No. 333
The Annual Observance of our Lord’s death occurs this year after six p.m., March 27. This date is calculated as follows: The Vernal Equinox this year arrives at 6:39 a.m. March 21 at the 30th Meridian East, this Meridian being used as it is the nearest to Jerusalem. Thus Nisan 1 occurs at 6 p.m. March 14, Bible reckoning. The moon becomes new at 7:43 p.m. March 14. The proper date for the Passover would thus be fourteen days later, or 6 p.m. March 27. We expect to observe this service at 7:30 p.m. at Mount Dora, Florida.
This date is exactly 3,597 years since the real Passover was kept in Egypt; and we would stress that the annual observance of that event is simply a memorial for that awesome event. There was only one real Passover; and the Jews were instructed: “Ye shall observe this thing for an ordinance to thee and thy sons forever.” (Exod. 12:24) And this the orthodox Jews have scrupulously done every year since that time.
But we are told that “Christ our Passover is sacrificed for us.” (1 Cor. 5:7) However, instead of using the lamb and unleavened bread, we use the symbols that Jesus Himself instituted the night before He died – the unleavened bread and the wine, being substituted for the lamb and bread. Some may object to this course, but there is no record at all that the early Christians ever again used the lamb and bread; it was always the bread and wine!
But the date should be the same for the Jewish Passover and our memorial of Christ our Passover. The reason this is not done is because the Jews often allow the condition of the moon to govern their date; whereas, the Bible is very positive that the date should be Nisan 14, regardless of the condition of the moon on that date. And we use Jerusalem time because the Bible was written in that district. America was not known to the civilized world when the original and its subsequent memorial of the death of Jesus were kept in harmony with that truth; and it would be a mistake for us to depart from that established fact. Julius Caesar did not invade England until 55 BC However, the errancy of the Jews, or any others, on the date should not be regarded as a sacrilege on their part. All during this Gospel Age the majority of Christians usually used the wrong date for this service.
However, we would observe here that with all the brilliant Jewish minds – doctors, lawyers, financiers – that it is the enigma of the centuries that none of them has ever attempted to analyze the deep meaning of the Passover, and why Christians have never observed it. When our Passover Lamb entered Jerusalem on Monday (not Sunday, as Palm Sunday is generally remembered) He there presented Himself as the Antitype of the Passover, and said unto the Jews: “Your house (religious system) is left unto you desolate.” (Matt. 23:38) And desolate that “house” has been! Now the Passover and Atonement Day services are empty performances, because they do not have a High Priest to establish it. And why is this? Because their High Priest had to come from the Tribe of Levi; and their house is so desolate that they do not know which of them is from the Tribe of Levi. None of them can accede to the position of Aaron, their original High Priest, whose descendants succeeded to that position – much as the kings of England are the children of the former rulers.
As we keep the Lord’s Supper as the antitype of the Great Passover, it is well that we keep in mind that we commemorate the greatest event of all history, the sacrificial death of the Savior of the world. And, while there is extensive and elaborate observance of the Passover and Easter, few people engaging in that memorial appreciate the real significance of the ceremony. Could their minds be thoroughly awakened to its true significance, there would undoubtedly be a religious revival such as the world has never yet known. But, as St. Paul has written, “The god of this world has blinded the minds” (2 Cor. 4:4) of many; and even with some who are partially awakened, St. Peter says they are “blind and cannot see afar off.” They do not fully appreciate the deep things related to this ceremony, which has been observed now in type and antitype for more than three thousand years.
The Israelites were commanded to celebrate the Passover as the first feature of the Law and as one of their greatest memorials as a nation. And this has been scrupulously done by Jews in all parts of the world, even by renegades and agnostics. Respect for this ancient service is in their very blood, so it is one feature of the Law that has not been violated.
And they were told to keep this memorial joyfully. And thus they concluded that nothing could cheer them better than wine. Consequently, four cups of wine were used during the evening, the first before any food was eaten, and the last after the meal had been completed. So seriously was this followed at the time Jesus ate the last Passover with His disciples that poor Jews were provided wine from the public coffer if they could not afford it, because it was not only to be just wine, but good wine, the best there was to be had.
