The Watchtower, August 15, 1945
Download: PDF — The Watchtower, August 15, 1945
SHeWATCHTOWEK
Published Semimonthly By
WATCH TOWER BIBLE & TRACT SOCIETY 117 Adams Street - - Brooklyn 1, N.Y., U.S.A.
Officers
N. H. Knorr, President W. E. Van Amburgh, Secretary “And all thy children shall be taught of Jehovah; and great shall be the peace of thy children.” - hatah §4:13.
THE SCRIPTURES CLEARLY TEACH
THAT JEHOVAH is the only true God and is from everlasting to everlasting, the Maker of heaven and earth and the Giver of life to his creatures; that the Logos was the beginning of his creation, and his active agent in the creation of all other things, and is now the Lord Jesus Christ in glory, clothed with all power in heaven and earth, as the Chief Executive Officer of Jehovah;
THAT GOD created the earth for man, created perfect man for the earth and placed him upon it; that man willfully disobeyed God’s law and was sentenced to death; that by reason of Adam's wrong act all men are born sinners and without the right to life;
THAT THE LOGOS was made human as the man Jesus and suffered death in order to produce the ransom or redemptive price for obedient ones of mankind; that God raised up Jesus divine and exalted him to heaven above every other creature and above every creature’s name and clothed him with al! power and authority;
THAT GOD’S CAPITAL ORGANIZATION is a Theocracy called Zion, and that Christ Jesus is the Chief Officer thereof and is the rightful King of the world; that the anointed and faithful followers of Christ Jesus are children of Zion, members of Jehovah’s organization, and are his witnesses whose duty and privilege it is to testify to the supremacy of Jehovah, declare his purposes toward mankind as expressed in the Bible, and to bear the fruits of the Kingdom before all who will hear;
THAT THE OLD WORLD ended in A. D. 1914, and the Lord Jesus Christ has been placed by Jehovah upon his throne of authority, has ousted Satan from heaven and is proceeding to the establishment of the “new earth” of the New World;
THAT THE RELIEF and blessings of the peoples of earth can come only by and through Jehovah's kingdom under Christ, which has now begun; that the Lord’s next great act is the destruction of Satan’s organization and the complete establishment of righteousness in the earth, and that under the Kingdom the people of good-will that survive Armageddon shall carry out the divine mandate to “fill the earth” with a righteous race.
ITS MISSION
THIS journal is published for the purpose of enabling the people to know Jehovah-God and his purposes as expressed in the Bible. It publishes Bible instruction specifically designed to aid Jehovah’s witnesses and all people of good-will. It arranges systematic Bible study for its readers and the Society supplies other literature to aid in such studies. It publishes suitable material for radio broadcasting and for other means of public instruction in the Scriptures.
It adheres strictly to the Bible as authority for its utterances. It is entirely free and separate from all religion, parties, sects or other worldly organizations. It is wholly and without reservation for the kingdom of Jehovah God under Chnst his beloved King. It is not dogmatic, but invites careful and critical examination of its contents in the light of the Scriptures. It does not indulge in controversy, and its columns are not open to personalities.
Yeaelt SUBScmnioN Price
United States, $1.00: all other countries, $1.50, American currency; Great Britain, Australasia, and Sooth Africa. 6s American remittances should be made by Postal or Express Money Order or by Bank Draft. British. South African and Australasian remittances should be made direct to the respective branch offices. Remittances from countries other than those mentioned may be made to the Brooklyn office, but by International Postal Money Order only.
Foreign Offices
British 34 Craven Terrace, London, W. 2, England
Australasian _______ 7 Beresford Road. Strathfield, N. S. W„ Australia South African _______ -__ Boston House, Cape Town. South Africa
Indian ...... , ...______167 Love Lane, Bombay 27, India
Please address the Society in every casa
Translations of this journal appear in several languages.
ALL SINCERE STUDENTS OF THE BIBLE who by reason of infirmity, poverty or adversity are unable to pay the subscription price may have The Watchtower free upon written application to the publishers, made once each year, stating the reason for so requesting It. We are 6lad to thus aid the needy, but the written application once each >ear 1 required by the postal regulations.
Notice to Subscribers: Acknowledgment of a new or a renewal subscription will be sent only when requested. Change of address, when requested, may be expected to appear on address label within one month A renewal blank (carrying notice of expiration) will be sent with the journal one month before the subscription expires
Printed in the United States of America
Entered as second-class matter at the post office at Brooklyn. N. F., under the Act of March S, ISIS.
“STRANGER’S RIGHT” TESTIMONY PERIOD
August is the month of the “Stranger’s Right” Testimony Period. During this month all lovers of right and truth will be diligent to accord to the “stranger” class the right to hear the Word of God and to have help in understanding it, by bringing to them the Kingdom message. They will specialize on the combination of the book “The Kingdom Is at Hand” and the booklet released for this period, The “Commander to the Peoples”, offering this on a contribution of 25c. Many of our Watchtower read-era may view themselves as “strangers” and yet want to join in taking part in the spread of this wonderful message. Let such be informed that it is their God-given right to have a part therein. So let all such write us for information, and we will link them up with a group of veteran publishers active in the work for companionship. As a finishing touch to your efforts during August, please submit us a report of what you do.
"WATCHTOWER” STUDIES
Week of September 16: “Life-giving Acquittal During This World,” fl 1-17 inclusive, The Watchtower August 15, 1945.
Week of September^: “Life-giving Acquittal During This World,” fl 18-34 inclusive, The Watchtower August 15, 1945.
Week of September 30: “Justification in the New World,” fl 1-18 inclusive, The Watchtower August 15, 1945.
