8. What questions may be asked to reveal whether we are keeping the peace in our daily life?

⁸ In our relations with others in the congregation, do we pursue the things that make for peace? We can tell by asking ourselves whether our conduct or the use of our tongue is causing strained relations with anyone, any quarrels, or whether we are harboring resentment. How about the situation in our family? Are there any unnatural tensions there, any bickering and faultfinding? Is there harshness? Likely we all have weaknesses in such areas at times. But our determination should be one of peace, and, no doubt, we can all improve along these lines.

9. What facts about peace do the apostle Paul and the disciple James call to our attention?

⁹ Because Jehovah’s organization is at peace, there must be an untiring working for peace by everyone in it. The apostle Paul stated it as a direct command: “So, then, let us pursue the things making for peace and the things that are upbuilding to one another.” (Rom. 14:19) Peace cannot be taken for granted. It is an evidence of divine wisdom exercised by people devoted to God. The disciple James stated this clearly, saying: “The wisdom from above is first of all chaste, then peaceable . . . Moreover, the fruit of righteousness has its seed sown under peaceful conditions for those who are making peace.” (Jas. 3:17, 18) The focus here, too, is on the individual level.

OPPORTUNITIES FOR MAKING PEACE WITH ONE ANOTHER

10, 11. (a) When is our ability to remain peaceful put to the test? (b) How do ordinary affairs of life furnish opportunities to work at making peace?

¹⁰ Real peacefulness is far more than mere pleasantness when things go our way or fit our emotions or our preferences. Under such conditions our peace is not put to the test. But what do we do when we are put under some sort of pressure? Are we then peace-pursuing? Do we preserve our peaceful composure when under strain?

¹¹ Ordinary relations between individuals outside and inside the congregation furnish many opportunities to work at making peace with one another. Continual contact with others, imperfect as we are, sometimes produces pressures to break the peace. Such challenges test us to prove whether we are really seeking peace. For instance, so many things today cause people to quarrel, and they are usually petty matters that amount to nothing. When you see yourself becoming involved in a possible quarrel, what do you do to head it off? If we control our emotions and maintain peace successfully under these small daily pressures, we are really laying a foundation for maintaining peace under major pressures. Jesus Christ said: “The person faithful in what is least is faithful also in much.” (Luke 16:10) We cannot handle a big threat to peace if we make it our habit to war over small things.

12. What are some of the situations that can mar peace?

¹² What are some of the situations that can mar the peace in our families and in the congregation? When your Kingdom Hall was being built, perhaps differences over some detail of construction caused unkind words to be said. Children sometimes become provoked when parents laughingly air their youthful traits to others, unwittingly making them feel foolish. Wives at times make small public jokes about the private foibles of their husbands, unconsciously making them feel abashed. A real tension builder is when husbands fail to control their children or do not come to the aid of their wives in moments of stress.

13. We do well to ask ourselves what questions?

¹³ Do you see yourself in any of these situations, or others of a similar kind? What do you do for the sake of peace? When peace suffers, in your mind is it always the other person’s fault? Do you wait for the other person to make the first move toward recovering and keeping the peace? Overcoming the small daily pressures adds up to a peaceful life and pleasant work within Jehovah’s organization.

14, 15. (a) What makes possible the successful pursuit of peace? (b) What is the principle laid down by the apostle John bearing on our pursuit of peace, and how does Jesus emphasize the importance of being at peace with one’s brother?

¹⁴ Remember, peace results from divine wisdom, which means living according to God’s principles, a practicing of righteousness. Clearly then, just trying to be formally gracious at the right time, sort of being diplomatic to avoid problems, is not what true Christian peace really is. No, the peace that Jehovah gives reflects something far deeper.

¹⁵ That principle is underlined for us at 1 John 4:20, 21, which says: “If anyone makes the statement: ‘I love God,’ and yet is hating his brother, he is a liar. For he who does not love his brother, whom he has seen, cannot be loving God, whom he has not seen. And this commandment we have from him, that the one who loves God should be loving his brother also.” The key principle here is this: If we want to be at peace with God, we must be at peace with one another. Jesus made this point clear in his Sermon on the Mount, saying: “If, then, you are bringing your gift to the altar and you there remember that your brother has something against you, leave your gift there in front of the altar, and go away; first make your peace with your brother, and then, when you have come back, offer up your gift.” (Matt. 5:23, 24) In other words, whether our worship of Jehovah is acceptable or not hinges on this very point of being at peace with our brother.

