The Watchtower, March 15, 1967

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The Watchtower — March 15, 1967

Source: jw.org

Contents

You Are Invited

The “Last Days”—What They Mean to You

Learn by Contrast to Appreciate True Riches

The Haughty versus The Humble

A Political Union Doomed from Its Start

“Happy Is the Nation Whose God Is Jehovah”

‘Happy Those Having Part in the First Resurrection’

Questions From Readers

Announcements

You Are Invited

You Are Invited

Dear Reader,

We warmly invite you to attend the “Lord’s supper.” You no doubt recall that, on the night before Jesus Christ died to open up the way to eternal life for believing mankind, he instituted a memorial meal and instructed his faithful followers: “Keep doing this in remembrance of me.” (Luke 22:19) This very special occasion will be kept this year on March 25, after 6 p.m., and we urge you to make every effort to be present.

Last year nearly two million persons were in attendance in about 195 lands to observe this commemoration of the Lord’s death. What makes this occasion important to you as an observer or as a partaker is the fact that it is the only celebration that Jesus commanded his disciples to keep each year. To miss it would be a serious oversight indeed!

The manner in which this celebration is to be kept is plainly seen in the words of the Christian apostle Paul, who wrote: “The Lord Jesus, on the night of his arrest, took bread and, after giving thanks to God, broke it and said: ‘This is my body, which is for you; do this as a memorial of me.’ In the same way, he took the cup after supper, and said: ‘This cup is the new covenant sealed by my blood. Whenever you drink it, do this as a memorial of me.’”​—1 Cor. 11:23-25, “New English Bible.”

Since the day that took place, according to the Bible, was Nisan 14 on the ancient Jewish calendar, faithful Christians have endeavored to keep it on that specific day of the year and in the very way Jesus instructed. This year Nisan 14 corresponds to our March 25, after sundown.

This night will be a memorable one for you. You will not be called on to say or do anything, if you are a visitor, and no collections of any kind will be taken. However, on your arrival at the Kingdom Hall of Jehovah’s Witnesses you will no doubt be greeted warmly and made to feel welcome. You will get to meet many happy people​—people who have a deep appreciation for the provision made by Jehovah God for their salvation through Christ. You will be privileged to associate with these people of faith and experience a rewarding hour of spiritual upbuilding and warm companionship. Songs will be sung to God’s praise, and heartfelt prayers will be addressed to the Most High God. An informative and faith-strengthening talk from the Bible will be given. Unleavened bread and unsweetened wine, the same kind of emblems that were used by Jesus, will be on hand, and those who have the witness of God’s spirit identifying them as heirs with Christ of the heavenly kingdom will partake of those emblems, just as the apostles Matthew, John, Peter and others did on the night that Jesus instituted this memorial meal.

There will also be many present who do not partake of those emblems. They are not of the “little flock” called by God to share the heavenly kingdom. (Luke 12:32) But many of them are devoted Christians. As related in Revelation chapter 7, they, too, earnestly declare: “Salvation we owe to our God, who is seated on the throne, and to the Lamb.” This portion of the Bible goes on to describe them as serving God zealously “in his temple,” that is, in close association with those heirs of the heavenly kingdom, whom the Bible describes as making up “a holy temple . . . for God to inhabit by spirit.”​—Rev. 7:9-17; Eph. 2:21, 22.

Although those who look forward to sharing in fulfillment of the Bible’s promise of eternal life on a paradise earth do not partake of the Memorial emblems, by their close association with those who do, they show that they fit the description there in Revelation of those who enjoy heaven’s blessing and who will receive salvation from God and the Lamb Jesus Christ. They appreciate that the Lord’s evening meal calls attention to a marvelous liberation from sin and its penalty death, a liberation that will come to them through the thousand-year reign of Jesus Christ. Their respectful attendance at the annual Memorial celebration shows their deep regard for this divine provision. We encourage you to be present with them.

As you can see, it is not only to a very happy occasion that you are being invited, but also to a very meaningful one. This occasion affords you an opportunity to manifest the depth of your appreciation to God and Christ for the unspeakable prospect of life eternal made possible by the ransom provision. It offers you a fine opportunity to renew your appreciation of spiritual things. It presents a choice occasion to reflect on one’s own life course in the light of God’s requirements and a stimulus to do God’s will. This occasion, therefore, is rewarding to each and every one who is present. A spiritual blessing awaits you.

So please accept our invitation to be present for this Memorial of the Lord’s evening meal at any Kingdom Hall of Jehovah’s Witnesses on March 25, after 6 p.m. If you know of no Kingdom Hall near you, you might consult a telephone book or write an airmail letter to us immediately, and we will be happy to supply you with the address of the Kingdom Hall nearest to you.

Yours in the remembrance of the love of Jehovah God and of Jesus Christ,

Jehovah’s Witnesses

The “Last Days”—What They Mean to You

The “Last Days”​—What They Mean to You

UNDOUBTEDLY you have heard the expression “last days.” Many persons are familiar with it because of its use in God’s Word the Bible. But since the expression has a foreboding tone and portends doom, it is often an unwelcomed subject. Some persons even scoff at that there could be such a thing and close their minds when the Bible subject of the “last days” arises. Yet, it is a fact that many things do come to their end, and, hence, experience their final days.

For example, people enter the last days of their life, or of some aspect of their life. If you were to visit a large library and look in its card catalog, you would find books on such subjects as “The Last Days of Charles II,” “The Last Days of Marie Antoinette,” “The Last Days of General Grant,” “The Last Days of Abraham Lincoln,” “The Last Days of Hitler,” and so forth. Certainly no one doubts that people experience the “last days” of human life!

Other things, too, experience their last days. Thus at certain libraries you will also find books entitled “The Last Days of Sevastopol,” “The Last Days of Pompeii” and “The Last Days of Herculaneum.” Devastating warfare at times brings an end to the ordinary functions of a city, as happened to the city of Sevastopol on the Black Sea during the second world war. Or a volcanic disaster can bury a city and its population out of existence, as the eruption of Mount Vesuvius did to the cities of Pompeii and Herculaneum in 79 C.E.

Yet, not only persons and cities, but entire nations and empires have experienced their final days of existence. Only a few generations ago mighty Indian nations roamed the plains of the western United States, living a simple nomadic life. But now they are gone, stamped out of existence by the westward-moving white men. Robert M. Utley, in his recent book The Last Days of the Sioux Nation, describes the final conflicts and events that brought this once-powerful Indian nation to its end.

