by Epiphany Bible Students

No. 256

It is now just sixty years since Brother Russell finished his earthly journey; but those few who knew him personally still hold warm and fragrant memory of his personality and scholarly understanding of the Bible and related subjects. And many of us who never met him hold fond memories by considering his record, and from the things told us by these who did know him personally. Thus, we shall endeavor to pass on some of such recollections, along with quotations from some of those who are no longer with us.

First, we shall offer 2 Tim. 3:16,17: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; That the man of God may be perfect, thoroughly furnished unto all good works.” It will be readily noticed that this is a very poor translation as found in the King James version, because “is” after Scripture is in italics, telling us there is no corresponding word in the original Greek. But even if this were not so, we could easily deduce that the statement cannot possibly be true, because ‘scripture’ in the broad sense is anything written – including newspapers, magazines, books of fiction, etc. Certainly, no one would contend that such writings are given “by inspiration of God.”

In a more restricted sense, scripture may be applied to cherished writings of the various heathen religions, such as those from Confucius, Mohammed, etc. However, these likewise cannot be described as being inspired of God. It would seem that any one even moderately schooled in Present Truth should know this; yet the Jehovah’s Wit­nesses published a book as late as 1963, the title of which is “ALL SCRIPTURE IS IN­SPIRED OF GOD AND BENEFICIAL.” (Emphasis ours—JJH) And in their strenuous effort to be ‘different,’ they offer the word ‘beneficial’ for profitable; but of the leading Greek scholars – such as Doctors Young, Strong, Rotherham and Wilson – not one of them offers the word ‘beneficial’ as a good translation substitute for ‘profitable.’ Even Brother Russell himself – who was not a Greek scholar – saw the error in the text as early as 1897, and omitted the word “is” from the Manna Comments of May 21; thus, the Witnesses would not have made this blunder had they held proper regard for his excel­lent Biblical interpretations.

Following is an excellent translation of the text by Benjamin Wilson: “All Scrip­ture, divinely inspired, is indeed profitable for teaching, for conviction, for correc­tion, for that discipline which is in righteousness; so that the man of God may be complete, thoroughly fitted for every good work.” We have offered the detail aforegoing because some of those who knew Brother Russell intimately before his demise in 1916 often referred to him as “that wonderful man of God,” their substance being taken from this writing of St. Paul.


At the outset, we would stress that Brother Russell is shown in more Scripture and types than any other person on this earth, except our Lord Jesus; and it is our belief that one of such typical instances is the Prophet Jeremiah in his acts and words. In Jer. 1:4-6 there is this: “The word of the Lord came unto me, saying.... I ordained thee a prophet unto the nations. Then said I, Ah, Lord God! behold I can­not speak; for I am a child.” In verse 1 we have “The words of Jeremiah” – the name meaning Jehovah is exalted. Certainly the name itself applies most fittingly to Bro. Russell, whose firm and repeated expression was “God first,” which attitude well ap­plied to him all during his entire adult life. Also, thestatement, “I am a child” points fittingly to him. At the outset of his ministry in 1874, knowing his ignorance of Hebrew and Greek, he considered himself but a babe in Biblical exegesis; and for seven years – to 1881 – he always tried to place those with superior education before him because he considered them better qualified. But the Lord knew what He was doing when He called Brother Russell to be His special mouthpiece – “the prophet unto the nations.” Note verses 7-9, “The Lord said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I shall command thee thou shalt speak... The Lord put forth his hand, and touched my mouth ... said unto me, Behold, I have put my words in thy mouth.”

Looking back, it is very easy to discern the fulfillment of these words. That Ser­vant predicted the end of the Gentile Times (Luke 21:24) 25 years before 1914. During that 25 years he received much vilification and ridicule from various sources; and by 1913 – with the world then in seeming calm – some in high position said a general world war among the then friendly (?) nations was just so much nonsense. But, when 1914 came – with the great explosion on July 28, August 1 – great numbers began to have a differ­ent view and respect for what he said. In fact, a conference of Southern ministers openly stated that Pastor Russell had been right in his predictions.