“THEOCRATIC AID TO KINGDOM PUBLISHERS"
The proper purpose of gaining any knowledge at all of the truths about God’s kingdom should be to pass the benefit that we ourselves gam therefrom along to others. Hence all Watchtower readers deserve notice of this new 384-page book, Theocratic Aid Co Kingdom Publishers. Whether for private study and instruction, or for study in classes at Kingdom Halls, or for use as a readyreference handbook to be earned with us as a companion when we engage in proclaiming the Kingdom message afield, all Watchtower readers will find good use for a copy of Theocratic Aid to Kingdom Publishers. Besides two introductory chapters calling attention to the reason for the book and outlining its efficient usage in classroom study, this Aid sets out 90 lessons, accompanied by Review questions. These instruct us on how to get information direct from the Bible and from Bible helps, how to formulate such gathered information for presenting it to audiences of one or more, under varied conditions and circumstances, how to meet and overcome the arguments of opposera, how to avoid the confusion of religions ; in short, how to be a confident, well-equipped and effective publisher of God’s kingdom. It is a real aid to this end, and, being Theocratic, is non-religious. The book is bound in brown cloth, with gold-stamped title and cover-embossing, and is indexed. The edition and its circulation being limited, it is supplied on a contribution of 50c a copy, mailed to you postpaid. Servants of companies or of groups should combine orders to allow for shipment to one address.
ANNOUNCING JEHOVAH'S KINGDOM
Vol. LXVT
August 15, 1945
No. 16
LIFE-GIVING ACQUITTAL DURING THIS WORLD
“Well then, just as the result of a single transgression is condemnation for all mankind, so also the result of a single deed of righteousness is a life-giving acquittal for all mankind."—Rom. 5:18, Weymouth.
JEHOVAH God has promised a new world, in which all creatures that live will be absolutely just. Men who choose to believe his promises are greatly encouraged by looking ahead to that righteous world to come. We today do not have to look so far ahead as the sacred writer did, who wrote for our benefit these words: "But we look for new heavens and a new earth according to his promises, in which justice dwelleth.” (2 Pet. 3:13, Douay Version) The heavens are higher than the earth; and the “new heavens” will rule the righteous new world. The Creator thereof has seen to it that those ruling powers shall be just and righteous. This is the first requirement in order for perfect justice and righteousness to prevail all over this earth. None shall gain life eternal on this earth who will not measure up to God’s perfect standard of righteousness. By means of the present or future human governments set up by men it would be impossible to lift humankind up to such a high standard; but by Jehovah’s righteous “new heavens” it will be possible to do so. Men of good-will now on earth may take courage, therefore, and may fix their hopes upon the promised “new heavens”, namely, the kingdom of Jehovah God by his King Christ Jesus.
1 God’s way of building up the “new heavens” and filling this earth with just inhabitants, all engaged in doing righteousness in its perfection, includes His gracious action known as “justification”. This subject has been under discussion in the last two previous issues of The Watchtower, the reading of which will aid you in the quicker understanding and fuller appreciation of this article. Till now we have dwelt mainly upon the “justification of life” which is granted to the Christian “church of God”, which justification .is by crediting righteousness to them. Now we propose to bring this study of justification or “life-giving acquittal” to a climax by showing how human creatures not members of the church of God may gain justification with God and the eternal good it means to them.
1 . What has Jehovah God promised for the near future? and how will men gain eternal life then on this earth?
2 The producing of the righteous new world Includes what gracious
’ The particular writer who gives us most information upon the subject is the one known as “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God”, to quote his own words at Romans 1:1. In this letter to the congregation of Christians at Rome he develops the argument to show that all the world is guilty before God, not excepting even the Jewish religionists of the world. (Rom. 3:19) All attempts of sincere Jews to develop perfect righteousness in themselves and thus justify themselves before God ended up in failure and left them still in their undone natural condition and in need of an effective atoning sacrifice for their sinful and condemned condition before God. The attempt of leading Jewish religionists to justify themselves with God and thus put in claims for his special favor was illustrated by Jesus Christ in a parable concerning a self-righteous Pharisee and a commonly despised Jewish publican or tax-gatherer. At Luke 18:9-14 we read:
‘ “To some who were confident of their own uprightness, and thought nothing of others, he used this illustration: ‘Two men went up to the Temple to pray; one was a Pharisee and the other a taxcollector. The Pharisee stood up and uttered this prayer to himself: “0 God, I thank you that I am not like other men, greedy, dishonest, or adulterous, like that tax-collector. I fast two days in the week; I pay tithes on everything I get.” But the tax-collector stood at a distance and would not even raise his eyes to heaven, but struck his breast, and said, “0 God, have mercy on a sinner like me!” I tell you, it was he who went back to his house with God’s approval, and not the other. For everyone who exalts himself will be humbled, but the man who humbles himself will be exalted.’"—Goodspeed.
* Why did Jesus judge that "this man went down to his house justified rather than the other”? It was action on God’s part? and what will our further study show thereon? 3 Who writes us the most information on the subject? and what special fact concerning the Jews does bls argument stress?
4. What was the parable Jesus told bv way of illustration?
5. Why did Jesus judge that the tax-collector went home justified rather than the Pharisee? and why would it be unreasonable to say God would force justification upon suchlike?
because the despised tax-collector was honest and confessed he was a sinner before God. But the religious Pharisee was self-righteous and proud of his partial keeping of the lesser things of God’s law. Hence he praised himself to God and minimized the fact that he was a sinner. He was a religious hypocrite. Unlike the tax-collector, he would therefore feel no need of accepting righteousness by God’s merciful arrangement through the sacrifice of his Son. Rather, it was Pharisees of this type that rejected the “Lamb of God” and clamored for him to be nailed to the tree. And speaking of men who continued in such a frame of heart and mind, it would be unreasonable and unscriptural for anyone to say that God would arbitrarily, by ■ unilateral action, force justification upon them that he might save them. Such religionists as that Pharisee accused Jesus of being in league with Beelzebub the Devil, when Jesus was doing miracles by means of the holy spirit of God; and Jesus said: “Therefore, I tell you, men will be forgiven for any sin or abusive speech, but abusive speech about the spirit cannot be forgiven. And whoever speaks against the Son of Man will be forgiven for it, but whoever speaks against the holy spirit cannot be forgiven for it, either in this world or in the world to come.”—Matt. 12:31, 32, Goodspeed.
