The Watchtower, September 1, 1977

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The Watchtower — September 1, 1977

Source: jw.org

Contents

Peace Can Be Your Possession

What Did the Wise Man Mean?

Insight on the News

‘See Good for Your Hard Work’

Be Wise—Shun Greediness

Faithfulness in the Use of “Unrighteous Riches”

Developing Spiritual Interests in Malaysia

Deuteronomy—Moses’ Loving Farewell Discourses

Spiritual Festivals—Ancient and Modern

Annual Meeting October 1, 1977

Is Hell Hot?

Peace Can Be Your Possession

WHO would not want peace? What a pleasure it is when families, neighbors, tribes, nationalities and races can enjoy a measure of peace and security! In this world, however, time and again peace is shattered by serious disagreements. Why, you may wonder, is peace at one and the same time so desirable and yet so hard to attain?

A basic reason for fights is people’s ignoring the sound guidelines of the Source of peace, man’s Maker. The Christian disciple James pointed this out, saying: “From what source are there wars and from what source are there fights among you? Are they not from this source, namely, from your cravings for sensual pleasure that carry on a conflict in your members? You desire, and yet you do not have. You go on murdering and coveting, and yet you are not able to obtain. You go on fighting and waging war. You do not have because of your not asking. You do ask, and yet you do not receive, because you are asking for a wrong purpose, that you may expend it upon your cravings for sensual pleasure.”—Jas. 4:1-3.

The “God of peace,” Jehovah, is opposed to all selfishness. Those who look to him, in faith, do not covet what others have and, therefore, do not greedily try to seize what does not belong to them. They follow the Bible’s advice: “Let each one keep seeking, not his own advantage, but that of the other person.”—1 Cor. 10:24; Phil. 4:9.

Think of the many conflicts that could be avoided if all persons were to put others’ interests ahead of their own. No one would be defrauded and so no one would experience the bitterness this brings. Unselfishness begets unselfishness. When a father, for instance, forgoes personal preferences and sacrifices in behalf of his wife and children, the family is drawn closer together. The father’s example in showing unselfishness promotes the same spirit among the other members of the family. As a result, instead of strife and quarreling, peace and quiet prevail in the home. Members of the family are looking for opportunities to do things for one another.

What unselfishness can accomplish in the family circle it can produce outside the family among a large body of persons. It can break down tribal, regional, national and racial barriers. You may have observed this among the group of Christians known as Jehovah’s Witnesses. They are known throughout the earth for keeping themselves free of involvement with the world’s controversies. Their marvelous international unity is particularly in evidence at their large gatherings. Wrote one man living on the west coast of the United States: “Although not a member of this sect, fair and open research has been necessary for me to bypass my skepticisms about these people’s unyielding devotion to their Christian way of life . . . Hundreds of newspapers throughout the world have carried articles yearly about the orderliness and decency of these people and the behavior of their children, as they gathered at international meeting places.”

At one time, however, many who are now Jehovah’s Witnesses had deep-seated prejudices. They enjoyed neither peace with God nor with their fellowmen. But a study of the Bible helped them to come to view things very differently. Unlike many of Jesus’ fellow countrymen in the first century C.E., they discerned the “things having to do with peace.” (Luke 19:42) Based on what they learned, they repented of their former way of thinking and acting, turned around completely and began serving God as disciples of Jesus Christ. In this way they came to have peace with the Creator.

As to the effect of this peace on the individual, the Bible says: “The peace of God that excels all thought will guard your hearts and your mental powers.” (Phil. 4:7) The calmness that results from having an approved relationship with the Creator guards a person’s heart and mental powers, protecting him against becoming overly anxious about his necessities. He does not worry despairingly about the daily cares of life, being confident that God will answer his prayers and will bless his efforts to get what he needs to live. This puts his heart and mind at rest.

Furthermore, by conforming to God’s Word, a person preserves a clean conscience. He does not experience the worries and frustrations that result from knowingly following a wrong course. He feels as did the inspired psalmist: “In peace I will both lie down and sleep, for you yourself alone, O Jehovah, make me dwell in security.”—Ps. 4:8.

Because of acting unselfishly, the individual also promotes better relationships with his fellowmen. When others recognize that he has their interests at heart, they themselves will be more inclined to deal honestly and fairly with him.

An approved relationship with Jehovah God also holds a promise of peace in the future. As individuals we cannot change the world and remove the selfishness that contributes to fights. The Creator, however, will see to it that the words of Isaiah are carried out: “They will have to beat their swords into plowshares and their spears into pruning shears. Nation will not lift up sword against nation, neither will they learn war anymore.”—Isa. 2:4.

When might the complete fulfillment of these words about peace be expected? How can you be among those to enjoy this in the future? Jehovah’s Christian witnesses in your area are in position to answer these questions from the Bible. If you are not presently in contact with them, why not discuss the Scriptures with them the next time they call? Find out for yourself how you can make peace your possession both now and in the future.

What Did the Wise Man Mean?

WISDOM can have a wholesome effect on its possessor. “Who is there like the wise one?” wrote King Solomon. “And who is there knowing the interpretation of a thing? The wisdom of a man itself causes his face to shine, and even the sternness of his face is changed for the better.”—Eccl. 8:1.

The truly wise man is outstanding in human society, without compare. Aside from another wise person, there is no one else like him. He knows the “interpretation of a thing,” that is, he possesses the needed insight to solve perplexing problems of life.

Even the wise man’s countenance is pleasant. His face radiates an inward joy and satisfaction. As a result, what might otherwise appear as a stern, forbidding face takes on an appealing expression.

How to Cope with Imperfect Human Rulership

As a king, Solomon was in a good position to give advice about how to act wisely toward rulers. He stated: “Keep the very order of the king, and that out of regard for the oath of God. Do not hurry yourself, that you may go out from before him. Do not stand in a bad thing. For all that he delights to do he will do, because the word of the king is the power of control; and who may say to him: ‘What are you doing?’”—Eccl. 8:2-4.

In ancient Israel, the representative elders of the nation might enter into a covenant with the king, agreeing to remain loyal to him. For example, regarding David we read: “All the older men of Israel came to the king at Hebron, and King David concluded a covenant with them in Hebron before Jehovah.” (2 Sam. 5:3) Accordingly, disobedience to the command of the king would mean unfaithfulness to the oath of loyalty made before Jehovah. On the other hand, obedience constituted regard for the true God, in whose presence the covenant was made. Similarly, out of regard for Jehovah, true Christians remain submissive to the governments of this world, recognizing that such exist by God’s permission.—Rom. 13:1, 2.

