by Epiphany Bible Students

No. 255

The primary power of God’s real people is THE TRUTH; and their secondary power is God’s Arrange­ment for the proper use of that Truth. Thus, the counsel to “give attendance to doctrine” (1 Tim. 4:13) is sound advice for every time of the Age. And we believe it is proper observation that a clear and comprehensive understanding of the doctrine of JUSTIFICATION will enable us to “continue in the faith” – never to stray far from the general Truth structure.

There are two kinds of Justification taught in the Bible – Justification by Faith, and Justification by Works. Inasmuch as our present Bible is specifically designed for those of God’s people who “live by faith,” it should be only proper that Justifica­tion by Faith should receive preponderance of favor for the past, present and future ­until Justification by works gains the ascendancy. Our understanding that we person­ally are justified is purely a matter of faith with each of us. And, once one enters into Justification by Faith, his fellows will perceive little outward difference in him; such a faith operates in the heart and mind, without pronounced change in outward physical appearance. Time operates upon our bodies much the same as it does on those not so blessed – in due time the grave makes claim upon all. Just the reverse of this will prove true during the Kingdom reign, when a justification by works will actually make right, and all who attain that justification will no longer need fear the grave. But it is our purpose to treat only passingly of this latter; rather, we shall con­sider that justification that applies to all God’s people now and in the past – that which cometh of faith.

Since the time that “Christ brought life and immortality to light through the Gospel” (2 Tim. 1:10), Justification by Faith has had two component divisions – a tentative jus­tification, and a vitalized justification.  And it is herein that much controversy has arisen among God’s people, some claiming there is no such thing as “tentative justifica­tion”; others claiming it not only operates now, but will continue to operate even dur­ing the period of Justification by Works. It is our opinion that those who deny com­pletely a tentative justification for this Faith Age are thus forced to abandon large sections of that Truth which once made them clean. It forced JFR to discard completely Tabernacle Shadows of the Better Sacrifices, so that the Jehovah’s Witnesses no longer include that book in their course of study. And it is difficult to determine just what interpretation those people now give to Jesus’ words: “I say to you, Till Heaven and earth pass away, one iota or one tip of a letter shall by no means pass from the law, till all be accomplished (fulfilled)”—Matt. 5:18, Dia. Clearly enough, Jesus was thus telling us that the entire Law arrangement – of which the Tabernacle with its ceremonies was the central feature – was typical, and that all those types must continue until the antitypes appeared to fulfill them – fill them full to a completion.

In a flimsy attempt to justify his rejection of tentative justification, JFR made the false claim that Brother Russell rejected the teaching of tentative justifi­cation before he died; but this claim is directly disputed in the foreword of Vol. 6, Oct. 1, 1916. There Brother Russell sets forth tentative justification and vitalized justification as separate and distinct, as he also does in the 1909 Watch Tower, p.360; the 1910 WT, pp. 12-13,93 and 246; the 1911, p. 394; the 1912, p. 152; the 1913, pp. 92-94; the 1914, p. 67; the 1915, pp. 103-104 and pp. 292-293; the 1916, p. 281.

These citations leave no doubt about Brother Russell’s convictions about the teaching of tentative justification. Many others have joined JFR in the denial of tentative justi­fication; and, since this teaching is a fundamental part of the Old and New Testaments, we are justified in concluding that those who once accepted it before October 1916, but now deny it, must come under the classification of 2 Thes. 2:10,11, Dia.: “They admitted not the love of the Truth... And on this account God will send to them an energy of delu­sion.” In our Lord’s announcement of the sentence upon the “unprofitable servant” (the Great Company) of Matt. 25:30, Jesus stated that he would be “cast into outer darkness” ­the “darkness” meaning in this text, as it also does in 1 Thes. 5:5,6 and other Scrip­tures, “giving them over to error.” (See especially the Berean Comment on 2 Thes. 2:11)