’ A man who speaks abusively about the plain operation of God’s active force or holy spirit would not be inclined to seek the justification which comes from God accompanied by the forgiveness of sins. He would abusively call righteousness iniquity, and iniquity righteousness; good evil and evil good; light darkness and darkness light; sweet bitter and bitter sweet. (Isa. 5:20, 21) The apostle Paul was a religious Pharisee, but it was his honesty of heart that led him to seek and accept justification from God through Christ. Note his sincerity as he says: “If any other man thinketh that he hath whereof he might trust in the flesh, I more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church [of God]; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have -suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.” —Phil. 3;4-9.
6. Why would abusive speaker* against the holy spirit not be forgiven? and how did Paul come to break off from Pharisaism?
f Paul was therefore eminently qualified to speak and write on the subject of justification, also because he was made an “apostle of the Gentiles”, which Gentiles never made any efforts to justify themselves by the works of the law as Paul had once tried to do. Paul never claimed that, before he laid hold upon the righteousness which comes through Christ, he had a justification reckoned or accounted to him arbitrarily by God. To the contrary, Paul says that back there he was trusting to the righteousness by the works of the law of Moses. The apostle speaks nowhere of any justification which comes automatically upon all men, living and dead, because of the death of Christ, “the Lamb of God which taketh away the sin of the world.” No statement of the apostle may be Scripturally interpreted to mean a “universal justification”, automatically. Because what he says at Romans 5:18 has been interpreted that way by some, it seems in place to examine the context and see how Paul leads up to the statement of Romans 5:18, and what conclusion he draws therefrom.
’ His opening up Romans, chapter 5, with the word “Therefore” throws our attention back on what he has just said, namely: “And therefore it was imputed to him [that is, to Abraham] for righteousness. Now it was not written [at Genesis 15:6] for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification.” (Rom. 4:22-25) Does anything in those words argue that an arbitrarily assigned, automatic justification comes upon any human creature? No! Of course, it was of Jehovah God’s own decision and personal will to deliver up his Son as a man to atone for human offenses; but justice does not require that he arbitrarily force and thrust justification upon each and every one of mankind because of Christ’s sacrifice. He of his own righteous will provided the means for justification, it being a mercy and a favor on his part. Then also of his own perfect will he can set the terms or conditions by which justification comes to those who benefit by it. To Christians who had justification with God in Paul’s day he explains that it was because they believed in God Jehovah and believed that he raised up his Son Jesus Christ from the dead to appear in God’s presence and offer to God the precious value of his human sacrifice. Therefore their faith or believing was imputed or credited to them for righteousness. That means that God justified them, not arbitrarily or
7. On what subject was Paul therefore qualified to apeak? and why does special attention now fasten upon his words at Romans 5.18?
8. To what does the Introductory word “Therefore” (Rom 5.1) call attention? and why does this not favor an arbitrary justification? automatically, but because they met God’s righteous terms for justification.
RIGHTEOUSNESS IMPUTED NOW
* The apostle was a member of the Christian “church of God”, and was writing directly to other members of the church who were at Rome. It was for this reason that he used the pronominal expressions “we” and “our” and “us”. In doing so, he was putting a limitation or fence around the things he was writing, restricting them to himself and those to whom he was writing. His whole argument is embedded in this letter addressed to all children of God who have been begotten of the spirit of God and called to the “kingdom of heaven”. Keeping this in mind helps us to apply rightly the things he says.
” Note now how Paul excludes the world in general from the condition he describes as he says: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.” (Rom. 5: 1, 2) The hope which Paul and his fellow justified ones had of the “glory of God” could be realized only by their going to heaven. To those Paul later writes, at chapter 8, verses 15-18: “Ye have received the spirit of adoption, whereby we cry, Abba, Father. The spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.”
11 It is these that the apostle speaks of as being justified by faith now during this “present evil world” and hence before the battle of Armageddon. By reason of this justification or life-giving acquittal these have set before them the heavenly hope of the “glory of God”. Hence we can see the reason why their justification by faith came to them through having righteousness imputed, reckoned, accounted, or credited to them. It is because their hope is not that of living evermore on earth in the New "World of righteousness. They expect to die in faithfulness, depending upon God to raise them from the dead as immortal and incorruptible spirit creatures in the “new heavens”. So they do not need that their justification now with God actually make them perfect and righteous in the flesh. One day they must cease for ever to exist as humans, by dying sacrificially with Christ, in vindication of God’s name. Hence it is only needful to give them a credit of righteousness 9. Bv using what pronouns does Paul put restriction on wbat be writes in the letter to the Romans?
10 At Romans 5.1, 2 how does Paul show he does not mean the world? and bow is the hope there mentioned to be realized?
11 . What is the reason for their justification by faith through the imputing of righteousness? as to their flesh. Thereafter they can continue to serve God on earth the best they can in their imperfect human bodies, faithfully until death.
11 Such credit of righteousness put to their account is by reason of Christ’s perfect human sacrifice, in which they believe and which they accept on their behalf. Of course, after God’s act of justifying them by faith they may sin in the flesh due to their inborn imperfections and bad traits; yet they have that credit of righteousness with God and can confess their sins to him and can have the sacrificial blood of Christ wash away such sins. That is, they can have the value of Christ’s perfect human sacrifice make up for their imperfect deeds and errors and sins committed in the flesh. That credit of righteousness as to the flesh stands on God’s records in their behalf as long as they are in the flesh. (1 John 1:7-10; 2:1, 2) Therefore it is not a perfect human body that they lay down in death, as Jesus did, because they do not need to do so, for they have no part in the ransom work. Christ’s perfect sacrifice alone accomplishes the ransom work. (1 Tim. 2:5, 6) To prove their faithfulness to God and to maintain their integrity to him until death it is not necessary for them to be first made perfect in the flesh. Hence their “justification of life” or life-giving acquittal God accomplishes by taking of Christ’s merit and crediting it to them for righteousness because of their faith. Behold, then, the wisely administered economy of Jehovah God, “the justifier of him which believeth in Jesus.” —Rom. 3: 26.
