by Epiphany Bible Students

No. 46

My dear Brethren: Grace and peace through our Beloved Master!

Comes again the Memorial, the observance of our Lord’s death as the antitypical Passover Lamb – “the Lamb slain before the foundation of the world.” The date, of course, is Nisan 14, the same being the 14th day of the first month of the Jewish year. Some writers might be inclined to say the first month of the Jewish religious year – to distinguish between the seventh month Tizri as the first month of the Jew­ish business year. But there is no Biblical justification for such distinction, the same being merely a “tradition of men” as developed over the centuries. From the time of the Passover as instituted in Egypt, the Jews had only one year – the re­ligious year. “This month shall be unto you the beginning of months: it shall be the first month of the year to you.” (Ex. 12:2) All the Jewish ceremonies were thus originally determined on that basis. The Day of Atonement is the tenth day of the seventh month, the month Tizri, the time for beginning that month Tizri being deter­mined exclusively and without variation by the time the first month Nisan begins. In this year 1959 the 14th day of Nisan begins after 6:00 p.m., March 21. The first day of Nisan is determined by the new moon nearest the Spring Equinox; and the Pass­over observance must be the 14th day of that month, regardless of the state of the moon on Nisan 14. It is always substantially full on Nisan 14, although it may be two or three days thereafter before it reaches exact fullness.

The “traditions of men” have combined to corrupt the correct date of the Pass­over, as they have done with so many other Biblical truths. Even the observance of the Passover Feast had become considerably altered from that first fateful and his­toric date in Egypt by the time Jesus appeared on earth. It would seem, however, these alterations and enlargements did not annul the essential purpose of the festi­val, because Jesus Himself adhered in most respects to the custom of His time in His observance of the ritual. That this momentous event in Egypt had left a deep and in­delible mark on the Jewish mind and heart is attested by their rigid attempt to give it proper service even as late as Jesus’ day. The original ordinance had commanded that “ye shall put away leaven out of your houses” (Ex. 12:15); and this injunction had taken a vice-like hold of the Jewish conscience. On Nisan 13 the head of each house placed a chunk of leavened bread on a window sill, or other prominent place, and proceeded thence with a pan, a lighted candle and fine brush to gather even fine dust from every corner of the house until the circuit was completed back to the piece designedly placed.  Thus, they would be sure of removing any particles of leaven that mice or other animals may have scattered about. Here is another instance of their “straining at gnats,” after which they proceeded to “crucify the Lord of Glory” – ­although it must be noted that those who did this from “an honest and good heart” even­tually did recognize the Messiah and came into the Christ Company.

But not only was the tangible and visible leaven removed, every taint of leaven was also eliminated by having all the culinary and other vessels to be used during the festival cleaned and legally purified from all contact with leaven or leavened bread. They were than said to be “kosher.” As we ponder this minute examination of each house, we are then more acutely impressed with St. Paul’s admonition, “Let a man ex­amine himself....... therefore, let us keep the feast, not with the old leaven of mal­ice and wickedness, but with unleavened bread of sincerity and truth.” As leaven was a type of sin, so each participant of our great Memorial of “Christ our Passover who is sacrificed for us” should just as scrupulously as did the Jewish fathers eliminate sin and the “lusts that war in our members” as we come to the antitypical observance. We realize, of course, that it was physically impossible for the Jewish fathers to re­cover all the leaven from every rathole and other inaccessible places; nor was it the Divine purpose to impose an impossible burden upon them. Just so, it is not now God’s edict that we do the impossible and eliminate the sin ‘which has passed upon all men” through the transgressions of our forbears that reach back to Father Adam. Therefore, we can only attempt to emulate the typical Jewish householders and free ourselves of such as we can control from a “pure heart.”

In all the minute Jewish preparation, the oldest son of each family – if he were thirteen years of age or older – was required to fast on the day leading up to the Pass­over table. The table also was scrupulously set, the special foods provided, and cups or glasses set for wine for each one present – and one extra cup “for Elias.” Had not the last lines of inspired Jewish Scripture warned them, “I will send you Elijah the prophet before the coming of the great and dreadful day of the lord”? (Malachi 4:5-6) And not realizing that this was one of those “dark sayings,” every serious-minded Jew was alerted to the possibility of Elijah’s visitation “in an hour when ye think not” – ­possibly into his own house. Thus, he would not be overtaken unawares.