Jesus had told the Disciples, John 15:3: “Now are ye clean through the words which I have spoken unto you”; and the conclusion must automatically follow that those who re­ject “the words” which once made them clean would then self-evidently become unclean – ­they become afflicted with antitypical leprosy – “he shall be defiled; he is ‘unclean’” (Lev. 13:46). And this uncleanness will remain with that Class until the full end of the Gospel Age – “until the even” (Lev. 14:46). The cleansing will be accomplished with such in “the great tribulation” of Rev. 7:14, at which time they shall experience “the weeping, and gnashing of teeth” of Matt. 25:30. And until this cleansing is accomplished, we may reasonably expect such unclean ones to cast out (refuse to fellowship) God’s fully faith­ful people who resist such rebellion (revolutionism). Let us keep in mind that it is always THE TRUTH that produces the separation between the Fully Faithful and the Measur­ably Faithful. Thus, the “hail” (the hard convincing Truth) sweeps away “the refuge of lies,” revealing those who have received the Truth in the love of it, and those who re­ceive the punishment of “outer darkness” – ERROR and REVOLUTIONISM – LEPROUS UNCLEANNESS. Thus, we should “think it not strange” as we see this separating influence operate to a completion – “until the even.”


While we have great respect for the teachings of Brother Russell, yet we believe that a doctrine so weighty as tentative versus vitalized justification should also be taught in the Bible, and that we should be able to produce a clear “thus saith the Lord” to substantiate our position – and not by one text only, but by at least two or three witnesses. And it is the failure to consider all that is written on various doctrines that has produced the great falling away since Apostolic times. Therefore, if we find our thoughts disputed by even a single text, we may be sure of three things: Either the text is spurious; we have a faulty translation; or we ourselves have the wrong in­terpretation. “it is impossible for God to lie”; and, since the Bible is the inspired word of God, it likewise cannot lie – cannot contradict itself.

The first “witness” we shall consider in proof is 1 Cor. 7:14, Dia.: “The unbe­lieving husband is sanctified in the believing wife, and the unbelieving wife is sancti­fied in the brother; otherwise, indeed, your children were impure, but now they are holy.” The word “holy” in the text is from the Greek word ‘hagios,’ which means set apart, separate, holy. It is the same word that is translated saints more than sixty times. Clearly enough, a newborn infant could not possibly be a saint, but they receive a reckoned saintly standing because of their saintly parentage; and, since their parents are in the antitypical Tabernacle Court, their children would self-evidently have to be there with them until such time is those children reach an age of accountability and can determine for themselves whether or not they wish to retain their faith justification and continue in the saintly footsteps of their parents.

Sometime ago a booklet came into our possession, in which the writer is very posi­tive that there can be no tentative justification, because, says he, justification must be an instantaneous work. This brother also claims – as did JFR – that Brother Russell changed his mind on tentative justification. This contention is simply a ruse in a shab­by attempt to gain support for his error – an error that will be clearly exposed and re­futed in full, as our further comments herein will demonstrate. Surely no one with the faintest understanding of faith justification would claim that the justification of infants is vitalized! Therefore, 1 Cor. 7:14 indisputably proves a tentative justifica­tion; and it is well to note in final summation that we are also clearly faced with two kinds of tentative justification – one acquired by the intelligent desire and coopera­tion of the recipient, and the other by infants acquired through no will or cooperation of their own. Also, it is that justification described in Rom. 5:1, Dia.: “Having been justified, therefore, by faith, we have peace with God, through our Lord Jesus Christ; through whom also we have been introduced into this favor in which we stand.” This tentative justification – standing – is our “introduction” to God, which gives us “peace with God,” but does not give us the “peace of God” until we offer ourselves in accordance with Rom. 12:1 – to do the will of God, which, if accepted, then gives to us “the peace of God which passeth (human) understanding.” Only after that do we actually possess a “living” (zeal-inspiring) faith.

