NO. 309: SOME THOUGHTS FOR THE MEMORIAL

No. 309

Christ Our Passover – “Christ our passover is sacrificed for us.” (1 Cor. 5:7) The “memorial” of the Passover in Egypt in 1981 will be exactly 3596 years since that awesome night; and it still has an inspiring grip on many orthodox Jews. This is one part of the Law of Moses that they can keep perfectly; and they are very scrupulous to see that they do it.

And when St. Paul says Christ is “our Passover,” he is telling us very plainly that that miracle in Egypt 3596 years ago was a type of our Christ. And we here stress that every antitype is greater than its type; and that type and antitype must corre­spond in every detail. If it does not do that, then we should conclude that there is something wrong with our understanding of it. Not many years past we were listening to a prominent preacher talking over the radio; and he emphasized Lev. 16:8: “Lots upon the two goats, one for the Lord, and the other lot for the scapegoat.” He then proceeded to give prolonged and emphatic detail to ‘prove’ that the scapegoat in that picture represented our Lord Jesus, because our sins were laid upon Him, thus making Him the scapegoat. Had the preacher taken the trouble to read the marginal reference in his Bible, he would than see that ‘scapegoat’ is a very faulty translation; the text should really read “one goat for Azazel.”

Azazel is the Hebrew word for the evil one – the Devil and Satan. Surely, our Lord was not chosen to serve the Devil; and a proper understanding of this text demon­strates how ridiculous was the preacher’s interpretation, and how faulty his understanding ­of types.

CHRIST OUR PASSOVER AN INSTITUTIONAL TYPE

Not only is the Passover a type in the general sense of the word, but it is also an institutional type. An institutional type is one in which a certain event insti­tutes, or forms it. There are two such types in the Old Testament – the Passover, a Spring festival held on the 14th day of Nisan, the first month of the Jewish year; and the Atonement Day type, held on the tenth day of the seventh month Tishri in the Fall. Being about six months apart, the one is a Spring festival, with the other a Fall festi­val. Both of these types are an integral part of the all-embracing institutional type – The Moses Law Covenant. But an institutional type has some features not found in many ordinary types: An institutional type must continue until its antitype appears, and must be observed on the same date in antitype as is used in the type itself.

Further, there was only one Passover, the one in Egypt – when the Angel of Death passed through Egypt and slew every firstborn of man and beast. The annual observance of that occurrence is simply a memorial of the original one – “ye shall observe this day in your generations by an ordinance for ever.” (Ex. 12:17) And self-evidently, the memorial should be kept on the same date as the original – just as birthdays are ob­served once a year, weddings, etc. The Jews were told, “When ye come to the land which the Lord will give you, according as he hath promised, that ye shall keep this service.” And we have the evidence abundantly with us to this day that the Jews have scrupulous­ly attempted to “keep this service.” And so should we all keep the memorial of Christ our Passover on the 14th day of Nisan each year – even as Jesus and the Apostles had done with their Passover.

But our Lord and the Apostles kept that memorial for the last time the night before He died, at which time He gave us the “Lord’s Supper” – the bread and the wine, which was to replace the lamb and unleavened bread that Jesus and the Apostles ate that night before He died. And certainly our antitype is incomparably greater than was the type in Egypt.

In Egypt the lamb served two very important functions: (1) the sprinkling of its blood upon the lintel and the doorposts kept all the Jews alive that night as the Angel of Death went through and destroyed the firstborn of man and beast in every Egyptian house­hold. And not only did it preserve the Jews alive that night, but their eating of the flesh of that same lamb that night gave them the necessary strength to embark on their journey to Canaan. And Christ our Passover does the same thing for us; “The blood of Jesus cleanseth us from all sin”; and the feasting upon His flesh – His sacrificed human­ity – continually strengthens us for our journey to the Millennial Canaan. And this has continued from the crucifixion unto this day.

