by Epiphany Bible Students

No. 214

Comes again the Memorial of our Lord’s death, the correct time this year 1973 being after 6 p.m. April 15. The nearest new moon to the Vernal Equinox comes new at the 30th Meridian East (the Meridian nearest Jerusalem) at 1:45 p.m. April 3, thus establishing 6 p.m. April 2 as Nisan 1. Adding 13 days to this, we come to 6 p.m. April 15 as Nisan 14. We here at Mount Dora will observe the service at 7:30 p.m., and extend a cordial invitation to all of like mind who are in our vicin­ity to join with us as we “do this in remembrance.”


“And Moses proceeded to take a tent and pitch it by itself outside the camp afar off from the camp, and he called it the tent of meeting, – and so it came to pass that whosoever was seeking Yahweh went out unto the tent of meeting, which was on the outside of the camp.” (Ex. 33:7, Rotherham) Moses in this instance types our Lord as He arranged to remove the Star Members and His fully faithful people from the midst of the measurably faithful and the tare class, beginning in the Per­gamos epoch of the Gospel-Age church in 313 A.D., and continuing until 1799. The second period of the Church – the Smyrna period – followed the administration of the Apostles, and ended in 313 A.D. Smyrna means ‘bitter’; and it terminated with ten years of the most vicious persecution by Diocletian, the last of the pagan Roman em­perors to persecute the Christian church.

At the Council of Nice in 325 Emperor Constantine made determined effort to woo the growing Christian church, at which time also the Pergamos ‘principal man’ Arius was banished from the Roman Empire. Thus, he went “outside the camp” of the nominal church, into measurable obscurity, as the nominal church prospered in numbers and in favor with the Roman State. Pergamos means ‘earthly elevation’ – a name well adap­ted to the happenings of the time. Pertinent to this subject, we quote from E-11: 430: “God had our Lord do another thing indicative of His displeasure with His nom­inal people, i.e., remove the faithful servants of the Truth and its spirit from places of prominence and influence in the nominal church – caused the symbolic woman, the Covenant promises and the servants who apply them to the brethren, to go into the wilderness condition (Rev. 12:6) – to the Tent of Meeting, not the Tabernacle, but Moses’ official residence – and that not but slightly away from the erroneous doctrines, practices, organization and disciplines of the nominal church, but very far from these (Arius was forced to go to Africa—JJH), and made the Truth and the servants who applied it to the brethren, as well as these last, the place where God resided, met with His people and blessed them. Henceforth every one who in heart’s loyalty sought fellowship with the Lord in spirit, truth, righteousness and holiness went forth from the nominal church to such Truth, its applying servants and others of His real people apart from the nominal church (without the camp)... When our Lord busied Himself with Truth matters, its applying servants, etc., the Truth and its Spirit as due became manifest (the cloudy pillar descended), and remained at the en­trance, consecration, where God revealed truths to Jesus in the star members.”

The foregoing is very well complemented by St. Paul’s invitation in Heb. 13:13, Dia.: “Let us, then, now go forth to Him outside of the camp bearing reproach for Him.” Thus is given the clear-cut and definite procedure for all who elect to “fol­low in His steps.” (1 Pet. 2:21) It was during the Pergamos period that the rebel­lious nominal people of God flourished, as those faithful ones went to Him without the camp in relative obscurity – typed by the camp of Israel, with Moses well outside the camp. At the time St. Paul wrote his epistle to the Hebrews the typical camp had long before ceased to exist; but its prototype had developed as represented in the City of Jerusalem. When Jesus was crucified outside the gate of the city, He was in effect do­ing the same thing as going outside the camp. Jerusalem was eventually replaced by the nominal church; and this is clearly stated in the criticisms that St. John re­corded about the Pergamos church: “Thou hast them there that hold the doctrine of Balaam (type of those who teach error for profit – See Berean Comment)... also them that hold the doctrine of the Nicolaitanes (the lordship of the clergy), which thing I hate.” (Rev. 2:14,15)


When the Passover in Egypt was kept, the instructions were correct and very rigid, even as respects the time it should be kept. Up to that time the Jewish year began with the first day of the seventh month – Tishri; but the institution of the Passover changed that. The month Abib was then to become the first month. Since that time the Jews observe two years – the religious year beginning with Abib, or Nisan, and the business year beginning with Tishri. However, this is purely of their own making; no­where does the Bible sanction such an arrangement. Any time recordings in the Bible after Passover are reckoned as from the month Abib, or Nisan.