Solomon’s advice about not being in a hurry to leave the king’s presence is expanded on at Ecclesiastes 10:4: “If the spirit of a ruler should mount up against you, do not leave your own place, for calmness itself allays great sins.” A person may be corrected or chastised by someone in authority. He may resent the correction and be ready to give up a position or even to change his attitude toward the ruler. Solomon, however, recommends avoiding hasty action in switching loyalties or resigning a position. The same principle can be applied today to employer-employee relationships.

Wise King Solomon further counsels against ‘standing in a bad thing,’ that is, becoming involved in something the ruler considers bad. By virtue of his authority, the king’s word carries far more weight than the word of any of his subjects. His is the controlling voice; he has unquestionable authority. That is why no one can challengingly say, “What are you doing?”

The person who remains law-abiding should have nothing to fear from the ruler. Solomon comments: “He that is keeping the commandment will not know any calamitous thing.” (Eccl. 8:5) The obedient subject will not experience a “calamitous thing” that comes as a punishment for transgressing the king’s law. The wise man’s counsel parallels the words of the apostle Paul: “He who opposes the authority has taken a stand against the arrangement of God; those who have taken a stand against it will receive judgment to themselves. For those ruling are an object of fear, not to the good deed, but to the bad. Do you, then, want to have no fear of the authority? Keep doing good, and you will have praise from it.”—Rom. 13:2, 3.

But what if the ruler is unjust? Evidently with reference to this situation, Solomon continued: “The wise heart will know both time and judgment. For there exists a time and judgment even for every affair, because the calamity of mankind is abundant upon them. For there is no one knowing what will come to be, because who can tell him just how it will come to be?”—Eccl. 8:5-7.

The wise person does not rise up in revolt. Having a heart motivated by wisdom, he realizes that there is a proper time for action and a right way to put up with an oppressive ruler. Open rebellion would mean courting disaster. Good judgment, on the other hand, will prevent a person from acting at an inopportune time. (Ps. 37:1-7) For “every affair” there is a proper time and judgment or manner of dealing. So a person is just asking for trouble if he disregards this fact and acts in haste. Imperfect humans already have enough problems without adding to them by acting rashly, ignoring that “there exists a time and judgment even for every affair.” Besides, no one can be sure just what the future holds. Even men in authority die. Keeping this fact in mind can help one to endure a difficult situation. The rule of the tyrant cannot continue indefinitely. Everything in this imperfect system has its end.

Thorough Examination of Oppressive Human Rule

The conclusions Solomon reached about oppressive rule by man were based on careful observation. He gave heartfelt consideration to the whole scope of such human rule and its effect upon the people. For this reason he could say: “All this I have seen, and there was an applying of my heart to every work that has been done under the sun, during the time that man has dominated man to his injury.”—Eccl. 8:9.

Tyrannical rulers, however, are not able to continue their domination indefinitely. Solomon continued: “Though this is so [man’s dominating man to his injury], I have seen the wicked ones being buried, how they came in and how they would go away from the holy place itself and be forgotten in the city where they acted that way. This too is vanity.” (Eccl. 8:10) While alive, the wicked ones would come in and go away from the holy place, which, in Solomon’s day, was the holy city of Jerusalem with its temple of Jehovah. (Matt. 24:15) There they should not have practiced wickedness. At burial they go away from it for their last time. Despite the exalted position of the wicked men, they would die, be buried and would, in the city of their activity, soon fade from the memory of the living. Thus their life as tyrannical rulers would prove to have been vain, empty.

Insight on the News

Return from Death?

● Julian DeVries, medical editor of “The Arizona Republic,” recently wrote about a seeming “disembodiment” that he experienced while hospitalized. Citing similar cases involving others, he said that all “seemed to share my own experience of looking down from a great height . . . at their body.” But have such persons really returned from a state of death? “These people have not died, only to be returned by some alleged miracle, to life,” wrote DeVries. “Scientific investigation of the phenomenon shows that the so-called death was merely a marked reduction in all bodily functions.”

DeVries ascribed such experiences to “electro-chemical functions of the brain” that “occur when physical prowess is at a very low ebb,” as when a patient is deeply anesthetized. Under such circumstances, “the neurohormones and catecholamines of the nervous system are released and pour out in uncontrolled quantity,” he stated, adding: “The result, among other manifestations, is the hallucination, rationalized after returning to consciousness, of having died and returned to life.”

So, “disembodiment” experiences of this kind are no proof that an immortal soul leaves the body for a continued existence outside the body after death. Rather, the Bible says that “there is no man that does not sin” and that “the soul that is sinning—it itself will die.” (1 Ki. 8:46; Ezek. 18:4) The only Scriptural hope for return from death is by means of the resurrection.—Acts 24:15.

“Smoking or Health”

● Britain’s Royal College of Physicians recently issued its third report on ‘smoking and health.’ But the use of tobacco is so perilous that the title was changed to “Smoking or Health.” Writing in the British journal “New Scientist,” Donald Gould cites the report and the “perils of smoking.” Then, in part, he remarks:

“Nobody wants to know that ‘smoking deaths are now at least four times more numerous than deaths from road accidents’. The committed smoker is able to ignore the ugly fact that each time he (or, increasingly, she) lights up another fag [cigarette] about five-and-a-half-minutes are lopped off his lifespan. Addicts come to their senses when it is too late—when a mother or father of a growing family dies, or when that gripping pain in the chest is felt, or when the habitual phlegm becomes stained with blood.”

However, health dangers are not chief reasons that cause Christians to shun the use of tobacco. For one thing, love of neighbor prevents them from personally befouling the air with tobacco smoke. (Matt. 22:39) But their love of God comes first in life, since they have dedicated themselves to Him. Consequently, true Christians heed the apostle Paul’s admonition: “Present your bodies a sacrifice living, holy, acceptable to God, a sacred service with your power of reason.” (Rom. 12:1) Since persons dedicated to God do not want to diminish the value of their sacrifice to him, they refrain from using tobacco and thus ruining their health. At the same time, they are obeying the counsel to ‘cleanse themselves of every defilement of flesh and spirit.’—2 Cor. 7:1.