When Jesus said, “this do in remembrance of me” He was telling His followers to dis­continue the memorial of the Passover in Egypt, and thenceforth to use the bread and the wine in memory of Him. And there is no record that the Apostles ever again partook of the lamb and the unleavened bread in observance of the Passover in Egypt.

Also, our understanding of the Atonement Day type enables us to conclude that Jesus was born on the tenth day of the seventh month – Tishri – approximately our tenth of Oc­tober, instead of the 25th of December, as is generally recognized. However, as we have stated on many occasions, the exact date of His birth is not a vital truth; therefore, we may join with others on December 25 to “remember” Him, without causing any uproar about it.

However, Jesus presented Himself as the antitypical bullock on His thirtieth birth­day – exactly on the same date on which the type was instituted. Again, we would em­phasize that the Passover is a Spring festival (never before the Vernal Equinox), and the Atonement Day is a Fall festival. And if we keep these thoughts in mind, it will enable us to receive much grander and more comprehensive blessings on each of these observances; and especially so does this apply to the Memorial, which we observe this year 1981 after 6 p.m., April 17.

THE PROPER METHOD

In view of the great divergence of opinion that is now present with us, we believe it is timely to offer our reason for stating that April 17 after six p.m. is the correct time for keeping the Memorial. According to information we have from a reliable source, the moon comes new in March at 12:31 p.m. March 6, thus establishing 6 p.m. March 5 for the first of Nisan. However, if we should use that date for Nisan 1, it would then place the Memorial after 6 p.m. March 18, which is about two days before the Vernal Equi­nox, which occurs at 7:03 p.m. March 20. All of these figures apply to the 30th Meridian East, which is the nearest the City of Jerusalem.

On p. 48, Parousia Vol. 6, there is this: “For Centuries it was the custom to count the date of our Lord’s crucifixion according to the Jewish calendar, as we have already explained it; but subsequently, with a desire to cut loose so far as possible from Jewish institutions, a change in the method of counting the date of the death of Christ, our Passover was instituted. ‘The Ecumenical counsel’ (325 A.D.—JJH) of Nice decreed that thenceforth the Memorial should be celebrated an the Friday following the first full moon after the Spring Equinox. (Note that the Counsel was determined to have the Memorial after the Vernal Equinox – for which they are to be commended—JJH) This not only fixed the celebration of the Lord’s death universally on a Friday, called ‘Good Friday,’ but additionally it insured that the celebration would very rarely indeed be exactly in accord with the Jewish celebration of the Passover. The difference in the method of counting, be it remembered, is that the Jews then waited and still wait until the Spring Equinox, and begin their month with the first new moon thereafter, and keep the Passover at the full of that moon, or the 14th day ...

“It is not for us to say which is the superior method, but our preference is to hold to that which the Lord and the apostles practiced – not with a subserviency which would make us feel that we had committed a crime if we erred in the calculation, and cel­ebrated on a wrong date, but nevertheless with a satisfaction that we had endeavored to follow as closely as possible the Divine institution, the pattern... The Lord evi­dently had a reason for arranging the Jewish calendar as He did, and we prefer in this matter to continue to recognize his institution.”

The Epiphany Messenger also emphasized “never before the Vernal Equinox” for keep­ing the Memorial; and we consider the instruction of both the Messengers as superior to any that others may offer.

This year our Memorial falls upon the same date as Good Friday – a coincidence that we have never before experienced. However, the Jewish Passover will not be observed un­til April 19, as the moon becomes full on Easter Sunday. But we explain here that ­due to the different methods used in the Gentile calendar and that of the Bible – Good Friday begins at midnight April 16, and ends at midnight April 17; whereas, the Bible reckoning starts Nisan 14 at 6 p.m. April 17, and ends it at 6 p.m. April 18.