As our second “witness” we consider Romans 4, starting with verse 3 (Dia.): “What say the Scripture? Abraham believed (had faith in) God, and it was accounted (reck­oned) to him for righteousness.” Here again, it is clearly stated Abraham’s faith jus­tification did not actually make him right; it merely accounted, or reckoned, him right­eous. Thus, v. 7 – “Happy are they whose iniquities are forgiven, and whose sins are covered” – no longer held against them because of their faith justification. Certainly no one who was ever in Present Truth would contend that Abraham and David had justifica­tion similar to the justification held by those of this Gospel Age who had come into the Body of Christ – vitalizedly, through a real imputation of Christ’s merit. But note now par­ticularly vs. 10 and 11: “How then was it accounted (to Abraham)? When he was in cir­cumcision or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the symbol of circumcision, as a seal of the righteousness of that faith which he had while in uncircumcision; in order that he might be the father of all uncircum­cized believers; that the righteousness may be accounted (reckoned) to them.”

All who were ever schooled in Present Truth are well aware that ancient circumci­sion was a type of the Gospel-Age consecration, the physical circumcision typing that figurative circumcision of the heart that is made when one offers his heart and will to God in consecration. But St. Paul clearly states that Abraham’s righteousness was ac­counted, reckoned, to him before circumcision – that he might be the father of all who believe – all who experience a faith justification before they present themselves to God in consecration – before they experience the antitypical circumcision of the heart. St. Paul was truly a great logician, and his reasoning is so clear and direct in this fourth chapter, that it seems unbelievable that any who were once in Present Truth could cast it aside; and then attempt to besmirch Brother Russell by saying he had also cast aside these compelling Scriptures.

Following his clear exposition of a tentative reckoning, St. Paul then proceeds to say in Rom. 5:1 that this faith justification arranges our “introduction” to God – not an intimate close family relationship, but merely an introduction, which will enable us to gain real intimacy of soul with our Heavenly Father if we follow his appeal in Rom. 12:1 to “present your bodies a living sacrifice” – in consecration, which we are now in position to do as a result of our tentative, reckoned, faith justification – to “trans­form yourselves by the renovation of your mind.” (12:2, Dia.)

As our third “witness” we offer what we consider the most compelling proof for tentative justification, the same being the Atonement Day type of the wilderness Taber­nacle as given in Lev. 16. The pattern given to Moses in the Mount was emphatic that all the animals used in that service must be “without blemish” (Lev. 1:3) – no visible flaws of any kind. But we now ask, did those animals have their physical perfection as a result of their presentation to Aaron in sacrifice, or were they offered up that day because they were previously found to be perfect? The answer needs no elaboration: They were already “without blemish” when they were selected from among the children of Israel, and were brought into the Court, before they were tied at the door of the Taber­nacle – their being tied there representing the consecration and presentation of those who were about to enter the Holy “in newness of life” through an instantaneous vitalization of that reckoned perfection which was already theirs before consecration. And it is this tentative faith justification, this reckoned perfection, that is our “introduction to God” (Rom. 5:2) – enabling us to enter into the Holy – into the Divine sanctum – in vitalized justification – a condition exclusive to this Gospel Faith Age, and exclusive to those only who are “begotten to newness of life” through a direct imputation of the merit of Jesus.

Reverting to earlier statements in the above paragraph, we also point out that every antitype is pronouncedly greater than its type. Thus, Jesus as the antitype of the Atone­ment-Day bullock was infinitely greater than was the type, requiring only the one sacri­fice of Himself to cleanse from all sin forever all those who come to the Father by Him. And the members of His Body were also far greater than their Atonement-Day type as repre­sented in the Lord’s goat. Therefore, if those animals in the type must be “without blemish” (typically perfect) before presentation at the door of the Tabernacle, how much more must this be true of their Gospel-Age antitypes? God cannot look upon sin with any degree of allowance, thus could never enter into a “covenant by sacrifice” with fal­len beings unless the sin barrier were first removed. Therefore, it should be self-­evident that He must first provide a way – an “introduction” – for fallen man to come to Him; and this He has accomplished by arranging for a tentative, a reckoned perfection ­a tentative justification by faith.


