NO. 22: "A VOICE OUT OF THE TEMPLE"

No. 22

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

We now present some comments on “A Voice Out Of The Temple.”

The caption for this treatise is taken from Rev. 16:1, the real thought of which would be better expressed by ‘‘A voice out of the Tabernacle”. To substan­tiate this conclusion it becomes necessary first of all to offer an analysis of Brother Russell’s Stewardship Doctrine, which we believe to be:

A correct understanding of the Atonement as portrayed in Leviticus 16, the central teaching of which is Restitution.

It should be noted that those Star Members who received special stewardship doc­trines received them early in their ministry; quite often those doctrines were the cause of their leaving the religious group with whom they had been associated; and it was the teaching that provided stimulus throughout their entire ministry. For in­stance, Martin Luther was motivated by Romans 5:1 to break with the Catholic Church, because this text was a direct contradiction of the Catholic belief in justification by works, as opposed to St. Paul’s clear statement that it is justification by faith that brings “peace with God.”

While the doctrine of Restitution was not directly responsible for Brother Rus­sell’s leaving his “orthodox” surroundings, it was indeed indirectly responsible for his doing so. His very vitals rebelled at the teaching of eternal torment for the un­saved world; and this revulsion in turn drove him toward the proper explanation, which he received when the Atonement-Day ritual was made clear to him in type and antitype. That the doctrine of Restitution sparked Brother Russell’s entire ministry after re­ceiving this Truth surely none will dispute. It is probable he never delivered a pub­lic discourse thereafter in which Restitution did not have a large and prominent place. And those who witnessed the Photo Drama will recall the oft-repeated expressions: “India needs Restitution; China needs Restitution”) etc., etc. We know, too, that his favorite Scripture was John 3:16, 17, the mainspring of which is also Restitution ­“For God so loved the world) that he gave his only begotten Son, that whosoever be­lieveth in him should not perish, but have everlasting life.”

To avoid argument, it should be here stated that Brother Russell taught all the stewardship doctrines of the past – In addition to Restitution – although he had to re­move many a rough spot from those doctrines – taints) impurities and distortions that had been attached to them by the crown–lost leaders of the past. When the Har­vest arrived, the time also arrived to restore “the faith once delivered to the Saints” (Jude 3), so that the “Harp of God” would once more be attuned to its pristine harmon­ious melody. This Brother Russell accomplished with all the skill of the master arti­san!

Without Restitution, the “Plan of the Ages” was an empty and unsatisfactory ex­pression) a fact which was recognized by many great and good man of the past. Martin Luther’s fine mind and magnanimous heart rebelled against the fate of the unsaved as it had been taught to him by the Catholic Church; but in vain did he seek the answer. He knew full well of St. Peter’s teaching in Acts 4:12, “There is none other name under heaven given among men, whereby we must be saved”; and he was ever prodded by the indisputable fact that untold millions had never heard that Name. “Somehow there must be a way after death for them to hear that name”, he said; but he had to admit he had no Scripture to substantiate him) and he could not explain how or what the proc­ess would be. John Wesley also chose to stress the love of God rather than the wrath of God; he also was too delicately formed to accept with good appetite the teaching of eternal torment – although he did admit to his belief in it.

The struggles of these good and fully faithful men to reach a satisfying answer is well set forth by the parable of the lost coin in Luke 15:8–10; and Brother Rus­sell’s peace of mind at finding the answer is well stated in the words, “Rejoice with me, for I have found the piece which I had lost.” To make this teaching clear to all, we here itemize the “ten pieces of silver” (truth), the ten strings of the Harp of God: (1) The Creation – of Adam and Eve; (2) the Condemnation –the fall into sin; (3) the Law – given to Moses at Sinai; (4) the Ransom – the anti–lutron by Jesus; (5) the Resurrection – Jesus the first–born from the dead; (6) the High Calling – “a new and living way” (Heb. 10:20; (7) Justification; (8) Sanctification; (9) Resti­tution – the sounding of the Jubilee trumpet (Lev. 25:9) See E–8, p. 659; (10) the Second Death.

But, just as preceding Star Members had their stewardship teachings perverted by the crown–lost leaders who followed them, so Azazel (the meaning of which is Perverter) immediately led the crown–lost leaders to pervert Brother Russell’s stewardship doc­trine of Restitution. This began in a mild way at first – not so much a perversion in its early features, as it was failure to ‘‘wait on the lord”. That Evil Servant and his henchmen determined to “rush” Restitution with their ‘‘Millions Now Living Will Never Die.” When time itself proved that teaching to be an abortion, they then produced a real perversion – No restitution at all for Adam, or any who refuse now to accept their teachings! Just as the “Millions” teaching came early after the Star Member was gone, and was then only a mild perversion, so we are probably now seeing a repetition an a smaller scale in the teaching of the “quasi–elect consecrated”, of which there will probably be more to say “in due time.”

Revelation 16

The foregoing elaboration is presented to prepare the explanation of why the temple in Rev. 16:1 is really the tabernacle. It is the same temple as described in Rev. 11:19: “The temple (tabernacle) of God was opened (explained) in heaven (among the brethren in the heavenly places – Phil. 3:20), and there was seen in his temple (tabernacle) the ark of his covenant” – the ark representing in its chest the Christ, head and body, and in its mercy seat and two cherubim the four attri­butes of God, this latter being the explanation given in Tabernacle Shadows. In conversation with Brother Johnson, he told this writer several times that, when he was having trouble in understanding the sin offering, but told Brother Russell he understood the volumes, Brother Russell kept repeating to him: “But those volumes came out of Tabernacle Shadows.” From this we can readily see why Tabernacle Shad­ows was basic to the understanding of Parousia Truth – just as “Elijah and Elisha” was basic to Epiphany Truth. Thus, the “voice out of the Tabernacle” was in reality the seven volumes of Scripture Studies given to the “seven angels” (God’s true Church in the Harvest time), with the instruction: “Go your ways, and pour out the vials of wrath of God upon the earth.” Therefore, we conclude Brother Russell’s inspired writings, Tabernacle Shadows is the biggest little book ever published.