16. (a) Why is the pursuit of peace not always easy? (b) How did Jesus prove himself a peacemaker? Cite examples.

¹⁶ However, the pursuit of peace is not always easy; in fact, it might be a very awkward business at times. Often it is a question of who should make the first move and how. Jesus said: “If, then, you are bringing your gift to the altar and you there remember that your brother has something against you,” you should make the first conciliatory move. Paul enlarges on this point, saying: “We, though, who are strong ought to bear the weaknesses of those not strong, and not to be pleasing ourselves. Let each of us please his neighbor in what is good for his upbuilding. For even the Christ did not please himself.” (Rom. 15:1-3) Therefore, the spiritually strong one should take the initiative. When Peter proved himself weak and denied Christ, who was it that made the first move to close that breach of the peace? It was Christ, and how gently he did it too! (John 21:15-17) When Thomas doubted, it was Christ who pleased, not himself, but Thomas by appearing to him and restoring his faith, which brought Thomas back into a peaceful relationship with Christ. (John 20:24-29) What a fine example Christ set for us all! This was love at work.​—Luke 22:24-27.

17. How persistent should one be at mending relations and making peace?

¹⁷ How persistent should one be in trying to establish a peaceful relationship with one’s brother? Paul answers: “If possible, as far as it depends upon you, be peaceable with all men.” (Rom. 12:18) He also says: “Let us not give up in doing what is fine, for in due season we shall reap if we do not tire out.” (Gal. 6:9, 10) However, if our brother refuses to accept our love and conscientious effort to make peace, then that is his responsibility to bear.

PEACE WITH JEHOVAH OUR MOTIVATION

18. What is the foundation upon which to build peaceful relations with others?

¹⁸ Our desire to be at peace with Jehovah should be what motivates us to start building our peace with one another. Without the foundation of a peaceful relationship with Jehovah to work from, what will our efforts accomplish? Nothing. So if we find that we have trouble in getting along with others, that we always have complaints about this one or that one, that our life is punctuated with little collisions and barriers due to reserve, then the place to start looking for solutions is in our relationship with Jehovah. The offending rafter may be in our own eye, and the straw in our brother’s.​—Matt. 7:1-5.

19. What should we all keep in mind, and how does the apostle underscore this point?

¹⁹ All of us have our individual personalities, which are tainted with imperfection. But despite our differences and peculiarities we have come to love Jehovah and his righteousness, and that is the big thing! Paul wrote: “Continue putting up with one another and forgiving one another freely if anyone has a cause for complaint against another. Even as Jehovah freely forgave you, so do you also. Also, let the peace of the Christ control in your hearts, for you were, in fact, called to it in one body.” (Col. 3:13, 15) Paul here acknowledged that there would be causes for complaint. But unlike mankind in general, we have become reconciled to God. He has freely forgiven us. We received a good conscience and a peaceful start from Jehovah with our dedication and baptism. If the righteous God can be so ready to forgive and forget, why should not we be more so toward one another?

20. What is the key to having peaceful relationships with our brothers?

²⁰ The key is the peace with Jehovah that we enjoy through Christ, giving us control over our inclinations and emotions so that we too can forgive and forget. Then we do not have a festering memory in our heart that generates coolness toward a brother that we think was out of line. If we keep our peace with God intact, then we will not let ourselves be provoked. We will neither retaliate in kind nor silently erect a barrier in our mind between ourselves and our brother.

IN HUMILITY AVOID JUDGING MOTIVES OF OTHERS

21. Why is humility so important when pursuing the things making for peace?

²¹ Usually it is in small things that frictions develop and grow out of proportion. To illustrate: Have you ever felt that your idea on how to handle a matter was better than your companion’s and you allowed yourself to get heated up in your efforts to prove a point? Why were you so strongly set on your own preference that peace began to be endangered? The Bible says that we should not think more of ourselves than we ought to think, “but to think so as to have a sound mind.” (Rom. 12:3) If we are people trying to get Jehovah’s work done, then remember there are usually several acceptable ways to do a given job. Getting a theocratic job done depends more on the peaceful spirit of the ones working than on the degree of efficiency of the arrangements.