It is not uncommon for old governments or systems of rule to experience their last days, and, in time, be replaced by new ones. This is noted in the book The Last Days of the French Monarchy. “In August 1788,” the author writes, “the days of the old [French] regime ended, and a new order began.” A more recent book, The Last Days of the British Raj, discusses the concluding days of British rule in the country of India. And a widely publicized volume published just last year, The Last 100 Days, describes the last days of Nazi Germany.

SUBJECT TO MISUNDERSTANDING

“Last days” is clearly a common topic. So to scoff because mention is made in the Bible of the “last days” is certainly unwarranted. However, since the expression can have various meanings, it is easy for uninformed or misinformed persons to draw wrong conclusions and have misunderstandings.

For example, a person might assume from the title of the book The Last Days of Richard Nixon that the man is dead. But this is not true, for in this instance the expression “last days” does not refer to the final days of the man’s life, as is the general case, but to an episode or phase of his life. The cities of Sevastopol and Pompeii might be taken as other examples. While both of them experienced “last days,” the results were quite different. Pompeii and every single person that remained within the city were obliterated, and Pompeii still lies in ruins after nearly 1,900 years. On the other hand, Sevastopol, while suffering great destruction, was rebuilt and is now a thriving city of well over 100,000 inhabitants.

So people unfamiliar with the facts of a matter can easily misunderstand the significance of the expression “last days.” This is also true relative to the use of the term in the Bible. Many persons have an entirely wrong impression as to what the Bible means when it speaks of the “last days.” However, it is very important that we know the truth on the subject. What are the “last days”? The “last days” of what? Can they be avoided? Are they to be viewed with horror? What do they mean to you?

WHAT ARE THE “LAST DAYS”?

At Second Timothy chapter three, verse one, the Bible explains: “Know this, that in the last days critical times hard to deal with will be here.” Also, at Second Peter chapter three, verses three and four, the Bible says: “For you know this first, that in the last days there will come ridiculers with their ridicule, proceeding according to their own desires and saying: ‘Where is this promised presence of his? Why, from the day our forefathers fell asleep in death, all things are continuing exactly as from creation’s beginning.’”

The “last days” here spoken of in the Bible are obviously an important period in history that would be marked by unusual distress, yes, “critical times hard to deal with.” Yet, the Bible shows that, in spite of the evidence that the “last days” were at hand, people would not believe it. Instead, they would ridicule: ‘Where is this promised presence of God? It will not come in our day. All things are continuing as they always have been.’

Jesus Christ also spoke unmistakably about the “last days.” When he was on earth his disciples approached him privately and asked: “Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?” (Matt. 24:3, King James Version) Or, as a modern translation more accurately renders the latter question: “What will be the sign of your presence and of the conclusion of the system of things?” (New World Translation) By his answer Jesus showed that his second “presence” and “the conclusion of the system of things,” or “end of the world,” would involve a period of time. This time period corresponds with what the Bible also calls the “last days.”

LAST DAYS OF WHAT?

Since “last days” and “the end of the world” are thus linked in the Bible, many persons believe that the “last days” will mean the end of the literal heavens and earth. Somehow, they believe, a tremendous fire will ignite the earth and heavenly bodies, and these will all be burned into desolate cinders. It is claimed that the Bible supports this view when, in speaking of the “last days,” it says: “The heavens and the earth that are now are stored up for fire and are being reserved to the day of judgment and of destruction of the ungodly men.” (2 Pet. 3:3-7) It is no wonder that persons with such a belief consider the “last days” a foreboding and unwelcome subject!

Well, then, do the “last days” mean the last days of the planet earth? Does the “end of the world” signify the end of the literal heavens and earth? Certainly it is unreasonable that this beautiful planet, which God pronounced “very good” after preparing it for human habitation, should be completely destroyed, burned to a cinder, because of the waywardness of some wicked men. (Gen. 1:31) Not only is this unreasonable, it is also unscriptural.

Note what God’s Word says on the matter: “For this is what Jehovah has said, the Creator of the heavens, He the true God, the Former of the earth and the Maker of it, He the One who firmly established it, who did not create it simply for nothing, who formed it even to be inhabited.” (Isa. 45:18) God created the earth, not simply for nothing, in vain, but to be lived upon and enjoyed by righteous inhabitants.

That this purpose of God will be carried out is clearly shown in the Bible, where it says: “The righteous themselves will possess the earth, and they will reside forever upon it.” (Ps. 37:29) Yes, eternal habitation of the earth by righteous persons will be possible, for as the Bible further says: God “has founded the earth upon its established places; it will not be made to totter to time indefinite, or forever.” Therefore, the “last days” do not mean the end of the planet earth. This earth, as well as the beautiful starry heavens, will last forever, even as the Bible promises.​—Ps. 104:5; Eccl. 1:4.

So, then, “the heavens and the earth,” spoken of at Second Peter chapter three, that “are stored up for fire” at the climax of the “last days” are obviously not the physical heavens and earth. (2 Pet. 3:7) This is shown in the previous verses of that chapter, which explain that the destruction of an ancient world occurred “when it was deluged with water.” Certainly it was not the literal planet earth that perished in the floodwaters in Noah’s day, and so neither will the conclusion of the present system of things include the destruction of the literal earth. Rather, God’s day of judgment, at the conclusion of the “last days,” will result in the wiping out of wicked people, the “destruction of the ungodly men.”

This helps us to understand what the expression “last days” refers to​—what it is the last days of. It is the last days, not of the physical world, but of the present wicked system of things, which is made up of all organizations of men that refuse to submit to God’s direction. Yes, all earthly governments of mankind in opposition to God’s kingdom will be destroyed, as the Bible explains: “The God of heaven will set up a kingdom that will never be brought to ruin. . . . It will crush and put an end to all these kingdoms, and it itself will stand to times indefinite.”​—Dan. 2:44.

HEED THE WARNING!

But when will this occur? Are we now living in the “last days” of this worldly system of things? Yes, we are! All the physical evidence in fulfillment of Bible prophecies points to that conclusion. Just as cities, nations and even empires have in the past experienced their last days, so we have now reached the time when ALL nations and kingdoms are, at the same time, in their last days! True, it may seem unbelievable, but it is a fact! The evidence is conclusive.

In recent years Christian witnesses of Jehovah God have been sounding the warning that time is running out, that these “last days” will soon conclude with a destruction comparable to the global flood of Noah’s day. Although many persons scoff, remember: The Bible foretold that “in the last days there will come ridiculers with their ridicule.” It is characteristic of people to ignore lifesaving warnings.