“Masculine-biased Language”?

● The New York “Times” of June 5, 1977, reported: “The new edition of the Revised Standard Version of the Bible, scheduled to be published in the mid-1980’s, may go a long way toward eliminating masculine-biased language, but not all the way, according to Dr. Bruce M. Metzger, a biblical scholar and professor of New Testament language and literature at Princeton Theological Seminary.”

The revision committee, consisting of twenty-four scholars with Dr. Metzger as chairman, plans to retain the word “man” in various places. In others, however, masculine wording will be dropped.

Eliminating from the Bible what some may term “masculine-biased language” may appeal to certain individuals. But doing this to curry favor with such ones may result in the serious error of doing violence to the inspired Word of God. More than once, the Scriptures warn against adding to or detracting from the Word of Jehovah God. (Deut. 4:2; 12:32; Rev. 22:18, 19) Indeed, reflecting a godly attitude toward the Scriptures are the words: “Every saying of God is refined.”

‘See Good for Your Hard Work’

“Look! The best thing that I myself have seen, which is pretty, is that one should eat and drink and see good for all his hard work.”—Eccl. 5:18.

1. As shown at 1 Timothy 1:11, what kind of God is Jehovah, and so what can we rightly conclude that he desires for his intelligent creatures? (Deut. 12:18; 26:11; Ps. 32:11)

THE Most High God Jehovah is supremely happy, taking delight in his perfection and in his works. (1 Tim. 1:11) Moreover, he desires that his intelligent creatures, especially his faithful servants, share in that happiness.

2. How does what we perceive with our senses reveal that Jehovah has ‘furnished us all things richly for our enjoyment’?

2 Why, our very senses are designed to perceive a tremendous variety of sights, sounds, smells, tastes and textures. What pleasure there can be in seeing brilliant sunsets, star-studded skies, winding rivers, placid lakes, cascading waterfalls, palm-lined beaches, lush meadows and snowcapped mountains! How delightful can be the taste of fresh fruits or well-prepared, nourishing meals and fine desserts! There is enjoyment when we feel gentle breezes on a warm day and, even more so, when we feel the touch or embrace of those whom we love. Then, too, is it not pleasurable to listen to babbling brooks, waves crashing against the shore, leaves rustling in the wind, the chirping and singing of birds, and the laughter of happy children? And what delight can be had in taking a walk through a forest or a lovely park, catching the scent of sweet-smelling blossoms! Truly, we must agree with the inspired apostle Paul: God “furnishes us all things richly for our enjoyment.”—1 Tim. 6:17.

3. What does the Bible say about God’s view of our enjoying food and drink?

3 It definitely is God’s purpose that we find joy in what he has provided so generously for all mankind. (Acts 14:16, 17) This was the conclusion that wise King Solomon reached after undertaking a careful investigation of earthly affairs. He said: “Look! The best thing that I myself have seen, which is pretty, is that one should eat and drink and see good for all his hard work.”—Eccl. 5:18.

4. How does the example of Jesus Christ demonstrate that it is proper for Christians to enjoy material things?

4 This should certainly be true of Christian servants of Jehovah. The head of the Christian congregation, Jesus Christ, set the perfect example in the enjoyment of material things. By no means was he an ascetic. He accepted invitations to meals and banquets. (Luke 5:29; 7:36; 14:1; 19:5, 6) His very first miracle—turning water into the best of wine—contributed to the enjoyment of a wedding feast. (John 2:1-11) Not appreciating Jesus’ balance in these matters, certain ones falsely charged: “Look! A man gluttonous and given to drinking wine.” (Matt. 11:19) They failed to recognize that Jesus Christ was making proper use of his Father’s bountiful provisions, while at the same time always giving spiritual matters the first place.—Matt. 6:24-34.

TAKE A REALISTIC VIEW OF PLEASURES

5. According to Bible prophecy, among whom in the “last days” would lovers of pleasure be found, and why does this pose a danger for faithful servants of Jehovah?

5 While God’s servants, therefore, rightly find pleasure in food and drink, as well as in various forms of recreation, there are traps to be avoided. According to Bible prophecy, it would be among professed Christians in the “last days” that there would be found “lovers of pleasures rather than lovers of God.” (2 Tim. 3:4) These persons would begin living for pleasure, putting the pursuit of amusements first in their lives. Faced with the strong influence exerted by pleasure seekers today, Jehovah’s faithful servants must be on guard that this does not begin to affect their thinking.

6, 7. (a) What sound conclusion did King Solomon reach regarding merriment and laughter? (b) Just how are we to understand Solomon’s words?

6 The realistic view of pleasures presented by King Solomon can be most helpful. He tells of his investigation and findings: “I said, even I, in my heart: ‘Do come now, let me try you out with rejoicing. Also, see good.’ And, look! that too was vanity. I said to laughter: ‘Insanity!’ and to rejoicing: ‘What is this doing?’”—Eccl. 2:1, 2.

7 Just what is Solomon here drawing to our attention? His words make it clear that the avid pursuit of amusements cannot bring genuine and lasting happiness. He found that rejoicing or merriment just for its own sake was “vanity,” emptiness. This is so because in itself such “rejoicing” cannot produce anything truly worth while. Granted, amusements and laughter can aid a person to forget his problems temporarily. But the problems will not go away but must still be faced after the period of amusement is over. Furthermore, when a person simply dismisses very serious matters with thoughtless laughter, he is not using good sense and may well irritate others. That is why his laughter can be called “insanity.” As to the “rejoicing” or merriment that might be associated with a habitual joker, it does not really amount to anything of worth. As Solomon put it, “What is this doing?” Yes, what tangible and meaningful results does such merriment produce?

8. In what way can we be helped if we apply the lesson that can be drawn from Solomon’s investigation?

8 If we allow ourselves to be guided by the facts uncovered by Solomon’s investigation, surely we will not permit pleasures to overshadow or crowd out spiritual activities. This calls for being moderate in the number of social gatherings one attends and the amount of time devoted to them. If we were repeatedly to spend a good part of the night at social affairs, how could we possibly be alert the next day for spiritual opportunities, such as congregational meetings or public witnessing? If keeping late hours because of recreation resulted in a person’s being too tired for spiritual activities, is not the pursuit of amusements getting out of control? While we may rightly enjoy wholesome, upbuilding social gatherings and other forms of relaxation, these should not become the big things in our lives. Our greatest satisfaction should continue to be found in a life that centers around faithful service to Jehovah God.