13 Justification by faith serves a very necessary purpose for the “church of God”. It is by this, says the apostle, that those of the church have access “into this grace wherein we now stand, and rejoice in hope of the glory of God”. If the members of the church, “the body of Christ,” did not exercise faith in Christ and then make a consecration to God through him, and then receive the imputation of righteousness to justify or acquit them, they could not be accepted of God to be sacrificed with Jesus. There would be nothing that they could lay down, seeing that they were already under condemnation to death and hence had no right to life. Human perfection as sons of God worthy of eternal life on earth in the new world would not have been credited to them. God’s law of sacrifice is: “It shall be perfect to be accepted; there shall be no blemish therein.” (Lev. 22:21) That is why they needed justification first. And unless they consecrated themselves unconditionally to God, saying, “Not my will, but thine, be done,” God would not arbitrarily justify them for sacrifice with Christ. Also he would not then have his High Priest Christ
12. Wbat if they Bin after having been justified? and why Is it not necessary for them to lay down perfect human bodies in death?
13. Wbat very necessary purpose, therefore, does justification serve toward them? and why, therefore, could justification not be arbitrarily toward them?
Jesus to offer them in sacrifice to him. Hence, first, God by his grace justifies them and so makes them “accepted in the beloved”.—Eph. 1: 6.
14 Jehovah acts only upon the believers’ denial of themselves to follow Christ. After causing the sacrifice of their future possibilities of perfect human life in the new world which justification brought to the believers, Jehovah begets them to be his spiritual children. This begettal of them is “not of blood, nor of the will of the flesh, nor of the will of man, but of God”. And by his Word of truth he sets the hope of heavenly glory before them, and assures them that the promises of such glory apply to them, if they stay faithful. As it is written to them: “Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.” (Jas. 1:18) Instead of being accounted as human sons of God by reason of their justification by faith, they are thenceforth spiritual sons of God. As such they are his heirs and the joint-heirs of bis heavenly Son Christ Jesus. And they will inherit with Christ the actual heavenly glory, provided they suffer with him for righteousness' sake and keep their integrity toward God in the face of much tribulation, for a vindication of Jehovah’s name. The scripture says to them: "True is the word; For if we died with him, we shall also live with him; if we endure patiently, we shall also reign with him.”—2 Tim. 2:11, 12, The Emphatic Diaglott.
13 We see, then, that God’s act of justifying them for their faith has been the way of access or introduction into a favored position with him, namely, that of sons of God. They are no longer under the condemnation inherited from Adam, and are no longer alienated and enemies in their mind by wicked works. Now they have peace with God and rejoice in glorious heavenly hopes. (Col. 1:20, 21) However, the realization of such hopes is not to be won in an easy way, but at the cost of resistance to the extreme pressure of this world, the Devil's organization. Yet they have cause to rejoice, knowing that the reason for holding true to God under affliction from the world is that they may have part in vindicating Jehovah’s name and proving worthy of his heavenly glory’. They know that the troubles from the world can never destroy their peace with God, nor can the condemnations of this world injure or affect their justification with God. So, instead of seeking the path of least resistance, they have reason to glory in the rough path in which they must follow Christ Jesus. Hence, besides boasting in the hope of God’s glory, they say like the apostle: “And not only so. But let us boast also in our tribulations; knowing
14 When and bow, therefore, are they begotten of God? and what kind of sons are they thenceforth?
15 . Into what favored position had they therefore had access? and why do they rejoice in hope of glory despite the hard way thither? that our tribulation worketh out endurance, and our endurance a testing [or approval, from God], and our testing hope, and our hope putteth not to shame.”—Rom. 5: 3-5, Roth.
16 In place of growing discouraged because of their own sufferings or the sufferings of Jehovah’s witnesses undergone in Japan, Germany, Italy, and other lands, the remnant of the church of God have reason to rejoice that they are “counted worthy to suffer shame for his name”. (Acts 5: 41) If to be on Jehovah’s side of the great controversy over the domination of the universe means to suffer for his name’s sake, then they are glad to be the targets of such tribulation from the world, which is on the other side of the controversy, the wrong side. Such tribulations put a test upon their integrity toward Almighty God, and call for their endurance without making any compromise with the opposers. But they know that if they endure such without letting their devotion to God be spoiled, it will work out for them God’s approval. And if they have his approval, then it makes their hope burn all the more brightly. They know that putting one’s hope in Almighty God and in his King Christ Jesus will never bring disappointment. Having such hope, they are without shame or fear before men, but are “ready always to give an answer to every man that asketh [them] a reason of the hope that is in [them] with meekness and fear [of God]”.—1 Pet. 3:15.
” Such rejoicing in tribulation, and the enduring of it, all the time hoping in God, denotes that they love Him. Furthermore, such tribulation is no mark of God’s disfavor and disapproval concerning them, but is a proof that he loves them. “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?” (Heb. 12:6, 7) From this standpoint, therefore, the apostle Paul pursues his exhortation farther, saying: “And hope will not disappoint us. For, through the holy spirit that has been given us, God’s love has flooded our hearts.” (Rom. 5: 5, Goodspeed) God’s spirit or active force is holy, and is hence no spirit of shame or fear of men. It is a spirit “of power, and of love, and of a sound mind”. (2 Tim. 1:7) It floods the heart with love for God, and makes them appreciate more the love which God showered upon them. Hence Satan’s attempts to cool off their love to God by tribulation and reproach fail.