To emphasize the strong parallel between him and Jeremiah we need only to consider the parallel dispensations: It was just 2520 years before 1914 (in the Fall of 607 B.C) that Jerusalem was taken by Nebuchadnessar, the temple was ravished and the gold and sil­ver vessels carried away to Babylon. That was exactly what Jeremiah had predicted – in the face of the severe criticism of the Jewish priesthood – just as Brother Russell had predicted against the disputations of the ministers of Christendom. Jeremiah had not predicted the beginning of Gentile dominion, because it was not possible for him to see that then; but Brother Russell, knowing that “seven times shall pass over thee” (Dan. 4 25,32), and understanding that those “seven times” would end 2520 years later, did not have much difficulty in figuring out when they would end, once he knew when they began.

Let us carry on now to Jer. 1:11-14: “What seest thou? And I said, I see a rod of an almond tree.” As explained in Tabernacle Shadows, p. 122, the almond rod symbolizes the royal priesthood, elect and fruitful; and this fact was seen very clearly by Bro. Russell in 1879, when he wrote Tabernacle Shadows. “The second time, What seest thou? And I said I see a seething pot... an evil shall break forth upon all the inhabitants of the land.” This “seething pot” was the Time of Trouble, which would come with the end of the Gentile Times; and those of us who were living at that time still have most vivid memory of that holocaust. Even though the United States was not immediately involved (we did not enter the war until April 1917), the uproar was so great and the shaking of society in all the great countries of the earth was so severe that the New York Stock Ex­change was forced to close down for three months – “an evil shall break forth upon all the inhabitants of the land.”

This great conflict – up to then the world’s greatest calamity – was also typed by Elijah smiting Jordan. In that picture Jordan pictured Christendom; and its smiting portrayed how the various elements of society would be divided into two distinct classes – the conservatives and the radicals; and this has become more pronounced each year since 1914, with the radicals generally victorious – just as the Babylonians (who typed the radicals of our day) won victory after victory until the final one saw the complete collapse of Jerusalem, and the beginning of the desolation of the land for seventy years: “The word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate, she kept sabbath, to fulfill threescore and ten years.” (2 Chron. 36:21) The parallel desolation of Christendom began in 1914, and will con­tinue in full force until 1984, of which we may have more to say “in due time.”

God further instructed Brother Russell to confess the sins of Christendom over the head of Azazel’s Goat – “the house of Jacob, and all the families of the house of Israel.” (Jer. 2:4) In the Old Testament the Gospel-Age Christians are never called Jacob; rather, Jacob almost always refers to natural Israel; whereas, Israel usually is used to designate the Christian Household. And of both these houses Jeremiah said: “I brought you into a plentiful country... but when ye entered, ye defiled my land, and made mine heritage an abomination.” (v. 7) This statement is indeed a true declaration of the Church history. Under Jesus and the Apostles “the people which sat in darkness saw great light.” (Matt. 4:16) But the intervening years up to 1874 had witnessed the distortion of that “great light” into all sorts of weird concoctions; with practically all of them – Protestant and Catholic – becoming infested with “their resemblance through all the earth.” (Zech. 5:6) The four great errors that arose during the Gospel Age are the Trinity, immortality, eternal torment and probation limited to this life. In these four great errors most Protestants and all Greek and Roman Catholics resemble one another – they are “their resemblance through all the earth.”

Once Brother Russell became fortified with the Truth against these great errors he employed all of his remarkable skill and energy in onslaught against them. His favor­ite address to the public was “Where Are The Dead?” For forty years he battled with all courage against the theory of eternal torment as the wages of sin, and so well did he analyze those Scriptures that treated of that subject, that toward the end of his min­istry one newspaper carried four stanzas of poetry, the last quatrain of which was some­thing like this:

There is a man in our town

Whose name I need not tell;

I’m sure you all must know him,

Because he put the fires out of Hell.