But this meticulous arrangement was yet further augmented by the decree that at least four vials of wine were to enter into the feast. If any Jews were too poor to bear such expense, the wine was supplied for them out of public finds. Thus, every house would have measurably identical ritual with every other house; each would rest in the assurance that his brethren throughout Jewry were in physical and heart accord with him that momentous night. Nor was this arrangement without purpose. One cup was drained at the very beginning, at which the Small Hallel was recited, or sung.  Then followed the feast with devious and profuse ceremony – all ending with the fourth cup and recitation of the Great Hallel. On that awesome and fateful night in Egypt the Jews were to eat the Passover “with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste” (Ex. 12:11) – probably standing up, as an indica­tion that they were still in bondage, not yet free from the yoke of Egypt. But in Jesus’ day they observed the ritual reclining on couches, or the like, about the table – as be­cometh free men. It will be noted in Luke 22:17 that Jesus “took the cup, and gave thanks”; but this could not have been the Memorial Cup, the latter being described in verse 20 as “the cup after supper” – after “he took bread, and gave thanks.” The cup mentioned in verse 17 was probably the third of the four cups, the Memorial Cup being the fourth one of the feast.


Above we spoke of the Small Hallel and the Great Hallel. The Hallel in its en­tirety is the 113th through 118th Psalms, Nos. 113 and 114 being the Small Hallel; and the remaining four the Great Hallel, In Matt. 26:30 it is related “they had sung an hymn, went out into the Mount of Olives.” What they sang was the Great Hallel (See Margin for Matt. 26:30). “Hallel” means “praise” – being the root of our English word “hallelujah,” which means “praise to God.” And what more fitting conclusion could be offered to this solemn observance than “praise to God” – praise by bondsmen now made free, formerly blind but now able to see. It is little wonder that those today who are inclined to give voice and outward emphasis to their religion should so easily shout, “Hallelujah!”

In medieval times King Arthur’s Knights of the Round Table often set forth in quest of the Holy Grail, the same being that mythical golden cup which Jesus supposedly used as He said to the Disciples – “This cup is the new testament in my blood.” That Holy Grail was never found, of course – undoubtedly through God’s overruling providence. That Cup today would be the most priceless treasure on earth – an idol of all Christen­dom. But God did provide that we should be heir to the exact words of Jesus that night, when we are informed “they had sung the Hallel”; and for this heritage we may now offer our own Hallel – our “praise to God” for the words in Psalms 113 through 118; and we do well to include some parts of that Scripture in our Memorial observance.

What has been presented here is not in anywise intended to supplant the Passover description in Parousia Volume Six; and we urge upon all to read that chapter in their preparation for the occasion. This year we shall observe the Memorial of the antityp­ical Passover Lamb at 1507 N. Donnelly, Mount Dora, Florida, on Saturday evening, March 21 at 7:30 p.m.; and we extend a cordial invitation to all of like mind to join with us if in our vicinity. And we pray for all our readers the lord’s rich blessing in their preparation for and participation in this blessed event.

Sincerely your brother,

JohnJ. Hoefle, Pilgrim


Letters of GeneralInterest

Dear Brother and Sister Hoefle:

I Thank our God on every remembrance of you both! For you, Sister, for valiantly standing by as a true helper – and for you, Brother, for your bravery and unselfishness in enduring trials like a good soldier. I love your plain spoken, “as for me and my house” in the spirit of Joshua of old. I believe God is with you and He may give you the honor of leading His people into antitypical Canaan – the sphere of the Truth.

Your sword is sharp in the hearts of the King’s enemies. You are more loved and trusted than you realize, by humble friends who believe the Word, rather than man’s.

God bless you both and keep you faithful. With loveintheLord,  Sr.--------- Mass.


Dear Brother Hoefle:

Greetings in our Redeemer’s Name!

Thank you very much for the letters you have been sending us. Sister ---------. and I want to express our appreciation to you for them. We certainly read and study them with great interest and intend to more after we get settled in our new apartment.

You will notice, dear brother, our new address ....

Again thank you, dear Brother, for spending and being spent, in the interest of such a great cause, in which we are so glad to be identified..... May God richly bless you and enable you to carry on. Pray for us, dear Brother, as we pray for you.

Your Brother and Sister --------- NJ

Dear Brother and Sister Hoefle:

Grace and Peace through our Lord and Savior be yours abundantly as you continue to stand for truth and righteousness, to honor His Name!

Hope you will have a very Happy Year 1959, D.v. Please accept small token $ ..for postage stamps, or for whatever you see fit.

Sincerely with Christian love, Sister --------- N.Y.

Psa. 103

  P.S. Brother Hoefle, I think of yourmanysympathetic calls to our home to see if we lacked anything when eitherBrother... orI were ill or lame.

We did appreciate your brotherly love in these acts. Ihopeyouare bothwell. I’m doing very well at ...... through my Heavenly Father’s and Savior’s loving overruling care.


Questions of General Interest

QUESTION: – We have heard R. G. Jolly contend that literature for antitypical Gideon’s Second Battle is not being requested from him by those who still hold to their High-Calling hope, and he sneeringly refers to this as another “proof” they are not what they claim to be. What is your thought on this?