And from this great little book, bearing Brother Russell’s stewardship doctrine, came the “seven vials of wrath” – better translated by the Diaglott as “seven bowls of wrath.” We say this is a better translation because it was mainly in their contro­versial features that the seven volumes “plagued” those whose errors they exposed. Brother Johnson has ably explained in E–8 that the bowls, chargers and spoons of Num­bers 7 represent refutative, correctional and ethical teachings; thus, these bowls are the same as the “refuting” of 2 Tim. 3:16. And what is it we refute? We refute error! And it is the refutation of error that always arouses the antagonism of error­ists. In these seven “bowls” there was much of corrective and ethical teachings, too; but these did not elicit the same savage reprisals as did the refutations of error.

It should be borne in mind that those mainly aroused by these refutations were the members of antitypical Saul and their ledlings; and a moderate analysis of their character will disclose why this was so – and still is so. Brother Russell says Saul ‘‘manifested considerable hypocrisy” (See Berean Comments 1 Sam. 15:13); and his antitype is also not lacking in this “dis”–grace. Nor were their prototypes lacking in it, as witness the words of Jesus, “Beware of the leaven of the Pharisees) which is hypocrisy.” It should be noted that all of them are atrocious liars and that an­other of the root evils of hypocrisy is an overweening approba­tiveness. Note the words of 1 Sam. 15:17: “When thou was little in thine own sight .... the Lord anointed thee king over Israel”; but, having once reached the head of the crowd, he apparently became power–drunk with his own importance, resorted to “rebellion” (Revolutionism). And with such characters, the unforgivable sin that incites their hatred (Isa. 66:5, “Your brethren that hated you.”) is to parade their errors before the gaze of the mob. Therefore, the ‘‘bowls’’ that came out of Tabernacle Shadows were indeed “the wrath of God” to them. To such, Present Truth has always been a “savor of death unto death” (2 Cor. 2:16); whereas, to the Faithful it has ever been a “savor of life un­to life”. The observation was appropriate in the Parousia concerning the members of antitypical Saul – as it is still appropriate concerning them: They know that we know that they know that they don’t know!

“And the first went, and poured out his bowl on the earth (organized Society), and there came an evil and malignant ulcer on those men having the mark of the beast, and on those worshipping his image.” Volume 1 was published in 1886, and truly it proved to be a ‘‘malignant ulcer” to antitypical Saul and his henchmen; it was a ‘hot penny’ – they could not hold it, and they were afraid to drop it. The stew­ardship doctrine of Restitution, with which Volume 1 is replete, made material for a “Plan of the ages”, the likes of which had not been known since the days of the Apostles; and it placed Restitution and eternal torment at opposite ends of the measure. It did indeed “spoil the vines” for many, a hell–fire evangelist. Also, Chapter 14 –The Kingdom of God – made a shambles of the teaching that we now have Christendom – Christ’s Kingdom; and it showed the present order to be a far, far cry from “Thy will be done on earth.” Our Lord’s Return, The Permission of Evil, The Day of Judgment, etc., etc., all combined to make this “bowl’’ a ‘‘malignant ulcer’’ – ­“a savor of death unto death” to many members of antitypical Saul.

The second “bowl”, “The Time Is At Hand”, made its appearance in 1889; and the third, “Thy Kingdom Come” in 1891 – “and they became blood.” These “bowls” defined clearly “The Man of Sin” and his counterfeit Millennium as a direct contradiction to Restitution. About this time many of the more “cultured” of antitypical Saul were describing the Jewish sacrifices as blood, blood, blood – barbaric and out of place in Christianity; but these bowls pointed to the “better sacrifices” as fundamental and inseparable to Christianity, that ‘‘without shedding of blood there is no remis­sion” of sins (Heb. 9:22), that the consummation of the better sacrifices provided the hope for Restitution, and the only hope for “Thy kingdom come”. And the time features were indeed a powerful refutation of those who were loudly proclaiming ‘‘no man knoweth the day nor the hour”; and of those who were lustily singing, “When my work on earth is ended, and time shall be no more. “The second “bowl” demonstrated the correct translation of Rev. 10:6 to be, “The time shall be no longer delayed”; that is, the “time is at hand” for God, through the Christ, to carry out His promise of Restitution – that the time had arrived for the blessing of all the families of the earth. Many of us recall the opposition that came when “The Second Coming of Christ” was preached. As instance, the tale of one brother, long in the Truth: A Pilgrim was coming to a small town in Ohio to preach on the Second Coming; and the brother was try­ing to rally his neighbors to the meeting. Said one, “You know the Bible teaches no man knoweth the day nor the hour, and I think we ought to rotten–egg the fraud out of town when he gets here.” The brother, using considerable tact, said, “Well, come on, and bring your eggs; if he’s a fraud, I’ll help throw a few at him myself.” The Pil­grim gave a very masterful presentation, at the conclusion of which the brother went to the rostrum and said to his neighbor, “Well, Joe, you’ve now heard the man; do you want to start throwing your eggs?” The man had been most impressed, and his only answer was, “I guess not.”

The fourth bowl appeared in 1897; and it certainly affirmed its title, “The Battle of Armageddon”, in that “power was Given to scorch men with fire”. It pointed out the prevalent sins among rulers, clergy, aristocracy and labor; and was a true fulfillment of Jesus’ words in John 16:8-11: “When the Holy Spirit is come, it will reprove the world of sin (the wrongs they are committing), of righteousness (point out the right way to do), and of judgment” (warn them of the coming judgment, which in this instance was in its initial phase to be the “battle of the great day of God Almighty”). But, “as it was in the days of Noah”, they neither heeded nor wanted to hear that message – ­“repented not to give God glory”.