For instance, when Mount Vesuvius was sending forth warnings in 79 C.E., the majority of people in the city of Pompeii did not heed. While a few left the city at the mountain’s first outburst, one historian explained: “Many Pompeians​—chiefly the wealthy—​refused to abandon precious homes and possessions and took shelter, hoping the horror would pass. The decision cost them their lives.” They realized that things were not right, yet they did not flee. How foolish! Rather than make a similar mistake, we today should heed the warning of the end’s approach. But what action should be taken?

ACTION THAT IS URGENT NOW

Obviously the “last days” cannot be avoided; for they are now here, accompanied by all the calamities, distress and moral decadence that were foretold to mark them. God’s “day of judgment and of destruction of the ungodly men” is fast approaching! (2 Pet. 3:7) But should it be viewed with horror and dread? Should we consider the “last days” an unwelcome subject, and refuse to consider what they mean to us? Not at all!

Please note that God’s judgment will adversely affect only “ungodly men.” It is only those who refuse to submit to God’s laws that will suffer destruction. On the other hand, for those who love righteousness and long for God’s kingdom to remove wickedness from the earth, the “last days” are indeed a time in which to rejoice. True Christians can rejoice because God’s kingdom is near and deliverance from this wicked system of things is at hand. (Luke 21:28-32) But to be among those blessed with survival when this entire system goes down in destruction, positive action is urgent.

First of all, you must prove that, like Noah and his family, you are walking with God and love his ways. In that pre-Flood era God separated persons either for survival or destruction, and he is doing the same today. Jesus Christ has been appointed as judge, and the Bible explains that he is separating people either as “sheep” to his right hand of favor or as “goats” to his left hand of disfavor. (Matt. 25:31-46) What will you prove to be, a “sheep” or a “goat”?

You determine this by how you treat God’s message carried by his ministers. Sheeplike persons will listen to the instruction that God gives in his Word and heed it, patterning their lives in harmony with God’s righteous principles. This action will benefit, not only themselves, but other members of their households as well. For just as the heeding of the warning by parents before the destruction of Pompeii meant preservation for their minor children, similarly at the end of this system of things your conduct will directly affect whether your children take up the service of God, and, hence, whether they receive his favor and blessing or not.

So with the “last days” speedily running out, positive action is indeed urgent. It is a time in which you can rejoice. For these need not be the last days of your life, but of only a particular phase of your life. Yes, you may have the grand prospect of living through the end of this system of things with your family, and on everlastingly in God’s righteous new order.

Learn by Contrast to Appreciate True Riches

Learn by Contrast to Appreciate True Riches

“Why do you people keep paying out money for what is not bread, and why is your toil for what results in no satisfaction? Listen intently to me, and eat what is good, and let your soul find its exquisite delight in fatness itself.”​—Isa. 55:2.

1. By making contrasts, what benefits can be gained?

CONTRASTS make life interesting. Often they help to deepen our appreciation. How we welcome the warm sunshine after a cold and wet wintry season! Good health, often taken for granted, becomes greatly prized after recovery from a severe spell of sickness. Yes, contrasts draw our attention to the value and importance of things that otherwise would be given but little consideration.

2. (a) What part do contrasts play in God’s Word? (b) What inviting picture is portrayed in the account of creation?

2 God’s Word, the Bible, abounds with contrasts, making it a most interesting and lively book. More than that, these contrasts draw our attention to things of vital importance and help us to appreciate them at their true worth. For example, the opening account of creation in the book of Genesis quickly builds up in our mind’s eye an inviting picture of the great preparations made for a beautiful home for man, including the creation of man himself as a masterpiece made in God’s own image. The picture is made complete, also man’s happiness, by describing the creation of that perfectly lovely woman, given to the man as an ideal helper, “as a complement of him,” making a pleasing contrast, male and female.​—Gen. 2:18.

3. How was this followed by a sharp contrast, leading to what result?

3 Then follows a sharp contrast. A sinister shadow crosses the picture. Through the serpent, a discordant note is heard. God’s word is brought into question: “Is it really so that God said . . . ?” God’s word is then denied: “You positively will not die,” if you eat the forbidden fruit. First the woman and then the man decide to eat of that fruit. Thus, instead of letting God be their Instructor concerning the “knowledge of good and bad” in his own way and time, they take matters into their own hands. By painful experience they taste the bitter contrast between life and death. By forsaking the Source of true knowledge, leading to the true riches of endless life, they plunge themselves and their posterity into beggarly conditions, subject to bad leadership and false information.​—Gen. 2:17; 3:1-6, 16-19.

4. In the reverse order, what fine contrasts are found in Revelation, giving what prospect?

4 In the closing part of God’s Word we find more contrasts, but in the reverse order. We read of the defeat of “the original serpent, the one called Devil and Satan,” in a war in heaven, and then later of the binding and putting completely out of action “the original serpent . . . for a thousand years.” This is done “that he might not mislead the nations any more” with false knowledge and bad leadership. (Rev. 12:7-9; 20:1-3) After describing the downfall and destruction of “Babylon the Great” and then of all the other parts and supporters of Satan’s organization in the war of Har–Magedon, we come to a vivid and wonderful contrast. We read, not of the creation of a literal earth, but of God’s new system of things, “a new heaven and a new earth.” Instead of death’s coming into the picture, “death will be no more.” Built up in our mind’s eye is a picture, not of the first man and his wife and human headship, but a description of the heavenly government providing true headship, composed of Jesus Christ, the Bridegroom, with his Christian congregation, the “holy city, New Jerusalem,” the true church, “prepared as a bride adorned for her husband.” Then we read, not of a literal “river issuing out of Eden,” but of a “river of water of life.” On either bank are trees, not laden with forbidden fruit, but “trees of life . . . yielding their fruits each month,” symbolizing God’s provisions for giving eternal life with all its riches to believing, obedient mankind in a restored Paradise.​—Gen. 2:10; Rev. 21:1-4; 22:1, 2.

5. What invitation is given respecting “life’s water,” and what obligations are thereby involved?

5 Finally, we read, not of losing God’s favor and of expulsion from the garden home, but of the invitation to “let anyone that wishes take life’s water free.” Life itself in perfection cannot yet be gained, but the way thereto has been clearly indicated. Particularly since 1934, this magazine, The Watchtower, has shown from the Scriptures that those who wish to enjoy God’s favor, with the hope of surviving Har–Magedon, must dedicate themselves fully to him, symbolized by their baptism in water. They must identify themselves with God’s other dedicated servants, known as Jehovah’s witnesses. This means sharing with them in extending the invitation to yet others, to “anyone thirsting,” to come and start quenching their thirst.​—Rev. 22:17; see The Watchtower as of August 15, 1934, pages 249, 250, paragraphs 31-34.