THE ANTITYPICAL LAMB AND HIS BLOOD

When Jesus was 33½ years old, the “fullness of time” had come for fulfillment of the type that was established in Egypt. He was to be our Passover Lamb. By faith the merit of His sacrifice was to be sprinkled upon the door-posts of His people’s hearts; and His flesh, the merit of His earthly human perfection, was to be eaten or appropriated by them in their minds. With it they were to eat the unleavened bread of the Divine promises and the bitter herbs of trials and adversities, and withal they were to drink wine – the blood of the grape – symbolically implying their participation with the Lamb in His ignom­iny and sufferings.

The Lamb of God, Jesus, the antitypical Passover Lamb, was slain more than nineteen centuries ago – on the exact anniversary of the killing of the typical lambs. The sacri­fice of Jesus needs not to be repeated, for by faith we all sprinkle this same blood to­day, and in our hearts feed upon the merit of the same earthly sacrifice, and have plenty of bitter herbs of persecution, and drink of the blood – share the Master’s spirit and its reward of suffering for righteousness’ sake.

Not many have appreciated these privileges during all these nineteen centuries – just a “little flock” have appreciated them fully and in the proper spirit. However, “a great multitude” (Rev. 7:9) have made loud profession – often more loudly than the truly inoculated – to which the Lord will eventually say, “I never approved of you.” (Matt. 7:22, 23 – Dia.) Nor are there many who envy the fully faithful their present experiences, or appreciate how great will be their reward when the Kingdom is established in power and great glory.

THIS DO IN REMEMBRANCE OF ME

Jesus, about to begin the fulfillment of this institutional type by dying as the antitypical Passover Lamb, instituted for His followers an annual remembrancer, which in their minds would take the place of the type and continually remind them of the great Anti­type. Thus, we would emphasize, “This do” – that is, do this – partake of the bread and the wine – instead of the lamb and unleavened bread. Instead of the literal flesh of the lamb, the Master used bread, and instead of the blood, the fruit of the vine; and instead of a further commemoration of the type, He directed that this new ritual be observed in remembrance of the great Antitype – “The Lamb of God which taketh away the sin of the world”; and the passover coming to the “Church of the firstborn” (Heb. 12:23), as prece­dent to the great blessings to result for Israel and all the families of the earth.

Our Lord as a Jew was obliged to keep the typical remembrance – eating of the lit­eral lamb, etc., first; but after that had been done, He instituted with the bread and the fruit of the vine His substitutionary memorial of Himself, saying, “Take eat; this is (represents) my body. And he took the cup; and when he had given thanks, he gave it to them; and they all drank of it. And he said ... Verily I say unto you, I will drink no more of the fruit of the vine, until that day when I drink it new in the Kingdom of God” – UNTIL His second coming in power and great glory to receive the Church as His elect Bride and joint-heir in His Kingdom and to shower blessings richly upon Israel, and through Israel upon the whole world of mankind. The initial preparation for this is now being manifested in the turmoil of the Middle East and Palestine in particular.

THE DATE

The date in which we should “do this” is in much dispute throughout Christendom; with many because they do not understand “Christ our Passover.” Even when St. Paul uses this expression, many fail to make the proper connection with the Passover in Egypt. In 1 Cor. 10:11 the Apostle tells us, “All these things happened unto them (the Jews) for ensamples: and they are written for our admonition, upon whom the ends of the world are come.” The Diaglott offers a much better and more instructive translation: “These things occurred to them typically, and were written for our admonition, upon whom the ends of the ages have come.”

There are two ways in which “the ends of the ages” may be understood. First, it applied to the Jews at the first Advent, for they had come to the end of the Jewish Age and the beginning of the Gospel Age – the end of two Ages; secondly, it applied to the end of the Jewish Age then, and it applies now to us, who have come to the ends of the Ages – the end of the Gospel Age, and the beginning of the Millennial Age. And the text tells us that those Jews had at the Passover subse­quently experiences that were special­ly for the admonition of the Jews in Jesus’ day; and they were also specifically for our admonition who are now living in “the ends of the Ages” – the last end of the Gospel Age and the first end, or beginning, of the Millennial Age. This fact should lend a very sobering thought to our interpretation of the real meaning of the Passover, typical and antitypical.