Today few educated ministers believe in the doctrine of Hell-fire, although some of them occasionally preach it, perhaps believing it to be a restraint upon evil-doers. All concordances and critical translations of the Bible clearly dispute the thought of eter­nal torment as the wages of sin.

Brother Russell received strong assurance from the Lord for the work he was to do, as told to Jeremiah in vs. 17 & 18: “Speak unto them (the people of Christendom) all that I shall command thee: be not dismayed at their faces.... I have made thee this day a defenced city” – immovable and strong as against society, against the various sects in Christendom, against the four prominent classes in American society: Rulers, capital­ists, aristocracy and labor, particularly against their leaders. These are the “four angels” – messengers of wrath – as set forth in Rev. 7:1-3 – whose destructive work was restrained “till we have sealed the servants of our God in their foreheads.” Although these all, some more, some less, waged controversies against him, God assured him of full victory: “They shall fight against thee; but they shall not prevail against thee; for I am with the... to deliver thee.” Surely, as we look back, we are able to see how forcefully this was fulfilled in the work he did.

When the prophecy was made, “They (the gainsayers) shall not prevail against thee,” it was not an idle promise; God gave him the Parousia Truth as his “strong tower,” which proved to be impregnable against the combined attacks of all adversaries. The promise made to Joshua (1:5): “There shall not any man be able to stand before thee all the days of thy life,” certainly applied to Brother Russell with great emphasis. Those who attempted to engage him in controversy soon came within the scope of Rev. 16:10 “They gnawed their tongues for pain.” Many of them resorted to slander, which was their weap­on of last resort; but it may be said of Brother Russell that he never reciprocated in kind; with the strong and clear and Biblical system of truth he had, there was certain­ly no need to cheapen himself by using the tools of the “god of this world.” (2 Cor. 4:4) The Parousia Truth was indeed a “defenced city” for him. (Jer. 1:18)

Chapter 2 of Jeremiah carries on in much the same fashion as the first Chapter. Brother Russell was commanded to shout his message from the housetops, and it is a mat­ter of record that he did just that. “Go and cry in the ears of Jerusalem (type of Christendom here in the end of the Age), saying, ‘Thus saith the Lord: I remember thee, the kindness of thy youth (when the pristine purity of Christianity was established under the guidance of Jesus and the Apostles), the love of thine espousals, when thou wentest after me in the wilderness” – “The woman (the true church) fled in the wilder­ness, where she hath a place prepared of God, that they should feed her there a thous­and two hundred and threescore days” (the 1260 years from 539 to 1799 A.D.) Verse 3 continues: “Israel (the true church) was holiness unto the Lord, the firstfruits of his increase.”

But that condition had become greatly changed “in the time of the end” (Dan. 12:4 – from 1799, and especially after 1874). Thus, antitypical Jeremiah was prompted to raise the question: (v.5) “What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?” The nominal church from 1874 is described in similar criticism to what Jeremiah said to the Jews before the fall of Jerusalem in 607 B.C.: “Thou sayest, I am rich and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.” (Rev. 3:17) Following are some of the Berean Comments on this text: “Possessing little of the truth and the spirit of the truth... Cannot see afar off.... cannot see the high calling for the Church or restitution for the poor world... stripped of the robe of Christ’s righteousness by the clergy, in the name of Higher Criticism and Evolution.”

Having come to the condition of full complacency – “rich and increased with goods” – they poised the insolent question (Jer. 2:8): “Where is the Lord, that brought us up out of the land of Egypt (typical of the delivery of the Gospel-Age church, which had been delivered from antitypical Egypt, “this present evil world”), that led us through the wilderness.. the shadow of death (“the wages of sin is death”).. and (v. 7) I brought you into a plentiful country.. but ye defiled my land.. and made my heritage an abom­ination.” “We have need of nothing”!