9. Christians who are basically serious may have to guard against what?

9 On the other hand, since rejoicing and laughter do have a proper place among God’s servants, Christians who are basically serious and may have little interest in certain forms of recreation should not look down on or be critical of fellow believers who may enjoy sports, dancing or other amusements in a wholesome way. (Rom. 14:10-12) The Bible counsels: “Do not become righteous overmuch.” (Eccl. 7:16) So, a person should watch that he does not become overly concerned and make issues about strictly personal matters. Being thus overly righteous could lead to his displaying rash zeal and, worse, a merciless, unloving attitude that could result in his losing God’s favor and blessing.

PLEASURES MUST BE CONTROLLED

10. What problems arose in connection with the “love feasts” held by early Christians?

10 It is clear that pleasures must be kept in their place so that serious problems do not arise. This is something that first-century Christians had to contend with in connection with their “love feasts,” which appear to have been banquets where even poor Christians could enjoy good food and upbuilding association. Sadly, persons lacking a spiritual outlook took advantage of these occasions to satisfy selfish passions. That is why the Christian disciple Jude referred to certain ones as “rocks hidden below water in your love feasts.” (Jude 12) Involvement with such wrongly motivated individuals could have led to a person’s experiencing shipwreck to his faith. Similarly, the apostle Peter wrote: “They consider luxurious living in the daytime a pleasure. They are spots and blemishes, indulging with unrestrained delight in their deceptive teachings while feasting together with you.” (2 Pet. 2:13) Such persons had as their sole aim the satisfying of sensual pleasure both day and night. Under the guise of being Christian, they carried on the shameless practices of the world alienated from God. Like spots and blemishes, they tarnished the fine record of faithful Christians, bringing great reproach on God’s holy name. By voicing their “deceptive teachings,” their corrupt views, they apparently succeeded in turning wholesome gatherings of Christians into noisy, boisterous affairs of self-indulgence.

11. What must be kept out of the social gatherings held by God’s people?

11 In this there is a vital lesson for God’s servants today. It is fine when Christians can come together and enjoy fellowship as well as food and drink in moderation. But worldliness must be kept out of these gatherings if they are to be spiritually upbuilding. What is a gathering where alcoholic beverages flow very freely, where music continues to blare into the wee hours of the morning and where people share in wild dancing? It is a worldly party, a carouse, regardless of what name of respectability some persons may try to attach to it.

12. How should Christians feel about unrestrained merrymaking?

12 True Christians have had their fill of such unrestrained merrymaking during the time that they were ignorant of God’s will and purpose. They want no part of an occasion that is characterized by heavy drinking, disorder and sensuality or a gathering that includes any of these facets or that even borders on them. Now that they have been enlightened, they take to heart the Scriptural counsel: “As in the daytime let us walk decently, not in revelries and drunken bouts, not in illicit intercourse and loose conduct, not in strife and jealousy.” (Rom. 13:13) “For the time that has passed by is sufficient for you to have worked out the will of the nations when you proceeded in deeds of loose conduct, lusts, excesses with wine, revelries, drinking matches, and illegal idolatries.”—1 Pet. 4:3.

13, 14. As is evident from Galatians 5:21 and Isaiah 5:11, 12, why are pleasure seekers in grave danger?

13 This is a very serious matter. Individuals who engage in revelries or carouses are mentioned in the Scriptures among those who “will not inherit God’s kingdom.” (Gal. 5:21) Hence, persons who begin to live solely for pleasure are in grave danger. This is forcefully emphasized in connection with certain Israelites in the time of Isaiah. Wine would flow very freely at their feasts. As the night progressed the revelers would become loud and boisterous. Their noisy feasting would be accompanied by sensual music designed to arouse the passions. Therefore, through his prophet Isaiah, Jehovah directed these words to them: “Woe to those who are getting up early in the morning that they may seek just intoxicating liquor, who are lingering till late in the evening darkness so that wine itself inflames them! And there must prove to be harp and stringed instrument, tambourine and flute, and wine at their feasts; but the activity of Jehovah they do not look at, and the work of his hands they have not seen.”—Isa. 5:11, 12.

14 Rightly, woe or calamity would befall these pleasure seekers. They gave no thought to pleasing the Creator. Their sole objective was to satisfy their fleshly desires right from the start of the day. It is no different today. Persons who give themselves over to unrestrained reveling are giving no consideration to the works of Jehovah. How could anyone reflect on Jehovah’s grand activities to the sound of sensual music while at the same time eating and drinking to excess? As Isaiah describes it, during the period of their self-indulgence, the pleasure seekers act as if there were no evidence testifying to the existence and activities of the Most High. Therefore, just as in the prophet’s time, unrepentant revelers stand disapproved before Jehovah God.

15. How did Jesus warn of the danger of getting involved in living for pleasure?

15 It is noteworthy that Jesus Christ alerted his disciples to the grave danger of becoming pleasure seekers, commanding: “Pay attention to yourselves that your hearts never become weighed down with overeating and heavy drinking.” (Luke 21:34) Overindulgence in food and drink may weigh down the heart with feelings of guilt and crowd out any desire for spiritual things. As a result, a person may become spiritually drowsy, blind to the responsibilities that come with being a disciple of Jesus Christ. Were he to continue in that state, the coming of the Son of God in the capacity of executioner of divine vengeance would overtake him as a “snare.” Jesus warned: “It will come in upon all those dwelling upon the face of all the earth. Keep awake, then, all the time making supplication that you may succeed in escaping all these things that are destined to occur, and in standing before the Son of man.” (Luke 21:35, 36) Certainly, the “last days” are no time for anyone to ignore these words and slip into worldly practices at social gatherings.