This change was not without purpose. Prior to the Passover the Jews had no or­ganized religious ritual. The religious order which they had when they entered Canaan some forty years later was the one arranged for them through Moses at Sinai in the wilder­ness, when the Aaronic priesthood and the Tabernacle ceremonies were first instituted. This would seem to suggest to us that the secular year revealed the character of the dispensation previous to the present one – commonly known as the Jewish Age. It would be followed by the ecclesiastical year, and would suggest the spiritual character of the present dispensation. Here then is contrasted the dealings of God during the Jew­ish Age along the rigid lines of the Law to His Grace dealings during the present Age. Prior to the Gospel Age God’s dealings with His covenant people were along earthly and secular lines; whereas, during this Gospel Age the dealings have been along ecclesia, church – spiritual lines.

In that God made the change in the beginning of the year in connection with His institution of the Paschal Lamb, its feast and the entire Passover festival suggests that the change of the year is typical of the Lord’s dispensational dealings chang­ing at the beginning of the Gospel Age; for the change in the type was made because of the Passover Lamb, its feast and its following festival, which properly type Christ our Lamb (“Christ our Passover is sacrificed for us”), with the privileges and bless­ings of the Christian life that attach to it.

The change in the year’s beginning would seem also to complement the change in the name of Jacob. “Thy name shall no more be called Jacob, but Israel (a prince of God, see marginal reading): for as a prince hast thou power with God and with men”—Gen. 32:28. This would seem to represent the opportunity that came to the Jews at the beginning of the Christian era to elect a change of names – from Jews to Chris­tians. And in this connection, from Genesis 32:28 throughout the Old Testament, the name Jacob used in the texts usually, but not always, refers to fleshly Israel; whereas, the name Israel usually, tho not always, refers to spiritual Israel.

And concerning the date on which the Passover and its subsequent memorials were to be kept the instruction is very specific – it was to be on the 14th day of the first month. The date for Nisan 1 was determined by the condition of the moon – when it became new nearest the Vernal Equinox, provided the date for Nisan 14 would not occur before the Vernal Equinox. The Jewish religious festivals were tuned to the seasons. According to the Jewish Encyclopedia, the Passover was a Spring festi­val; therefore, it could not occur before Spring began. The same would be true of the Atonement Day service – it was set for the 10th day of the seventh month (Tishri), and thus observed in the Fall. To this day the Jews attempt rigid adherence to the right date, altho their failure to use the right calculation usually brings them a day or two or three off the right day. And the same may be said for the Christian world: they seldom have the right date for the Memorial of our Passover. It remained for the bright shining of the Harvest Truth to reveal the correct method of setting the date; but most Truth groups do not seem to understand it even yet. But on this point we see no occasion for much altercation. As Bible Students we should want to do every­thing exactly right, but human limitation often causes miscalculation. Very few people observed the right date for the Memorial during the Age; and even during the Harvest mistakes were often made. Thus, the spirit in which it is observed is vastly more im­portant than the correct date, altho it is much better to have the right spirit and the right date if that is possible.

In the Bible two names are given for the first month. The first of these is found in Ex. 13:4 – “This day came ye out in the month of Abib.” It means ‘sprout or earl (of grain). The name Nisan first appears in Neh. 2:1 – after return from captivity in Babylon. It means ‘blossom’ or ‘blossoming time.’    We are given no reason for this change. However, it is the name of the Babylonian god of Spring; and it may be that the Jews wished to placate the Babylonians in any way they could – not wishing to re­turn to Babylon for more of their captive experiences. In any event, the meaning of either Abib or Nisan fits the occasion, because the blossoming time would well comple­ment the time of the new life which Jesus received at His resurrection.” “Now is Christ risen from the dead, and become the firstfruits of them that slept.” (1 Cor. 15: 20)