LOVE ANTICIPATES
*• In proof of God’s love to his church, the members thereof are called upon to consider certain unusual 16. What do they know regarding tribulation, endurance, approval and hope?
17. How in the tribulation is mutual love shown between God and them? and how la bis love shed abroad in their hearts?
18. What unusual facte does Paul then lay before the church? and whom must the expression “for us* properly exclude?
facts. Writing to such members of the “body of Christ”, the apostle lays the facts before them, saying: “For when we were still helpless, at the decisive moment Christ died for us godless men. Why, a man will hardly give his life for an upright person, though perhaps for a really good man some may be brave enough to die. But God proves his love for us by the fact that Christ died for us when we were still sinners.” (Bom. 5:6-8, Goodspeed) The expression “for us” cannot be stretched so broadly as to be interpreted to mean all the world, including Adam, Cain, Nimrod, and the wicked murderers to whom Jesus said: "Ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell [Gehenna; destruction as bv an all-consuming fire]?”—Matt. 23:31-33. '
19 No one can truthfully say that God loved any men because they were sinners. Before the Son of God died, there was no way for any men to have “justification of life” or get “life-giving acquittal”. Nevertheless, before Christ Jesus died, there was a long line of faithful men and women, from Abel down to and including John the Baptist, who exercised faith in God and were waiting upon his “justification of life”. Did God love such ones even before his Son died and laid the real foundation for the forgiveness of sins? Yes, God loved such men and women of faith and devotion. He loved also the apostles and disciples who followed Jesus even before his death occurred. Those were men and women who God knew would avail themselves of the loving sacrifice of his Son after it was finished at Calvary and its merit was presented to him in heaven. When they availed themselves thereof, they were no longer sinners and ungodly.
20 God’s love is not toward those who helplessly drown themselves in sin and harden themselves in it and who abide under his condemnation and wrath. (John 3:18, 36) Those who will take advantage of his loving provision that God makes for their redemption are the ones toward whom his love turns. The apostle Paul, who once practiced the Jews’ religion and persecuted the church of God, was one of such sinners and ungodly men for whom Christ Jesus died in proof of his Father’s love. Christ’s death was for Paul Qr -with effect toward Paul because Paul accepted the ransom sacrifice of Christ when his eyes of understanding were opened to it. Paul wrote to Timothy’, saying concerning himself: “Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it igno-
19. Whom did God love on earth before Christ died, ao that his Son should die for such ones?
20. Toward whom, then, is God's love in connection with redemption? and uhy was Paul one of such9 rantly in unbelief. And the grace [favor] of our Lord was exceeding abundant with faith [on my part] and love which is in Christ Jesus. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuflfering, for a pattern [to whom? to the irre-formably wicked? No; but] to them which should hereafter believe on him to life everlasting.” (1 Tim. 1:13-16) In harmony with the facts the apostle could well say to men who had taken advantage of the death of Christ Jesus: “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.”—Rom. 5:8.
21 Still speaking to those who are justified like himself, Paul says: “Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement [the reconciliation].” (Rom. 5:9-11; and marginal reading) God’s wrath continues on those who do not accept the atonement sacrifice of his Son Jesus Christ. But those who through faith are “now justified by his blood” are saved from God’s wrath, and this salvation is through Christ. While the members of the church of God were yet enemies of his, Jehovah God provided the foundation for their reconciliation to him by the death of his Son as a sacrifice of atonement. Christ Jesus the Son, being raised to life in the spirit, ascended to heaven into God’s presence to offer there the value of his human sacrifice in behalf of all believers.
22 Paul and fellow members of the church, by believing on Jesus’ sacrifice for them and accepting it, were reconciled to God or brought into peaceful relationship with him as his children. They were justified, but not for the mere purpose of enjoying life on earth. Since Christ Jesus entered through the vail into the heavenly presence of God as the forerunner of his church, he opened up for his church the way for salvation to life with him in heaven. Hence Paul and the rest of the church, after having been reconciled to God through faith in Christ’s death on earth, are to be saved to heavenly life, because there is where their Head and Savior lives, interceding for them. (John 3:36; Heb. 6:19, 20; 9: 3, 7-12, 24) And so their joy is not only in Jesus Christ, but also in God, because from him the atonement or reconciliation comes through Christ Jesus.
21. How, then, are the justified “saved from wrath” and “saved by his life”?
22. To what, then, are they saved by Christ’s life? and In whom do they now joy?
COMPARISON AND CONTRAST
” You may now be asking, ‘There was just one sacrifice, was there not! How, then, could benefit come to so many from just one sacrifice?’ Here is how the apostle explains it: ‘It is just like the way in which through one man [Adam] sin came into the world, and death followed sin, and so death spread to all men, because all men sinned. It is true sin was in the world before the Law was given [through Moses], and men are not charged with sin where there is no law. Still death reigned from Adam to Moses, even over those who had not sinned as Adam had, in the face of an express command. So Adam foreshadowed the one who was to come.”—Rom. 5:12-14, Goodspeed.
24 God’s law given to the Jews through Moses some twenty-five hundred years after Adam sinned declared plainly what sin was and informed the Jews about sin. But just because down till Moses’ time there was no law covenant for men to sin against, that does not mean they were not sinners or were not sinning. They were, even though the non-Jewish peoples were never under the Mosaic law covenant to know its definitions of sin. That fact is shown in that “the wages of sin is death” and they were all dying. They did not have to sin “after the similitude of Adam’s transgression”, namely, against God’s express command, in order to be sinners. No; for they all inherited sin from Adam; and so death passed over them all. Before the Mosaic law was given Abraham lived, and hence he was not condemned by it or under its curse against covenantbreakers. And yet Abraham needed justification by faith in order to enjoy friendship with God; and then at length Abraham died, showing he also was subject to inherited sin.—Jas. 2:23; Gen. 15: 6; Rom. 6: 23.