HOW TO PREVENT PROBLEMS

16. Are all members of the Christian congregation necessarily good companions?

16 How can one prevent social affairs from becoming worldly and, hence, spiritually damaging and divinely disapproved? Consideration must be given that those invited will not bring in an unwholesome influence. The apostle Paul, in his letter to Timothy, pointed out that not all members of the Christian congregation are necessarily desirable companions. He wrote: “Now in a large house there are vessels not only of gold and silver but also of wood and earthenware, and some for an honorable purpose but others for a purpose lacking honor. If, therefore, anyone keeps clear of the latter ones, he will be a vessel for an honorable purpose, sanctified, useful to his owner, prepared for every good work. So, flee from the desires incidental to youth, but pursue righteousness, faith, love, peace, along with those who call upon the Lord out of a clean heart.”—2 Tim. 2:20-22.

17. With whom in the congregation should Christians not associate in a social way, and why? (2 Thess. 3:6-15)

17 Accordingly, Christians have the responsibility to keep clear of those whose conduct is open to serious question. They certainly are under no obligation to invite to their social gatherings persons who are known to be unbridled in their speech or who are otherwise given to excesses. In fact, such persons would not be helped by being invited. Instead of being encouraged to make needed changes, they might well conclude that their unhealthful words and actions are acceptable to the Christian congregation.

18. (a) What should guide God’s servants in all their activity? (b) What factors usually contribute to an upbuilding gathering of Christians?

18 At any time that God’s servants enjoy companionship with one another, they should keep in mind the Bible’s admonition: “Whether you are eating or drinking or doing anything else, do all things for God’s glory.” (1 Cor. 10:31) We can ask ourselves the question, Is the occasion really bringing praise to Jehovah God? Usually upbuilding association can be enjoyed by all when social get-togethers are kept to a reasonable size, when care is exercised regarding who is invited and the Christian host conscientiously assumes full responsibility for what takes place. If, for example, a whole congregation enjoys a picnic together, elders would certainly want to use their influence for good. Of course, when social gatherings draw people indiscriminately from beyond the congregation, it is difficult, if not impossible, for elders to exercise healthful control of the group. Any who arrange for a social gathering should therefore keep this in mind and avoid circumstances that lend themselves to a lack of proper control and direction.

19. In connection with social gatherings, what principles can we draw from Luke 14:13, 14 and Matthew 6:3?

19 A Christian should also keep in mind the importance of not always inviting just a certain select few to share with him the fruitage of his labor. There may be other fellow believers who would greatly appreciate and benefit from wholesome association—for example, the aged and widows. Jesus Christ recommended: “When you spread a feast, invite poor people, crippled, lame, blind; and you will be happy, because they have nothing with which to repay you.” (Luke 14:13, 14) It could hardly be in harmony with this recommendation for a person to arrange such lavish affairs as to require those invited to pay a fee to defray expenses and that may even result in profit for himself as the host. Furthermore, too large an affair can focus undue attention on the one arranging for it, and this would be contrary to the spirit of Jesus’ counsel ‘not to let your left hand know what your right is doing.’—Matt. 6:3.

20. What good can result from applying Bible principles at social gatherings? (2 Pet. 3:11-14)

20 Truly when Scriptural counsel is followed, servants of Jehovah God can find real delight in the fruitage of their work and in having others share in their joy. They will remain spiritually awake, shunning all worldliness. Their social gatherings can then bring glory to the happy God Jehovah and move sincere observers to say: “God is really among you.” (1 Cor. 14:25) Moreover, they will continue to stand as approved before God and Christ, eagerly looking forward to the time when “the Sovereign Lord Jehovah will certainly wipe the tears from all faces” and “make for all the peoples . . . a banquet of well-oiled dishes”—for their balanced enjoyment along with all other loving provisions in God’s creation.—Isa. 25:6-8.

[Picture on page 524]

Will unrestrained merrymaking build up?

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Or should you, rather, seek wholesome family entertainment?

Be Wise—Shun Greediness

“KEEP your eyes open and guard against every sort of covetousness, because even when a person has an abundance his life does not result from the things he possesses.”—Luke 12:15.

What provided the occasion for Jesus Christ to say this? A large crowd was listening to him when a man called out: “Tell my brother to divide the inheritance with me.” (Luke 12:13) There really should have been no basis for such a request, because the Mosaic law stipulated that the firstborn son should get two parts of everything that had belonged to his father. Evidently, therefore, covetousness was involved in the case of the man who wanted Jesus Christ to pass judgment in his favor.

Jesus’ words about covetousness, quoted above, were directed to the crowd that had heard the man’s request. These words revealed that a person must evaluate things properly to be able to shun covetousness or greed. He should not lose sight of the fact that whatever the object of his wrong desire may be, it can in no way contribute to the preservation of his life. In fact, greed can lead to calamity.

This is well illustrated by what befell Gehazi, the attendant of the Hebrew prophet Elisha. Through Elisha, the Syrian army chief Naaman was healed of loathsome leprosy. Naaman wanted to present Elisha with a gift in appreciation for the miraculous cure. But the prophet refused to take it, not wanting to profit from the office and powers that Jehovah God had given him. Gehazi, however, coveted the gift, reasoning that it was proper to accept it. He ran after Naaman and, in the name of Elisha, requested a talent of silver and two changes of garments, falsely claiming that the prophet had changed his mind in view of the arrival of two young men of the sons of the prophets. Naaman was happy to oblige, presenting greedy Gehazi with, not just one, but two talents of silver and two changes of garments.—2 Ki. 5:15, 16, 20-23.

Gehazi’s greed seemingly paid off. But not so in actuality. He lost the privilege of serving as Elisha’s attendant. By his greediness, his misuse of his master’s name for dishonest gain and his misrepresentation of the prophet, Gehazi brought calamity upon himself and his offspring. Pronouncing God’s judgment, Elisha said to Gehazi: “The leprosy of Naaman will stick to you and your offspring to time indefinite.” The execution of that judgment did not delay. The account continues: “Immediately he went out from before [Elisha], a leper white as snow.”—2 Ki. 5:27.

Certainly Jehovah God does not view lightly those who seek selfish gain from his gifts. This would include the use of one’s position of responsibility in the Christian congregation for selfish profit. In fact, a requirement for those appointed to a particular assignment of service in the congregation is that they ‘not be greedy of dishonest gain.’ (1 Tim. 3:8) Elders are admonished: “Shepherd the flock of God in your care, not under compulsion, but willingly; neither for love of dishonest gain, but eagerly.”—1 Pet. 5:2.