The foregoing had been counterfeited by Satan centuries before in the Babylonian religion. One of their gods was Tammuz. He was god of the pasture, the patron of flocks and their keepers; thus, was himself entitled shepherd. Every Spring he was supposed to die, but was brought back to life again by the weeping of the Babylonian women. This myth had become so prominent before the capture of Jerusalem that the Jew­ish women had also been captivated by it. “He brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.” (Eze. 8:14) It is thus quite a coincidence that women were weeping for Jesus as He was being led to Calvary. “Daughters of Jerusalem, weep not for Me, but weep for yourselves, and for your children.” (Luke 23:28, Dia.) Such tales form the background for the popularity of colored eggs at Easter time. The egg tho a dead ob­ject, may, by proper treatment, produce a life – all of which has a certain logic, Satanic tho its origin be; a chicken hatched from an egg is a fitting illustration of the resurrection from the dead.

In Ex. 3:22; 11:2, the Jews were told to borrow “jewels of silver, and jewels of gold” from their Egyptian neighbors just before they were to leave Egypt; and Ex. 12:35,36    states that they “borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment... And they spoiled the Egyptians.” On the fact of it this action would seem a rather underhanded trick – borrowing without any intention of repaying. Bible critics have taken this episode as ‘proof’ of the unreliability of Bible teaching; but their arguments all fall to the ground when the proper translation is taken. The word ‘borrowed’ should be translated ‘asked.’

This is all clarified when we consider the pertinent oriental customs of that time. Then, when a servant left his master’s employ, it was customary for him to ask whatever he desired as a parting boon. (2 Kgs. 2:9,10); and the prevailing custom bound the master to give whatever is asked, if that were possible. To refuse such a request was a legal offense and subject to suit for damages, which was always decided in favor of the servant, if he could prove that he had been reasonably faithful. Such refusal was considered as a discredit and defamation of the servant. Since Is­rael certainly deserved some compensation for their lengthy servitude in Egypt, God properly charged them to ask in accordance with the prevailing custom; and, in keep­ing with their inherent cupidity, they asked for plenty – so much so, in fact, that they impoverished the Egyptians, and had more than enough silver and gold to construct the Tabernacle furniture when they reached Sinai.

Another item is worthy of note here: Dr. Young’s translation says, “They (the Egyptians) caused (the Israelites) to ask (for the jewels, etc.)” After the death of all the firstborn in Egypt, they were very intent upon ridding themselves of these un­desirables in their country, so they told the Jews, Take whatever you want – just get away from us! The antitype of all this is to be found in the “gold, silver and prec­ious stones” (1 Cor. 3:12) which spiritual Israel attains in their characters during this Age as a result of the abuse that has come to them through the antitypical Egyptians.

And the Jews then left in haste – so much so that they had not time to prepare food before leaving. Thus, the unleavened cakes which they consumed in the early part of their journey fittingly typified “the unleavened bread of sincerity and truth” (l Cor. 5:8) with which spiritual Israel keeps the Memorial each Spring. All who have come into the “Church of the Firstborn” during this Age acted this type out – some for only a short time (thus losing their crowns), and some throughout the entire life, receiving a “crown of righteousness” which the Lord had promised to those that love Him.


After the lamb was killed that night the blood was to be sprinkled on the door­posts and the lintel, which things also had typical significance. The doorposts rep­resented Justice – Justice toward God and Justice toward man, which Justice was satis­fied by that blood sprinkling. “According to the Law, almost all things are purified by blood, and without an effusion of blood no forgiveness takes place.” (Heb. 9:22, Dia.) “Now where there is a forgiveness of these, an offering for sin is no longer needed.” (Heb. 10:18, Dia.) Thus, those that remained “under the blood” that awesome night in Egypt had no need to fear the Angel of Death; only, if they went outside, would they then be vulnerable, as were all the Egyptians.

But the blood was also sprinkled on the lintel, the same being “a horizontal mem­ber spanning an opening to carry a superstructure.” Here again was intricate typi­cal significance. The lintel over the door forms the base for the building superstruc­ture; and this well typifies the character superstructure of each one who has had the blood applied to him and for him. The “foundation,” therefore, is by the grace of God. “God commendeth His love toward us, in that, while we were yet sinners, Christ died for us.” (Rom. 5:8) However, the superstructure on that foundation is the result of each individuals effort – the “wise man” building upon a rock, and the “foolish man” upon the sand. (Matt. 7:24-28)  Therefore, it may be emphasized that character is not a gift; it is a victory. “This is the victory that overcometh the world, even your faith.” There is nothing in the record to indicate that a single Jewish indivi­dual went out from under the blood that night; but we know from clear Scripture that many have gone out from under the blood during the antitype – during this Gospel Age, the record expressly stating that “Judas by transgression fell, that he might go to his own place... Let his habitation be desolate, and let no man dwell therein.” (Acts 1:20,25)