And thus we note the very meticulous care for every little detail of this unforget­table event that night in Egypt. “This month shall be unto you the beginning of months; it shall be the first month of the year to you.” (Ex. 12:2) That first month was then known as Abib; but about a thousand years later – after the Jews returned from their cap­tivity in Babylon – it was changed to Nisan, and is the name by which we now know it.

But how do we arrive at Nisan 14? It is determined by learning the date for Nisan 1 – and that at Jerusalem. Why Jerusalem? Because all of the Old Testament was written in Palestine or that immediate vicinity. When the Old Testament was written, Greenwich, England was unknown; and this applies, too, to North and South America. Therefore, se­lecting any of these localities reveals a very meager understanding of the real facts. Also, we should bear in mind that the Bible day of the Jews began at 6 p.m., and contin­ues to six p.m. the next day. Thus, Jesus could keep the Memorial, and yet die on the cross all in the same day, Assuming that the moon comes new at 9 a.m. Friday, the date for Friday’s beginning is actually 6 p.m. Thursday.

Once we determine the proper beginning for Nisan 1, we simply count off fourteen days to bring us to 6 p.m. of Nisan 14. And the Bible is clear and emphatic that it is on Nisan 14 that the Memorial should be kept. The moon is no longer a factor once we determine Nisan 1. The moon is usually substantially full by Nisan 14; but is sometimes two or three days before becoming completely full. But this does not mean that we should observe the Memorial on Nisan 15, 16, or 17. It means just what the Bible tells us to do – to keep it on Nisan 14.

In this picture the moon, however, does represent the rise and fall of the Lord’s favor to the Jews. Five days before they crucified the Lord of Glory, Jesus had told them: “Your house is left unto you desolate.” (Matt. 23:38) This referred, of course, to their religious house; their civil house did not become desolate until the year 70 A.D., when the Roman Emperor Titus destroyed their magnificent temple, and dispersed them throughout the Roman Empire. By the year 70 the Jewish polity had waned fully – just as does the moon when it reaches the nadir of its decline.

As Jews “born under the law,” it was obligatory upon Jesus and His Apostles to ob­serve the great type – and at precisely the right time. As we have explained in pre­vious papers, four cups of wine were drunk during the service – one before any food was eaten, and one after the eating had been completed. And it was this fourth cup that Jesus used to institute the Memorial of His own sacrifice – Christ our Passover. Like­wise also the cup after supper, saying, “This cup is the new testament in my blood, which is shed for you.” (Luke 22:20) Jesus tells us that the Apostles on that night repre­sented the entire Church during this Gospel Age: “neither pray I for these alone, but for them also which shall believe on me through their word.” (John 17:20)

When Jesus performed this simple ceremony “after supper,” He was telling His dis­ciples – and us, too – that this new thing was to take the place of the old Memorial of the occurrence in Egypt. The bread and the wine were to replace the lamb and the un­leavened bread that had been used for all the years after leaving Egypt. And the fact that we yet see this observance on the part of the Jews is one of the strongest proofs that the Bible is the Word of God. Yes, “Christ our Passover” has been sacrificed for us!

WHO MAY MEMORIALIZE

This question also has been subject to much heated discussion throughout the Gospel Age. In the Lutheran Church one must be a member in good standing in order to participate. The same is true in the Roman Catholic Church; and in this latter church they must be in good standing, must make confession the day before to their priest, and neither eat nor drink the next morning before the actual service. This routine has been largely abrogated here in America. Confession is no longer necessary unless one has committed a mortal sin. Just what the present condition is in other countries where the Roman Church is still dominant, we do not know.

However, the power of excommunication has been a club over the heads of members; the priest or the Pope, in dealing with rulers in various countries, took to themselves the power to “call down fire from heaven” (Rev. 13:13). This was also vehemently done against various Protestant organizations as the Reformation progressed. The claim of be­ing God’s vicar on earth, and the issuance of “great swelling words” (2 Pet. 2:18) by the Popes often caused much agony in the hearts and minds of their victims.