INVITATION TO TRUE RICHES

6. How can we find the “road leading off into life” for ourselves, and how can we aid others in this respect?

6 How is such invitation extended to others? Jesus said in his prayer: “This means everlasting life, their taking in knowledge of you, the only true God, and of the one whom you sent forth, Jesus Christ.” In anticipation of life in reality, we can and must start now to take in that life-giving knowledge by gaining an understanding of Bible truth. As Jesus later said in that same prayer: “Your [God’s] word is truth.” It is the “word of life,” and by conforming to it closely we learn how to turn from the “road leading off into destruction,” and, in happy contrast, to find the “road leading off into life.” We can then invite and help others to be instructed by God “about his ways,” and, with true Christians, to “walk in his paths,” leading to true riches.​—John 17:3, 17; Phil. 2:16; Matt. 7:13, 14; Isa. 2:3.

7. On what occasions did Jesus speak of “living water,” leading to what conclusions?

7 Early in his ministry Jesus commenced giving out this invitation, using the same illustration as found at Revelation 22:17. He did not limit this to the Jews, but to a Samaritan woman he spoke of “living water” as “the free gift of God.” He then invitingly said: “The water that I will give him will become in him a fountain of water bubbling up to impart everlasting life.” Later in his ministry he cried out aloud: “If anyone is thirsty, let him come to me and drink. He that puts faith in me, just as the Scripture has said, ‘Out from his inmost part streams of living water will flow.’” This surely implies that the one blessed with this life-giving provision does not keep it to himself, but invites others, “anyone thirsting,” “anyone that wishes,” to come and “take life’s water free.”​—John 4:7-15; 7:37, 38; Rev. 22:17.

8. What part does God’s spirit play in gaining and dispensing life-giving knowledge?

8 John adds the comment that Jesus “said this concerning the spirit which those who put faith in him were about to receive.” (John 7:39) This makes it clear that the taking in of this life-giving knowledge, also helping others to drink of it, is actually an operation of God’s spirit. It cannot be done without the aid of the holy spirit. This definitely rules out all human philosophy and religious tradition that make the “word of God invalid.”​—Matt. 15:6.

9. Through Isaiah, what similar invitation was given, making what contrast, and why was this appropriate?

9 However, Jesus was not the first one to voice such an invitation in such terms. Over seven hundred years previously, Jehovah, through his prophet, extended this arresting invitation: “Hey there, all you thirsty ones! Come to the water. And the ones that have no money! Come, buy and eat. Yes, come, buy wine and milk even without money and without price. Why do you people keep paying out money for what is not bread, and why is your toil for what results in no satisfaction? Listen intently to me, and eat what is good, and let your soul find its exquisite delight in fatness itself.” (Isa. 55:1, 2) What an invitation, and what a contrast! In Isaiah’s day, under bad leadership by their kings and princes, Jehovah’s people were toiling and paying a high price for false riches that gave no sustenance or security. For one thing, they were looking to Gentile nations, such as Assyria and Egypt, for protection. (2 Ki. 16:7; 18:21) Besides that, under bad priestly influence, many turned to outright idolatry, while others were content with a formal and hypocritical way of worshiping Jehovah. As Jehovah told them: “This people have come near with their mouth, and they have glorified me merely with their lips, and they have removed their heart itself far away from me, and their fear toward me becomes men’s commandment that is being taught.”​—Isa. 29:13.

10. What further appeal did Jehovah make to his people, holding out what prospect?

10 So, in contrast, Jehovah invited and called on the people to “listen intently to me” and drink in, not just water, but “wine and milk,” and that “without money and without price.” He invited them to enter into his “covenant respecting the loving-kindnesses to David,” that is, for the lasting kingdom and government under the Greater David, Christ Jesus, the right and true “leader and commander to the national groups.” He invited them to turn from their own thoughts and ways and, instead, to pay heed to “my word that goes forth from my mouth.” He guarantees that his word will have “certain success,” and that it “will certainly do that in which I have delighted.” To respond to this invitation meant taking in true knowledge, leading with certainty to true riches. This would result in a delightful contrast, for “instead of the thicket of thorns . . . [and] stinging nettle,” there would be the juniper tree and myrtle tree, and all creation would rejoice, “for with rejoicing you people will go forth, and with peace you will be brought in.”​—Isa. 55:1-4, 8-13.

A MESSAGE FOR OUR DAY

11. Why was the message at Isaiah 55:6, 7 appropriate in Isaiah’s day, finding what parallel in our own day?

11 In Isaiah’s day Jehovah’s people were wayward and rebellious for the most part. But that did not stop Jehovah from sending out through his prophet this very appealing invitation: “Search for Jehovah, you people, while he may be found. Call to him while he proves to be near. Let the wicked man leave his way, and the harmful man his thoughts; and let him return to Jehovah, who will have mercy upon him, and to our God, for he will forgive in a large way.” (Isa. 55:6, 7) We can see how that message was appropriate then, but what about our day? Are the majority of people today wayward and rebellious from God’s viewpoint, especially those who claim to be Christian? Is not the spirit of nationalism stronger today than ever before, and that with the support of religion? Under present political and religious leadership, are the people taught to listen intently to the message of God’s established kingdom under Christ Jesus, or, instead, are they told that it is their Christian duty to serve and support the national kingdom and government under which they live? On these vital questions are the people given true knowledge leading to true riches, or has the arch deceiver, “the original serpent,” “the god of this system of things,” blinded their minds with false information?​—Rev. 12:9; 2 Cor. 4:4.

12. In what way do the prophecies show that Isaiah’s message is fitting for our time?

12 As many prophecies show, God clearly foresaw and foretold the conditions that would make the foregoing message appropriate for our day. As Paul was inspired to write: “In the last days critical times hard to deal with will be here. For men will be lovers of themselves . . . self-assuming . . . headstrong . . . having a form of godly devotion but proving false to its power.” (2 Tim. 3:1-5) Even as far back as David, God spoke prophetically about the combined opposition of the nations and rulers “against Jehovah and against his anointed one,” Christ Jesus, after being installed as King in 1914 on the heavenly Mount Zion. (Ps. 2:1-6; Heb. 12:22) This combined opposition, under demonic leadership, gathers the nations and the “kings of the entire inhabited earth” to Har–Magedon, as foretold in the last book of the Bible. (Rev. 16:13-16) Jesus too was inspired to give a detailed prophecy telling of the ‘sign of his presence’ in our day, when there would be “many false prophets” and the “increasing of lawlessness,” and people ‘taking no note,’ resulting in God’s final judgment coming upon them “as a snare.”​—Matt. 24:3, 11, 12, 39; Luke 21:35.