In 1899 came the fifth “bowl” poured out upon the seat of the beast; and his kingdom was full of darkness (great portions of the beast’s teachings were proven to be error, superstition and tradition – the “precepts of men”); and they gnawed their tongues for pain” (vs. 10). It should not cause much argument when we declare that Volume 5 was Brother Russell’s masterpiece. His analysis of the Holy Spirit, of Life Everlasting and Immortality, of the Trinity, The Soul, of Sheol–Hades–Gehenna, left his opponents “speechless”. Of a truth, “they gnawed their tongues with pain”. So clear and convincing were the presentations of the fifth “bowl” that many segments of the secular press gave it unstinted praise; although antitypical Saul and the lesser lights “repented not” (vs. 11).

Then came the sixth “bowl” early in this century, which contained much less of controversial writings than the previous five had done. In fact, Its title, “The New Creation” is well in keeping with vs. 12 – “that the way of the kings of the east might be prepared’’; its purpose was to instruct the true church (kings of the east) in every good word and work. It was the “law”, the better way, to every one who is “of the truth”. And any one who knows and faithfully abides by the teachings of Vol­ume 6 can be assured of the best of present possessions – “a good and honest heart.”

The seventh vial did not appear until 1917; and, as Brother Johnson so aptly stated, it appeared in a vile condition. It had been produced by uncleansed levites – a “rush” production, at the urging of That Evil Servant in his haste to “eat and drink with the drunken” (Levites drunken with error). However, as the seventh “bowl” (its controversial features), there was not too much fault to find with it, the reason for this being that the “bowl” portions of “The Finished Mystery” were almost completely paraphrase or exact quotation from the Star Member. It was the injection of their own ideas into what should have been a priestly production that brought those un­cleansed Levites eventually to Atlanta Federal Penitentiary. They had run ahead of the Lord to publish the seventh vial; had published it in a vile condition; and the Lord rewarded them “according to their works” – by reducing them to durance vile (prison). That Fit–Man experience had a salutary effect upon at least one of the eight who went to Atlanta: – George Fisher, who wrote the Ezekiel comments of the book (which part Brother Johnson declared to be far superior to the Revelation part by Clayton Woodworth). Brother Fisher eventually saw “the Judge” in his true colors; and he personally wrote before his death to the writer of this article: Anyone who does not see JFR as That Evil Servant is just that much out of Present Truth.

It is worthy of note that it was not the “bowl” features of Volume 7 that brought its writers into trouble; it was their own foolish – almost stupid – statements about the war then raging, and their diatribe on Patriotism, which remarks were definitely out of order at the time. Therefore, in their incarceration they did not “suffer as a Christian” (1 Pet. 4:16); rather, they paid for their own folly – although it should be noted that any persecution which came to them because of the true and opportune features of the seventh “bowl” would be counted to them for righteousness’ sake. We offer the foregoing as a help and guide to all God’s people who may be inclined to follow blindly the errors and bad judgment of uncleansed Levites; because they do so at their own peril – “God brought down their heart with labor; they fell down, and there was none to help.” (Psa. 107:12)

With this writing comes the prayer of the writer that it may prove a blessing to all – a means of growing in grace and in the knowledge of our Lord and Savior Jesus Christ.

Sincerely your brother,

John J. Hoefle, Pilgrim

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Questions of General Interest

Question: At the top of page 35, col. 2 of this last Present Truth it is stated that Gentiles received the Holy Spirit before symbolic baptism, but Acts 19:5,6 says those men received the Holy Spirit after their symbolic baptism. Will you please harmonize this?

Answer: We cannot harmonize it, so we can only suggest that the Questioner ask R. G. Jolly to harmonize it in his next Present Truth. The article in question also says John’s Baptism was still effective for the Jews after Pentecost (with which we agree); and that baptism is not effective for them now (and we agree with this, too). At what date, then, did it become no longer effective? At the bottom of page 35, col. 2 it is stated “we do not understand that any Jews needed a water baptism which would symbolize immersion into Christ’s death.” Is he contend­ing that a Jew who came into the Truth in the Parousia did not need to symbolize his immersion into Christ? The article also states at the bottom of col. 1, P. 34 ­“Baptism signifies our induction into the Church of the Firstborn.” Is he contend­ing that his “quasi-elect consecrated” are a part of the Church of the Firstborn? Or doesn’t he recommend immersion for them?

It should be noted that St. Peter specifically instructed the Jews, just about the time of Acts 19 incident, that John’s Baptism was no longer effective for them; therefore, this last article by R. G. Jolly would seemingly have the two leading Apostles of the Jewish Harvest contradicting each other on the subject of baptism.

In the years 1953–55 – while he was still addressing us as “Dear Brother” ­R. G. Jolly conducted an extensive underhanded “whispering campaign” against us, to the effect we were confused on the subject of baptism. From our preceding comments herein, it should be plain enough that he himself is certainly not clear on the subject; or that he has failed miserably to make himself clear to others.

We are informed he recently stated he will henceforth ignore the “sifters”, and confine the Present Truth to “advancing Truth”. In this first expression to appear in print since he made that statement, he has made a most impressive start – ­he has indeed!

Question: – Do you agree with the presentation on Habakkuk in the May–June Present Truth?