The question carries on in v. 11: “Hath a nation changed their gods... but my people have changed their glory for that which does not profit”; and because of this they “be astonished... be horribly afraid... very desolate (v. 12).” During this “time of the end” nominal Christendom committed two evils – they gave up God as their God, though He is the only source of life-giving Truth; and they developed creeds: “broken cisterns that can hold no water.” (v. 13) “Their cities are burned without an inhabitant” – an evil which they brought upon themselves. “Hast thou not procured this unto thyself, in that thou has forsaken the Lord thy God, when he led thee by the way?” (v. 17)

“Yes I had planted thee a noble vine, wholly a right seed.” (v. 21) When we review the superb religious system which God had given Israel under Moses and Aaron, and the downward course they pursued in the following years, it is most difficult to understand how that could have been possible. Yet their course was but a forecast of the downward course of Christendom after the departure of the Apostles. Indeed, “A just man falleth seven times, but he riseth up again.” (Prov. 24:16) The words of Solomon in this text are a terse statement of the history of the Gospel-Age Church in its seven epochs, as outlined in Revelation, Chapters 2 and 3. Each of these epochs began with a virile mes­sage of Truth – first with Jesus and the Apostles, then followed with the ministry of the remaining “six stars” (Rev. 1:16); but in every instance those that came after the various stars quickly retrograded into much error and decay of morale – as their prede­cessors had done.

Finally in 1874 came That Servant (Matt. 24:46), faced with an accumulation of the colossal errors of the entire Age – a fact which would have discouraged any man who had not the encouragement of the Lord Himself: “I have made thee this day a defenced city, and an iron pillar, and brazen walls against the whole land, against the kings of Judah, against the priests thereof, and against the people.” (Jer. 1:18) But just as in times past, the finely-tuned system of Parousia Truth which he left was bandied about by some of his followers – particularly by the Jehovah’s Witnesses – so that if his writings and their writings are placed side by side now, no unbiased mind would believe they should he recognized as coming from the same source – which indeed they do not.


The “noble vine” established through Moses and Aaron was all that the expression implies; and all will surely agree that had the Jews adhered to the Law Covenant through their continuing priesthood they would have developed into a nation the likes of which the world had never known. On the last night before He was crucified Jesus had told the Disciples, “I am the true vine” (John 15:1), thus identifying Himself as the anti­type of the “noble vine” God had planted in Israel; and Christians generally would have done well to “continue in His word.” But instead, they developed the “vine of the earth” (Rev. 14:18,19); and the angel was commanded to “gather it... and cast it into the great winepress of the wrath of God” – the great Time of Trouble, which began in 1914 at the end of the Gentile Times.

“The vine of the earth” in these texts is the great Papal system which is slowly being consumed – much the same as are grapes that are pressed for their juice. And Paul tells us that this system is “the wicked one” (2 Thes. 2:8), whom the Lord “shall destroy with the brightness of His coming.” The word “brightness” in this text is from the Greek ‘epiphaneia,’ which is literally ‘bright shining’; and “coming” is from the Greek ‘parou­sia.’ Thus, the text properly stated should read, “whom the Lord will destroy with the bright shining of His Presence.”

This has been progressing slowly, but surely, since 1914 – in harmony with the state­ment in Dan. 7:11: “I beheld even till the beast was slain, and his body destroyed, and given to the burning flame” – just another expression for the Time of Trouble. And just as much of Jeremiah’s message is harsh condemnation of the Jews, so much that That Ser­vant wrote and preached was harsh condemnation of the “vine of the earth” – although he never resorted to reviling or slander in any of his statements; the Truth that he had was more than enough. And just as Jeremiah had been told, “speak unto them all that I command thee,” so Pastor Russell uttered the scathing message against nominal Christen­dom as it was revealed to him in the Word of Truth.

It is probably in order here to state that many features of the Gospel Age have been re-enacted here in the end of the Age, one of these being a little Papal System in the organization of Jehovah’s Witnesses. And just as the large Papal system “shall think to change times and laws” (Dan. 7:25), so this little Papal system has also changed times and laws; in fact, they have made so many changes in their chronology and in some others of their teachings that few, if any, of them know just what they do believe. How­ever, when we analyze big and little Papacy we assuredly do not include all members of those organizations in our criticism. It is our conviction that there are many noble and honorable people in both systems – some of whom are our good personal friends; but they have not given themselves to the research on the subject that we have done.