Yet they have never raised the pertinent questions: Why was the Passover lamb slain and eaten? Why was the blood sprinkled upon the door‑posts and lintels? Of course, in the original Passover there is no record that wine was used. If any was used at all, we may be sure it was not done to the same degree that subsequent memorials used it. That night was a very solemn night, no rejoicing, but a sober readiness for departure from Egypt the next morning. But God had specifically said that they eat the lamb, and with bitter herbs and unleavened bread, with their loins girded, their sandals on their feet, and “ye shall eat it in haste; it is the Lord’s Passover.”
With a reasonable God, all His instructions must be reasonable; and, while many do not now understand the reasonableness of the various features of the Passover, “in due time” they will be taught to all the people in a clear and understandable manner. The Jews do now realize that some features of their Law carried great significance. As instance, their Sabbath day every seventh day was a foregleam of a rest from the labor of sin and death. They were told that those who kept the Law would live in it. The Jews did not want to die any more than the heathen, so they speedily answered, “All these things will we do, and live”’
FIRST‑FRUITS AND AFTER‑FRUITS
Blessed are those whose eyes can see that Jesus was indeed “the Lamb of God that taketh away the sin of the world”; that the cancellation of the world’s sin is to be effected by the payment of man’s penalty, by the application of Jesus’ sacrificial merit in due time for the sins of all mankind. Only faithful believers have as yet received of the merit of Jesus’ death. Greatly favored are those who can see that as the whole world lost Divine favor and came under Divine sentence of death, with its concomitants of sorrow and pain, so it was necessary that a satisfaction of justice should be made before this sentence, or cause, could be removed; and that therefore, as the Apostle declares, “Christ died for our sins” – “the just for the unjust,” that He might bring us back to God. Thus He opened up a new and living way – a way of life everlasting, not only for us, but for the whole world of mankind in that glorious Kingdom.
The Scriptures call the Church of Christ “the church of the first‑borns,” “a kind of first‑fruits unto God of His creatures,” “the first‑fruits unto God and the Lamb.” (Heb. 12:23; James 1:18; Rev. 14:4) These expressions imply that ultimately there will be others of God’s family – later born; they imply after‑fruits. Christian people in general seem to have overlooked these Scriptures, so far as making application of them is concerned, and have generally come to believe that only those are ever to be saved who are designated in the Bible as the first‑fruits – that there will be no afterfruits.
But the Passover type indicates that it was God’s purpose to save all Israelites; and that as a nation they represented all of mankind that will ever come into harmony with God and be granted everlasting life in the Land of Promise. Let us note that there were two Passovers – the one in which only the firstborns were passed over, and another greater one at the Red Sea, when by Divine power the whole nation of Israel was miraculously delivered and led across the channel of the Sea – especially prepared for them by the accentuation of winds and tides. These passed over dry shod and were saved; while the hosts of Pharaoh, representing all who will eventually go into annihilation, were overwhelmed in the Sea. The Passover at the Red Sea pictures the ultimate deliverance from the power of sin and death of every creature of Adam’s race who desires to come into accord with the Lord and to render Him worship, all who will ever become a part of Israel; for not one Israelite was left behind in Egyptian bondage.
RESPONSIBILITY OF THE FIRST‑BORNS
But this secondary Passover is not the one we are about to celebrate. We shall celebrate the antitype of the passing over of the first‑borns of Israel by the angel of death that night in Egypt. Only the first‑born ones of Israel were in danger that night, though the deliverance of the entire nation depended upon the salvation, the passing over, of those first‑borns. And of the first‑borns there is no record that any one of them died that night; they were safe so long as they remained “under the blood.” “Thus the first‑borns of the human family, the true Christians, are now being passed over during this night of the Gospel Age; only these are in danger of the destroying angel – but are safe so long as they remain “under the blood” of Jesus – they are all under the sprinkled blood.