Answer: – Generally speaking, we agree with the presentation; but we do not agree with the manner of presentation. It is very evident that the fundamental content of the article is Brother Johnson’s analysis, which R. G. Jolly is now try­ing to palm off as his own. For sometime now we have been convinced, from certain Scriptures and other things, that he would be driven to such degradation as a move of desperation; and we shall have more to say about it “in due time.” We have ac­cused R. G. Jolly all along of being unfaithful to his sacred trust in withholding Brother Johnson’s unpublished literature from the brethren; and we have been criti­cized for this – because, they say, there is no unpublished literature in the Bible House. Here is further substantiation of our charge – and we predict there will be more to come – with R. G. Jolly allowing the brethren to believe he is the “author”. Ever since he had the audacity to proclaim himself as “Pastor and Teacher” we were convinced he would stoop to this unprincipled plagiarism; and it will certainly be to his eventual shame – “their foolishness shall be very plain to all” (2 Tim. 3:9, Dia.).

His presentation of “The Subordinate Millennial Princes” on page 25, col. 1, of the March–April Present Truth is given in much the same manner as was the article on Habakkuk; however, we know he claims this as his “Advancing Truth” (?) given to him direct from the Lord in a “sudden illumination”, so he told the brethren assembled at the 1955 Philadelphia Convention. We hope, D.v., to give a complete Scriptural analysis of his new set of “Princes” in future writings.

Question: – Just why is the ‘‘wilderness” used to describe the status of both classes of New Creatures in the Gospel Age, seeing the two classes are so vastly different in some ways?

Answer: – It should be noted that in many of the Old Testament types a place is used to type a condition in the Gospel Age. This is especially true of the Tab­ernacle, where the Most Holy types the Divine spirit–born condition, the Holy the spirit–begotten condition, the Court the justified condition, the Camp the Christian world condition, and the wilderness the isolation condition. Now, both Classes are in isolation, but for decidedly different reasons. On page 70 of Tabernacle Shadows, par. 1, it is properly stated the “wilderness is the separated, or dead conditional” for the fully Faithful – thus, it represents for them complete separation from the unfaithful and unbelievers.

But the Great Company is said to be in the wilderness – the condition of sep­aration – for just the reverse reason. They are there to force them into complete isolation from the Faithful. Brother Johnson makes this clear in E–4, page 203 (65), where he says they must all experience “isolation from the Faithful.. a condition in which they are not even given brotherly fellowship.” These are “sent into the wilderness” – “forced thither by the man of opportunity”; whereas, the Faithful go there voluntarily as ‘‘more than conquerors.” Miriam, in her leprous condition, types the Great Company; “and the Lord said unto Moses...let her be shut out from the camp seven days” – in the wilderness condition of complete isolation from the typical faithful priesthood (Num. 12:14).

Question: Do you believe Brother Johnson was the last Priest?

Answer: – This question has come to us from many brethren in the United States and foreign countries; and we think it is now time to state publicly that we are now convinced he was not the last Priest. At first it seemed reasonable to con­clude that he was; but time and events have convinced us of the fallacy of that opin­ion. In due time we hope to give a detailed Scriptural exposition of the subject.

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Letters of General Interest

My dear Brother & Sister Hoefle:

Grace and peace in our Beloved Master!...... I am much pleased to report that.. the March 15 has arrived safely and been read over many times to great profit. Its words of council and comfort will last for all time. You will be glad to know also that the May 1 is with us, too. Oh, how wonderful to know that the lord is true to His promise – we are not left to the will of our enemies!

It is terrible to see what R. G. Jolly is making of the Truth. He will surely reap his reward in God’s due time. Yes, dear Brother, his report on his visit to Crofts Hill looks bad. It’s plain to see that he had a great defeat – and the Lord was good to us. Fancy, He sent us a man whose very presence made the enemy to quail and was so crushed that it was impossible to give a report. Our God is worthy to be praised! We need have no fear because we are few in number. We shall conquer in the end and our God shall be glorified. Your work is progressing – ‘‘Be not discouraged!’’ Sister ........ Joins with me in sending Christian love for you, Sister Hoefle and all the dear brethren with you... God bless you as you keep fighting against error. Yours by His grace, Sister ............... Jamaica

Dear Brother Hoefle:

We were happy indeed to have your letter... and glad to know both you and Sister Hoefle are well. The extra work you have been doing in refutation service has its strain, we are sure. We want to say we have enjoyed everything you have put out... We both join in sending our warmest Christian love to you and Sister Hoefle – and trust the Lord will continue to bless your labor of love. Yours in grace, Bro.____ California

Dear Brother Hoefle:

Loving Christian Greetings! This is to notify you of our change of address. This change also applies to .......... We feel the hand of God has been overruling our coming and goings. My mother was a regular attendant at the class ... Of course, she misses the fellowship, but when we hear of the doings in the LHMM, we can only feel that once again our Heavenly Father has shielded us from harm in His ever–loving arms. We were kept from the trouble caused by Judge Rutherford years ago... God does indeed care for His little ones and we are thankful. Yours in Him, Sister ....... England

NO. 21: THE QUASI-ELECT REVIEWED

No. 21

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

In this March‑April Present Truth we find an elaborate discussion of the quasi‑elect, a large part of which is direct quotation or paraphrase of what Brother Johnson has al­ready written on the subject, along with some parts that would appear to be excerpts from Brother Johnson's unpublished writings. With all of Brother Johnson's statements we are in full agreement; but at the outset we believe it should be emphatically noted that no­where does Brother Johnson speak of a “quasi‑elect consecrated” – in every instance he speaks of them as the faith‑justified unconsecrated. Therefore, it behooves us to de­termine whether this new teaching is Scripturally sound – as the article under review claims.

We shall examine first “The other half Tribe of Manasseh”, as it appears on page 25, col. 2, where it is stated “the other half Tribe of Manasseh, which found its inheritance with the other nine tribes on the west side of Jordan, fittingly pictures the Consecrated Epiphany Campers.” Is there anything in the type to prove this, aside from the fact that they were just the “other half Tribe”? No, there is not; just the reverse is shown. No­where is any single member of that half tribe, or any group of them, shown to have even the slightest pre‑eminence over the other nine tribes. Even in the revolution after Sol­omon's death it was Jeroboam the Ephrathite who became king over Manasseh and the other nine rebelling tribes; and “Jeroboam built Shechem in Mount Ephraim, and dwelt therein”—­1 Kgs. 12:25.