22. How might we wrongly judge the motives of others, and why is this dangerous?

²² We may be prone to question the rightness of people’s motives just because they do not respond in the way we thought they should. For example, maybe someone did not greet us at the Kingdom Hall when we thought he should. We greeted him, but he said nothing. Do we begin to mull the thing over and feel a little hurt and begin to draw back in our feelings, figuring he has something against us or does not like us? Do we allow a barrier of reserve and coolness to begin to develop? If a person does not watch his own motives, the tendency is to make a silent judgment, almost unconsciously, throwing doubt into our view of our brother’s Christianity. That would be judging his motive as questionable. Your brother’s actions are imperfect, true, but would you want your motives judged by your defective actions? The caution is clear then: Try to excuse the action of your brother rather than to find fault with him. Thus avoid cultivating in yourself a faultfinding spirit.​—Matt. 7:1, 2.

PURSUE PEACE BY MAINTAINING JEHOVAH’S VIEWPOINT ON LIFE

23. In pursuing peace, why is it important to heed the counsel at Hebrews 13:17?

²³ In pursuing peace we must heed the counsel at Hebrews 13:17 and be obedient and submissive to the elders in the congregation. We may have known an elder for many years, and we may have seen all his imperfections and little eccentricities. But in spite of all his faults Jehovah has seen fit to put him into office. Now are we going to argue with Jehovah’s judgment? Are we going to undermine the organization with a faultfinding spirit? How much better to pitch in and cooperate, and rejoice that Jehovah has made this arrangement.

24. Why is it urgent to do now what 2 Corinthians 13:11 tells us?

²⁴ In the new order contentions will not be allowed to spoil the peace, and so why should we let them do that now? What does 2 Corinthians 13:11 say? “Brothers, continue to rejoice [now], to be readjusted [now], to be comforted [now], to think in agreement [now], to live peaceably [now]; and the God of love and of peace will be with you.” By following this good advice now our worship will be pure and acceptable before God.

25. What viewpoint of Jehovah will aid us to keep peace with our brothers?

²⁵ To help us to maintain Jehovah’s viewpoint on life, Ephesians 4:32 says: “Become kind to one another, tenderly compassionate, freely forgiving one another just as God also by Christ freely forgave you.” How can you nurse resentment toward a brother for whom Jehovah has shown love? In some strained situation, remember there are two sides and some of your imperfection contributes to the strain. There has to be a pull on both ends to keep a rope tight. Your brother wants life just as much as you do. You need his support as he needs yours.

26. What points should we bear in mind and apply to be at peace with our God and with one another?

²⁶ Remember the big things when strain over a small thing looms up. Ask yourself, ‘Why are we ministers of Jehovah? Where are we headed? What is our purpose in life?’ Keep these all-important matters before you always. Know that Jehovah loves his people; all of them are precious to him. Ease the way for your brother, just as you would want him to ease the way for you. To gain the prize of everlasting life you must be at peace with the Source of life, Jehovah. But that peace is assured only if you are at peace with your brother. So in all things pursue peace, to Jehovah’s glory and your eternal happiness.

Keeping God’s Congregation Clean in the Time of His Judgment

“Do you not know that a little leaven ferments the whole lump?”​—1 Cor. 5:6.

1. Why are Christians seriously concerned about cleanness?

CLEANNESS works for the good of the human body, both physical cleanness and moral cleanness. Good attention to this promotes healthful living. What is true of the human body is also true of the body-like congregation of genuine disciples of Christ Jesus, found today in all parts of the earth. Jehovah God requires such healthful cleanness in that body of his servants​—for his own name’s honor and for the lasting good of all who love him.​—2 Cor. 6:17; Isa. 52:11; Mal. 3:2, 3.

2, 3. In harmony with apostolic counsel, what duty must Christian shepherds or overseers therefore take care to perform?