And not only was the sprinkling meticulously done, but the manner in which the lamb was to be prepared and eaten was also most rigid. “Eat not of it raw, nor sodden at all with water, but roast with fire... And let nothing of it remain until the morn­ing; and that which remaineth of it until the morning ye shall burn with fire.” (Ex. 12:9,10) “And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord’s Passover.” In Bible symbols the girdle signifies service. Thus, Elijah was “girt with a girdle of leather about his loins” (2 Kgs. 1:8); and he was an outstanding type of those dur­ing the Gospel Age who would be known for their service to one another – ready to lay down life for friends. “By this we have known love, because He laid down His life on our behalf; and we ought to lay down our lives for the brethren.” (1 John 3:16) The staff in the hand would indicate the necessity for leaning upon the precious promises of God in the wilderness journey toward the Heavenly Canaan; and it is sound conclu­sion that none could ever complete that wearisome and hazardous journey without the sustaining strength of the precious promises. This is also shown by the High Priest eating of the shewbread on the golden table in the Tabernacle Holy, that bread repre­senting the Sarah features of the Abrahamic covenant, which affords sustenance to those who assimilate it in proper fashion.


“Ye shall observe this thing for an ordinance to thee and to thy sons forever... And it shall come to pass, when your children shall say unto you, What mean ye by this service? That ye shall say, It is the sacrifice of the Lord’s passover, who passed over the houses of the children of Israel in Egypt, when He smote the Egyp­tians and delivered our houses.” (Ex. 12:24-27) To the present time we find relig­ious Jews carrying out this ordinance in their preparation for and eating of the an­nual paschal lamb. After meticulous preparation for the service, with the food on the table, the head of the family – to be certain this service would be as commanded, tells the oldest son to ask the question, What do you mean by this service? after which the father proceeds to explain why the annual affair is performed. The present­-day Jews are usually off a little on the correct date – due mainly to the fact that they are guided by the condition of the moon, rather than the direct instructions of the Bible. The moon governs the fixing of the date only in the establishment of Nisan 1; after that date is determined, then the service is to be on Nisan 14, regardless whether the moon is full or not.

‘And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the Lord’s law may be in thy mouth.” (Ex. 13:9) Here is set forth the symbolic relation between the annual Passover feast, and the original performance. Also, it proves the symbolic relation of the Lord’s Supper to the antitypical Lamb and our feasting upon Him, and gives added emphasis to “Christ our Passover is sacrificed for us.” It reveals also the true meaning of the words, “This is My body... My blood” – not as actual existence, as a large part of the Christian world believes, but a rep­resentation of those things. “And for a memorial between thine eyes” also proves the same thing, because the eyes are expressive of understanding or knowledge. At every annual service the Jews knew full well that they were not eating the original Passover as it occurred in Egypt; thus, we also should know that we are not actually eating the antitype of the lamb in Egypt; but the bread and the wine are merely a representation of the antitype.

There is no doubt that the Lord used good intoxicating wine as He instituted the Memorial; and many today still use such wine. But plain grape juice is “fruit of the vine,” even tho it be not fermented, and is sufficient for the service. However, if some are inclined to argue about this, then a teaspoonful of fermented wine could be added to the cup, which would readily lose its identity, and could not be tasted. There is just nothing in the original ceremony that says how much alcohol should be in the cup; therefore, one drop in the cup would be just as persuasive as would a full cup of potent wine. And any unleavened wafer would be proper for the bread at the ser­vice, such unleavened wafer representing for one thing the freedom from sin’s condemna­tion in those who eat it ‘in sincerity and in truth.”