Furthermore, the one tribe that had pre‑eminence of long standing over the others was Judah, because they all knew Messiah was to come from that tribe; and it was the Tribe of Judah that eventually asserted itself to such an extent that all Israel accepted their name – commonly known now as Jews. Although Benjamin adhered to Judah in the afore­mentioned revolt, there was so few of Benjamin because of the incident recorded in Judges 20 that the two tribes were styled the Kingdom of Judah, and the people themselves as Judahs. As time went on, the name Judah became slurred by common usage to Juahs; and eventually to Jus, or Jews, which name has clung to the entire remainder of all twelve tribes, so that they are now known throughout the earth as Jews — the name having its ori­gin in the Tribe of Judah.

In col. 1 of page 25 it is properly stated that the “subordinates” of all twelve tribes typed the quasi‑elect, which is Brother Johnson's thought. And, while there were probably some such in the half Tribe of Manasseh, there is just nothing to indi­cate that they exercised any authority outside their own bailiwick; so it is simply a tawdry and foolish invention to declare the whole half Tribe of Manasseh types the quasi-­elect. It should also be noted that this half tribe “did not drive out the inhabitants.. but the Canaanites would dwell in that land” — Judges 1:27. Nor did the land allotted to Manasseh carry any special significance; there was nothing in it of special note. Jerusalem, in which centers the major hopes and carries the fondest memories of all Jews even to this day, was the capital of the Kingdom of Judah, although it was allotted to Ben­jamin in the original division of the land; but even this location is on the borderline of Judah and was first taken by them before it was occupied by Benjamin — Judges 1:8. All of the foregoing is direct Scriptural contradiction of the type now being presented as “Scriptur­al” to the readers of the Present Truth.

Next, we ask, What has become of R. G. Jolly's interpretation of Rev. 22:11? He has previously said this has its application at September 16, 1954. If that contention is right, then there can be no more “justification by faith” offered to any newcomers. Without “justification by faith” to give them “peace with God”, just what standing can his present quasi‑elect consecrated have? Can he quote to them Romans 12:1 if they have nothing “holy” to present? And under what law will he put them? “Ye shall have one manner of law, as well for the stranger, as for one of your own country.”—Lev. 24:22. Will he put them under that “one manner of law” – the exacting law of self‑denial and cross‑bearing that pertains to the Elect – without offering them a corresponding compen­sation? If not, then what law! Can he offer them any hope of a “better resurrection”? And, if the Highway of Holiness is not yet open – as R. G. Jolly admits – then is theirs a consecration unto life, or unto death? Also, will he admonish them to “lay down their lives” for the Elect, when they cannot be of the Elect? If they do not participate in the “better resurrection”, then we can only conclude that theirs will be a resurrection in the common order with mankind in general, their only recognition being that they may appear somewhat better than their fellows when they do finally re‑appear on earth. If theirs is a consecration unto death, as has already been indicated in other Present Truths, then they cannot even be of that “third part I will bring through the fire.” (Zech. 13:8,9 ­See Berean Comments) And, if theirs is a consecration unto death, will they need to prove “faithful unto death”?

These are certainly logical questions for him to answer before he prevails upon his readers to study his presentation. If he cannot offer a clear and convincing answer to them all, then it would seem his whole presentation can result in nothing other than a secondary application of the incest of antitypical Lot (Gen. 19:30‑38), with substantially the same results. And any who study such perversion can expect the sure plagues that come from imbibing such error!

It should be noted, too, that Brother Johnson puts the quasi‑elect all in one class none of whom will have a “better resurrection” –; whereas, R. G. Jolly presents “ten dis­tinct groups” on page 27 “quoted below”, as though Brother Johnson had written what he pre­sents. We suggest that all read the citation in Vol. E‑12, page 519; then compare it with what R. G. Jolly “quotes”.

We believe time will prove R. G. Jolly's “consecrated Epiphany Campers” to be noth­ing more than a counterfeit – just as time has proven his Attestatorial Service to have been only a counterfeit. We say this without malice; it is the simple truth stated in words that best express it. As we all know, before the Little Flock Attestatorial Ser­vice was over in October 1916 every one of the Saints on earth was engaged in it; where­as, there were fewer Great Company engaged in the 1954‑56 service at its end than there were at its beginning, the same being only a very small fraction of all of them now on earth. Besides, the great public acclaim that was given the Photo‑Drama in 1914‑16 was certainly physical attestation of its success, was evidence of the cleansed group who were conducting it under Brother Russell, and of the Divine blessing which it received. It was a fitting tribute to one of God's great and true noblemen – in much the same fash­ion as was given by the public to “the Apostle and High Priest of our profession” as He rode into Jerusalem just before His death. The Photo‑Drama was without equal in its field at the time; it was the first production to synchronize sound with pictures; and it received the applause that was its just due. Almost the complete reverse is to be said about the Bible in Films. There's nothing new about it; it is a very commonplace production – so much so that an isolated sausage company used it to advertise its var­ious brands of sausage over television. So far as we could discern, it was the exact duplicate of the Bible in Films. Such an Attestatorial Service should be expected to reap the rewards in keeping with its class – and this it has done!