² Writing to fellow Christians nineteen hundred years ago, the apostle Paul exhorted: “Pursue peace with all people, and the sanctification without which no man will see the Lord, carefully watching that . . . no poisonous root may spring up and cause trouble and that many may not be defiled by it; that there may be no fornicator nor anyone not appreciating sacred things, like Esau, who in exchange for one meal gave away his rights as firstborn.”​—Heb. 12:14-16.

³ So, while pursuing peace with all persons, shepherds of God’s flock must protect it from any infiltration or cropping up of undesirable elements. They must realistically recognize that “a little leaven ferments the whole lump.”​—1 Cor. 5:6; Acts 20:28.

FACING UP TO THE ISSUE OF DRUG ADDICTION

4, 5. (a) What issue has recently come up for prayerful consideration? (b) In comparing persons on such drug programs with those on other types of medication, what major differences exist?

⁴ Today, drug addiction has become like a plague in many lands. Certainly there is no place in God’s clean congregation for such practice.a But what of persons who may be on some government-sponsored program where controlled doses of a product (such as that known as methadone) are given in substitution for a more dangerous drug, like heroin? Persons on such government programs may say they are doing nothing ‘illegal’; that they do not experience the hallucinations so characteristic of drug addiction; that they are able to function as a ‘working part of society.’ What if they seek to become recognized, baptized members of the worldwide congregation of Jehovah’s witnesses? Should they be accepted for baptism?

⁵ These questions have come up for prayerful consideration. From the Bible’s viewpoint it appears clear that those on such programs do not Scripturally qualify, since they may rightly be considered as still addicted to drugs. There is, of course, a proper use of drugs in medication, in treating physical or organic illness. But the person on, for example, methadone is not properly compared with the diabetic who has an organic illness requiring insulin, or the chronic arthritic or the person with terminal cancer who receives medication to reduce pain. The diabetic, arthritic or cancer cases are not using these medications to avoid the disagreeable, even agonizing, experience of “withdrawal” from “hard”-drug addiction; nor are they using the medications as a ‘crutch’ to maintain mental and emotional equilibrium. And, while doctors may prescribe a sedative to provide some temporary relief or to induce sleep at a critical time, or to prepare a patient for surgical operation, this is not the same as being enslaved to a drug through addiction.

6, 7. Though perhaps ‘legal,’ what is a major weakness of these programs, and what questions does this raise?

⁶ The ‘legality’ of using a product, such as methadone, in some government drug program is not the decisive factor. In some countries addicts may ‘legally’ obtain heroin through government dispensaries. This does not make it Scripturally proper.

⁷ Generally such programs are just a case of substituting one drug for another, one viewed as less harmful than a drug like heroin. Yet now we read in the newspapers of methadone as being sold on the streets to drug addicts like other ‘illegal’ drugs. Rather than go through the pangs of “withdrawal” and then take up a life free from drug addiction, persons continuing on these programs are seeking to evade or postpone facing up to their problem and conquering it. This raises the questions: Just how meaningful would their baptism be? What would it signify?

8. Contrast the reluctance of addicts to go through “withdrawal” with the Scriptural requirements for disciples of God’s Son.

⁸ Christ Jesus said that anyone wishing to be his disciple should ‘pick up his torture stake’ and follow him, being willing to lose even his life for Christ’s sake. (Luke 9:23, 24; John 12:25) Anyone who is baptized should have made such heart decision. If the person is willing to bear a “torture stake” and would be willing to follow Jesus to the point of impalement, can he then say he is not willing to endure the pain of “withdrawal” from drug addiction? (Compare Romans 6:6; Galatians 5:24; Colossians 3:5.) In reality, the suffering that “withdrawal” brings is but a natural consequence of a wrong practice, a ‘reaping of what has been sown.’​—Gal. 6:7.

9. (a) What questions are rightly asked concerning persons on such drug programs who desire to be baptized? (b) What example did God’s Son set for us in this respect?