In harmony with all the Scriptures, we see “the first‑fruits unto God of his creatures,” “the church of the first‑borns,” alone are being spared, passed over, during the present Age. But the remainder of mankind who may desire to follow the great antitypical Moses in the Age to follow this one shall be led forth from the bondage of sin and death, typified by the bondage of the Jews while they were in Egypt. As the Jews were told to remain under the blood that night – or they, too, would suffer death – so the first‑borns of this Age are now also told to remain “under the blood of Jesus,” or they will suffer death. Some of them have gone out from under the blood, and have suffered extinction, as, for instance, Judas. “It were better for that man if he had never been born.” (Mark 14:21) Divine mercy no longer applies to them.
“In due time” the night of sin and death will merge into the Millennial morning. Then the Christ, the antitypical Moses, will lead forth, will deliver, all the people of God – all who, when they shall come to know, will be glad to reverence, honor and obey the will of God. That “day” of deliverance will be the entire Millennial Age, at the close of which all evil and evil‑doers, symbolized by the hosts of Egypt, will be utterly cut off in the second death – annihilation. “They shall be as though they had not been” (Obadiah 1;16) – cut off in the antitypical Red Sea.
JESUS OUR PASSOVER LAMB
The Apostle Paul clearly and positively identifies the Passover Lamb with our Lord Jesus, saying, “Christ our Passover is sacrificed for us; therefore, let us keep the feast.” (1 Cor. 5:7,8) He informs us that we all need the blood of sprinkling, not upon our houses, but upon our hearts. We are to partake of the Lamb; we must also eat of the unleavened bread of truth, if we would be strong and prepared for the deliverance in the morning of the new dispensation. Thus “we put on” Christ – not merely by faith, but more and more we put on His character and are transformed into His glorious image in our hearts and lives.
We feed on Christ as the Jews fed on the literal lamb. Instead of the bitter herbs, which aided and whetted their appetites, we have bitter experiences and trials which the Lord prepares for us, and which help to wean our affections from earthly things and give us increased appetite to feed upon the Lamb and the unleavened Bread of Truth. We, too, are to remember that “we have here no continuing city”; but as pilgrims, strangers, staff in hand, we are to gird ourselves for our journey to the heavenly Canaan, to all the glorious things which God has in reservation for the Church of the first‑borns, in association with our Redeemer.
Our Lord Jesus also fully identified Himself with the Passover Lamb. On the same night of His betrayal, just preceding His crucifixion, He gathered His apostles in the upper room, saying, “With desire have I desired to eat this Passover with you before I suffer.” (Luke 22:15) It was necessary that as Jews they should celebrate the Passover Supper on that night – the night of the anniversary of the slaying of the Passover lamb of Egypt, of the saving of the typical first‑borns from the typical “prince of this world” – Pharaoh – the same date on which the real Passover Lamb was to be slain. But as soon as the requirements of the type had been fulfilled, our Lord Jesus instituted a new Memorial upon the old foundation, saying, “Do this in remembrance of me.” (Luke 22:19) It is here properly in order to emphasize that in both Passover episodes Not One firstborn Jew in Egypt died that night, and not one firstborn Egyptian escaped death. The same in the Red Sea: Not One Jew died; and not one Egyptian remained alive. And in the Kingdom only Israelites will live, as all who refuse the Kingdom blessings will die. Little wonder that Moses and Miriam sang their songs of victory after that phenomenal performance! (Ex. 15:1‑21)
PRIMARY SIGNIFICANCE OF THE BREAD AND THE CUP
We recall the circumstances of the first Memorial – the blessing of the bread and of the cup, the fruit of the vine; and our Lord’s declaration that these represented His broken body and shed blood, and that all His followers should participate, not only feeding upon Him, but being broken with Him; not only partaking of the merit of His blood, His sacrifice, but also laying down their lives in His service, in cooperating with Him in every and any manner, that they might later share all His honor and glory in the Kingdom. How precious are these thoughts to those who are rightly in tune with our Lord!