ANSWER: – Here again R. G. Jolly does violence and perversion (Azazel means Perverter) to the sound and sober teachings of Brother Johnson, who taught he had a ministry toward the Saints, but not over them. In R. G. Jolly’s desperate effort at power-grasping and self-justification he contends the Saints should be coming to him for supervision – something the Star Member before him did not claim for himself; whereas, Brother Johnson taught there were Saints in most Great Company groups, who were doing a certain work there. Some of these groups have tracts specifically adapted to this Second Battle (some of Brother Russell’s tracts the same as Brother Johnson used), as well as other timely Truth tracts of good appearance (also fundamental Parousia Truth well suited for public distribution); and some of the Saints there never procured any literature from Brother Johnson for public distribution, nor did Brother Johnson ever hint they were required to secure their literature from him as evidence that they were Saints. R. G. Jolly’s unclear and perverse thinking here simply accentuates once more his brazen technique – all the while he screams “brazen” at others. The faithful Gid­eonites can also participate in this Second Battle by word of mouth, as well as by dis­tributing tracts – and we have many letters from these who continue to hold fast to their High-Calling Hope which attest to their faithfulness in this work at every oppor­tunity.

As to the Saints who have left the L.H.M.M. since 1950, they would now be revolu­tionizing against Brother Johnson’s clear instructions if they aided or abetted R. G. Jolly in any way whatever in his downward course, because Brother Johnson clearly and repeatedly taught the Saints should withdraw all brotherly help and favor from uncleansed Levites while in the hands of Azazel – once the conditions became clear to them. By his present contention, R. G. Jolly reveals once more that the “oil in his lamp has gone out”, and that he is sadly confused on Epiphany teachings. (Matt. 25:8) The Epiphany-enlightened Saints and other faithful brethren in increasing numbers are cognizant of his condition and they adhere to Brother Johnson’s teaching once they become aware of their duty to­ward R. G. Jolly (in withdrawing all brotherly fellowship and favor).

A “Scape-Goat” Query

Why is it that after telling of the Atonement Day sacrifices and of the applica­tion of their blood – the first for the sins of the priest and his house or the Levi­tical family and the second “for the sins of all the people” – THEN we read of the confessing of the trespasses of the people on the head of the scapegoat? What sins could REMAIN after the atonement for all with the blood?

We reply that the antitypical sacrifices of the Atonement Day for the sins of all the people cancel all of the Adamic guilt and condemnation for all; and this includes all hereditary sins and blemishes. None of these sins remain to be confessed over the head of the scapegoat.

But there are other sins of measurable willfulness committed against a measure of light and knowledge. These are not Adamic and are not covered by the sin offerings. It is these sins and trespasses that are represented as put upon the scapegoat class the “great company.” In the antitype, shortly to be enacted, the “great company” will be allowed to suffer for some of the partly willful sins of the world – especially “Babylon’s.”

Glancing back to the “harvest” of the Jewish age we see there a picture of what is coming here.  There the Jewish people, cast off from divine favor, went into an awful time of trouble. And our Lord, referring to that trouble, said, “Upon you shall come (the penalty for) all the righteous blood shed upon the earth – from the blood of righteous Abel unto the blood of Zacharias.... Verily I say unto you, All these things shall come upon THIS generation.” Matt. 23:35,36.

Similarly, all the blood of God’s holy ones, from the beginning of this Gospel Age, will be required of the present generation, and will bring about the great “time of trouble,” such as was not since there was a nation. The martyrs of the past, “the souls under the altar,” are represented as crying out symbolically for this vindication of justice, saying, “How long, 0 Lord, holy and true, doest thou not judge the earth,” They were bid wait until others, their brethren, should be killed similarly, when the guilt for all would be avenged—Rev. 6:9-11.

Why require the full payment for all the wrongs of the ages at their closing? –­ is it asked?

Because the chief light of each age comes at its close, and because those who sin against such light are worthy of more severe judgment than similar evildoers preceding them who hadless light.

It was on this principle that our Lord charged the Jews of his day, who opposed the true light, with being more guilty than all their predecessors who had persecuted the just. And on the same principle he declares to us, “Come out of her (‘Babylon’), my people, that ye be not partakers of her sins and receive not of her PLAGUES.” Those who remain in Babylon now, in the light of present truth, are endorsers of Babylon and indirectly endorsers of all of her past wrong doing. And to endorse the wrongs of the past in the light of the present is to double the responsibility and to deserve the plagues of the whole, is the Scriptural argument. (See Manna Text Feb. 4 ­especially Brother Johnson’s comments.)