” Adam, in being a “figure” of another that was to come, was not a figure prophetic of another sinner to come. But in being father to a whole race of sinners he foreshadowed that, if any of his offspring were to be relieved of inherited sin or acquitted, a perfect one such as Adam had been in Eden must come and must act as their Redeemer or Deliverer. ‘Like must go for like.’—Deut. 19: 21.
26 Thus sin is no respecter of persons among Adam’s descendants. All of them, whether Jew or Gentile, whether under Moses’ law or not, died as sinners by inheritance. And God did not owe them any redemption. So, if he did acquit them and absolve them from sin and its penalty, that is, if he did justify them to life, then it must be a free gift on his part
23 . How did sin come upon all men? and bow was Adam’s sin different from theirs?
24 Why did death reign o'er all men even before the law of Moses was given? and why does the Mosaic law represent a marked point? 25. How was Adam a figure or foreshadowing of one to come?
26. (a) How was sin do respecter of persons, and as what. therefore, must acquittal come’ (b) How did the grace of God and his gift by grace abound much more unto many? through the One whom Adam foreshadowed. Along this train of thought the apostle Paul continues writing and says: “But not as the offence, so also is the free gift. [Or, to quote a modern translation: But there is no comparison between God’s gift and that offense.] For if through the offence of one [Adam] many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.” (Rom. 5:15) That is to say, God’s favor and the gift which his favor made in the sacrifice of his Son the “man Jesus Christ” were more than able to offset the damage which Adam’s offense wrought upon his offspring. Why? Because God’s gracious gift was able to do more than cancel the condemnation of death and free them from the mere charges of sin. It was also able to bring them actually up to perfection in the flesh, actual righteousness. Thus it not only canceled the debt, but also undoes the physical, mental and moral effects of Adam’s offense which made all humans debtors to God.
2T Next the apostle draws a contrast, saying: “And not as it was by one that sinned, so is the gift.” Or, to quote again the modern translation : “Nor is there any comparison between the gift and the effects of that one man’s sin.” (Goodspeed) “For the judgment was by one to condemnation, but the free gift is of many offences unto justification.” (Rom. 5: 16) The expression “by one to condemnation” is set off in contrast with the expression “of many offences unto justification”. On the one hand, God’s judgment came by just one man and by one act of sin, and God’s judgment brought condemnation. On the other hand. God’s free gift comes when there have been many offenses committed, offenses committed by many more than one man. Besides that, God’s free gift is for the opposite of condemnation; it is unto acquittal or justification. So from the purely legal standpoint there is a difference between the two ways of procedure. All this indicates that many are to be justified by God’s grace.
21 Now listen to the further contrast drawn by the apostle: “For if by one man’s offence death reigned by one [or: if by one offence death reigned by one] ; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.” (Rom. 5:17; margin) Adam’s conduct in Eden did not work for the justification of his children to life. Instead, by the offense that he committed he brought the train of sin upon his offspring. Thus by reason of this one man death reigned over all his offspring. Paul and the members of the “church of God" are among those who were once
27. How does the apostle then draw a contrast between God's judgment and His free gift?
28. How did death reign by one? and who are those receiving the “abundance of grace” and the “gift of righteousness”? under that reign of death as Adam’s descendants. But Paul and all other members of the church of God are the ones that receive the abundance of God’s grace in addition to the gift of righteousness through their faith, or justification of life.
” In consequence of all such superabundant, overflowing grace and mercy from God they eventually gain life in heaven and sit on the throne up there with Christ Jesus. They reign over those who once, like themselves, were reigned over by death. As it is written: “They lived and reigned with Christ a thousand years.. . . This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.” (Rev. 20:4-6) As a means to that end, the “gift of righteousness” was made to the church by a credit arrangement or imputation, and this through the one “man, Jesus Christ”.
“UPON ALL MEN”
30 The next words of the apostle Paul have been isolated by some Bible students from their context and have then been made a basis for wrong conclusions unsupported by the rest of the Bible. In the following quotation of Romans 5:18 from the King James Version the words in italics show what words were inserted by the translators: “Therefore as by the offence of one judment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.” The Douay Version of this verse is more literal: “Therefore, as by the offence of one, unto all men to condemnation; so also by the justice of one, unto all men to justification of life.” Or, as the modern Catholic version reads: “Therefore as from the offense of the one man the result was unto condemnation to all men, so from the justice of the one the result is unto justification of life to all men.”
31 The American Translation reads: “So as one offense meant condemnation for all men, just so one righteous act means acquittal and life for all men." (Goodspeed) We now ask, Are those who use this text to argue for “universal justification” Scriptural? Are they right in saying that there must be a balance in numbers between the two expressions “all men”? and that therefore justification of life must come upon each and every descendant of Adam by the arbitrary, unilateral action of God? and that all of Adam’s offspring are helpless about the matter and cannot resist the enforcement of God’s provision! We must all admit that Adam’s children had no say ibout being born sinners, but inherited condemnation
29. How do such ones reign in life?
JO How has the verse. Romans 5 . 18, been dealt with by some students? ind how do the Catholic versions thereot read?
JI. How does the American Translation read7 and what questions now come up for treatment as to the expression “all men”? from Adam by reason of his one offense in Eden. Does this, then, mean that justification of life must come automatically upon each and every one of Adam’s offspring through the righteous act of the one man, Jesus Christ, in offering a perfect, righteous sacrifice to God!