⁹ How complete, then, has been such one’s ‘repenting and turning around’ from his previous way of life? (Matt. 3:8; Acts 26:20) Can he truly present himself with whole heart, soul, mind and strength to God as his slave if he continues enslaved to addictive drugs? (Mark 12:29, 30) Does the person on such a program really have faith in God’s Word, as at Philippians 4:6, 7, wherein we have the promise that God’s peace will ‘guard our hearts and mental powers’ if we look to him in faith? Will he put his trust in the power of God’s spirit or will he show doubt as to that power and rely on some substitute drugs to guard his heart and mental powers and keep him from losing control of himself? Where is he demonstrating the “self-control” that is a fruit of God’s spirit? (Gal. 5:22, 23) At the time of his impalement, Jesus refused to drink “wine drugged with myrrh,” evidently being determined to keep his full senses as he sealed his integrity in death. (Mark 15:23, New World Translation; also An American Translation) He thus set an example for us of reliance on God’s power to see one through such vital tests.

10, 11. Why is it reasonable to expect those seeking baptism to overcome first any drug addiction they may have, and why would it be no real kindness to accept them as baptismal candidates before they do so?

¹⁰ There is no denying the extreme difficulty experienced in overcoming heroin and other “hard”-drug addiction, or that only a very small minority successfully do so. The very fact that some persons have done it, however, shows it can be done. The fact that persons of the world have been able to do it gives all the more reason for believing that those wanting to become true disciples of God’s Son should also be able to do so. Rather than exchange enslavement to one drug for enslavement to another, such as methadone, they should face up to the challenge and trust in God’s help to overcome that slavery.

¹¹ To admit persons for baptism before they do this would simply be to condone their postponing any facing up to the issue. It would not be truly helpful to them, for eventually they must face that issue and take a firm stand. The time may come soon when such government programs will not be available to them. If addicted persons are accepted now as recognized members of a congregation, might not they become a real source of danger or of grave reproach at some future time? Even before that, might not their full acceptance into the congregation weaken the resistance of some of our Christian brothers to the taking of drugs? We cannot ignore the good of the congregation as a whole to favor an individual.​—Gal. 5:9; 6:10.

A CONSISTENT POSITION REGARDING TOBACCO ADDICTION

12-14. Can a tobacco habit be compared with other drug addiction, and what question does this bring to the fore?

¹² This raises, however, the question of consistency as regards accepting for baptism persons still using tobacco. They too are enslaved to a harmful product, whether by smoking, chewing or snuffing it. Consider what a report in Science World of April 9, 1973, says:

¹³ “The drug . . . that causes the addiction is nicotine. . . . Within a minute or two after a person ‘takes a drag’ on a cigarette, nicotine is present in the brain. But 20 to 30 minutes after the ‘last drag,’ most of the nicotine has left the brain for other organs . . . . This is just about the time when the smoker needs another cigarette. . . . When there is no nicotine, the body ‘hungers’ for it. So much so that the body sometimes becomes ‘sick’ without it. Withdrawal symptoms​—a sick feeling—​begin. . . . Some of these symptoms are drowsiness, headaches, stomach upsets, sweating, and irregular heart beats.”

¹⁴ Even worldly governments have been moved to issue serious warnings against the danger of tobacco use. Do, then, persons who have not broken their addiction to tobacco qualify for baptism?

15. Even though tobacco is not specifically referred to in the Bible, how do Bible principles provide an answer to this issue?

¹⁵ The Scriptural evidence points to the conclusion that they do not. As has been explained in other issues of this magazine, the Greek word phar·ma·kiʹa used by Bible writers and translated “practice of spiritism” or “spiritistic practices” has the initial meaning of “druggery.” (Gal. 5:20; Rev. 9:21) The term came to refer to spiritistic practices because of the close connection between the use of drugs and spiritism. Tobacco was also used initially by the American Indians in this way. It can properly be placed, therefore, in the category of addictive drugs like those that provided the source for the Greek term phar·ma·kiʹa. The nicotine in tobacco does not have the same mental and emotional effects produced by “hard” drugs such as heroin or the so-called psychedelic drugs like LSD; yet nicotine addiction does definitely affect the mind and exercises a strong enslavement. In Europe at the close of World War II, in some instances cigarettes were worth more than money. Reportedly, prostitutes sold themselves for a few cigarettes, and ordinary people sacrificed even food ration coupons to obtain tobacco.

