for the future and our appreciation of life and blood?
12 In Leviticus chapter 17, Jehovah God himself explained the underlying principles of those sacrificial requirements; what he there stated has important meaning for us. God said: "The soul [or, life] of the flesh is in the blood, and I myself have put it upon the altar for you to make atonement for your souls, because it is the blood that makes atonement by the soul in it. That is why I have said to the sons of Israel: 'No soul of you must eat blood.'" (Lev.
17:11, 12) Yes, our Creator and Life-Giver plainly stated his decision: Blood (representing life from him) was to be put to one use only—in sacrifice. God thus put a value on blood, setting it aside as sacred. Under the Law, it was not to be eaten or drunk, or put to any other use that men might devise. When an animal was killed just for food and not for sacrifice, the blood was to be poured on the ground; the animal's life was thus in a sense given back to God, the Israelite hunter keeping only its flesh. (Lev. 17:13, 14) But how does this involve us since neither Jews nor Christians now have a divinely approved temple where animals could be sacrificed?
OUR PROBLEM
-GOD'S SOLUTION-LIFE AND BLOOD
13 All of us must admit that we are imperfect and sinful. The apostle Paul confirmed this and explained how it came about. "Through one man [Adam] sin entered into the world and death through sin, and thus death spread to all men [including us] because they had all sinned." (Rom. 5:12) This fact has a direct bearing on our appreciation of life and blood.
14 As the apostle Paul was inspired to explain in the book of Hebrews, the animal sacrifices of the Law covenant could not completely cover sin, or else they would not have had to be offered year after year. Those sacrifices, especially the ones on the Day of Atonement, were but a "shadow of the good things to come." (Heb. 10:1-4; 8:5, 6; 9:9, 10) The reality that was foreshadowed was the ransom sacrifice of Christ that could fully atone for all our sins. In commenting on this, Paul wrote:
goats and of young bulls, but with his own blood, once for all time into the holy place [heaven itself] and obtained an everlasting deliverance for us. For if the blood of goats and of bulls . . . sanctifies to the extent of cleanness of the flesh, how much more will the blood of the Christ, who through an everlasting spirit offered himself without blemish to God, cleanse our consciences from dead works that we may render sacred service to the living God? So that is why he is a mediator of a new covenant, in order that, because a death has occurred for their release by ransom from the transgressions under the former covenant, the ones who have been called might receive the promise of the everlasting inheritance. . . Unless blood is poured out no forgiveness takes place."—Heb. 9:11:15, 22.
"When Christ came as a high priest of the good things that have come to pass, . . . he entered, no, not with the blood of
15 Does this not help us to understand more fully why it is so vital to have God's view of blood, representing life? One of the central themes of the Bible is that Jesus came to earth to give his life as a ransom sacrifice. Only by that ransom can we have the prospect of forgiveness of sin and the hope of "everlasting life." (Matt. 20:28; Rom. 3:23, 24; 6:22, 23; 1 Tim. 1:15, 16) To receive those blessings, we must exercise faith in Jesus' ransom, which involves having accurate knowledge of and appreciation for his giving up his life represented by his blood.—1 Tim. 2:3, 4; Gal. 3:22.
16 With a background of these points concerning sacrifices, atonement, blood and Jesus' ransom, let us turn our attention again to Ephesians 1:7. Most English translations of this verse show that it says, "we have the release by ransom through the blood of" Christ. Yet some modern versions substitute "death of Christ." Does it make much difference?
17 In the original Greek, Ephesians 1:7 uses the word haima, which means "blood."
Why, then, do some translations render it here and elsewhere as "death"? The translators understood that in certain texts mention "blood," the death or the responsibility for the murder of someone is implied. (Luke 11:50, 51; Acts 5:28; Rev. 6:10) For example, in front of Jews clamoring for Jesus' execution, Pilate went through the gesture of washing his hands, and then declared: "I am innocent of the blood of this man." The Jews replied: "His blood come upon us and upon our children." (Matt. 27:24, 25; compare Revelation 7:14.) But some versions have taken the liberty of rendering these verses: "I am not responsible for the death of this man," and, "Let the punishment for his death fall on us and on our children." (TEV) What, though, is the effect when "death" is substituted for "blood" in verses where Jesus' sacrifice is involved? Could something possibly be missed that God wanted to convey to us?
18 There is no denying the emphasis that the Bible places on the death of Jesus. Paul wrote: "God recommends his own love to us in that, while we were yet sinners, Christ died for us." Also: "Christ died for our sins according to the Scriptures." (Rom. 5:8; 1 Cor. 15:3) His dying, willingly giving his perfect human life, paid back or balanced what Adam had lost for us and which led to our sinful state.