In presenting to the disciples the unleavened bread as a memorial, Jesus said, “Take, eat; this is my body.” (Luke 22:19) The evident meaning of His words is, This symbolizes or represents my body; for in no sense had His body yet been broken. In no sense would it then have been possible for them to have partaken of Him actually or antitypically, the sacrifice not being as yet finished, But the picture is complete when we recognize that the unleavened (pure, unfermented) bread represented our Lord’s sinless flesh – leaven being a symbol of sin under the Law, and especially commanded to be put away at the Passover season. On another occasion Jesus gave a lesson which interprets to us this symbol. He said, “The bread of God is he which cometh down from heaven, and giveth life unto the world.” “I am the bread of life.” “I am the living bread which came down from heaven; if any man eat of this bread which came down from heaven, he shall live forever; and the bread that I will give is my flesh, which I will give for the life of the world.” (John 6:33, 35, 51)
In order to appreciate how we are to eat, or appropriate, this living bread, it is necessary for us to understand just what the bread signifies. According to our Lord’s explanation, of the matter, it was His flesh which He sacrificed for us. It was not His pre-human existence as a spirit being that was laid down and its glory laid aside, in order that He might take our human nature. It was the fact that our Lord Jesus was “holy, harmless, undefiled and separate from sinners” – without any contamination from Father Adam, and hence free from sin – that enabled Him to become the Redeemer of Adam and his race, that permitted Him to give His life “a ransom for all” to be testified in due time. (1 Tim. 2:3‑6)
When we see that it was the pure, spotless nature of our Lord Jesus that was laid down on behalf of sinners, we see what it is that we are privileged to appropriate. The very thing that He laid down for us we are to “eat,” appropriate to ourselves; that is to say, His perfect human life was given to redeem all the race of man from condemnation to death, to enable them to return to human perfection and everlasting life, if they would; and we are to realize this and accept Him as our savior from death. The Scriptures show us, however, that if God would consider all past sins canceled, and should recognize us as having a right to human perfection, this still would not make us perfect, nor give us the right to eternal life.
In order that any of the race of Adam might profit by the sacrifice of Jesus, it was necessary that He should rise from the tomb on the Divine plane of life, that He should ascend to the Father and deposit the sacrificial merit of His death in the hands of justice, and receive from the Father “all power in heaven and in earth.” As relates to the world it was necessary also that in the Father’s due time He should come again to earth, a glorious Divine Being, then to be to the whole world a Mediator, Prophet, Priest and King, to assist back to perfection and to harmony with God all who will avail themselves of the wonderful privileges then to be offered.
It is this same blessing that the Gospel Church of this Age receives by faith in their Redeemer – namely, justification by faith – not justification to a spirit nature, which we never had and never lost, and which Christ did not redeem; but justification to human nature, which father Adam possessed and lost, and which Christ redeemed by giving His own sinless flesh, His perfect human life, as our ransom sacrifice. The partaking of the unleavened bread at the Memorial season, then, means to us primarily the appropriation to ourselves, by faith, of justification to human life‑right – a right to human life – with all its privileges, which our Lord at His own cost prepared for us. Likewise, the fruit of the vine symbolized primarily our Savior’s life given for us, His human life, His human being, His soul, poured out unto death on our behalf; and the appropriation of this by us also signifies, primarily, our acceptance of restitution rights and privileges secured by our Lord’s sacrifice of these.