” To answer Yes to such questions would be unreasonable and unscriptural. It would be saying that Christ Jesus becomes and must become the “Everlasting Father” of all of Adam’s offspring, both the willfully wicked and the ones disposed to righteousness. (Isa. 9: 6) True, at the time of Adam’s offense his offspring were unborn and had no say about becoming the children of an imperfect, sinful father under God’s condemnation. However, those who get justification of life through Christs “justice” or “righteous act” are not unborn, but have had or do have conscious existence upon this earth. There is no scripture to show that all of Adam’s condemned offspring will willingly become the children of Christ Jesus, accepting life through him, “the Everlasting Father.” Christ Jesus will not, by an indiscriminate justification of life, make all human creatures, be they dead or alive, wicked or righteously disposed, his children. Those who receive and benefit by God’s free gift of “justification of life” He will let and does let have a say. Nobody will be forced into it by any one-sided action on God’s part; and Romans 5:17 just discussed shows this. It is in this sense that there is no comparison between the two processes: “There is no comparison between God’s gift and that offense. . .. Nor is there any comparison between the gift and the effects of that one man’s sin.”—Rom. 5:15, 16, Goodspeed.
33 Thus the apostle Paul himself places a limitation upon the scope of his expression “upon all men to justification of life”. All along his argument has been that men, not Jews merely, but Gentiles also, and hence all, may avail themselves of justification by faith in God and his Christ. There is no partiality on God’s part, but persons of all races, kindreds, peoples, and tongues, may take advantage of justification through the one individual, Christ Jesus. In this sense note Jesus’ use of the expression “all men”, at John 12:31-33: “Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die.” The facts are against arguing that “all men” here means that every human creature will eventually be drawn to Christ Jesus. After his death on the tree only a remnant of the Jews were drawn
32 To answer Yes would mean what regarding “the Everlasting Father” and his children? and in what way is there no comparison between God’s gift and the effects of Adam’s sin?
33 . What limitation, therefore, does Paul himself place on bis expression “upon all men”? and how does Jesus' prophecy of drawing ’’all men” unto him agree therewith? to Christ; and the religious leaders of the remainder showed themselves irreformable in their opposition to Christ. However, besides the remnant of Jews, men from all other races, nations, kindreds and tongues have been drawn to Jesus Christ, and willingly so.
’* Just so, too, the expression “all flesh” in Jesus’ prayer below does not mean each and every human creature has eternal life forced upon him: “These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, 34 How does Jesus use of the expression “all flesh”, in John 17: 1*3, agree therewith?
that thy Son also may glorify thee: as thou hast given him power over alt, flesh, that he should give eternal life [to how many! All flesh? Listen] to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.” (John 17:1-3) Regardless of what nationality, race or color, human creatures are “all flesh” and of one blood; and any of such who come to know God and Christ Jesus and to believe on them and to obey them receive the “justification of life”, or “life-giving acquittal”. The church whom God gives unto Jesus receive it now during this world.
JUSTIFICATION IN
EHOLD the Lamb of God, which taketh away the sin of the world.” This announcement of John the Baptist respecting Jesus, at John 1: 29, lends no support to the idea of “universal justification”. This present world Christ Jesus will not justify, but will destroy it for its wickedness against God. The world for which he gave his life as the Lamb of God is the new world. The sins which he takes away are of those who gain life in the new world; and upon such ones he bestows “justification of life”.
’ That such righteous world is the one meant is shown by the apostle Paul’s statement at Romans 4:13 concerning Abraham and the Seed in whom all families of the earth are to be blessed. We read: “For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.” Abraham was, of course, not made the heir of this wicked old world. That fact is illustrated in that he wandered about and dwelt in tents and was not given a free foot of ground by any gift of God. (Acts 7: 2-5) Abraham was a type of Jehovah God the Father; and the true Seed of Abraham is therefore the Son of God, that is, Jesus Christ. Hence the “world” of which Abraham was promised to be the heir was and is the new world of righteousness; and for the sins of those who will compose that new world Christ Jesus died as the Lamb of God. That world is blessed in him, the Seed.
3 “Justification of life” which conies to those who gain life in the new world is not automatically bestowed, but comes by exercising faith in God’s provision through his Seed Christ Jesus. To this effect Galatians 3:7-9, speaking of God under the type of Abraham, says: “Know ye therefore that 1. What is the “sin of the world’ which the Lamb of God takes away? and does that support “universal justification”?
2 How is that proved by what Paul says concerning Abraham at Homans 4 :13?
3 As against any automatic justification, what does Paul say at Galatians 3:7-9?
THE NEW WORLD
they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen [How? arbitrarily, automatically, unilaterally? Not that way, but] through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham.”
‘ We have seen how justification by faith comes without works of the law to earn it. But that fact cannot be argued to mean also that justification of life comes upon each and every human creature automatically. Let no one, therefore, quote Paul’s words at Romans 4:6, 7, where he says: “Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.” Such blessedness did not come upon David, and it does not come upon men whom David here describes, without confessing such iniquities and sins to God and applying to him for his means of forgiving and covering such. David’s statement, which Paul quotes only partially, proves this, when David says: “Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. When I kept silence [from confessing], my bones waxed old through my roaring all the day long. For day and night thy hand was heavy upon me [not for arbitrary justification, however]: my moisture is turned into the drought of summer. Selah. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord ; and [then first] thou forgavest the iniquity of my sin. Selah. For this shall every one that is godly pray unto thee in a time when thou mayest be found.” (Ps. 32:1-6) Here again the willing action on the part of the sinner while God may be found is emphasized 4. Why does Dot Paul's quoting of David, at Romans 4:6, 7, prove an automatic justification?
before any justification can result to him from God by cleansing away his sins.
5 The sum of all the foregoing argument is, therefore, that Paul’s expression at Romans 5:18, namely, “upon all men unto justification of life,” means all such of Adam’s offspring, whether Jew or Gentile, as accept God’s terms and act upon them for life-giving acquittal. That such ones will be many, although not every human creature, the apostle declares in the next verse (Romans 5:19): “For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.” Concerning this one by whose obedience many are to gain righteousness with justification of life, it is written: “Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him.” (Heb. 5: 8, 9) This further disproves any such thing as “universal justification” applied arbitrarily and without regard to the sinner’s attitude and desire. There must be faith with obedience.