There is good reason for what the Bible commands. Appointed servants in a congregation, for example, may have to handle funds. This requires that they be exemplary in being free of greediness. Otherwise, if appointed despite having a serious weakness in this area, they might be tempted to misuse what is entrusted to them, appropriating to themselves things to which they are not entitled. As for elders, they, too, must exercise care not to use their position for any kind of profit or gain. Not only would it be wrong for them to seek to get material gain but it would also be wrong to get other personal advantages by reason of their position, authority, prestige or prominence.

Were an elder or another appointed servant in the congregation to fall victim to greediness, he, like Gehazi, would lose his position of trust. More seriously, he might even forfeit his relationship with Jehovah.

This matter of shunning greediness should be of great concern, not just to men having a stewardship in the Christian congregation, but to all true Christians. The Bible includes “greedy persons” among those who ‘will not inherit God’s kingdom.’ (1 Cor. 6:9, 10) Such greediness may manifest itself in a variety of ways. It may be love of money, desire for power or fame, being given to heavy eating or drinking, illicit sex or the like.

To avoid becoming a victim of greed, a person has to watch what he thinks and talks about. (Phil. 4:8; Eph. 5:3) Greediness should have no place among true Christians. It should not exist.

So if you desire to have or to maintain a good relationship with God, shun greediness. Instead of allowing wrong desires to build up in your heart, put forth earnest effort to dwell on good and upbuilding things. This can add much to your enjoyment of life now and can assure you of a secure future. Yes, life comes, not from the object of a person’s greediness, but from his resisting any inclination toward greediness and from his maintaining an approved relationship with Jehovah God.

Faithfulness in the Use of “Unrighteous Riches”

“Make friends for yourselves by means of the unrighteous riches, so that, when such fail, they may receive you into the everlasting dwelling places. The person faithful in what is least is faithful also in much, and the person unrighteous in what is least is unrighteous also in much. Therefore, if you have not proved yourselves faithful in connection with the unrighteous riches, who will entrust you with what is true?”—Luke 16:9-11.

1. According to Luke 16:1-7, how and why did a certain steward make friends for himself?

AS A steward, the man held a position of great trust, for he was in charge of his master’s affairs. But this man became guilty of serious mismanagement and was about to be relieved of his stewardship, to be sent out of his master’s house with no means of support. While still having the authority of a steward, he acted quickly to ingratiate himself with his master’s debtors by greatly reducing their debts. In this way he made for himself friends who would contribute toward his support upon his being thrown out into the street.—Luke 16:1-7.

2. (a) What was the big point of Jesus’ illustration about the unrighteous steward? (b) What questions might this raise?

2 Jesus Christ used this example of shrewdness to teach an important lesson: “Make friends for yourselves by means of the unrighteous riches, so that, when such fail, they may receive you into the everlasting dwelling places.” (Luke 16:9) This gives rise to the questions: What are these “unrighteous riches”? Who are the possessors of the “everlasting dwelling places”? And how can we make friends with them by means of “unrighteous riches”?

3. What are the “unrighteous riches,” and how can this be shown from the Scriptures?

3 There certainly is nothing unrighteous about spiritual riches. But this cannot be said about material wealth. Both the possession of and the desire for material riches can lead persons to commit unrighteous acts. Wealthy persons may become oppressive, harsh and callous. Instead of responding compassionately toward persons in need, they may take unfair advantage of them. The Christian disciple James reminded fellow believers: “The rich oppress you, and they drag you before law courts, do they not? They blaspheme the fine name by which you were called, do they not?” (Jas. 2:6, 7) Some of such rich persons indulged their corrupt desires for pleasure while refusing to pay the wages due their workers. (Jas. 5:4, 5) Other people, because of a driving desire to gain riches, have resorted to fraud and deceit to attain their goals. In their case, the Bible proverb has proved true: “He that is hastening to gain riches will not remain innocent.” (Prov. 28:20) In view of all the undesirable factors that are so frequently tied in with material riches, Jesus Christ could rightly apply the term “unrighteous” to them.

4. What did Jesus say about the stability of “unrighteous riches,” and how can this be demonstrated by the facts of history?

4 It is also noteworthy that the Son of God indicated that these “unrighteous riches” could fail. Money, for example, may quickly lose its value through inflation or governmental devaluation. Also, wars, revolutions, floods, earthquakes and other disasters may reduce people to a state of poverty. How foolish it is, therefore, for anyone to put his trust in material things and to make the pursuit of possessions his main concern in life!

5. Who are the possessors of the “everlasting dwelling places,” and why is this so?

5 The objective of Jesus’ true disciples should be to use their “unrighteous riches” to make friends with the possessors of the “everlasting dwelling places.” Since no dwelling place on earth can be spoken of as being everlasting, manifestly the “everlasting dwelling places” must be heavenly. These are in the possession of the eternal God Jehovah and his Son. Jesus Christ told his apostles: “In the house of my Father there are many abodes. Otherwise, I would have told you, because I am going my way to prepare a place for you.”—John 14:2.

6. (a) Why do God and Christ not need our material things? (b) How can we make friends with God and Christ by means of “unrighteous riches”?

6 By reason of his Creatorship, Jehovah God owns everything, and his firstborn Son, as heir of all things, shares in that ownership. (Ps. 50:10-12; 2 Cor. 8:9; Heb. 1:1, 2) This means that there is nothing in a material way that we humans can give to them. Hence, to make friends with the Most High God and his Son by means of “unrighteous riches” would simply mean to use these riches in a way that brings Their approval. This includes one’s having the right attitude in using material things for the benefit of others. Jesus Christ counseled: “Do not let your left hand know what your right is doing, that your gifts of mercy may be in secret.” (Matt. 6:3, 4) And the apostle Paul wrote to the Corinthians: “Let each one do just as he has resolved in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.”—2 Cor. 9:7.

HELPING THE AFFLICTED

7. How do Jehovah God and Jesus Christ view our unselfish expressions of generosity toward needy persons?

7 When we cheerfully and unselfishly come to the aid of persons in real need, Jehovah God and his Son view this as being done unto them. In the Scriptures we read: “He that is defrauding the lowly one has reproached his Maker, but the one showing favor to the poor one is glorifying Him.” (Prov. 14:31) “He that is showing favor to the lowly one is lending to Jehovah, and his treatment He will repay to him.” (Prov. 19:17) Similarly, Jesus Christ, in pointing out what differentiates the approved sheep from the condemned goats, stated: “To the extent that you did it to one of the least of these my brothers, you did it to me.” (Matt. 25:40) “To the extent that you did not do it to one of these least ones, you did not do it to me.”—Matt. 25:45.