19 However, the Bible's references to the "blood of the Christ" should convey to us important things that might not be appreciated in speaking of just his death. (Eph. 2:13) Christ did not, and could not, simply die and remain dead.* In fulfillment of the
Atonement Day pattern that Jehovah originated, Jesus then had to enter heaven, into the very presence of God. There Christ could present the value or merit of his lifeblood, just as on Atonement Day the high priest took the sacrificial blood into the Most Holy. Paul clearly sets out this parallel: "Christ entered, not into a holy place made with hands, which is a copy of the reality, but into heaven itself, now to appear before the person of God for us."—Heb. 9:24, 11, 12; 13:11.
20 Furthermore, in heaven Jesus Christ is alive and able to plead for all who exercise faith in his ransom and assist them toward salvation. Accordingly, Paul wrote: "For if, when we were enemies, we became reconciled to God through the death of his Son, much more, now that we have become reconciled, we shall be saved by his life." —Rom. 5:10.
21 With good reason, then, the work "Religion in History and in the Present" states that in most instances "one cannot substitute Blood of Christ with death. The Blood of Christ means more than this. It stresses the close links between the death of Jesus and both his life and his triumph in his resurrection and exaltation." The book adds that the expression "Blood of Christ"
"adopts the Old Testament Jewish concept of the atoning power of blood, which is the basis for the way sacrifices are viewed and for the idea that the death of the righteous one has atoning power. . . . On one hand this term reminds us of the fact that we have been bought with a high price, of the one who paid the ransom and of what it consisted. On the other hand, we are freed from sin and death forever by faith in the covenant concluded over his blood. The Blood of Christ encompasses the effect of his death and resurrection." 22 How meaningful, then, how full of blessed implications for us, are many of the Bible passages mentioning Jesus' blood!
By means of it our sins can be forgiven. (Rev. 1:5; Heb. 10:29) It is possible to be delivered from fruitless conduct. (1 Pet. 1:18, 19) We can be among a congregation of people whom God approves of and guides. (Acts 20:28) And there is the hope of perfection and everlasting life under the rule of a kingdom incorporating persons bought with that blood.—Rev. 5:9, 10; 12: 10, 11; Col. 1:20.
23 All who have an appreciation of the value of their own life thus need to appreciate what God says about blood. He views it as sacred. He determined its exclusive usefulness and acceptability for sacrifice on the altar. And he clearly showed in his Word that all our hopes for a lasting future rest on the sacrificial blood of his Son. But how can we personally manifest our appreciation for and recognition of the sacredness of blood? These are important matters to be taken up in the following article.
What should be our view of blood?
FIRMLY RESOLVED ABOUT LIFE AND BLOOD
JUDGE Authorizes Transfusions of Blood,' declared a recent newspaper headline in Virginia, U.S.A. The article began:
"A federal judge Thursday morning authorized the Portsmouth Naval Hospital to administer blood transfusions to a critically ill woman who had refused them for four days, allegedly at the risk of her life, . . . "
2 Reports of this sort occasionally appear and focus much attention on the value of both life and blood. Before we find out what resulted in the above case, we might think about some fundamental questions: What profound beliefs lead persons such as this one to refuse blood transfusions? Does God's Word really require this of all Christians? If so, how firm would our religious convictions be if a doctor said that we needed a transfusion? Also, might there be aspects aside from medical use of blood
in which our view of life and blood is important and could even affect our future?
LIFE FROM BLOOD
3The book of Revelation illustrates an appreciation for blood that is held today by hundreds of thousands of persons. After seeing in vision the 144,000 prospective heirs of the Messianic kingdom, the apostle John saw "a great crowd, . . . out of all nations," who have the prospect of living forever on a restored earthly paradise. But how can humans live forever, and that free of sin and imperfection? Appreciatively the "great crowd" cry: "Salvation we owe to our God, . . . and to the Lamb," Jesus Christ. They recognize that this salvation is possible only because they "have washed their robes and made them white in the blood of the Lamb," Jesus.—Rev. 7:9, 10, 14.
4 As noted in the previous article, from the very first book in the Bible, God pointed toward the sacrificial shedding of Jesus' blood so humans could gain everlasting life. (Gen. 3:15; 22:2-10; Isa. 53:10-12) While that sacrifice was yet in the future, Jehovah made it clear that his worshipers should consider life and blood to be sacred. But he also required that their actions harmonize with that divine view. Was not conduct implied in what God told Noah and his family when first permitting them to eat animal flesh? God said: "Every moving animal that is alive may serve as food for you. As in the case of green vegetation, I do give it all to you. Only flesh with its soul—its blood—you must not eat." (Gen. 9:3, 4) So, if they killed an animal for food, they would have to take deliberate steps to drain the blood from the animal so that blood would not be eaten.
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