In the original service the lamb was set aside on the tenth day of the month ­four days before it was slain and eaten. In the subsequent memorials this was not done, as is clearly revealed in Matt. 26:17: “The first day of the feast of unleavened bread the disciples came to Jesus, saying unto Him, Where wilt thou that we pre­pare for thee to eat the Passover?” Nor was the lamb’s blood sprinkled on the door posts and the lintel – just as there is nothing in our memorial to represent this. Nor was the lamb eaten in haste in the subsequent observances. Rather, the memorials, altho solemn occasions, were also an evening of rejoicing for the liberation that had come to them from their Egyptian taskmasters. And the Jews reasoned that good wine was about the best thing they knew to lift the spirits of those at the paschal table. ‘Wine maketh glad the heart of man.” (Psa. 104:15) Consequently, four cups of wine were used in the service by Jesus at the last supper. Before any food was eaten at all a cup of wine was drunk, as set forth in Luke 22:17 – “He took the cup and gave thanks.” During the meal there was two more cups of wine; then a final one as a closing service, as given in verse 20 – “Likewise, also the cup after supper, saying, This cup is the New Testament in My blood, which is shed for you.” All of this in­formation is not contained in the Bible, but it is obtained from secular writings.


Often the remark is heard that it is not the date, or the knowledge that is pre­dominant in the Lord’s Supper, but the spirit in which it is observed. There is a certain amount of truth in this statement, but it cannot be used as an excuse for be­ing “willingly ignorant.” Those of us who have come to a clear and complete under­standing of this service realize full well that participation with proper knowledge deepens love for God, and for Christ Who died for the world, and for all fellow parti­cipants, because we know it symbolizes Christ’s death, appropriation of His merit, and fellowship with one another. It deepens, increases and elevates faith in justifying and sanctifying aspects; it fosters hope in the glorious consummation for the entire family of God in suggesting the “new wine” in the Heavenly Canaan. It also strength­ens obedience as we comply strictly with the letter as nearly as possible, as well as the spirit of the occasion; it refreshes heart and mind on the grace of God underly­ing the service; and stimulates zeal and self-sacrifice by holding “Christ our Pass­over” upon our minds before, during and after the Memorial service.

Much of the foregoing is deeply hidden in Ex. 12:34: ‘The people took their dough before it was leavened, their kneading-troughs being bound up in their clothes upon their shoulders.” In leaving the nominal church, and coming into the Truth, we became free from the slavery of error. “Ye shall know the Truth, and the Truth shall make you free.” If faithfully continued, it eventually frees us from every vestige of Satan’s empire, not simply from its ecclesiastical part. In both of these deliv­erances we perform the antitype of this Scripture. The dough represents the Truth; and the kneading-troughs represent our minds. The wrapping of the dough within the troughs in the Israelites’ garments very fittingly represents our graces laying hold on these and making the Truth our own – through faith, love, hope and obedience. Just as the Jews were freed from Egyptian bondage by exact performance of that Passover, so we are also freed from the bondage of antitypical Egypt. “If the Son therefore shall make you free, ye shall be free indeed.” But this comes in the fullest sense only to those who know what they are doing in the service, and why they are doing it.

Those who have come to that understanding of the Memorial in its various features may well be represented in Luke 23:26: “As they led Him away, they laid hold upon one Simon, a Cyrenian, and on him they laid the cross, that he might bear it after Jesus.” The word Simon in this text means ‘hearing one’; and all who have “followed in His steps” during the Age have been hearing ones (“blessed are your ears, for they hear”), and have faithfully borne the cross ‘after Jesus.’ It is presumed that Jesus bore His part of the cross at its heaviest part – at the cross beam – and this is as it should be. He had also received the Holy spirit without measure; whereas, those who have borne the cross “after Him” have received the Holy Spirit with measure – in a limited degree. Thus, it is only reasonable to conclude they would also receive the lighter part of His cross in their journey through life; and so it has been.


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 Parousia 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 in this spirit we wish one and all the Lord’s rich blessing in preparation for, and par­ticipation in this service.

“And no Creature is concealed in his sight, but all things are naked and exposed to his eyes, whose word is addressed to us. Having, therefore, a great High-priest, who has passed through the Heavens, Jesus, the Son of God, we should firmly retain the confession. For we have not a High-priest unable to sympathize with our weaknesses; but one having been tried in all respects like ourselves, apart from Sin. We should therefore, approach with confidence to the Throne of Favor, that we may receive Mercy and Favor for seasonable help.” (Heb. 4:13-16, Dia.)