But no fallen human being could arrange for this “introduction” to God by his own skill or merit; it must come through an intercessor, through one who could give him a reckoned perfection – and this He arranged through Jesus – “that He might be just, and yet be the justifier of him who believeth on Jesus.” (Rom. 3:26) And here again the Tabernacle type gives clear confirmation of this by the linen curtain which surrounded the Tabernacle structure and its surrounding plot of ground. The Divine Presence was portrayed by the Shekinah Light and shone forth from between the Cherubim in the Most Holy of the Taber­nacle; and none could ever reach that presence except through Jesus – by first coming through the Gate into the Court, and inside the linen curtain, there to be reckoned perfect, righteous (“the fine Linen is the righteousness of saints”—Rev. 19:8), to provide proper “introduction” to God at the first veil, and for progress through life’s pilgrimage through the Holy to the Most Holy, where “we shall be ever with the Lord.”

Some may ask how such arrangement could be true of Abraham, who lived before the typical Tabernacle was erected at Sinai. We answer, It was reckoned to him, and to all with “the faith of Abraham” from Abel to John the Baptist. “Abraham rejoiced to see My day, and He saw it, and was glad.” (Jno. 8:56) And, while none of the Ancients ever had more than a tentative, a reckoned justification, all that they did have came to them through a reckoned standing inside that linen curtain – which gave them a righteousness they could never attain of themselves. “Mine own righteousness is as filthy rags.” (Isa. 64:6)

With this picture clearly in mind, it should now be apparent to all that the RGJ-JWK claims of a faith justification in the Camp, outside the linen curtain, which (curtain) represents Christ, must be errant nonsense, regardless of how they classify such people in the coming Kingdom arrangement. The “faith of Abraham” is a faith-age faith. Even when the Mediatorial reign begins, and justification by works become operative, Jesus’ words will be as true then as they are now: “No man cometh unto the Father but by me.” There will be no imputation of His merit then – no more justification by faith (although a certain amount of faith will certainly enter into that arrangement, but not the exact­ing faith for Restitutionists as for those who must exercise faith when sin is in the ascendancy in this “present evil world”) – but He will be the “everlasting Father” until such time as men have regained the Edenic perfection which will enable them to speak to God, as did Father Adam, without an intercessor.

Let us consider also Brother Johnson’s direct contradiction to the RGJ-JWK twosome in E-4:406:

“The Youthful Worthies, from the standpoint of having ‘the faith of Abraham,’ are, of course, like him, Of the Household  of  Faith. They are, however, somewhat different from the tentatively justified who do not now consecrate. The latter during the Epiphany cease altogether to be in the Household of Faith, having used the Grace of God in vain.”

Let us remember that the only thing wrong with those who eventually lose their standing in the Household of Faith in the end of this Age (in the “finished picture of the Epiphany”) is their failure to consecrate.  Thus, when they are forced from the Court into the Camp, they are in every way identical in character, if they maintain what they have gained, as they were in the Court – “truly repentant and believing, but not consecrated.” (E-10:209) They are not forced from the Household because of character degeneracy – the only fault against them is their failure to consecrate, which in due time forces them from the Court into the Camp.  Yet RGJ offers a direct contradiction to Brother Johnson’s teaching when he declares in his Present Truth that his Campers are of the Household of Faith. And let us not forget that the real issue in this instance is a proper understanding of Tentative Justification as taught by Brother Russell and Brother Johnson, but which is now cast aside by RGJ. “He that is able to receive it, let him receive it!”

After That Servant’s death JFR denied the doctrine of Tentative Justification alto­gether because it stood in the way of his “new light.” The Epiphany Messenger clearly refuted his “new light,” and established the doctrine of Tentative Justification in the Scriptures so unmistakably that no Epiphany-enlightened brethren need be deceived now. But shortly after the Epiphany Messenger’s demise RGJ perverted the doctrine of Tenta­tive Justification to accommodate his “new light” – the non-existent class of Epiphany Campers Conse­crated. We must remember, too, that RGJ calls his “new light” (?) ‘Epi­phany’ Campers Consecrated, thereby attempting to palm off his “strange fire” as faith­ful Epiphany teaching – and at the same time offering the “strong delusion” that we are now in the Basileia! The Epiphany as a period of time (beginning with World War in 1914 and ending with Jacob’s trouble—E-4:55, bottom) is the last special period of the Gospel-­Age, with which all faithful well-instructed Epiphany-enlightened brethren will agree – ­all who still accept Brother Johnson’s teaching on the subject. RGJ’s perversion of Tentative Justification also causes him to set aside the faithful teachings of both Mes­sengers on Youthful Worthies. In Epiphany Volume 4, p. 342, Brother Johnson says that “those faithful consecrators from 1881 until Restitution sets in, for whom there are no crowns available, and hence no Spirit-begetting for Gospel-Age purposes possible, will be the Millennial Associates of the Ancient Worthies in reward and service.”