" Abraham, the forefather of Moses, had faith. God did not later introduce the law covenant to the Jews through Moses in order to do away with such faith as Abraham had. Rather, God provided the law covenant in order to safeguard the faith of the Israelites against the inroads of religion. In that way God would in due time bring the obedient unto Christ Jesus in faith. Whenever the Jews under that law covenant lost faith in God, they always ran into sin. Even the faithful Israelites could not perfectly keep the laws of God, but the law convicted them as being sinners the same as all other men. The law, with its defining of what sin is, demonstrated all the more the evil effects of Adam’s sin, which infected all his offspring. But did that bar out the Jews from God's grace ? Did this multi plying of sin by the law’s definitions of sin’s various forms lessen God’s grace, favor and mercy? The apostle answers No, saying: “And the law came in besides, that the trespass [the offense] might abound; but where sin abounded, grace did abound more exceedingly: that, as sin reigned in death, even so might grace reign through righteousness unto eternal life through Jesus Christ our Lord.” (Rom. 5: 20, 21, Am. Stan. Ver.) The sting of death, or that which induces to death, is sin; and for- a long time sin has reigned by stinging all of Adam’s descendants to death.—1 Cor. 15: 56.
7 However, at the right time God stepped in and showed his grace or favor through Jesus Christ, to
5 What, then, is the Scriptural understanding of “upon all men to justification”, at Romans 0:18? and bow does the next verse bear that out?
6 (a> Was the law covenant with its works introduced to do away with faith such as Abraham had? and what did that law cause to abound? (b) Did that bar out the law covenanters from God's grace? and bow did sin reign?
7. How, then, has grace reigned through righteousness unto eternal life? provide justification through him. Justification with God is by righteousness through Christ; and righteousness is the opposite of sin and is the antidote for it. The righteousness by Christ cancels and does away with the sin inherited from Adam. Such righteousness is unto eternal life. Thus since Christ’s death and resurrection Jehovah God’s grace and mercy have reigned over those who receive justification by the righteousness which is through Christ Jesus. And such reign of divine grace and mercy by the righteousness which he bestows through Christ Jesus our Lord is unto eternal life of the justified ones who continue faithful in their integrity to God the Justifier.
AS CONCERNS MEN ON EARTH
* Today many men of good-will are being gathered to the Lord God, and their faith in him holds before them the destiny of eternal life on earth. They are otherwise spoken of as his “other sheep”; and the Good Shepherd Jesus Christ gathers them into the companionship with the remnant of the Christian “church of God” yet alive on earth. Such remnant of the church are justified by faith and by God’s grace and by Christ’s blood; the Scriptures are definite on that point. But what of those “men of good will”, the “other sheep”? Are they justified now? The answer is No. Justification is now restricted to the church, the heirs of the heavenly kingdom. In new of the fact that those of the church are sacrificed with Christ that they may reign with him in the “new heavens” of the world to come, they are justified by the crediting or imputing of Jesus’ human righteousness to them. For such reason there is no need for them to be actually perfect and sinless in their human bodies in order for them to be justified to God.
* The Lord’s “other sheep”, however, are not called to the sacrifice of the human nature in order to inherit the kingdom of God. (1 Cor. 15: 50) Therefore no present need exists for God to impute or credit righteousness unto them through Christ Jesus. Their hope is to become perfect human sons and daughters of God in the flesh on earth, and to live everlastingly here on earth under the “new heavens”. Hence the justification by the reckoning of righteousness such as the remnant of the church have does not apply to the “other sheep”. The justification which the “other sheep” seek is absolute justification in the flesh, which comes by the attainment of human perfection through Christ’s reign for a thousand years. They must, of course, exercise faith in Christ’s sacrifice in order to attain that. In other words, they must gratefully accept from God the benefits of the sacrifice of his Son, and then they must obey the King, their
8. Who else are now interested In “Justification" ? and why is justification of Ute restricted now to the church ot God?
9. Why does no need exist to Impute righteousness to the “other sheep" now? and what justification do they seek?
Redeemer and Ransom Sacrifice, Christ Jesus, to prove they accept what he has done for them. Hence the “other sheep” are now on the way to absolute justification, which comes at their attainment of human perfection in the new world. Suppose that, because of their faith and obedience now before Armageddon, they had justification by faith through the imputation of righteousness. Then that would mean they could not die before Armageddon, as some are now doing through old age or otherwise. It would also mean that, surviving Armageddon, they would lose such justification in the new world and would gain instead justification actually in the flesh. That is not God’s arrangement for them.—Compare Galatians 3:3.
10 Were it not for the sacrifice of Christ which is able to lift from them the disability due to inheriting sin and condemnation from Adam, the way to such absolute justification in the flesh would be for ever barred to the “other sheep”. By their own works they could never rise to human perfection; but by the help of the kingdom of Christ all the willing, obedient and faithful ones will be able to do so. That is what this earthly class of good-will persons want, and not a mere imputation of righteousness now by faith.
11 The present condition of the “other sheep” is illustrated by the condition of the “stranger” who unwittingly killed a man in the land of Israel and who fled for refuge to the nearest one of the six Levite cities of refuge. (Numbers 35) Despite the accidentalness of the killing, the “stranger” was bloodguilty and under condemnation. To elude the “avenger of blood” he must stay within the boundaries of his city of refuge continually, until the death of the high priest in Israel. Then first could the accidental slayer return to his native city or home. Likewise, today, the “other sheep” are not members of Christ’s “little flock” and hence are not spiritual Israelites. But they become “strangers” within the gates of the organization of spiritual Israel. All the world today is blood-guilty; and to escape the guilt of the world and the penalty therefor at Armageddon, the “stranger” class must flee to the antitypical city of refuge, God’s Theocratic organization under the High Priest Christ Jesus. There these “strangers” must abide continually by faithfully keeping their integrity toward God.
…