16. (a) What powerful reasons are there for abandoning such addictive practice? (b) Does Genesis 1:29 provide any excuse for tobacco users?

¹⁶ Tobacco’s damaging effect on the body is well known and its befouling effect is just as evident. Surely it does not show respect for the Creator’s having given us life if we misuse and befoul our bodies through tobacco addiction. Medical authorities warn that pregnant women using tobacco are far more likely to suffer abortion than others, and this, too, would show gross disregard for the sanctity of life. Tobacco addicts cannot Scripturally defend themselves by arguing that God created the tobacco plant and that it is part of the “vegetation” that God gave mankind for “food.” (Gen. 1:29) Tobacco users do not use it as “food” by eating the green leaves as a salad or cooking it like spinach. No, but they cure these and use the dried, brown leaves for smoking, chewing (without swallowing the juice), or snuffing for physical sensations, and all of this with real harm to body and mind.

17-19. (a) What searching questions should persons addicted to tobacco consider if they desire to be baptized? (b) To what other addicts would these same points apply?

¹⁷ Questions like those presented regarding persons on government-sponsored drug programs may similarly be raised regarding tobacco addicts who present themselves for baptism. Have they truly ‘repented and turned around,’ or are they still hanging on to practices that they themselves know to be contrary to Scriptural principles? (Rom. 6:19; 1 Thess. 4:7; 5:22) At 2 Corinthians 7:1 the apostle says: “Therefore, since we have these promises, beloved ones, let us cleanse ourselves of every defilement of flesh and spirit, perfecting holiness in God’s fear.” Have tobacco addicts taken this to heart? Surely all will acknowledge that persons living in God’s new order will not be addicted to tobacco and need spittoons and ashtrays and pollute the air with tobacco smoke for others to breathe in.

¹⁸ So, then, should those now addicted to tobacco not discontinue its use as evidence of their faith in that clean new order and of their love for the righteousness that will dwell therein? If wanting to be found by God as “spotless and unblemished” at his time for executing judgment, should they not take a firm stand now rather than, perhaps, hoping that the experience of passing through the coming “great tribulation” would somehow produce a change and cure them of their nicotine addiction? (2 Pet. 3:11-14) When the approaching “great tribulation” makes commercial tobacco unobtainable, it would then be no easier to break addiction under force of circumstances than to do so now in a desire to please God.

¹⁹ What is said regarding tobacco would apply with similar force to the use in some areas of such harmful habit-forming products as betel nut and the coca plant leaves (these latter containing cocaine, which clearly has a stupefying effect on the mind).b

NEED FOR DECISIVE ACTION NOW

20, 21. In view of these points, what decisive position is now taken by Jehovah’s witnesses, and why is this for the good of even the addicts?

²⁰ For decades the publications of Jehovah’s witnesses have warned against the use of such addictive products as tobacco. Persons associated with congregations of Jehovah’s witnesses in almost all cases recognize the wrongness of these habits. Newly interested ones, then, should take a firm stand and not postpone matters by asking to be baptized and accepted into the congregation, or to share in presenting information from the platform in their Kingdom Halls, while still in the grip of nicotine or other harmful addiction.c As the new order now draws very near, it is assuredly in harmony with God’s Word to take the position that those unwilling to abandon any such harmful addictive practices do not qualify for our baptizing them and recognizing them as approved members of Jehovah’s Christian congregation.

²¹ Actually, to accept such ones into the congregation could prove a disservice to them, salving their consciences. Refusal to accept them can prove a blessing, aiding them to feel seriously the need for decisive action and for preparing themselves for life in God’s new order. By facing up to such challenges one gains a moral victory that brings true strength and confidence in God’s power and willingness to help.

22-24. (a) If a person was baptized while still thus addicted, what should he now do, and why is it reasonable to expect this of him? (b) What course should congregations take toward baptized persons who will not free themselves from such addiction?

²² What, then, of those who in the past were baptized while still using such addictive products as tobacco, other drugs, or who are on some treatment such as the “methadone program” and who continue in such practice? They may now be given a reasonable period of time, such as six months, in which to free themselves of the addiction. So doing, they will show their sincere desire to remain within Jehovah God’s clean congregation of dedicated servants.