In RGJ’s repudiation of this Truth, and in his perversion of Tentative Justifica­tion, he in effect now tells the brethren that the above quotation from the Epiphany Messenger (and the teaching of That Servant, too) IS NOT THE TRUTH, but that his Camp­ers Consecrated are privileged to walk “a narrow way” with the Great Company and Youthful Worthies without a reward of the heavenly inheritance, or of a Kingdom “Better Resurrection” in fact, he says, there’s no reward at all other than Restitution in the final analysis! They will be closely associated with the Worthies in the Kingdom, he says, and will have opportunity to make great progress up the Highway of Holiness. But do not all the quasi-elect (unconsecrated Class) have that same opportunity? Yes, in­deed, his perversion of the doctrine of Tentative Justification is causing many to go into error. It has forced him to pervert the doctrine of Youthful Worthies as set out in the above quotation by the Epiphany Messenger, as he now denies the privilege of such Youthful Worthy hope to his converts. Great is the responsibility of such ‘mis’leaders! When one does violence to one feature of the Truth, then he must also do violence to other features in order to support his previous error. We would not be faithful to the Lord, the Truth and the Brethren if we did not faithfully defend the doctrine of Tenta­tive Justification and attack the errors presented by such Perverters (our former breth­ren), just as did Brother Johnson have to defend this important doctrine against JFR, et al (his former associates).


It is grievous indeed to note the condition of those who have forsaken the Truth that once made them clean – it is a real ‘spiritual’ oddity, perhaps peculiar to this “evil day.” But we “think it not strange,” as we are forewarned of these things: “This know also, that in the last days perilous times shall come... But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned and been assured of, knowing of whom thou hast learned them.” (2 Tim. 3:1,13,14) Some contend they have become “supremely happy” – have ob­tained a “Peace of mind” never before experienced by them after forsaking the Truth that once made them clean. This seems to be pointedly true when they cast away the Truth on Tentative Justification.

But by far the most extensive example of all is the group known as the Laymen’s Home Missionary Movement. Several times since 1950, the Truth on Tentative Justifica­tion has been sorely besmirched by this group in its relation to the Tabernacle Court and to their Campers Consecrated. Yet in those very Conventions in which this was done, quite a few have arisen to testify loudly, “This is the grandest Convention I have ever attended!” And we refer now to those who attended Conventions under Bro.  Johnson, and some even who have attended Conventions under Brother Russell. We hear such people proclaiming that the Conventions supervised by the last two Principal Men of Micah 5:5 (the Laodicean Star) were not nearly so inspiring and elevating as those now provided and supervised by a self-admitted Crown-loser – Conventions where the Truth on Tentative Justification is bandied about by the “unstable and the unlearned” in dis­graceful and disturbing manner.

In summation, we would observe that the full import of St. Paul’s words comes to us more forcefully with each passing year, “Because they admitted not the love of the Truth.... on this account God will send to them an energy of delusion.” (2 Thes. 2:10, 11, Dia.) And once more we quote the Berean Comment on these texts – “Giving them over to error, which they prefer to the Truth.  Great delusions are just before us, and some of these may come closest upon those possessing the most light of Present Truth.” The brethren in the LHMM who had the supervision of the Epiphany Messenger, had more exhaustive proof on Tentative Justification than any other group on earth to­day; thus, now “strong delusion” has come upon those “possessing the most light of Present Truth.” Their ‘peace of mind’ at rejecting the Truth is undoubtedly some of the “strong delusion.” We know of quite a few in Big Babylon who are satisfied with their leaders: they, too, have ‘peace of mind’ as they sacrifice time, energy and money to uphold their ‘quarter.’ (See Isa. 56:11)

And in conclusion let us consider that advancing Truth does not set aside the Truth already established, as some deceivers seem to think; all advancing Truth must be based upon the Truth already established from the Good Word of God.