Let us, then, see that in the scapegoat type the Lord pictures the sending into the “wilderness” of isolation and persecution the “great company” who after consecra­tion were unwilling to go voluntarily “outside the camp, bearing the reproaches” of the Christ. they shared not in the sin-atonement, but will be permitted, yea forced, to bear the weight of the world’s sins and thus to become dead to the world – that their spirit-being may be saved in the day of the Lord Jesus. (Z Reprints 4015-16)


QUESTION: – Your September article, No. 39, is quite revealing and amazing to note these 1947 Pyramid “proofs” that the last Saint would be glorified in 1956, when compared with the new set of Pyramid “proofs” produced almost immedi­ately after Brother Johnson’s demise (January 1951) that the last Saint was glori­fied in 1950. Many brethren have been waiting for some public statement from Brother Jolly and from Brother Krewson as to whether Brother Krewson helped make up the cal­culations for 1947. Do you have any further information directly, or indirectly, from either of them regarding this?

ANSWER: – No, we do not hear from either of them directly, as they both concluded to terminate their correspondence with us; and it seems that they would like to terminate further reference to our attacks in their public writings – just as did JFR regarding Brother Johnson – since they cannot meet the Truths we have presented against them. As Brother Johnson has said, when in controversy almost always some advancing truth is brought to light; and this is in keeping with God’s promise to the faithful, that they would be able to put all gainsayers to flight. So when they are in need of further light to put the ‘gainsayers’ to flight, then the Lord pro­vides it – because the faithful will never have to bow out in disgrace, as the Truth is all-sufficient for their needs. “For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.”

Nor have we heard of any reply either of these “cousins” have made privately regarding the Pyramid “proofs” they calculated. So far as we know they have taken their “refuge” in silence, which is a very peculiar attitude for any true Pastor and Teacher to take regarding TRUTHS they have presented, and of which they feel sure. But we are all well aware that such an attitude is always the safest method for the errorist regarding his errors.

However, both of them still stoutly offer “proof” from the same Pyramid, which figured in their 1947 “proof,” that Brother Johnson was the last Saint; and we leave the brethren to form their own conclusions about the validity of the claims of both of them now – that their calculations and other teachings “prove” them to be the Lord’s choice of Pastor and Teacher toward His People at this time. Many of the brethren have very short memories; but we once more call upon the both of them for some comment on these TWENTY-SEVEN (27) erroneous “proofs” for 1956. It should be kept in mind they are now presenting other mathematical “proofs” for 1954-56 on the Campers Consecrated (or Quasi-elect consecrated, whichever way they prefer to call it), etc.; and we are convinced that time itself will put these present “proofs” right in the same waste bas­ket with the 1947 computations.

We now ask the question: Will these two Pastors and Teachers discard the Pyramid (the Stone Witness) and Tabernacle Shadows altogether – even as did That Evil Servant, because neither of these Parousia fundamental teachings support them in their erroneous newly-conceived doctrines?


QUESTION: – In Luke 24:39 the risen Lord said, “A spirit hath not flesh and bones, as ye see me have.” A prominent sister in the L.H.M.M. contends “flesh and bones” is stated here, rather than “flesh and blood” because “flesh and blood” would indicate a cancellation of the Ransom. What is your thought on this?

ANSWER: – The contention of the Sister is a “foolish virgin” viewpoint; and we are in­deed surprised that any Truth person would offer such an argument. The Body used by Jesus in the Luke narrative was merely an assumed one for the occasion, as were all His other visible bodies after His resurrection. The disciples were in a closed room when He made this appearance, and a real “flesh and bones” organism could not have accomplished an entry under the conditions that prevailed. It would have been just as true had Jesus said “flesh and blood” had He not added the words, “as ye see me have”; but blood is not visible in a human body, whereas, flesh and bones are visible. Jesus had said, “my flesh I give for the life of the world”; so it was no more possible for Him to take back His flesh than it would have been to take back His blood. His humanity consisted of both flesh and blood; and it required all His humanity to provide the Ran­som price.

There is one other feature here if we wish to become extremely technical. Flesh and blood, without bones, forms only a shapeless mass, so bones are required to form any semblance of a fleshly organism. Jesus always talked common sense, and He was do­ing so in His expression “flesh and bones”; whereas, the contention of the Sister is just the reverse of common sense when applied to the sound philosophy of the Ransom. Jesus could no more actually take back His flesh than He could His blood if the Ran­som doctrine is to be upheld. Jesus’ statement was simply a generalized observation; He could with equal logic have said, “A spirit hath not clothing, as ye see me have.” The “foolish virgin” view expressed by the Sister is forced upon them by their belief Jesus will return again in the flesh; and they try to avoid His statement, “Flesh and blood cannot inherit the Kingdom of Heaven,” by the argument that He does not say, “flesh and bones cannot inherit the Kingdom of Heaven,” It is a piece of strained non­sense. Furthermore, if we want to be extremely technical, it is impossible to have pliant flesh without some blood in it.