The gradual enlightenment of the masses, and the positive action of rulers such as Napoleon, has moderated this condition in large degree; and is contrasted in extreme de­gree in some Protestant churches, who now display signs before the church with the words, to the Lord’s Supper, which means the man in the street may walk in and partake with the ­regular members, without even asking what the visitors’ professions may be.

The more serious organizations of believers, such as most of the organizations that have emanated from the Harvest Truth movement, use a healthy medium between these two extremes, although ­That Servant stressed that only those should participate who had covenanted to “follow in his steps.” Of course, this has largely been set aside – or grossly per­verted – by Jehovah’s Witnesses. Only their “remnant” (less than 10,000 persons) are now permitted to partake, although their thousands of dedicated adherents are permitted to observe the service of the “remnant” who partake of the bread and the wine.

In our own position, we maintain a certain rigidity in our exactions for the service, yet allowing generous liberality, leaving it in large measure to the individual conscience. This is in harmony with St. Paul’s words, “Let a man examine himself.” (1 Cor. 11:28) Not the slightest hint about a priest or any other person examining us – “He that eateth and drinketh unworthily, eateth and drinketh judgment to himself.” From this it is clear enough that the righteousness of some will not avail for the evils of others; nor will the evils of others contaminate the righteous – though they might be sitting elbow to elbow in the same pew in the church, That Servant accepted that premise, while making very straight paths for his own feet.

At no time did he seek out the companionship of those whom he knew to be uncleansed Levites; yet, when such came into his service, he did not command them to leave. His attitude was in true keeping with that of our Lord, “Behold my servant, whom I have chosen, my Beloved ... A bruised reed shall he not break, and smoking flax shall he not quench.” (Matt. 12:18-20) Thus he ministered to the weak and fallen, as well as to the strong and upright, lest the weak “should be swallowed up with overmuch sorrow.” (2 Cor. 2:7)

However, we adhere to his counsel that it is far better to keep the Memorial alone than for us to congregate with those who have elected a measurably faithful leader to conduct the service. And, if we clearly recognize the condition of such a leader, yet sit at his feet to “show forth the Lord’s death,” it would be repellent to all good principles. “Better is a dry morsel, and quietness therewith (possessing the “peace of God which passeth understanding”), than an house full of sacrifices with strife.” (Prov. 17:1) During the Memorial season the Adversary is usually most active to discourage, belittle, betray, abuse and falsely accuse the fully faithful; and his best tools for such occasion are almost always measurably faithful leaders; but the advice of St. Paul is very timely here; “From such turn away.”

And, while extending leniency to those who have need of leniency, each one should strive for himself to consider again the Apostle’s words: “If we would judge ourselves, we should not be judged”; let each use that rigidity of self-examination which is in keeping with “the spirit of a sound mind.” Along this line That Servant has offered ex­cellent counsel:

“To be of this class requires fullness of consecration; and these are and will be deemed worthy of joint heirship with Christ Jesus their Lord in His Kingdom. To this class, obedient and watchful, the Lord says, ‘I will guide thee with mine eye” – ‘Thou shalt guide me with thy counsel and afterward receive me to Glory.’ Those who can be guided only by continual scourging are not of the overcoming class, and will not be ac­counted worthy to be of Jesus’ Bride, and have such a witness from the Lord through the Spirit of the Truth – contrast Psa. 32:8, 73:24 and Rev. 7:9,14.’”

Therefore, let us keep the feast in simplicity of deportment, with sincerity of pur­pose, with malice toward none, but with charity toward all.

WHY THE CONFUSION?

According to historical records, our Memorial was observed for many years on the date as described above; but at the Council of Nice in 325 A.D. the error on the Trin­ity was officially ratified; and the date for the Memorial was also badly jumbled. There are two reasons for this: First, the then growing apostate church wished to get as far away as possible from anything that smacked of Jewry; Second, they wanted the Memorial always to be on Friday. And to make this “law,” they decreed that the Memo­rial should always be observed on the Friday following the first full moon after the Spring Equinox; thus, we now have “Good Friday” every Spring throughout Christendom.