THE “END” OF 1 COR. 15:24

In the April 1976 Bible Standard, p. 28, col. 2, RGJ presents some rank confusion on this Scripture, which has some bearing on Justification, so we offer the following comments on it: “Then cometh the end.” We cannot give the exact date for the “end”; we can only generalize, because we do not know the exact “end” of the Little Season; but E-17:124 clearly states:

“Then cometh the end (the end of the Little Season).... The last enemy that shall be destroyed is death (thus we see that not only persons are these enemies, but also things). The Adamic death in the sense of the dying process is this last great enemy.” See also Berean Comments on Rev. 20:14.

That the “dying process” is the specific thing meant here is clear when we con­sider Isa. 65:20: “The sinner being an hundred years old shall be accursed.” If we accept this text for just what it says, then the last person to be delivered from the grave (the Adamic death state) must be resurrected at least by 2774 – a hundred years before even the beginning of the Little Season – but probably much sooner than 2774.  However, the Adamic death process will remain in the goats until the last one of them is destroyed – which will not be accomplished until the full end of the Little Season.

This is further confirmed by the fact that the Adamic death process will be fully purged from the sheep by the beginning of the Little Season. Those that become His during the Mediatorial reign will not only have physical perfection, but will also have “sin and error” eliminated from their minds and hearts by the benevolent rule of The Christ by 2874. (See E-15:214,215) All who survive the Little Season must enter it with perfect characters at 2874. “Each one must appropriate by faith and works for himself in their entirety Christ’s perfect humanity, His right to life and His life rights before the Little Season sets in. If he leaves any part of these unappropriated, he enters the Little Season with an imperfect character and thus will fall in the final trial of that time.” (E-8:616) And we are told in Parousia Vol. 5, p. 380, top of 381: “In that day he that dies shall die for his own sin. ‘The soul that sinneth it shall die.’ Though such will have weakness of the Adamic nature from which they will never re­cover, for refusing to use the means and opportunities placed within their reach during The Millen­nium by the Mediator of the New Covenant, yet under that New Covenant inher­ited weaknesses will not be counted against them, being fully offset by their Redeemer’s sacrifice.

We know, too, that the willful sinner who is “cut off” at 100 years old, even though he has the Adamic death process still present with him, will not die the Adamic death! And this same condition applies to all who are outwardly obedient and live until the begin­ning of the Little Season, but still have the Adamic death process in their unholy heart’s condition: they too die the second death in the Little Season. The Adamic death process is what is meant in Rev. 20:14: “And death and hell were cast into the lake of fire.” in Rev. 22:3, “There will be no more curse,” the Adamic death process is included in the ‘curse.’ Please see Berean Comments on Rev. 20:14 and Rev. 22:3.

However, despite these clear statements, RGJ once more repeats his old error on this subject by telling us that “the end” is the beginning of the Little Season. Says he: “Then cometh the end (the Little Season, after the thousand years are over).” of course, the thousand years will be over in 2874 – at the very beginning of the Little Season. Then he continues: “Christ’s reign is thus intended to destroy all the works of Satan – sin, error, sorrow, pain, sickness, death and the grave.” While the goats will be fully perfected physically, they will not be relieved of sin and error. This is cor­roborated in E-17:125, par. 1: “Those who will reform externally, but without a heart reformation (thus retaining some features of the Adamic death process—JJH) will live throughout the thousand years and attain human perfection; but by the trial during the Little Season, their unholy heart’s condition will become manifest, and they will per­ish in the second death.”