13. In harmony with Isaiah 55:6, 7, what striking contrast did Jesus make at Matthew 7:13, 14?

13 Yes, the message found at Isaiah 55:6, 7, with its strong appeal, is certainly appropriate for our time, but the question is, How are we responding to it? Are we going along with the majority down that “broad and spacious . . . road leading off into destruction,” ignoring and perhaps even resisting any appeal to “search for Jehovah . . . while he may be found”? Jesus plainly said that “narrow is the gate and cramped the road leading off into life, and few are the ones finding it.” Nevertheless, he made the invitation quite plain: “Go in through the narrow gate.” It is not impossible. It is not God who has made it difficult. On the contrary, he invites us to forsake the wicked way and the harmful thoughts and to turn to him. He is ready to show mercy and to “forgive in a large way.”​—Isa. 55:6, 7; Matt. 7:13, 14.

14. Besides contrasts, what interesting parallels are found in Bible prophecy?

14 To find that “narrow gate” and the incentive to pursue that ‘cramped road’ requires not only accurate knowledge but also a keen appreciation. As already mentioned, contrasts can be a big help to this end. Jesus realized this to be a good teaching method and often used it, both with his disciples and when talking to the crowds. But before looking at some of these contrasts, there is something else worth noting; not a contrast, but a parallel. Jesus knew that the conditions in Israel in his day were, in many respects, a close parallel with those of Isaiah’s day, and he often quoted from Isaiah’s prophecy as having a fulfillment in his own time. For example, he once said to the Pharisees: “Isaiah aptly prophesied about you when he said, ‘This people honors me with their lips, yet their heart is far removed from me.’” (Matt. 15:7-9; see Isaiah 29:13) Jesus also knew that the conditions in our time, especially in Christendom, would be a close parallel with those of his own time, also, of course, with those of Isaiah’s day. Let us keep this in mind as we listen to Jesus making some pointed contrasts, helping us to appreciate true riches.

TWO CLASSES SET IN CONTRAST

15. At Luke 6:20, 21, what contrasts did Jesus make respecting his disciples, and on what basis?

15 After Passover of 31 C.E. Jesus gave the well-known Sermon on the Mount. It was given in the hearing of a large crowd, but was addressed primarily to his disciples gathered near to him. (Matt. 5:1, 2) Matthew gives a full account of this sermon in Mt chapters 5 to 7, but Luke, in his shorter account, records the opening part as a series, or, rather, a double series, of surprising contrasts. First, Jesus speaks to his disciples as having suffered hard conditions up till that time. He says: “Happy are you poor, because yours is the kingdom of God. Happy are you who hunger now, because you will be filled. Happy are you who weep now, because you will laugh.” (Luke 6:20, 21) Note that each statement is a contrast, but, instead of offering sympathy, he says each time: “Happy are you.” Why? Because the time had come for them to experience a great change. Hitherto poor and hungry and weeping, they were now to be enriched with the inheritance of the kingdom of God, and promised to be filled and made to laugh.

16. What other class did Jesus then refer to, giving what identification?

16 Next comes a most interesting contrast. Jesus says: “Happy are you whenever men hate you, and whenever they exclude you and reproach you and cast out your name as wicked for the sake of the Son of man. Rejoice in that day and leap, for, look! your reward is great in heaven, for those are the same things their forefathers used to do to the prophets.” (Luke 6:22, 23) Jesus here not only tells his disciples of a further cause for happiness, but mentions another class of people, namely, those who were responsible for the shocking bad treatment meted out to his disciples. He points to the identification of this evil class of persecutors when he says that “the same things their forefathers used to do to the prophets” (the true prophets), including Isaiah. Who were these forefathers? Isaiah says they referred to Israel’s rulers, “the elderly ones of his [God’s] people and its princes,” especially the religious leaders, “priest and prophet” (false prophet), who “have gone astray because of intoxicating liquor . . . they have gone astray in their seeing, they have reeled as to decision.”​—Isa. 3:14; 28:7.

17, 18. (a) Who are addressed in the series of contrasts at Luke 6:24-26? (b) What points did Jesus then emphasize?

17 Jesus now speaks directly to this evil class with a further series of contrasts, but in the reverse order to the previous one. We can imagine, too, that, instead of looking directly at his disciples, he now lifts his gaze and takes in the whole crowd, seeing among them a number of those to whom this second series applied. This wider sweep is indicated by his subsequent expression: “But I say to you who are listening,” that is, to any who might pay heed and profit from his teaching.​—Luke 6:27; 7:1.

18 Notice now the terse contrasts in this second series, when Jesus says: “But woe to you rich persons, because you are having your consolation in full. Woe to you who are filled up now, because you will go hungry. Woe, you who are laughing now, because you will mourn and weep. Woe, whenever all men speak well of you, for things like these are what their forefathers did to the false prophets,” that is, in flattery and for selfish advantage.​—Luke 6:24-26.

19. What similar contrasts are found at Isaiah 65:13, 14, leading to what questions?

19 Here we can observe another close link between the prophet Isaiah and the greater prophet, Christ Jesus. Similarity of expression is seen, not only in the invitation to come and drink (see paragraphs 7 to 9), but also in the contrasts just mentioned. Listen to what Isaiah was inspired to record: “This is what the Lord Jehovah has said: ‘Look! My own servants will eat, but you yourselves will go hungry. Look! My own servants will drink, but you yourselves will go thirsty. Look! My own servants will rejoice, but you yourselves will suffer shame. Look! My own servants will cry out joyfully because of the good condition of the heart, but you yourselves will make outcries because of the pain of heart and you will howl because of sheer breakdown of spirit.’” (Isa. 65:13, 14) Do these contrasts expressed by both these prophets have a parallel fulfillment in our day? Do they help us to identify more sharply the two classes involved? Do they quicken our appreciation of true riches? And is it possible for an individual to flee from one class to the other, even though, as classes, they are separated by a great chasm?