²³ Surely if one can go through the agonizing experience of withdrawal from “hard”-drug addiction in order to become a true disciple of God’s Son, then those addicted to tobacco or similar products should have no sound objection to undergoing the lesser suffering of withdrawing from their addiction. Refusal to do so would certainly set a very poor example for the person striving to overcome a “hard”-drug habit who faces a much more difficult challenge.

²⁴ If persons already baptized are not willing to abandon their addiction to damaging and enslaving products, what then? Then they show that, like Esau, they do not ‘appreciate sacred things,’ preferring such habits to the privilege of being part of Jehovah’s clean people. They should therefore be removed from the congregation due to such conduct unbecoming a Christian.​—1 Cor. 5:7; Heb. 12:15, 16.

25. Do those congregation members who now abandon harmful addiction need to be rebaptized?

²⁵ Would there be need for rebaptism on the part of those abandoning their addiction to tobacco or other harmful product? No, this does not seem necessary. Knowledge brings responsibility and educates the conscience. (1 Tim. 1:13) The congregation gave them to understand that their practice did not ‘prevent them,’ and they were baptized in accord with that understanding. (Acts 8:36) Of course, if an individual feels that he presented himself for baptism with a ‘bad conscience’ due to such practice, he may decide to be rebaptized. That would be his personal decision.

THE TIME FOR DIVINE JUDICIAL DECISIONS

26. What should be kept in mind concerning the conclusions that have been reached?

²⁶ These rulings with regard to spiritual and moral matters of the Christian witnesses of Jehovah may appear to some to be very strict. But this represents no effort to act in an arbitrary, dictatorial manner. The strictness really proceeds from God, who expresses himself through his written Word. In view of the time in which this generation of mankind is living, it is the time for careful attention to cleanness of conduct by those who desire to please God and to enter into his approaching righteous new order.

27-29. (a) Why did the apostle Peter, as a member of the Governing Body in the first century, feel moved to write his brothers, and on what theme? (b) What serious question was raised as to who would be approved under God’s judgment?

²⁷ Nineteen centuries ago the apostle Peter was a member of the Governing Body of the Christian congregation of the first century C.E. As such, he wrote letters of counsel and instruction to the congregations of Jehovah’s people. Peter realized that the Christian congregation was then living in the final period of the Jewish system of things that centered around Jerusalem and its temple. His Master, Jesus Christ, had foretold that such culmination would occur within that generation. (Matt. 23:36; 24:34) It was a very serious time, especially for Christianized Jews, and also in view of the fact that persecution of Christians by the Roman Empire was about to break out. So Peter felt moved to write to his fellow Christians.

²⁸ His first letter was written about 62-64 C.E., just a short while before the Jewish revolt against the Roman Empire in 66 C.E., this to be followed by the end of Jewish Jerusalem and its temple in 70 C.E. Peter knew that his death was approaching, and he sensed his obligation to warn his fellow Christians against running with the unchristianized worldly people in their “course to the same low sink of debauchery.” To emphasize the urgency of avoiding such a ruinous course even at the cost of persecution, Peter showed the lateness of the time by writing: “But the end of all things has drawn close. Be sound in mind [not drugged into an escape from reality], therefore, and be vigilant with a view to prayers.” (1 Pet. 4:4-7) The matter was made all the more serious, because the process of expressing divine judgment was already begun with reference to the Christian congregation. Who would stand approved under the divine examination and scrutiny? Not the easy-going ones, not those who conformed to the debauched ways of the world, not those who willfully indulged in unchristian things that gave pleasure to the depraved, fallen flesh. (Prov. 1:32, 33) Wrote the apostle Peter:

²⁹ “If he suffers as a Christian, let him not feel shame, but let him keep on glorifying God in this name. For it is the appointed time for the judgment to start with the house of God. Now if it starts first with us [the house of God], what will the end be of those who are not obedient to the good news of God? ‘And if the righteous man is being saved with difficulty, where will the ungodly man and the sinner [inside the Christian congregation] make a showing?’ So, then, also let those who are suffering in harmony with the will of God keep on commending their souls to a faithful Creator while they are doing good.”​—1 Pet. 4:16-19.