Jeremiah continues his castigation in chapter 2:21,22: “I had planted thee a noble vine: how then art thou turned into the degenerate plant of a strange vine unto me?.... Though thou take thee much soap, yet thine iniquity is marked before me.” Of course, such scathing denunciations aroused the sharp animosity of the Jews, who eventually did Jer­emiah to death by stoning him. He was a “speckled bird” (Jer. 12:9) – a man marked for contempt and persecution from early manhood, as was also Brother Russell. Yet the de­termination of both of them caused them to hew to the line to the end of life’s journey.

But, as some men are determined to declare the Word of Truth in purity and sincer­ity, so others are just as determined to go the way of Balaam, who was a type of those who teach error for profit. Thus they play the symbolic harlot with strangers. “I have loved strangers, and after them will I go.” (Jer. 2:25) “Have gone astray, follow­ing the way of Balaam.” (2 Pet. 2:15) “Thou hast them there that hold the doctrine of Balaam.” (Rev. 2:14) See the Berean Comment on both these texts – “Type of class that teach error for profit.” The Revelation text was directed to the Church of Per­gamos, the third epoch of the Gospel Age, which had its beginning about 315 A.D. when Emperor Constantine embraced the Christian religion and contaminated it with many of his former heathen beliefs.

The heathen beliefs and customs accumulated with each succeeding epoch of the Gospel-Age Church, many of which were discernible even to worldly men of good charac­ter. The nominal church had become clustered with hypocrites, as stated in Rev. 18:2: “Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.” Many “jail” birds were members of some great religious system at 1914; thus, the call had gone out, “Come out of her, my people.” (Rev. 18:4) This is emphasized by the Prophet Jeremiah (2:26, 27): “As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests and their prophets (many of the leading clergy at 1914 openly admitted they accepted only such parts of the Bible as suited their taste).. they have turned their back unto me, and not their face; but in the time of their trouble (which came upon them in 1914) they will say, Arise, and save us.”

At that time we were a faithful member of the Lutheran Church; and, when the preacher arose in the pulpit and urged the congregation to support the war in every way possible, we went to him to inquire how he could do such a thing, when the Lutheran Church had originated in Germany, with a large part of the population then members of that Church. Therefore, he was advising Lutherans to kill brother Lutherans instead of “we ought to lay down our lives for the brethren” (1 John 3:16) as we are instructed by God’s Word; and we left his house never to return. The same could be said of the Ro­man Catholics in Italy, who were pitted against the Catholics in Romanist Austria. Thus, Jeremiah continued his charge: “Where are thy gods that thou hast made? Let them arise if they can save thee in the time of thy trouble.. Ye all have transgressed against me, saith the Lord.” (Jer. 2:28,29) Wars always bring out the worst in people; and this was especially true of the 1914 conflagration. They had made dead churches their moth­ers, having rejected God; yet they called upon Him in their Time of Trouble. Thus, the accusation: “Your children have received no correction: your own sword hath devoured your prophets, like a destroying lion.” (v. 30) These truths were boldly and repeated­ly proclaimed by Brother Russell; and he and his followers received much persecution from the nominal church; hence the charge, “In thy skirts is found the blood of the souls of the poor innocents.” (v. 34) This is repeated in Rev. 18:24: “In her (the nominal church) was found the blood of prophets, and of saints, and of all that were slain upon the earth.”

Thus far we have considered only two chapters of the 52 chapters in the Jeremiah writings; and we hope to continue the book at some future time. However, we believe all our readers who have been even passingly schooled in Present Truth will recognize the pointed application to the writings and sayings of Brother Russell as he repeatedly set them forth. Briefly, Jeremiah was “the prophet unto the nations” for forty years before the capitulation of Jerusalem; Brother Russell was “the prophet unto the nations” for forty years before the collapse of Christendom in 1914. The former foretold the overthrow of Jerusalem, with the Tribes of Judah and Benjamin (the ten tribes had already been transplanted to Babylon 133 years previously by Shalmaneser, the Assyrian king – see 2 Kgs. 17:1-7 – and subsequently became the “ten lost tribes” of Israel); Brother Russell foretold the collapse of Christendom 2520 years later; and he gave his forecast about 25 years before the event occurred. The same conditions prevailed in both places before their collapse; and the current evils were repeatedly and truthfully castigated by both men.