20. What different teaching methods did Jesus adopt?

20 In order to give these questions proper consideration we will examine in a succeeding study something of special interest that Jesus had to say later on this same subject. He not only taught by plain speech and direct explanation, as he did in much of the Sermon on the Mount, but he also taught extensively by the use of illustrations, or parables, especially when addressing the crowds. “Indeed, without an illustration he would not speak to them,” Matthew records. (Matt. 13:34; see also Mt 13 verses 10-15) One of these illustrations centers around the two classes mentioned at Luke 6:20-26 and is worthy of our close attention.

21. Why would the two classes at Luke 6:20-26 be prominent in Jesus’ thoughts and utterances?

21 One thing is clear. These two classes referred to by Jesus early in his ministry were very much on his mind and on his lips, because (1) they were clearly delineated in the Hebrew Scriptures, (2) they had already shown up even before the start of his ministry, and he knew from the Scriptures that they would continue to do so, and (3) he knew that these same Scriptures, plus his own teaching, would be a source of enlightenment and a “warning to us upon whom the ends of the systems of things have arrived.” May we prove to be among those “who are listening.”​—1 Cor. 10:11; Luke 6:27.

The Haughty versus The Humble

The Haughty versus The Humble

1. What important principle is stated at 2 Samuel 22:28, and how does it apply?

WHEN David had been delivered by Jehovah from all his enemies, including Saul, he composed a grand song of thanksgiving, using these words: “The humble people you will save; but your eyes are against the haughty ones, that you may bring them low.” (2 Sam. 22:28) This expresses a principle that is emphasized throughout God’s Word. It concerns two classes or groups of people set in contrast. For a time, as with David, the humble ones are treated as outcasts by those who are haughty, and often go hungry. Then comes a visitation, or a time of inspection and judgment from Jehovah. This results in a complete reversal to these two classes, though not, mark you, by stepping into each other’s shoes.

2. How did Malachi 3:1, 5 find a fulfillment at the first advent?

2 Such a day of inspection and judgment was initiated when Jesus commenced his ministry at the age of thirty. He came as Jehovah’s representative, the “messenger of the covenant,” foretold in Malachi’s prophecy. This prophecy foretold Jehovah’s coming to his temple for judgment, as he said: “I will come near to you people for the judgment, and I will become a speedy witness” against the evildoers mentioned. Did the ministry of Jesus as Jehovah’s “messenger of the covenant” result in a change of conditions for the two classes, the humble and the haughty? Yes. But there was a foretaste of that change even prior thereto. How so? Besides speaking of the “messenger of the covenant,” Jehovah spoke of another messenger in the same connection, saying: “I am sending my messenger, and he must clear up a way before me.” Jesus plainly said that this messenger who prepared the way and was a forerunner to him was John the Baptist.​—Mal. 3:1, 5; Matt. 11:7, 10; Luke 1:76; 7:24, 27.

3. How did two classes become manifest through John the Baptist’s ministry?

3 John the Baptist’s ministry commenced about six months before that of Jesus, but during that time two classes began to show up. On the one hand there were John’s disciples, whom John introduced to Jesus and who, with others, formed the nucleus of the one class. They were humble men and truly God-fearing men, such as Nathanael, “an Israelite for a certainty, in whom there is no deceit,” as Jesus testified. On the other hand, when John “caught sight of many of the Pharisees and Sadducees coming to the baptism, he said to them: ‘You offspring of vipers, who has shown you how to flee from the coming wrath?’”​—John 1:47; Matt. 3:7.

4. What previous foregleams were given respecting these two classes?

4 However, thirty years before that there was a foregleam of the change coming to these two classes. The virgin Mary, after visiting Elizabeth, the mother-to-be of John the Baptist, and after her own conception by holy spirit, voiced her praise in these words: “My soul magnifies Jehovah . . . he has scattered abroad those who are haughty in the intention of their hearts . . . he has fully satisfied hungry ones with good things and he has sent away empty those who had wealth.” With remarkable similarity, over a thousand years before that, another woman, Hannah, who also unexpectedly became mother to a son, Samuel, said: “My heart does exult in Jehovah . . . The satisfied must hire themselves out for bread, but the hungry actually cease to hunger.”​—Luke 1:46-53; 1 Sam. 2:1, 5.

5. When and how did Jesus first come in contact with those who were haughty?

5 The two contrasting classes and the changes that were due to come to them in a day of judgment were indeed clearly outlined in the Hebrew Scriptures, as Jesus well knew, and when he began his ministry both classes were already in evidence. Perhaps even at the age of twelve, after three days of close contact with the religious teachers at the temple, he, with his perfect mind and quick understanding, perceived the characteristics of those men forming the one class. (Luke 2:42-47) His first brush with those haughty, wealthy and well-filled religious leaders was possibly at the first Passover after his ministry began, when he drove out the traders and money changers from the temple. We can imagine how tormenting that was to those who authorized and profited from that commercial trafficking in Jehovah’s house of prayer.​—John 2:13-17.

6. Through John’s ministry, what due changes began to be apparent?

6 Not only were the two classes in evidence, but the due changes were not delayed, not for a moment. From the start, John had his disciples who openly helped in his ministry. Instead of being at the mercy of the religious rulers and ignored and despised, they now had an assignment of service that brought great joy and satisfaction, like food to a hungry soul. In sharp contrast, the moment that John caught sight of those Pharisees and Sadducees he gave them a withering blast, as already mentioned. (Matt. 3:7-12) Why? Not only because he was filled with God’s spirit, but because their lordly attitude to the common people, their great pride and self-righteousness, were common knowledge.

7. How were these changes intensified through Jesus’ ministry?

7 Similarly with Jesus. From the beginning of his ministry he began to teach and train his disciples. No longer at a disadvantage, they now felt that life had a real purpose. From their new vantage ground they had direct proof of God’s loving favor and protection. What a happy contrast for them! But what a bitter contrast for those rulers whose position and prestige had hitherto been unchallenged! How often they must have writhed at the fearless and public exposures that they had to listen to from the lips of Jesus. As representing his Father, Jesus continued without letup throughout his ministry to show favor to the humble and disfavor to the haughty. Sometimes he referred to the two classes by plain speech, as in the Sermon on the Mount, but more often in his public teaching he made use of illustrations. Even so, though not grasping all the detail, the religious rulers knew well enough when he was speaking about them. As Matthew records: “When the chief priests and the Pharisees had heard his illustrations, they took note that he was speaking about them.”​—Matt. 21:45.