30. Why is it so hazardous for a baptized Christian to imitate to any extent the “ungodly” and those ‘sinning,’ particularly at this time?

³⁰ Even while remaining “righteous” within the Christian congregation, a faithful follower of Jesus Christ is “being saved with difficulty.” For a baptized Christian to imitate the “ungodly” and the “sinner” to any extent it would make his salvation all the more difficult. Or would he make a showing of worthiness of salvation at all? This is something for Christians to remember today. Certainly with regard to our generation it can truthfully be said: “The end of all things has drawn close.” God’s rendering of judicial decisions toward his own “house” of worshipers is now in progress. This was referred to in the prophecy of Malachi, chapter three, which tells of Jehovah’s coming to his spiritual temple, accompanied by Jesus Christ as the “messenger of the covenant.” Against whom will the divine Judge, Jehovah, bear witness as against lawbreakers and sinners? He tells us, in Malachi 3:5:

31-33. (a) How does Malachi 3:5 point up the grave danger facing those now enslaved to addictive products? (b) What other Scriptural evidence shows the connection between spiritism and druggery?

³¹ “‘And I will come near to you people for the judgment, and I will become a speedy witness against the sorcerers [phar·ma·kousʹ​—according to the Greek Septuagint], and against the adulterers, and against those swearing falsely, and against those acting fraudulently with the wages of a wage worker, with the widow and with the fatherless boy, and those turning away the alien resident, while they have not feared me,’ Jehovah of armies has said.”

³² Note that the first ones whom Jehovah mentions as the targets of his speedy witness regarding their wrongdoing are the “sorcerers.” The Greek Septuagint Version, as translated by Alexandrian Jews before Christ, rendered “sorcerers” by the Greek word phar·ma·kousʹ. This is the same word used in Revelation 21:8, where some translators render it as “sorcerers,” but the New World Translation renders it as “those practicing spiritism.” The ancient sorcerers indeed practiced spiritism. The Greek word applied to them literally means “druggers,” not “druggists” such as “pharmacists.” The ancient sorcerers were the drug pushers of their day.

³³ The pre-Christian Greek Septuagint Version uses the related Greek word pharʹma·kon (meaning literally “drug,” but translated as “sorcery”) at least five times. Idolatrous Queen Jezebel of ancient Israel practiced such pharʹma·kon (in the plural number) or “sorcery.” (2 Ki. 9:22, LXX) She was executed by King Jehu acting as Jehovah’s executioner. Those who patronized the professional “sorcerers” or practicers of spiritism also participated in spiritistic practices and were condemned.

34-36. (a) Why is it reasonable that such practices should now be receiving judicial attention? (b) What responsibility thus rests on those serving as shepherds among God’s flock?

³⁴ It is little wonder, then, that, in these days of widespread addiction to drugs and the growing use of tobacco, those indulging in such things should come under judicial observation. Jehovah God, the Supreme Judge, is at his spiritual temple and is specially scrutinizing those who profess to worship him in that holy place. He has promised to be a speedy witness against the sorcerers or the practicers of spiritism, which from ancient times onward had a connection with habit-forming, enslaving drugs.

³⁵ Do we want to have Jehovah God be a speedy witness against us as addicts to drugs or other habit-forming injurious weeds, things that expose us to the influence of the spirit demons? Jehovah’s judgment against such addicts during the oncoming “great tribulation” will mean their destruction. (Rev. 21:8) Most assuredly, Jehovah God does not want such addicts among the congregation of his Christian witnesses now in this “conclusion of the system of things.” Of the promised “New Jerusalem,” Revelation 22:15 says: “Outside are the dogs and those who practice spiritism [the druggers, Kingdom Interlinear translation] and the fornicators and the murderers and the idolaters and everyone liking and carrying on a lie.”

³⁶ Therefore, with a feeling of a deep sense of responsibility to Jehovah God, these instructions are issued. It is accordingly the duty of the elders, as spiritual overseers of God’s flock, to see to it that such undesirable elements are not accepted as approved, baptized members of congregations of Jehovah’s Christian witnesses.