DEEPER SIGNIFICANCE OF THE LOAF AND THE CUP
Now let us note that God’s object in justifying the Church by faith during this Gospel Age, in advance of the justification of the world by works of obedience in the Millennial Age, is for the very purpose of permitting this class who now see and hear, who now appropriate the great sacrifice which Love had made on man’s behalf, to present their bodies a living sacrifice, and thus to have part with the Lord Jesus in His sacrifice – as members of His body. This deeper meaning of the Memorial He did not refer to directly. It was doubtless one of the things to which He referred when He said, “I have yet many things to say unto you, but ye cannot bear them now; howbeit, when it, the Spirit of Truth, shall come, it will guide you into all truth, and will show you things to come.” (John 16:12,13)
This Spirit of Truth – the power and influence of the Father – bestowed through Christ – speaking through the Apostle Paul, clearly explains the very high import of the Memorial; for St. Paul says, writing to the true Church, “The cup of blessing for which we give thanks, is it not the participation of the blood of Christ? The loaf which we break, is it not the participation of the Body of Christ? – For we being many are one loaf and one body.” (1 Cor. 10:16,17)
Both views of this impressive ordinance are very important. It is essential, first of all, that we should see our justification through our Lord’s sacrifice. It is proper then that we should realize that the entire Christ, the entire anointed company, is, from the Divine standpoint, a composite body of many members, of which Jesus is the Head (1 Cor. 12:12,14), and that this Body, this Church, as a whole must be broken – that each member of it must become a copy of the Lord Jesus and must walk in the footsteps of His sacrifice. We do this by laying down our lives for the brethren, as Jesus laid down His life – directly for His Jewish brethren, but really for the whole world, according to the Father’s purpose.
It is not our spiritual life that we lay down, even as it was not Jesus’ spiritual life that He laid down. As He sacrificed His actual, perfect being, His humanity, so we are to sacrifice our justified selves, reckoned perfect through Jesus’ merit, but not actually so. Likewise the loaf and the cup represent suffering. Each grain must be crushed and ground before it can become bread for man; they cannot retain their life and individuality as grains. The same with the grapes: They must be crushed to extract their juice, thus losing their identity as grapes.
Our Lord distinctly declares that the cup, the fruit of the vine, represents blood; that is, life – not life retained, but life shed, given yielded up. He tells us that this life poured out was for the remission of sins; and that all who would be His must drink it, must accept His sacrifice and appropriate it by faith. They must receive life from this source. It will not do to declare that life is the result of obedience to the Law. It will not do that faith in some great teacher and obedience to his instructions will amount to the same thing and bring eternal life. There is no way to attain eternal life other than through the blood once shed as the ransom price for the whole world! “There is none other name given under heaven or amongst men whereby we must be saved.” (Acts 4:12)
THE CELEBRATION IN THE KINGDOM
On the occasion of the institution of the Memorial Supper, our Lord, as usual, had something to say about the Kingdom, the theme of almost all of His discourses. “Jesus went about preaching the gospel of the kingdom.” (Matt. 4:23) Those to whom He had promised a share in the kingdom, if faithful, He told them again that He would go away to receive a kingdom and would come again and would receive them to Himself to share in it. He now adds that this Memorial which He was instituting would find its fulfilment in the kingdom, that He would no more drink of the fruit of the vine until He should drink it anew with them in the Father’s kingdom.
Just what He meant by this statement might be difficult to determine positively, but it seems not inconsistent to understand Him to mean that as a result of the trials and sufferings symbolized in His cup, there will be jubilation in the kingdom. “He shall see of the travail of his soul, and shall be satisfied.” (Isa. 53:11) He will look back over the trials and difficulties endured in faithful obedience to the Father’s will, and will rejoice in these as He sees the grand outcome – the blessings which will come to all mankind. This jubilation will be shared by all His disciples who have drunk of this cup – in justification and sacrifice with Him. These have His promise that they shall reign with Him; and when the reign shall have begun, when the Kingdom is eventually established, looking back they shall praise the way that God has led them day by day, even to the end of their earthly course – even though it has been a “narrow way.”
Our Master’s faith stood the test of all these trying hours which He knew to be so near the time of His apprehension and death. The fact that He rendered thanks to the Father for the bread and the cup is indicative of a joyful acquiescence in all the sufferings which the breaking of the bread and the crushing of the grapes implied. Already He was satisfied with the Father’s arrangement. In line with this spirit was the singing of a hymn (Psalm – part of the Hallel) as they parted, a hymn of praise, thanksgiving to the Father that His course on earth was so nearly finished, and that He had found thus far grace sufficient for His need.