Of course, there is no Biblical reason for adopting such a date; but we do not in­dulge in heated debate about it. It should not be a test of fellowship with others who have their own method for figuring the date. All through the Gospel Age some of the very best of Christians have used the wrong date. It was not the “due time” for the truth on this item to be clearly revealed until the Harvest, when the Lord has been sitting “as a refiner and polisher of silver” (the Truth).” (Mal. 3:3)

However, we would stress here that the Jews have always waited until the Spring Equinox, and begin their month with the first new moon thereafter. And the Jewish Ency­clopedia practically verifies this when it states that the Passover is a Spring Festival. Also, it should be remembered that the entire Passover Season continues for eight days ­the first day stressing the sacrifice of the lamb, and the seven remaining days the feast­ing and rejoicing over the freedom from bondage from which the Passover had freed them. In the actual eating of the Passover Supper the Lamb is stressed, with the unleavened bread a secondary item. In the Festival the unleavened bread is foremost, with the flesh being incidental. In those seven days the Jews were allowed to eat any clean meat, but definitely no leaven of any kind should be eaten.

In a particular sense we see that as the sun is the symbol of the spiritual King­dom of God, the moon is the symbol of the Law Covenant, and of the people who were under that Law Covenant. Thus there was a special appropriateness in our Lord’s being cruci­fied by them when the moon was substantially full, and that by God’s predetermination as concerned the time, so that they could not take Him previously (“My time is not yet come” – John 7:6,8; Matt. 26:18; also “When the time was come that he should be received up, he steadfastly set his face to go to Jerusalem” – Luke 9:51 – though they desired to do so, but “his hour was not yet come.” John 7:30; 8:20) His crucifixion at the full of the moon, and the fact that the moon immediately began to wane, points a lesson to the effect that there Israel brought upon itself as a nation a Divine rejection, or casting off for a season – symbolized by the waning of the moon – which represented their national de­cline.

And there, as the Jewish polity began to be submerged into the Gentile world, the Gentile kingdoms began their ascendancy, which came to a full climax in 1914, since which time the Gentile nations have been declining – much as did the Jewish nation after the crucifixion; whereas the Jewish nation has once again begun its revival and accept­ance to God’s favor, which process will continue until the Gentile nations are fully sub­merged as the Jewish nation once more becomes exalted – an exaltation which will be far superior to the glory of David and Solomon’s reign, at which time “the righteous shall shine forth as the sun in the kingdom of their Father.” (Matt. 13:43)

GRAND INTIMACY IN THE BREAD AND THE CUP

In giving the disciples the bread that last night (which bread represented His flesh – and the cup which represented His blood). the Master pictorially offered them justifi­cation and sanctification; and, as St. Paul explained, He did more than this: He offered them a participation with Himself in the sufferings of the present and in the glories of the future (1 Cor. 10:16; Matt. 26:29). The antitype of the cup in its higher sense will be the new joys of the Kingdom which all the faithful in Christ will share with the great King of Glory, when He shall take unto Himself His great power and reign.

What has been presented herein is in no sense intended to replace the excellent presentation of the Passover to be found in Volume Six of The Studies in the Scriptures – which we commend at this time to all our readers. But it is our fond hope and prayer that we may “stir up your pure minds by way of remembrance.” And it is in this spirit we wish one and all the Lord’s rich blessing in preparation for, and participation in this service.

“May the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be glory forever and ever.” (Heb. 13:20,21)

Sincerely your brother,

John J. Hoefle, Pilgrim

=====================

LETTERS OF GENERAL INTEREST

Dear Mr. Hoefle:

Thank you for your letter of Dec. 1 and for your kind words of congratulations and encour­age­ment. I am obliged to my friend ------- for having introduced you to me.