8. (a) How important is concern for the poor and afflicted? (b) What responsibility do children have toward needy parents and grandparents, and how is a failure to fulfill this responsibility to be viewed? (c) How does a Christian’s responsibility toward fellow believers compare with his responsibility toward persons outside the congregation?

8 Accordingly, a willingness to come to the aid of the poor and afflicted is essential to one’s being a true worshiper of Jehovah. (Job 29:16; 31:19-22) The disciple James wrote: “The form of worship that is clean and undefiled from the standpoint of our God and Father is this: to look after orphans and widows in their tribulation, and to keep oneself without spot from the world.” (Jas. 1:27) Such active concern for the afflicted and disadvantaged should start with one’s own relatives. For example, the Scriptures obligate children and grandchildren to care for needy parents and grandparents. (1 Tim. 5:4) A deliberate failure to discharge this responsibility constitutes a denial of the Christian faith. (1 Tim. 5:8) Further, since true Christians form an association of brothers, they must care for needy members in their midst before branching out to assist persons outside the congregation. This is in harmony with the principle: “As long as we have time favorable for it, let us work what is good toward all, but especially toward those related to us in the faith.”—Gal. 6:10.

9. Who would determine whether congregational aid should be given to individuals, and what would determine who might qualify for such aid?

9 Much in the way of Christian giving can be done on an individual basis. However, in some cases, the local congregation may have to draw on its contributed funds to provide financial aid for certain ones associated. The elders would be the ones to determine who might be entitled to monetary assistance, and to what extent. As is evident from 2 Thessalonians 3:10 and; 1 Timothy 5:9, 10, congregational aid, particularly when given on a regular basis, should be for those needy persons who are fine examples in Christian living.

LARGE-SCALE RELIEF WORK

10. What pattern do we have to guide us in handling extensive relief measures?

10 Furthermore, there are times when extensive relief measures may have to be undertaken in behalf of fellow believers in other congregations, perhaps even in other parts of the world. An examination of large-scale relief work in the first-century Christian congregation reveals just how this should be handled.

11. (a) Who originally looked after the relief work in the first-century congregation? (b) What kind of men were later entrusted with responsibilities in connection with relief work?

11 Initially, the apostles accepted voluntary contributions and then supervised the distribution of funds to those in need. (Acts 4:34, 35) As the congregation grew in numbers this did not continue to be practical. Later, seven men “full of spirit and wisdom” were appointed to make sure that no deserving widows were overlooked in the daily distribution. These seven men had the confidence of their fellow believers. (Acts 6:1-6) Great care was exercised that those handling contributions received for relief work were trustworthy men. Regarding those who would be taking the contributed funds from Corinth to Jerusalem, the apostle Paul wrote to the Corinthian congregation: “Whatever men you approve of by letters, these I shall send to carry your kind gift to Jerusalem.”—1 Cor. 16:3.

12. (a) How should relief measures be financed today? (b) What arrangements exist among Jehovah’s Witnesses for this?

12 In keeping with the example of the first-century congregation, relief work today should be financed through voluntary contributions. Also, trustworthy, coordinated direction is needed. So that relief efforts can be handled in an orderly manner, the congregations of Jehovah’s Witnesses send contributions to the Watch Tower Society, 124 Columbia Heights, Brooklyn, New York, or to one of its branches. In a time of disaster, the Society or the local branch organization makes contact with the representative elders of the congregations affected, ascertaining their needs for relief. Urgently needed supplies, provisions and funds are then made available for relief measures that are usually organized with the help of the elders on the local scene.

13. How should elders handle matters when they receive reliable information about a need for material aid?

13 As soon as reliable information is received about brothers coming into a situation of real need, the elders in each nearby congregation may make announcement of the privilege of contributing toward relief work. Then all will be in a position to decide just what they might be able to give. A Scriptural example of this is found at Acts 11:27-29, where we read: “Now in these days prophets came down from Jerusalem to Antioch. One of them named Agabus rose and proceeded to indicate through the spirit that a great famine was about to come upon the entire inhabited earth; which, for that matter, did take place in the time of Claudius. So those of the disciples determined, each of them according as anyone could afford it, to send a relief ministration to the brothers dwelling in Judea.” Similarly today, so that funds for relief work might be available for immediate use, many congregations and individuals periodically send contributions to the main office of the Watch Tower Society at Brooklyn or to one of its branches.

CONTRIBUTING TOWARD THE EXPANSION OF SPIRITUAL INTERESTS

14. (a) What is the primary responsibility of God’s servants today? (b) How has the printed page been of assistance in fulfilling this responsibility? (c) How has money for building and maintaining printing plants become available? (d) For what other purposes have contributed funds been used?

14 While providing material aid for those in actual need is very important, the primary responsibility of God’s servants is to give spiritual help to persons inside and outside the congregation. In modern times this has been greatly facilitated by means of the printed page. Contributions and interest-free loans made to the Watch Tower Society and its branches have made it possible to build and maintain printing establishments where Bibles and Bible literature can be produced at a cost far below the price that would have to be charged by commercial firms. Thus, even very poor persons can receive publications either free or for a nominal contribution. Additionally, contributed funds are used for the support of missionary activity and to assist other full-time workers, including traveling elders, to have basic necessities.

15. What do the Scriptures show about the propriety of helping financially those who are devoting themselves fully to caring for the spiritual interests of others? (1 Cor. 9:6-18; Gal. 6:6; Phil. 4:14-18)

15 That contributed funds can rightly be used to help those who are looking after the spiritual interests of others is made clear at 1 Timothy 5:17, 18: “Let the older men who preside in a fine way be reckoned worthy of double honor, especially those who work hard in speaking and teaching. For the scripture says: ‘You must not muzzle a bull when it threshes out the grain’; also: ‘The workman is worthy of his wages.’” This does not mean that elders should receive a salary for their work. But in agreement with Scriptural principles, it is appropriate that the Governing Body of Jehovah’s Witnesses and the branch organizations use contributed funds to assist materially those who are enabled thereby to devote themselves more fully to spiritual work.