In considering the events of those solemn hours which followed the Memorial Supper, let us follow the Redeemer to Gethsemane, and behold Him with “strong cryings and tears” praying “unto him who was able to save him out of death” – expressive of our Master’s fear of death lest in some particular He might have failed to follow out the Father’s plan, and therefore be thought unworthy of a resurrection. We note that our Lord was in some way comforted with the assurance that He had faithfully kept His vows, and that He would surely have a resurrection as promised.
We behold how calm He was thereafter, when before the high priest and Pilate, and Herod and Pilate again. “As a lamb before her shearers is dumb, so he opened not his mouth” in self‑defense. We see Him faithful, courageous to the very last; and we have His assurance that He could have asked of the Father and could have had more than twelve legions of angels for His protection. But instead of petitioning for aid to escape His sacrifice, He petitioned for help to endure it faithfully. What a lesson is here for all His faithful followers’
On the other hand, we recall that even amongst His loyal disciples the most courageous forsook the Master and fled; and that one of them, in his timidity, even denied his Lord! What an occasion is this for examining our own hearts as respects the degree of our own faith, our own courage and our willingness to suffer with Him who redeemed us! What an opportunity is thus afforded for us to buttress the mind with the resolution that we will not deny our Master under any circumstances or conditions that we will confess Him not only with our lips, but also by our conduct.
OUR OPPOSITION TO BE FROM THE RELIGIOUS WORLD
We are shocked with the thought that it was Jehovah’s professed people who crucified the Prince of Life! And not only so, but that it was the leaders of their religious thought, their chief priest, scribes and Pharisees and doctors of the Law, rather than the common people, who were responsible for this dreadful deed. We remember the Master’s words, “Marvel not that the world hate you; for you know that it hated me before it hated you,” We recognize that He referred to the religious world; and recalling this, we know that it will be the religious world that will hate us, His followers. We are not to be surprised, then, that opposition to the Truth and persecution of the light‑bearers should come from the most prominent exponents of so‑called Christianity. This fact, however, should not cause us to hate either our own opponents or those who persecuted our Lord to the death. Rather, we are to remember the words of the Apostle Peter respecting this matter: “I wot that in ignorance ye did it, as did also your rulers.” (Acts 3:17)
Yes, ignorance and blindness of heart and mind is at the bottom of all the sufferings of the Christ Company – both Head and Body. The Father permits it to be so now until the members of the Body shall have filled up that which is behind of the afflictions of their Head, (Col. 1:24) Soon, as our Lord declared, those who now partake of His broken body and suffer with Him in the service of the Truth, will drink with Him the new wine of joy in the Kingdom, beyond the veil, Then will come “times of restitution of all things.” (Acts 3:21
Some of our readers no doubt will recognize that much of this article is taken from That Wise and Faithful Servant who had charge of the gathering “My saints together with Me, those that have made a covenant with me by sacrifice” (Psa. 50:5); and with the help of faithful brethren, we believe that work was completed with his ministry. However, he taught there would be an unbegotten class gathered “between the ages,” and his article to the saints has a secondary application to them – edifying and strengthening their faith. Such consecrators have the faith of Abraham, and who faithfully serve God while sin is in the ascendancy, will be rewarded in honor and service in the earthly phase of the Kingdom with the Ancient Worthies (Hebrew, Chapter 11) –made “Princes in all the earth,” (Psa. 45:16)
Do they partake of the Lord’s Supper. Most certainly they do – but with some reservations. They are not “suffering with Christ,” nor will they “reign with Christ”; therefore, they partake of the wine and bread – symbolizing our Lord’s death as the Lamb of God, as well as symbolizing their tentative justification. Although their trial is for faith and obedience, and not for life, they make the same kind of consecration as did the spirit‑begotten. “Ye shall have one manner of law, as well for the stranger (the unbegotten), as for one of your own country (the spirit‑begotten). (Lev. 24:22)
As has been our custom, we shall keep the feast in quietness and confidence decently, orderly, quietly – without much form or ceremony, even as did Jesus and His disciples that last night.