In these difficult days when dark forces again rear their head, the people of Israel and Jews world over look for friendship and support among those with a sense of history and an under­standing of the currents at work. Bible-believing Christians have a special role to play.

I am happy in the knowledge that even in Mount Dora there are well-meaning and de­voted friends.

I hope we shall meet personally one day. Best wishes to you and you associates.

Yours sincerely ------- (WASHINGTON)

...........................................................................

Dear Brother Hoefle: Shalom!

Many thanks for your loving greetings during this season of the year, commencing with the Rosh Hashana-Yom-Kippur period and winding up this week with the historic Succoth-Feast of Tabernacles – a period in which the Mighty Lord of Hosts, the Everliv­ing King, has brought retribution upon the two negative nations which betrayed the val­iant Kurds by selling them out. Succoth is a time of decision.

Thank you also for the five subscriptions to our publication. The new subscribers will be notified this week and the Bulletins will be mailed to them. Your feature on “The Jews” is excellent. I plan to reread it and give you my comments. Glad you have the right meaning for YISAREL (Israel)... YI is future tense; SAR means rule, and EL is God, namely, GOD WILL RULE.

Heartiest best wishes from all of us here to you, your dear Emily and to your be­loved colleagues.

Dear Jochanan, we should consider ourselves blessed that our Creator, YHVH of Hosts, has opened our hearts and minds to His Truth ere the Day of YHVH, the Great and the ter­rible! Rav Shalom.

As ever, ------- (NEW YORK)

...........................................................................

Dear Brethren:

As fellow supporters of Zion, I feel I should call your attention to the appoint­ment of Mr. ------- as Israel’s Minister of information, USA based at the Israeli Embassy, Washington. He is a good friend and supporter of Christian Zionism. He and I together representing our two communities (Jewish and Christian) in South Africa, joined hands to promote Jewish-Christian contact in South Africa and later in Israel where he was Begin’s Information Advisor for two years before being moved to the USA.

He is an extremely good speaker and should be invited to address your groups, spec­ially when in your area. You should also write to him encouraging him in his job, and pray for him for guidance in his extreme task of relating not only to the Christian Church but mainly to the American Government and the American Jewish community. Pray for the peace of Jerusalem and the political welfare of that country which will have an election later in 1981 – and that God would have His way regarding the Government which will rule Israel in the years of 1982 onward. “Pray for the peace of Jerusalem – they shall prosper that love thee.” (Psalms 122:6)

With kindest regards to you in Him ------- (AFRICA)

...........................................................................

My dear Brother Hoefle: Loving greeting through our Lord and Savior!

Please excuse the delay in writing. I would like to thank you and all at the Bible House for sending me your papers. I shall be 80 soon, and my health is beginning to let me know that I am no longer sweet 16. But God is good, and He is helping me to keep my memory of things of the past, and above all the wonderful Scriptures of my Bible. I miss the old brethren whom I used to meet with, and I cannot get about to any meetings ­but through your writings, along with my Bible, the Volumes, both of Pastor Russell and Brother Johnson, they keep me going. In fact, if it were not through your papers, my Bible and the Volumes, together with the Grace of God and His wonderful Son, we would all go “round the Bend,” as we say in England. To all my brethren in America, God bless you! My warm Christian love to you and all the brethren with you,

------- (ENGLAND)

...........................................................................

Dear Mr. Hoefle:

Please send the 17 volumes of the “Epiphany Studies in the Scriptures.” Enclosed is a check.

I am 21 and of Dutch, Armenian and Jewish descent, but was born a Roman Catholic. I’ve studied with Fundamentalist Christians, Seventh Day Adventists, Jehovah’s Witnesses and the Christadel­phians. I speak Hebrew as I’ve lived in Israel, and am presently studying Koine Greek at California State University, Fullerton.

My interest in the Epiphany Bible Students is basically where you differ from the Jehovah’s Witnesses in belief. There are many things in which I disagree with the Wit­nesses and it is for this reason I am looking elsewhere.

Sincerely ------- (CALIFORNIA)