Before closing this writing, we feel obligated to offer some comments on

“THE EDITOR'S TROPICS TRIP”

He says that “on arriving in Jamaica he visited the Condell home in the country”; but he is painfully silent about the real purpose of that visit, and its results. Why? He did not travel some forty miles into the mountains just to offer a prayer at the grave of our dear departed brother. He was invited to come there to appear before the Crofts Hill Class to answer questions – to which Sister Hoefle and this writer were also invited. So far as we know, R. G. Jolly had no advance notice of our arrangement to be there. He conducted a four‑hour continuous meeting, about which he gives not a word in his report. Again we ask – Why? The meeting was started shortly after 4:00 p.m., at which R. G. Jolly was presented with seven written questions, during the course of which he invited oral comment and questions ‑ but emphatically refused to hear any questions from us. He carried that meeting on continuously until shortly after eight o'clock; then attempted to close it. But the Crofts Hill brethren had come to that meeting for knowledge, so one of them made a motion that Brother Hoefle now be heard. After some attempt to kill the motion on the plea that those assembled “must be very tired by now” (which indeed they were), the vote was almost unanimous that we be heard, at which we took charge with the statement that we would be very brief; and we con­cluded within fifteen minutes.

During that short time we asked R. G. Jolly if he had any questions to ask us (a courtesy he emphatically refused us while he was in charge), to which he answered, No. We then asked if he would allow us to ask him some questions, to which he shouted, “I don't want to talk to you at all” (although he approached us with a cordial handshake and smile earlier that same day – when no brethren were present – which we both in courtesy accepted). Just think of it, Brethren! The “Pastor and Teacher” cringing from ques­tions – afraid to ask questions, afraid to answer questions from the very “Sifters” he had come there specifically to “refute”. Could you think of Brother Russell or Brother Johnson adopting such a course under the same circumstances? Would they have been put to flight in a situation like that? What think you? R. G. Jolly offers here a per­fect illustration of “What Pastor Russell Said”, pages 289‑296, with special notice to pages 293‑5. Well, the next day on the platform at the Kingston Convention he was his usual brave self again – loud and verbose ‑, when he was sure we could not answer him. His conduct was sadly reminiscent of other members of antitypical Saul during the Par­ousia day, who hid their faces and fled from the Truth, but who excoriated and railed at the “heretics” once they reached their own doorstep, and were convinced the throng was ready and willing to cry, “Crucify Him”.

But it should be noted that, so far as we are informed, not one of those present in that meeting on Thursday, January 10 changed his view about R. G. Jolly's sins of teaching and practice. It is truly a sorry spectacle to see one once enlightened with the Word of Truth, one who one time was fully persuaded that he was a “secondarily Prophet”, fallen so low that he now shrinks from “refuting the gainsayers”, a quality which St. Paul specially enjoins upon those who consider themselves teachers of Truth. Throughout the Gospel Age the Lord's promise has been sure and steadfast to His faithful mouthpieces: “I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.” (Luke 21:15) It is now clear enough, from the per­formance at Crofts Hill that fatal afternoon, that R. G. Jolly no longer reposes in the security of that promise; but he is now forced to follow the shameful course of That Evil Servant of “avoid them” and “hush‑hush” – all the while he accentuates his “whis­pering campaign” in stealthy and unprincipled concept of Azazel. And any and all who give ear or encouragement to such depraved methods must surely become a partaker of his sins. We may be sure the day is not far distant when “iniquity shall have an end”!

May the God of all Grace make you perfect, stablish, strengthen and settle you.

Sincerely your brother,

John J. Hoefle, Pilgrim

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Questions Of General Interest

Question: Brother Jolly has referred to the wilderness experience of the Little Flock and the wilderness experience of the Great Company as though they are similar and for the same purpose. What is your thought on this?

Answer: It is true the Bible states that both classes are in the wilderness condition during the Gospel Age; but there is one small item that must be taken into con­sideration here. It is the letter “f”. It is said in Rev. 12:6 that the Faithful True Church “fled into the wilderness”; whereas, it is stated in Lev. 16:10 that the Measur­ably Faithful are “led into the wilderness” – “to send him away unto Azazel”. It is also stated in Rev. 12:6 that the Faithful Church “hath a place prepared of God, that they should feed her there”; whereas, it is stated in Lev. 16:21 that Aaron shall con­fess over the head of Azazel's Goat (the Measurably Faithful) “all the iniquities of the sons of Israel, and all their transgressions in all their sins” – led into the wilderness to be buffeted by Azazel. From these citations it should be readily ap­parent that the Faithful Church fled into the wilderness condition for protection, while the Measurably Faithful are led there for correction. If these distinctions are kept clearly in mind, then it is all right to say that both classes are in the wilder­ness condition during the Gospel Age.

Question: Brother Jolly often states that his present position is proven to be of the Lord's appointment because Brother Johnson recommended him for the position of Executive Trustee. What do you think about that?

Answer: Yes, he has repeatedly made such claims orally. He did so again at Jamaica on January 10; and he elaborated by saying there was no analogy between the mistake made by the brethren selecting the Apostle to fill Judas' place and his present position, because those brethren were not spirit­begotten; whereas, R. G. Jolly's se­lection comes from a spirit‑begotten Star Member. We tried to question him on this, but he would have none of our questions; so we made a statement on it when it came our turn to speak, something as follows: The seventh and eighth Principal Men – spirit ­begotten Star Members ‑both named J. F. Rutherford to his position. Brother Johnson actually cast his vote for JFR as President of the Society, and he also repeatedly stated later that he was the leader of antitypical Elisha, the Truth section of the Great Company. But, did he continue as that leader? Certainly he did not – any more than he continued in the position of Saint and third‑ranking warrior of the Parousia David. Instead, he “went to his place” – “the perdition of ungodly men.” Therefore, we are not interested in what R. G. Jolly may have been twenty years ago as a yardstick for his present course; we're interested only in what he is today. And the course of That Evil Servant is indisputable proof of his foolish reasoning in the statement he made at Jamaica and other places.

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Letters of General Interest

Dear Bro. Hoefle: Christian greetings!