16. What expenses does the local congregation incur, and why is it important to care for these?

16 Additionally, the local congregations of Jehovah’s Witnesses incur expenses in connection with their meeting places or Kingdom Halls. Besides bearing the cost of electricity, water, fuel for heating, cleaning supplies and repairs, they may have to make monthly rental or mortgage payments. Contributions are needed to cover these expenses so that the congregation does not bring reproach on God’s name for failure to pay its bills. Both as individuals and as a congregation, those who serve Jehovah should heed the admonition: “Do not you people be owing anybody a single thing, except to love one another.”—Rom. 13:8.

A RESPONSIBILITY TO BE SHARED BY ALL

17. How should each Christian view the matter of contributing toward the advancement of spiritual interests and helping needy ones?

17 Use of “unrighteous riches” for the advancement of spiritual interests and to help needy persons is basic to one’s being a Christian. Whether having much or little, all have the privilege of contributing something. Note, for example, what the apostle Paul recommended to the Corinthians: “Every first day of the week let each of you at his own house set something aside in store as he may be prospering.”—1 Cor. 16:2.

18. (a) So as to be able to contribute to the advancement of Kingdom interests, what Scriptural admonition could help us? (b) Is the amount contributed the all-important thing, and how is this illustrated in the case of the needy widow?

18 In harmony with this inspired admonition, a person may wish to set something aside early in the week that he could contribute. The amount, of course, will vary considerably with individuals, but this is not the all-important thing. The truly vital aspect is the willingness, the eagerness, to make a contribution. The apostle Paul put it this way: “If the readiness is there first, it is especially acceptable according to what a person has, not according to what a person does not have.” (2 Cor. 8:12) This readiness to give according to one’s means is what counts with Jehovah God. For example, a needy widow observed by Jesus Christ donated a mere two lepta at the temple in Jerusalem. With this small amount, a person back then might have been able to buy half a sparrow, not enough for even one meal. Yet, this widow’s contribution, made in expression of her love for the true God worshiped at the temple, was most acceptable. In fact, compared with her means, her gift was greater than that of the wealthy who contributed much out of their surplus.—Mark 12:42-44.

19. What are we demonstrating by using our “unrighteous riches” properly, and so of what can we be certain?

19 Truly, then, we want to prove ourselves to be friends of God and Christ by using our “unrighteous riches” to help those in need and to further spiritual interests. (Prov. 3:9; Gal. 2:10) If we continue to use our “unrighteous riches” properly, we demonstrate that we are faithful in what is least. Therefore, Jehovah God and his Son can continue to use us as fine stewards to dispense the far more valuable spiritual riches to others. Our record of fine works will be as treasures deposited in heaven, yielding rich dividends in the form of divine approval and blessings now and life eternal in the new order of “new heavens and a new earth.”—Matt. 6:20; Luke 16:10-13; 2 Pet. 3:13.

Developing Spiritual Interests in Malaysia

MALAYSIA is a land of hot, tropical jungles, luxuriant fields of rice paddies and extensive rubber and oil-palm plantations. There are also many tin mines in this country and, off its shore, crude oil has been discovered recently. Malaysia is said to be one of the fastest developing countries in the Association of South-East Asian Nations (ASEAN). Especially encouraging for Jehovah’s Witnesses, however, is the expansion of spiritual interests in that land from very small beginnings.

The work of Jehovah’s Christian witnesses began here in the 1930’s. Among the first Witnesses to settle in Malaya (now Malaysia) was a Dutch-Ceylonese couple, Harris and Freda Frank. While touring in 1931, a representative of the Watch Tower Society made contact with this couple. Later, a retired army man, Jimmy James, and his family came from India to Singapore and began to witness zealously. He also contacted the Frank family in Kuala Lumpur. During the next few years a number of pioneer Witnesses from Australia and elsewhere, including an intrepid group using the Society’s mission yacht the “Lightbearer” as their base, spread the Bible’s message. They visited rubber estates and tin mines, towns and villages, elegant residential areas and the homes of the poor, talking about God’s Word and offering Bible literature in a score of languages.

With so much activity developing, the Watch Tower Society’s Australian branch office established a literature depot in Singapore for the convenience of the Kingdom proclaimers and, in 1937, sent up Alfred Wicke to care for this. After his marriage in 1939, he and his wife Thelma spent the next two years, until the war intervened, thoroughly covering the west coast of Malaya. To this day some persons still remember their visits. One of their early contacts was a young Sikh, named Puran Singh, then about sixteen years of age. After reading the booklet Where Are the Dead? and learning that the Wickes were in the vicinity, he cycled about fifty miles (80 kilometers) to meet them. The next day he accompanied them in rural territory to learn how to witness. Some time later the spiritual uplift he had received spurred him to ride another 120 miles (about 190 kilometers) to an assembly of Jehovah’s Witnesses in Kuala Lumpur. Here he disassociated himself from the Sikh religion by having his hair cut and shaving off his beard. After his baptism he decided to be known as George Puran Singh. Full of zeal, he now wanted to witness full time. Circumstances indicated that he could do this best in India. There he has continued to serve faithfully for many years.

DEVELOPMENTS IN POSTWAR YEARS

The Japanese invasion and occupation of Malaya brought witnessing activity to a halt, with most of those sharing in it evacuating to India or other places and the ones remaining being interned. In the late 1940’s, however, Gilead-trained missionaries arrived and the work began to be redeveloped in Malaya. Communist guerrillas were then fighting the colonial authorities from the jungle, raiding and bombing towns, killing European rubber planters and tin-mine managers. Traveling was very dangerous for the circuit overseer who had begun making regular visits to various towns on the west coast.

“When traveling by train,” he reminisces, “you spent most of your time lying on the floor of the carriage, as the guerrillas would shoot indiscriminately from the jungle along the track.” At the town of Kampar he called on a daughter of Jimmy James, married to a tin miner in charge of several dredges. All residential quarters were in a compound enclosed by barbed wire. On entering his room, the circuit overseer turned on the light, or so he thought. To his dismay, he had switched on the compound lights and a siren. This caused all the residents to come to arms immediately, believing it to be a guerrilla attack. What an embarrassing situation for one who wanted to develop peaceful spiritual interests!

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The Watchtower, September 1, 1977