Sincerely your brother,

John J. Hoefle, Pilgrim



QUESTION: – Why do you accuse Brother Jolly of forsaking what That Servant and the Apostle Paul taught on the Jews being first and chief in the Kingdom, when what he gave us in “Jewish Hopes and Prospects” is in strict conformity with what we have “learned and been assured of”? This is also true of his splendid article in the August 1967 Bible Standard concerning the Jews.

ANSWER: – We did not refute his booklet on “Jewish Hopes and Prospects” in our No. 209, Nov. 1, 1972 paper; we were refuting his errors that appear in his Present Truth magazine and his verbal expressions at Conventions regarding his Campers Consecrated, which are not in harmony with his “Jewish Hopes and Prospects” ­nor in harmony with his August 1967 Bible Standard. He is presenting much of the Truth as given to us by the two Messengers in his Bible Standard and in his booklet, but is teaching the brethren in his Present Truth magazine that his Campers Conse­crated precede the Jews in Kingdom blessings. “A double minded man is unstable in all his ways.” (James 1:8)

In the Bible Standard of August 1967 there are some comments that are mislead­ing to both Jews and Gentiles. He says the Jews were cut off because of unbelief, “If the unbelief class were given an opportunity to gain elective salvation, lack­ing the requisite faith they would inevitably be lost.” This is a half-truth, and half truths are often more misleading than whole errors. This is true of the Gospel Age up to 1881, but after that all consecrators were not spirit-begotten. The Youth­ful Worthies are an elect class – and opportunity for entrance into that class – to both Jews and Gentiles – was still open after 1914. This is the last class to have opportunity for elective salvation – the last class to have opportunity to walk a nar­row way. However, we agree that after this opportunity is no longer available, all others – including all the quasi-elect – will have their opportunity for salvation with the unbelievers: they will receive their resurrection by judgments – they will have no part in a “better resurrection.” None but the spirit-begotten will go into the Second Death in this Age – and the Youthful Worthies are not spirit-begotten.

This unbegotten class selected “between the Ages” will be rewarded in honor and service with the Ancient Worthies. (See Hebrews, Chapter 11) However, if they make such a consecration and fail to be faithful thereto, they will be remanded to the Camp, and some of them possibly to beyond the camp, and will have their trial for life with the unbelief class. They will not “inevitably be lost,” as RGJ’s Bible Standard teaches. Such will not go into the Second Death because they are unfaithful to their vows now – altho if they refuse and fail to have the Adamic Death Process plagued out of their characters during the Kingdom – even tho outwardly obeying – they will enter the Little Season with imperfect heart condition, and will then lose life altogether: they will go into the Second Death. (See Rev. 20:14,15)

There have been only three opportunities to enter into elective salvation: (1) To the faithful before the High Calling was opened; (2) to the ones who made an acceptable consecration under the High Calling, and were spirit-begotten; (3) and to those who consecrate “between the Ages” – after the door is closed to the High Calling, and before the New Covenant is inaugurated. However, there are four elect classes, but only three opportunities for entrance into elective salvation. Those who failed to be “more than conquerors,” during tho Gospel Age were not faithful enough to retain their crowns, but not unfaithful enough to go into the Second Death, constitute the fourth class. We call them the Measurably Faithful. They were not called to this class – God in mercy provided a place for those who were ejected from the Holy into the Court. They are the “Great Multitude” of Rev. 7:9, and will serve “before the throne.” Only two classes – the Little Flock and the Great Company – can go into the Second Death during this Age. They are spirit-begotten, while the two classes of Worthies are not spirit-begotten. The Worthies will be “princes”, in all the earth – and, as That Servant tells us, will be unique in that they will be perfect physically because they will receive a “better resurrection” (Heb. 11:35), which is instantaneous physical perfection – their initial reward for their faithfulness while sin and evil were in the ascendancy. They also will be the visible rulers in the earth when the New Covenant is inaugurated.

We do not have any major difference with RGJ about his teachings to the Jews, except as outlined above – altho even there he should be telling them that they must become “Consecrated Campers” in order to be among the chief of the restitutionists ­that is, if he believes what he is teaching about Campers Consecrated and wishes to bless the Jews by giving them an opportunity to become one of the quasi-elect “Consecrated.”



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