I want to thank you and Sr. Hoefle for sending me your articles .... I appre­ciate this kindness very much, and I assure you I will give them my thoughtful and prayerful consideration. A cheek for $___ is enclosed to help... and if possible I shall endeavor to send an occasional contribution.

With sincere Christian love, I am Brother­­___________, Pennsylvania

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 Dear Brother Hoefle:

I should have written you before this, but I learned you were not home. I have studied and have proven your types and writings through Bro. Russell's and Bro. Johnson's teachings. It is in harmony with both Star Members' teachings. The Lord has also opened my eyes to see the evil part of Solomon's reign. I have found out a few of Jolly's errors before it was pointed out to me — and I noted them. The last one was the Faithful and Measurably Faithful .... The Lord has al­so opened my eyes to see that you are bringing out some advancing truth, which the Lord did not privilege Brother Johnson to see in his lifetime – especially The Third Watch.

There is much more I would like to say, but ill health prevents me... I wonder to know how brethren from Parousia time, after reading that parallel (R.G.Jolly be­ing a parallel of That Wise & Faithful Servant), cannot see the errors that Krew­son gave to him, and he (RGJ) endorsed them. I see your faithfulness in defending the Lord's sheep, by showing Professor Jolly's errors. Dear Brother, I refer you to Luke 6:22,23.... Please give love to Sister Hoefle and yourself. Trusting if it is the Lord's will I'll be able to meet you again. Yours by His Grace,

Sister_________, Jamaica

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Mr. John Hoefle

   I have been recev'g letters from you. I dont know you and i dont know how you obtand my adress. I am not interested in your writ'gs and am only putt'g them in the fires, so this to aske you to please discontinue send'g me any more of your foolish writ'gs.

Sincerly yours _________, California

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Dear Brother Hoefle: Grace and Peace!

   There are five here who have class study each Wednesday and one receives your letters and passes them around for each of us to read... Three of us find the copy “The Third Watch” so good we would love to have a copy each if it isn't asking too much of you and who types them for you.

I am enclosing $____ and I will send more as I am able.

Christian greetings in His dear name, Sister __________, California

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Dear Brother Hoefle: Greetings in the Lord's Name!

   This is just a note to let you know I have received your last letter and all your writings. I have read all your writings and find you have a great knowledge of Brother Johnson's works, so send along any writ­ings on Youthful Worthies.

With Christian love to you and Sister, I remain, Sister __________, Pennsylvania

NO. 20: I WILL GUIDE THEE WITH MINE EYE

No. 20

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

It seems appropriate at this time to offer some comments on Psa. 32:8: I will Guide Thee With Mine eye.

At the outset it should be observed that this is primarily a Little Flock text, as vs. 9 reveals another class who are not guided by God's Eye. And this text reveals al­so not only what God will do, but likewise how He will do it. The Fully Faithful, the “more than con­querors”, of this Gospel Age have been guided by God's Eye in that a look has usually been sufficient for the most of them to forsake any pretense of wrong con­duct; they have avoided every appearance of evil. But this has not been true of the Measurably Faithful, to whom reference is made in vs. 9, those “whose mouth must be held in with bit and bridle.” (Please note the Berean comments on this verse.) Thus, it should be readily apparent that all who embrace the text heading this article will in­deed do so to their profit if they accept it with an understanding mind and a “good and honest heart.”

But there is another application of this text – the Eye of God also refers to the faithful teachers of God's people, primarily Jesus Himself, secondarily the Star Mem­bers, and in a lesser degree all faithful teachers. The words of Jesus, “I am the way, the truth, and the life”, are parallel to Paul's words, “Christ made unto us justifica­tion, sanctification and deliverance” (1 Cor. 1:30). In Tabernacle phrase, it should be stated ‑ “I am the Gate, the First Veil and the Second Veil.” The Court of the Tab­ernacle types Justification, which brings “peace with God” to all who enter therein; and leaves those without as more or less aliens and strangers to God. And none may en­ter the Court condition except through the Gate — Christ: “No Man cometh unto the Father (in justification) but by me.”

Then, Jesus is the Truth, as portrayed in the first veil. During the time of the high Calling the Truth really opened up to the Faithful only after spirit‑begettal, as repre­sented by entering the Holy through the first veil. Before spirit‑begettal, the deep things of the Truth were not understood by those represented in the Court, the Camp, or beyond, because “the natural man receiveth not the things of the spirit” — l Cor. 2:14. “The words which I speak unto you, they are spirit and they are life.”

And for those who continued faithful unto the end in the Holy, Jesus is also their Life, their Deliverance; by bringing them victoriously into the Most Holy, where they receive “the crown of life”. Therefore, all who accepted “the way, the truth, and the life” were guided by God's Eye unto full fruition of their hopes; and the principles herein stated would apply to all others of God's faithful people if they follow after righteousness “in a good and honest heart” – whether or not in the High Calling.

After Jesus departed this earth, there were other “Eyes” to guide God's people. The Apostle Paul wrote in 1 Cor. 2:2: “I am determined not to know anything among you, save Jesus Christ, and him crucified.” He was here guiding those brethren to faith in the Ransom (Jesus); and to “follow his steps” in the narrow way to the Cross (Christ, and him crucified). And in this St. Paul “guided” them by his deeds as well as by his words. “Be ye followers of me, even as I also am of Christ” — l Cor. 11:1. And all who accepted that guidance of that faithful “Eye”, then or since, could not fail to gain that which they sought.