TIME FOR TABLES TO BE TURNED

8. What circumstances led up to Jesus’ denunciation of the Pharisees at Luke 16:15?

8 Now note the circumstances leading up to an illustration that we wish to examine in detail. Before Jesus went up to Jerusalem near the close of his earthly ministry, Luke records that the Pharisees and scribes kept muttering because the tax collectors and sinners kept drawing near to Jesus to hear him. Hence Jesus gave illustrations contrasting the two classes, the rejoicing over the repentant sinner and over the prodigal son welcomed back home, as compared with those who think they have no need to repent. Then came the illustration of the unrighteous steward, helping his disciples to appreciate true spiritual riches and friendships in contrast with the fleeting and unrighteous riches of Mammon. (Luke 15:1–16:13) Luke then makes this interesting comment: “Now the Pharisees, who were money lovers, were listening to all these things, and they began to sneer at him. Consequently he [Jesus] said to them: ‘You are those who declare yourselves righteous before men, but God knows your hearts; because what is lofty among men is a disgusting thing in God’s sight.’”​—Luke 16:14, 15.

9. What important time factor did Jesus then state, leading up to what illustration?

9 Those plainly spoken words showed how Jesus viewed those men. He next refers to the important time factor, saying: “The Law and the Prophets were until John. From then on the kingdom of God is being declared as good news, and every sort of person is pressing forward toward it.” (Luke 16:16) Yes, the time had come for the tables to be turned on this haughty, self-righteous, money-loving class, and in favor of that other class who hitherto had had a raw deal at their hands. With this theme in mind Jesus went on to relate the illustration we are interested in, known as the rich man (Diʹves) and Lazarus. He used the familiar pattern of contrast, followed by a complete reversal of situations. So as to have the picture in mind, we will first summarize what Jesus said.

10. How can the illustration at Luke 16:19-31 be summarized?

10 A certain rich man daily enjoyed every luxury. Lazarus, a beggar in a pitiable state, was put at the rich man’s gate, craving anything dropped from his table. The beggar died, and the angels carried him to the bosom position of Abraham. The rich man died and was buried. Tormented in Hades by a blazing fire, he implored Abraham to send Lazarus to dip his finger in water to cool his tongue. But Abraham explained that a complete reversal had occurred for both men, also a great chasm had been fixed between the two that could not be crossed. Then the rich man asked that Lazarus be sent to warn his five brothers about this place of torment. But Abraham replied: “They have Moses and the Prophets; let them listen to these.” The rich man said: “No, . . . but if someone from the dead goes to them they will repent.” Abraham’s final word was: “If they do not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead.”​—Luke 16:19-31.

CHARACTERS IDENTIFIED

11. Whom did the rich man represent in Jesus’ day, marked by what similarities?

11 Let us look first at the application of the illustration in Jesus’ own day. In view of the scriptures already discussed it is not difficult to identify the two main characters, strengthened by the details given. As to the first, Jesus said “a certain man was rich, and he used to deck himself with purple and linen, enjoying himself from day to day with magnificence.” (Luke 16:19) Who was this rich man who gloried in his riches? Whom did he represent? Why, Jesus had just been speaking to them, the money-loving Pharisees. Notice the similarity of expression. Jesus said: “You . . . declare yourselves righteous before men.” Likewise the rich man “used to deck himself with purple and linen.” (Luke 16:15, 19) The Pharisees did not wait or depend on someone else to declare them righteous. Likewise the rich man did not wait or depend on someone else to invest him with the robes and insignia of royalty and outstanding virtue and righteousness, symbolized by the purple and linen. Neither God nor his servant Christ Jesus, nor the prophets, such as Isaiah, ever declared the religious rulers of Israel a righteous class. Far otherwise! But those of that class were never slow in parading their own righteousness. Just like that rich man, they showed it in their dress and general demeanor, as Jesus said: “They broaden the scripture-containing cases that they wear as safeguards, and enlarge the fringes of their garments. They like the most prominent place at evening meals and the front seats in the synagogues . . . [and] outwardly indeed appear beautiful . . . [and] righteous to men.”​—Matt. 23:5, 6, 27, 28; 6:1, 2.

12. Of what is purple a symbol, and how did this apply to the religious rulers in Jesus’ time?

12 As for the purple, from ancient times it has been used as a symbol of imperial or regal power. When Jesus had been arrested and was questioned by Pilate: “Are you the king of the Jews?”, we remember that, in mockery, the “soldiers braided a crown of thorns and put it on his head and arrayed him with a purple outer garment . . . saying: ‘Good day, you king of the Jews!’” (John 18:33; 19:2, 3) The religious rulers did not actually aspire to kingship on a throne, but they did assert and exercise real rulership. Were they not the leaders of the nation to whom God promised: “You yourselves will become to me a kingdom of priests and a holy nation”? Did they not remind Jesus on one occasion: “We are Abraham’s offspring and never have we been slaves to anybody”?​—Ex. 19:6; John 8:33.

13. What does linen symbolize, making what contrast as between the Pharisees and the Lamb’s wife?

13 As for the linen, that is used as a symbol of righteousness. Note the description of the Christian congregation as the Bride of the Lamb Jesus Christ at the time of her marriage to him in heaven. She is “arrayed in bright, clean, fine linen, for the fine linen stands for the righteous acts of the holy ones.” But note that it does not say that she decks herself with purple and linen, even though the marriage is with the “King of kings.” Ah, no! She does not declare herself righteous, like the Pharisees, but, as appropriately expressed, “it has been granted to her to be arrayed in . . . fine linen.” (Rev. 19:7, 8, 16) The apostle Paul, formerly a zealous Pharisee, came to appreciate the contrast between the true righteousness and the false, as he wrote: “That I may gain Christ and be found in union with him, having, not my own righteousness, which results from law, but that which is through faith in Christ, the righteousness that issues from God on the basis of faith.”​—Phil. 3:8, 9; see also Romans 10:2-4.

14. What further aspects help to identify the “rich man” class in Jesus’ day?

14 In the eyes of men generally and in their own eyes those religious rulers had everything, like the rich man “enjoying himself from day to day with magnificence,” including a lavish spread. (Luke 16:19) As we have seen, knowledge, especially spiritual knowledge, is likened to food and drink. (Isa. 55:1, 2; John 17:3) Well, the Jews and particularly their leaders were well stocked with such provisions on which they could feast continually. Paul once asked: “What, then, is the superiority of the Jew?” He replied: “A great deal in every way. First of all, because they were entrusted with the sacred pronouncements of God.” He also wrote that to the Israelites belonged “the glory and the covenants and the giving of the Law and the sacred service and the promises.” As for the leaders, Jesus said they were “versed in the Law” and had the “key of knowledge.” So as we examine the opening words of Jesus’ illustration, it is evident that the rich man represented the religious leaders and rulers as a class.​—Rom. 3:1, 2; 9:4; Luke 11:52.