In closing, we would say that much of the foregoing has been gleaned from the writings of the Epiphany Messenger, who left us on October 22, 1950 – 34 years almost to the day after Pastor Russell died. Thus we take this occasion to pay grateful tribute to both of them. We have made the major elaboration for Brother Russell, because his work and office in the Lord’s Household was much superior to that of Brother Johnson. And, just as there were no successors to the twelve Apostles, so there was no successor to That Servant – although since his death there have been faithful mouthpieces, of whom the Epiphany Messenger was foremost. But we would emphasize here that he did not set aside any of That Servant’s basic teachings; rather, he scrupulously defended the gen­eral structure of Parousia Truth, and used that Truth as a foundation for his own teach­ings in the Epiphany.

The same is true of us regarding the teachings of both of these faithful servants; we “continue in that which we have learned and been assured of (from them), knowing of whom we have learned them” (2 Tim. 3:14). However, we would stress that none of the faithful mouthpieces of the Lord since the Apostles fell asleep were infallible; they made mistakes, as Church history relates. The same may be said for the Parousia and Epiphany Messengers: They also made mistakes – especially as relates the time features concerning future events; but their basic chronology we accept exactly as they gave it, although we reject some of their conclusions which time itself has proven such expectations premature. We feel those faulty conclusions were permitted of the Lord for “the trial of your faith”; and we regard them in this light – although we believe that both of them come well within the Scripture: “The righteous shall be in everlasting remembrance.” (Psalms 112:6)

Sincerely your brother,

John J. Hoefle, Pilgrim



QUESTION: – Did the Ancient Worthies have a standing in the antitypical Tabernacle Court?

ANSWER: – To gain a clear understanding of this matter, we should first of all stress there wasn’t even a typical Tabernacle erected when many of the Ancient Wor­thies lived – as instance Abel, Enoch, Noah, Abraham, etc. The typical Tabernacle was erected by Moses at Sinai. Therefore, we agree with Brother Russell’s answer to a sim­ilar question in the March 1910 Tower, Reprints 4579: “No. In their day the Priest had not yet come and the antitypical Tabernacle and its Court established; hence they could not be in it. According to their hearts, as expressed in their conduct, they must have been members of the Household of Faith.” In the eleventh Chapter of Hebrews St. Paul stresses that those named there did what they did “by faith.”

The Levites will occupy the Millennial Tabernacle Court – a “better resurrection” than the world, whose resurrection will be in the Camp. The Ancient Worthies were jus­tified by faith, and had a standing before God, even though they could not be in the anti­typical Court, which began to be erected for the Household at Pentecost. However, they had an anticipatorial standing in the antitypical Court – even though they knew little or nothing about it. We are told that “God calleth those things which be not as though they were” (Rom. 4:17); and in Gen. 15:6 it is stated that Abraham “believed in the Lord; and He counted it to him for righteousness.” This Scripture is substantially quoted three times by St. Paul in Rom. 4:3,9,22 – in his proof of a tentative justification for this Gospel Age.

In Rom. 4:6-8 the Apostle quotes from Psa. 32:1-5 to prove that David also had a reckoned justification, although in his case the typical tabernacle had been erected some five hundred years before he became king in Israel. Abraham and David both had the same kind of justification – a justification by faith – which gave them both an antici­patorial standing in the antitypical Tabernacle, which began to be erected by Jesus at Jordan, and was begun for His followers at Pentecost.

