The March issue of the Messenger went to many new readers, whose subscriptions were paid by a friend.  One lady who had not seen it before threw it aside, believing it to be Russellism or Rutherfordism.  After a sister showed her that it is not, she said she would read it, and all the future issues she receives.  

If I agree with Russell or Rutherford on any point of doctrine, I am not aware of it.  I know that "Jehovah's Witnesses" are usually very bitter against the teaching.  And, while many former "Russellites" are now believers of the truth I teach, they have left their former teaching.  

The main objection in the minds of many, against the teaching of Russell and Rutherford is "the second chance."  I do not believe in the first chance, to say nothing of the second.  In other words.  I do not believe God gives anyone a chance of salvation.  Instead, He locks all up in stubbornness, Rom. 11:32.  But He does this, not to eternally condemn all, or any.  He does it that He may be merciful to all.  See same verse.  

To put it in different words, God does not give any person a chance to be saved.  But He makes salvation absolutely SURE to everyone.  

There are few saints who do not believe and love the teaching of the salvation of all mankind, when it is fairly presented to them.  But there are many saints who are loath to have this teaching interfere with their denominational programs.  They ponder it in their hearts, and cherish it.  But it is a secret with them, and is apparent only to the very careful observer.  

Proof of this was seen by me a few days ago.  I was requested to take part in a funeral service with two preachers who do not teach the salvation of all.  Imagine my astonishment when the two selected me to deliver the sermon, while they took minor parts.  And they loved the teaching, and told me so, privately.  They really wanted to hear it, and the circumstances made it possible for them to do so, without any stigma attaching to either of them.  Had it been a regular church meeting, they would have been far from giving me the liberty they did.  They can go ahead with their denominational programs, and their congregations need not know they love the truth I advanced that day. 

When in 1930, I began to teach that all mankind will be saved, I was pastor of four strong churches.  At least seventy-five percent of the members gladly accepted the teaching, and were jubilant over it.  But they soon ran into trouble.  Denominational leaders showed them it was contrary to the creed, and would disrupt the program of the denomination.  This caused many of them to "about face."  They still love the truth, but carry it secretly in their hearts.  They will go far to hear me preach a funeral, for they know they will hear what they love, and yet no one will censor them for hearing it - for is it not a funeral occasion?  

I have in mind an aged lady who would not, under any circumstances, hear me preach.  She said she hated the doctrine that all will be saved.  What she really hated, was the fact that this truth would make unnecessary, many of the activities of her denomination.  One of her sons was killed.  There was no reason to think he was a believer.  No one would have believed he was, and I certainly do not did not believe it.  I went to see the mother.  I found that she was comforted in the belief that God will take care of her boy, who had been slain under shameful circumstances, and that He will bring him safely into salvation in the end.  I didn't have to talk to her; she talked to me.  She believed the very thing she had professed to hate.  But I was not so tactless as to remind her of it.  I left her in her satisfaction.  

I was coming out of Augusta, Georgia, one morning, when I saw a distinguished man standing by the road desiring a ride.  My heart bade me take him up.  Upon learning that I am a preacher, he said, "Thank God!  I was praying that God would let me be taken by someone who could soothe my sorrow."  He said he was in deep trouble, because he could not believe the scriptures.  I found that what he did not believe was the doctrine of eternal torment.  I showed him this is not in the scriptures, but that, instead, God teaches that He will save all mankind.  He was overjoyed, and thanked God audibly, many times, during the time we were together.  

Russellism and Rutherfordism have no such comfort for anyone.  The best that can be gotten from those theories is that all who do not have a chance of salvation in this life will have a later chance, and that those who finally fail to make the grade will be eternally annihilated in the second death.  The phrase, "the second death from which there is no resurrection," is not in the sacred scriptures.  It is found abundantly in the writings of Judge Rutherford.  The opposite teaching is in the scriptures:  "Christ Jesus, Who, indeed, abolished death," II Tim. 1:10.  Instead of death being eternal, it is to be abolished.  Then, the only state is life.  

It is erroneously believed that the Concordant Version of the Sacred Scriptures is a production of Rutherford, or that it is produced to teach his views.  The very opposite is true.  Judge Rutherford's organization ordered a large number of copies of the Version a few years ago, and then refused to accept them.  He will have nothing to do with the work.  He is as bitter against it as are leaders of other denominations.  

I call attention to some other abuses of the word "eon," and its adjective form, in the King James Version.  A correct rendering of Rom. 16:25-27 is here given:  "Now to Him Who is able to establish you, in accord with my evangel, and the proclamation of Christ Jesus in accord with the  revelation of a secret hushed in times EONIAN, yet manifested now, through prophetic scriptures as well, according to the injunction of the EONIAN God being made known to all nations for the obedience of faith - to the only, and wise God, through Christ Jesus, be glory for the EONS of the EONS." 

EON, and its adjective form, EONIAN, occur four times in this passage.  According to the King James Version it is "world" the first time; "eternal," the second time; and "ever, " in the third instance, with the fourth occurrence ignored.  If world is correct in the first occurrence, then it should be used in the other three.  Then we would have "the world God," receiving glory for the worlds of the worlds!  

If eternal is the right word, then we have a secret hushed in eternal times, and the eternal God receiving glory for the eternities of the eternities.  

If ever is correct, then, to be consistent, we would have to so translate it, that the secret is hushed in times ever, and we would have the ever God receiving glory for the evers of the evers.  

Consistency being a jewel, the Concordant Version is a jewel.  You may look at every occurrence of "aion" and "aionion," and you will find them consistently rendered "eon," and "eonian."  Not once will you find the word "world," except where the original has "kosmos."  

The correct rendering of this word eliminates eternal torment, everlasting punishment, and endless death.  In other words, these can be taught only by mistranslation. 

Hell in not in the scriptures.  Three words are rendered hell in the King James Version - gehenna, tartarus and the unseen.  The first will operate during the kingdom; the second is the prison of sinning messengers; the third is where the soul of Christ went when He died.  These will be discussed in a latter issue.  

The lake of fire and brimstone is the second death.  It is for unbelievers.  But God is the Savior of all mankind, I Tim. 4:10.  Therefore He will abolish death and save unbelievers, II Tim. 1:10.  

No; this teaching is not in accord with what was taught by the late Pastor Russell.  Nor is it in accord with the teaching of Judge Rutherford.  

When one believes the scriptures he can look upon every person as an object of God's love.  And he can know that judgment, chastening and death can never defeat God's purpose to save all.  He does not have to shudder at the thought of an eternity of death for any, as taught by Rutherford and other non-orthodox denominations; nor of an eternity of torment as taught by the orthodox.  

I praise God for His truth!