It is our prayer that this year’s remembrance may be profitable to all who partake in sincerity and in Truth, We suggest the Passover chapter in Volume Six; and we pray a rich blessing upon all who partake. We are living in wonderful times, and we know not what a day may bring; but we have the strong assurance that faith can firmly trust Him who “left us an example, that we should follow in His steps.”
========================
LETTERS OF GENERAL INTEREST
Dear John: Shalom!
Once again, John and Emily, heartfelt thanks for the additional aid for our work. Your added contribution helped much in covering the cost of the Summer 1982 UI Bulletin
..... It appears, once again, in Yah’s Providence, the Creator is using Israel as His battle-ax in judgment. Few in the world realize that YHVH’s Hand is in what we see happening in the Crescent. It seems to me, John and Emily, that we are now closely moving towards the fulfillment of “As in the days of thy (Israelis) coming out of the Land of Egypt will I show him (Israel) marvelous things.”
Zechariah 12, 13, 14 coincides with Ezekiel 38‑39 and the Russians are now getting into the act unto their destruction. YHVH alone shall be exalted in that day’
I, too, believe with you that “we are fully persuaded that we have the Truth – regarding Israel, and the world in general in these troublous times.”
Love from both of us to you and associates. As ever, ------- (NEW YORK)
.....................................................
Dear Brother and Sister Hoefle: Greetings in the most precious Name of Jesus!
Thank you for your letter and the papers. Although I am quite familiar with the history of Zionism, having read quite a few books on this subject besides the Bible and Pastor Russell’s writings. Your paper added some new insights to my understanding, Some years ago, our Public Library was a good source of such reading material, but this like so much else, has changed a great deal.
I appreciate your statement that you had some “excellent elders who taught you the truth” in a Society class, for there were some excellent teachers teaching the truth in my hometown of Leipzig some years after Bro. Russell’s departure. ....As I recall, the big controversy then was over the subject of “the door being closed” Little Flock vs. Great Company. But there was one event in 1924 or 1925 which had a bearing on my leaving Germany. Our class had arranged for a special testimony to the large Jewish Community of our city. All went well – the best auditorium, seating several thousand, and the best public speaker were engaged, the meeting was well advertised, no effort was spared. But before the speaker could give his address, a number of “early” Nazis went to the stage and tried to prevent him. At that time we could still call on the police (in liberal Sachsen, but not in Bayern), they came and took them away, but not before they threatened us “we’ll get you later.” Which, of course, they did – especially in 1933. ...........
Well, Brother, your Nov‑Dec. papers have arrived in the same mail with the UN Bulletin by David Horowitz. I am enclosing a check for your work. Please keep your papers coming. I’ve felt the need for some spiritual fellowship for some time, and I appreciate the spirit which shines through your writing. May the Lord bless you and your wife, and everyone who works with you! Sincerely, ------- (DELAWARE)
=========================
“IN THE VALLEY OF THE SHADOW”
SISTER RUTH PRICE MEHL, Coffeyville, Kansas, finished her course January 1, 1983.
She was our beloved, loyal, and faithful co‑worker for forty years; and, as it is written of Jesus, “He went about preaching the gospel of the Kingdom,” it can be said of our dear departed Sister: she, too, was always seeking opportunity to “preach the gospel of the Kingdom” even to her dying moments – and this she did faithfully during her illness, even though many times wracked with pain. Also, like our Lord, she never asked to be relieved of her pain – only asked that our prayers would be for her faithful endurance.
She leaves a decided void in her family – and not only in her family, but also in the Truth work she loved so dearly. She cannot be replaced, even as other faithful brethren cannot be replaced. We sorrow for her, and we mourn our loss with those that mourn, but we rejoice with them in the blessed memory she has left us. We are glad, too, that the Lord has now said, “It is enough; rest now for awhile awaiting that glorious Kingdom.” She is now “asleep in Jesus.”
============