However, none of the Ancients could have anything more than a reckoned justifica­tion, because the merit of Jesus did not become available until His death on the cross. Even though many of them knew very little about the Plan of Salvation, they did look for a Messiah – a vague ray of hope was given in Gen. 3:15: “Enmity between thee and the woman... thy seed and her seed; it shall bruise thy head.” As to Abraham, the father of the faithful, our Lord said, “Your father Abraham rejoiced to see my day: and he saw it, and was glad.” So, even though the antitypical Tabernacle wasn’t established, and the Ancient Worthies could not be in the antitypical Tabernacle Court, they had the same standing before God as do the Youthful Worthies now who have their standing in the Court: BOTH the Ancient and Youthful Worthies had Tentative Justification. (See E-4:352, 355)

Note particularly Rom. 4:11,12 (Dia.): “Abraham received the symbol of circumci­sion as a seal of the righteousness (Tentative Justification) of that faith which he had while in uncircumcision; in order that he might be (1) THE FATHER OF ALL uncircumcized BELIEVERS (consecrated and unconsecrated), that the righteous­ness may be accounted unto them (ALL uncircumcised BELIEVERS); and (2) a father of circumcision, not only to those who are of circumcision, but to those also who tread in the footsteps of the faith of our Father Abraham, which he had in uncircumcision.”

Those schooled in Parousia Truth understand full well that there are only two types in the Old Testament that picture forth the sacraments that are obligatory on all who “follow in His steps” – Circumcision, which types consecration; and the Passover, which portrays the Lord’s Supper. But the words of St. Paul clearly and emphatically state that Abraham was counted righteous in uncircumcision; and he is the father of all the faithful. Therefore, it logically follows that all Gospel-Age believers would be counted righteous (have tentative justification) before they receive the antitypical cir­cumcision – that is, before they consecrate to do God’s will.

But those Ancients before Moses hold no relation whatever in their standing to Consecrated Epiphany Campers, because the antitypical Court is now established, and rep­resents the only place available for justification in this Gospel Age. Nor can these Campers be placed anticipatorialy in the Millennial-Age Tabernacle Court, because that Court will be occupied by the Household of Faith (See 1940 PT, p. 13) – the three anti­typical Tribes of Levites: Kohathites (Ancient Worthies); Merarites (Great Company); Gershonites (Youthful Worthies). The Consecrated Campers cannot be said to be antici­patorialy in the Millennial-Age Court because they will not be a part of the Millennial-­Age firstborns, as is true of the Worthies. All the Worthies have been anticipatorialy in the Millennial-Age Court, because that is where they will be resurrected. Their “bet­ter resurrection” (Reb. 11:35) will put them in that Court when they come forth from the tomb. The Highway of Holiness will be opened up in the Camp for all Restitutionists, including the quasi-elect. There will be no ‘narrow way’ in the Camp then, nor has there ever been a narrow way in the Camp – in the Patriarchal, Jewish or Gospel Ages ­no narrow, way in the Camp for Restitutionists to sacrifice at any time.

The marked distinction between the Worthies and Consecrated Campers is very clearly defined in Noah’s Ark – where the six saved classes of human beings are set forth. Noah and his wife type Christ and the Church; Shem and his wife the Ancient Worthies; Japheth and his wife the Great Company; Ham and his wife the Youthful Worthies; the clean animals the repentant and believing Jews and Gentiles; the unclean animals the remainder of the restitutionists. The marked difference between human beings and ani­mals reveals the sharp difference between the elect and the non-elect; no sane person would mistake one for the other. Yet RGJ is telling us that his Campers (consecrated Restitutionists) are so zealous of good works, serving the Lord, that it is almost im­possible to discern the difference in them and the Youthful Worthies! It is almost im­possible to discern between the elect and the non-elect, he is telling us – between the faithful elect and the Restitutionists. His claim makes a complete jumble out of the picture in Noah’s Ark. The quasi-elect have an anticipatorial standing in the Millen­nial-Age Camp, the same as all Restitutionists. The difference between the quasi-elect and the other Restitutionists is, they will be better prepared to walk up the Highway of Holiness than the residue of mankind.