15. How did Jesus describe the beggar, and whom did he represent?

15 Now what about the beggar? Jesus left the rich man without a name, but he gave the beggar the Jewish name Lazarus, meaning “God is helper.” He “used to be put at his [the rich man’s] gate, full of ulcers and desiring to be filled with the things dropping from the table of the rich man. Yes, too, the dogs would come and lick his ulcers.” (Luke 16:20, 21) As with the rich man, we do not have to look far to find the class represented by Lazarus. Jesus had just been speaking about them. In fact, it was the Pharisees who caused Jesus to talk about this other class when they complained about his welcoming the tax collectors and sinners. (Luke 15:1, 2) Also, note that, just prior to that, Jesus said to one of the rulers of the Pharisees: “When you spread a feast, invite poor people, crippled, lame, blind.” Yes, the beggar represented primarily the poor and spiritually impoverished among the Jews. They were greatly despised by the ruling class, who “trusted in themselves that they were righteous and who considered the rest as nothing,” as, like Lazarus, fit company only for dogs. Even worse, the chief priests and Pharisees, speaking angrily about the people who accepted Jesus, said: “This crowd that does not know the Law are accursed people.” The rulers, like the rich man, made no provision for any spiritual sustenance for the poor people, who were “conscious of their spiritual need” and eagerly looked for any scraps dropped from the rich man’s lavish table.​—Luke 14:13; 18:9; John 7:49; Matt. 5:3.

16. How were the religious rulers responsible for the sick condition of the “Lazarus” class?

16 Additionally, those rulers substituted the traditions built up over the years by their own class in place of God’s “sacred pronouncements.” Hence, as Jesus said, they “made the word of God invalid” and taught “commands of men as doctrines.” So there would be precious little nutriment in those scraps. Moreover, those rulers bound heavy loads on the shoulders of the people and were “not willing to budge them with their finger.” (Matt. 15:6-9; 23:4) No wonder Jesus pictured Lazarus as “full of ulcers.” In such emaciated condition he was surely carrying a heavy load, without the slightest prospect of any help or relief from the rich man.

17. How did Jesus show that a change was due respecting these two classes?

17 This state of affairs was bad, wholly unjustified, and could not be tolerated indefinitely. As Jesus said to the complaining Pharisees: “Persons in health do not need a physician, but the ailing do. Go, then, and learn what this means, ‘I want mercy, and not sacrifice.’ For I came to call, not righteous people, but sinners.” And as he warned that same class: “Woe to you who are versed in the Law, because you took away the key of knowledge; you yourselves did not go in, and those going in you hindered!” Yes, the time had come for a change, for a reversal. How did Jesus portray this in his illustration?​—Matt. 9:12, 13; Luke 11:52.

THE CLIMACTIC CHANGE

18. In the illustration, what climatic event occurred, leading to what changes and reversal?

18 Of all the experiences that contribute to change and reversal in human life, death is the most climactic. Jesus used just that in his illustration. After the initial description of the two characters, as just discussed, Jesus continued: “Now in course of time the beggar died . . . Also, the rich man died.” Ah, yes! The important time factor made all the difference. How vividly Jesus now appealed to the imagination of his listeners, knowing that imagination, besides contrast, is a powerful aid to appreciation! Were those two men left to sleep peacefully in their graves? Not they! The beggar was immediately “carried off by the angels to the bosom position of Abraham.” The rich man “was buried. And in Hades he . . . [was] existing in torments” in a blazing fire.​—Luke 16:22, 23.

19. (a) In support of what doctrine is Luke 16:23 often quoted? (b) Why is such a conclusion both unreasonable and unscriptural?

19 As many of our readers are aware, many commentators and authorities in Christendom interpret this as a literal statement of fact in support of their traditional doctrine of eternal torment suffered by immortal souls in hellfire. But did any of Jesus’ listeners, either the Pharisees or his disciples, take it that way? Did they think that Jesus was drawing aside the veil for a moment, as is often said, to give a glimpse of the fate awaiting the wicked, in fact, of all those who do not gain heavenly bliss? Hardly. All who listened to Jesus realized that this was a parable, or illustration, portraying certain things, and hence not to be taken literally. As pointed out in a previous issue of The Watchtower, to take it literally makes the situation absurd and impossible, besides doing violence to those plain Scriptural statements proving that Hades (Hebrew, Sheol) is the common grave wherein are the ‘dead, who are conscious of nothing at all . . . for there is no work nor devising nor knowledge nor wisdom in Sheol, the place to which you are going.’ (Eccl. 9:5, 10) Is it reasonable to think that those in the fires of hell are within comfortable speaking distance of those in heaven? Are they so close as to be able to see those in heaven and what they are doing? Are they able to carry on a conversation, even to arguing the point, with those in authority in heaven?​—See The Watchtower as of February 1, 1965, pages 75, 76, paragraphs 11 to 16.

20. How did Isaiah use a similar method in portraying a dramatic reversal?

20 But you may ask, Was Jesus authorized, or did he have any precedent in picturing the dead as alive and talking, in order to illustrate something unusually dramatic? Yes! Here we find another interesting parallel between the expressions used by Jesus and the prophet Isaiah. Isaiah was inspired to foretell the dramatic fall and destruction of the Babylonian dynasty of kings. It was such a terrific reversal that, so to speak, the kings of the other nations, each lying in state in his niche in the great pit of Sheol, are pictured as waking up and craning their necks in astonishment at the arrival of the “king of Babylon,” saying: “Have you yourself also been made weak like us? . . . Down to Sheol your pride has been brought . . . Beneath you, maggots are spread out as a couch; and worms are your covering.” Furthermore, this one does not join the other kings in a niche of his own, but is “thrown away without a burial place . . . , like a carcass trodden down.” (Isa. 14:4, 10, 11, 19) In the Authorized Version and many other versions, the “king of Babylon” is named “Lucifer” at Isaiah 14:12 and is generally understood to refer to Satan the Devil. Taking such a view, this means that Satan, instead of ruling over hell and keeping its fires burning, is rejected and debased even in his own domain. No wonder that Christendom’s commentators do not heavily rely on this prophecy for support for their eternal torment doctrine.

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