The foregoing is actually corroborated by RGJ himself further down on p. 28 of this same Bible Standard: “The last enemy that shall be abolished (destroyed) is death (not the death state or the grave, which by the awakening of the dead will be destroyed before sin, error, pain, sorrow and sickness, but the dying process – the imperfection brought by the Adamic sentence upon all; the annihilation of its last vestiges will complete the work of the Millennial Kingdom; therefore, death will be the last enemy destroyed).”

This clearly disputes the preceding paragraph, which seems to have escaped RGJ’s notice when he proof-read what Brother Johnson had set out on this subject: “The Adamic death in the sense of the dying process is this last great enemy; and, because of His faithfulness, Jesus became the one who will after the close of the Millennium finally destroy it.”

Justification in any Age is an instantaneous matter. The tentative justification of the Gospel Age comes instantaneously – which one must have before his consecration can be accepted. The perfection of this Age is only a reckoned one, of course; but in the next Age it will be a gradual process – resulting in actual physical perfection of all who live to the beginning of the Little Season. Some restitutionists will un­doubtedly reach physical, mental and moral perfection in a very short time; but God will not accept them until He justifies them – at the end of the Little Season.

We had hoped that our efforts had “turned back the sinner (RGJ) from his path of error” (Jas. 5:20, Dia.) on this subject of “the end” in 1 Cor. 15:24, as well as his errors on Cornelius, tentative justification all through the Millennial, etc.; but he now comes back with his original error – disputing his own statement right on the same page. He does this in the face of the true teaching on the subject we have pre­sented from Brothers Russell and Johnson – upon which we have elaborated in great de­tail. When we consider the grand antitype of the Sheep and the Goats (Matt. 25:31-46), we would be “foolish” indeed to reject the correct Biblical teaching. However, we should make some allowance for “foolishness” from the uncleansed Levites, as Brother Johnson tells us: it is difficult for them to discern between Truth and Error.

To the enlightened observer it is clear enough that many who accept the errors explained above, are very, very drowsy, if not completely blind. Therefore, the words of Deu. 27:18 are pointedly applicable: “Cursed be he that maketh the blind to wander out of the way (the way of Truth they once accepted).”

“Let thy work appear unto thy servants, and thy glory unto their children. And let the beauty of the Lord our God be upon us; and establish thou the work of our hands.” (Psa. 90:16,17)

Sincerely your brother,

John J. Hoefle, Pilgrim



To: John J. Hoefle –

Someone gave me a pamphlet #246 written by you. You don’t seem to like Jehovah’s Christian witnesses. Is it because you know that they are people who belong to the true God today. True witnesses of Jehovah goes back to Abel. Cain was jealous of him because he offered up true worship to Jehovah, so Cain killed him – and true witnesses of Jehovah have been persecuted and killed ever since. For instance, today in Malawi, etc., true Christians are being tortured and killed by the orders of the President of Malawi.... who happens to be an elder of the Methodist Church. I never heard of Epi­phany Bible Students Assn. Were you a witness of Jehovah at one time? I had heard there was a group of brothers in Bethel back around 1919 or thereabouts, that fell away and formed their own way of religion. I would also like to know if you are up in N.J.? A group that’s on the radio called “Frank & Ernest”? I am, Mrs. ------- (FLORIDA)



We suggest Sunday, October 17 through Sunday, November 14 for our Fall Special Effort in antitypical Gideon’s Second Battle in the good fight against the two King Errors – Eternal Torment and the Consciousness of the Dead – antitypical Zebah and Zalmuna.

All who wish to join with us in this good work, please order the pertinent lit­erature in time to participate. Our tracts, Where Are The Dead? What Is The Soul? The Resurrection Of The Dead are especially designed for this good work – also The Divine Plan of The Ages, Life-Death-Hereafter, etc., are timely.

The Special Effort in the Fall was arranged by the Epiphany Messenger in honor of That Servant – and we now do honor to both these faithful Messengers by continuing in the Truth they so valiantly taught and upheld during their entire lifetime. So let us continue in the Truth and its Arrangements as given to us by these faithful Mouth­pieces. We invite all like minded brethren to join with us in the prayer  God bless their memory!