Much could be said of others of God's “Eyes” all during the Age; but we note par­ticularly John Wessel, who was the Principal Man of the Philadelphia epoch of the Church. The last words on his deathbed were these: “I know only Jesus and Him crucified” – al­most exact quotation of St. Paul. During his entire ministry he had contended that a justifying faith made active in love was sufficient unto salvation. This great man died just about the time Luther was born; and Luther commented during his own ministry: “It could plausibly have been said – I borrowed everything from Wessel.” We may be prone to discount the “eyes” of the past because they did not possess the comprehensive know­ledge we have today; and it is true that they had their limitations. But the promise was as sure to them as it is to us – “God shall supply all your needs”; and, when we consider the doctrine of John Wessel, we realize the “needs” of that day were supplied. They had sufficient for “the victory that overcometh the world” – enough to “make their calling and election sure” —; and none have more than that today, regardless of the great increase of knowledge that is ours. “The Greatest of these is love”, says St. Paul; and those having love – then and now – have the “greatest”, regardless of how much or how little of knowledge they may possess.

And now; what shall we add concerning the two “Eyes” of our own time – those with whom we had intimate association. Surely, their guidance was a great blessing to all who availed themselves of it; they watched over God's people as they “that must give an account”, and we have the prophetic testimony concerning them, “I have done as thou has commanded me.” We do not claim for them infallibility – they never claimed it for themselves; thus, they made their mistakes — even as you and I. A heckler once said to a brother – “You're only a follower of Pastor Russell.” To which the brother re­plied, “Yes, I admit I'm following him, because I haven't been able to catch up with him.” Both of these Star Members were true noblemen, shining “examples of the believ­ers”; and well may we join in the prayer, God bless their memory!

Since their departure God's people have come into troublous and grievous times – caused mainly by leaders who are not true “eyes” to guide the Household. “Moved by unholy ambition in various forms, the truth of the Apostle's words is coming home to us – “They shall make merchandise of you.” And blessed indeed are those among us who are able to discern the genuine from the counterfeit – to “continue in the things they have learned and been assured of, knowing of whom they have learned them.”

It should be noted that the Measurably Faithful of the past and present have been those most disinclined to accept the guidance of God's faithful “Eyes”; nor have those Measurably Faithful provided a true guidance to those they have influenced. Rather than accept the true guidance, they have been “as the horse or the mule” – always running wild when not restrained by the “bit and bridle”; they have been the “brethren that hated you, and cast you out for my name's sake.” (Isa. 66:5) Perhaps the outstanding illustration of this for the entire Gospel Age is the atrocity of John Calvin against Miletus Servitus, the latter being one of God's faithful “eyes”. Not content with burn­ing this true Nobleman at the stake, Calvin had the fagots placed some ten or fifteen feet away, so that Servitus was slowly roasted, as we might bake an apple.

Surely, the atrocities of the past should sober us all, should cause us to seek the guidance of the true and faithful “Eyes”, that thus we may be “a workman that need­eth not to be ashamed.” Let us consider the two “Eyes” of our own day, and ask our­selves what they would have done in the crucial circunstances which confront us. Better yet, “consider Him”! Amid the turmoil and strife of this our troublous day, if we just ask ourselves, “What would Jesus do if he were in my place”, we will usually find the answer readily available if we ask our question in “a good and honest heart.” And so, may one and all strive to receive the “blessing that maketh rich”, and to make for ourselves a living reality of this blessed subject text — “I will guide thee with mine eye.”

Some Thoughts for the Memorial

“When the time was come that He should be received up, he steadfastly set his face to go to Jerusalem.” (Luke 9:51) The determination of Jesus as expressed in this text offers an example in perfection of the grace of patience in its true biblical meaning – ­cheerful continuance in well doing amid contrary cir­cum­stances. His course herein was against all human concept as viewed by the natural man; hence, Peter said to him, “Be it far from thee Lord; this shall not be unto thee.” And Jesus gave him appropriate correction: “Get thee behind me, adversary: thou savourest not the things that be of God, but those that be of men.” (Matt. 16:22,23) Jesus knew full well that the “fulness of time” had come – that it was not the time to wait for his enemies to come to him (which, had He done, would have dis­played only the passive grace of longsuffering) – ­that the active aggressive grace of patience should now be perfectly revealed in and by Him. And, “hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps.” (1 Pet. 2:21)

      Be it noted that those who condem­ned Jesus to the cross were not the “beggarly elements” of that time, not the irreligous; it was the “good” people who were guilty of that – those who would not cross the Gentile door “lest they should be defiled for the feast.” And, a “As he was, so are we in this world.” The Heathen Pilate strove to avoid the tragic miscarriage of justice; and it was the high Priest of Israel who “had the greater sin” in the matter. It was those people schooled in the Law, who “sat down and watched Him there” – watched the tragedy of the cross as the idly curious might watch a street‑corner side show – watched the final hours of agony of “the Lord of Glory” with a calloused indifference that would be unbelievable were it not written in the sacred record.

And Jesus, knowing in the final hours of that awful night, that he had “finished the work God gave him to do”, resigned Himself to what was to be. The time for contro­versy had passed – “now is your hour, and the power of darkness”; so he “held his peace.” “No man taketh my life from me; I lay it down of myself.” There is in this a lesson for us, too: The day previous and the day following our observance of the Memorial should be a time of calm meditation insofar as lieth in us. If any wish to be contentious at that time, let them go their way for the time being; there will come more suitable occasions to answer such.

Nor should we allow the “maddening maze of things, as tossed by storm and flood” to make us bitter or morose or hateful. It is a time at which we should lift our minds to the highest spiritual levels possible – to repose in the sublime reflections of the past, to “consider Him who endured such contradiction of sinners against Himself.” “To be spiritually minded is life and peace.” And again, “The kingdom of heaven is not meat and drink, but righteousness and joy and peace in the holy spirit.” Nor should we allow those of contrary disposition to deter us in these resolves. As it was in Jesus' day, so it has been all through the Age: “Thou hast them there that say they are Jews, but are not; but are of the synagogue of satan.” As we have now come into “the evil day” when “the end of all things is at hand”, let us embrace with full determination the Apostle's words: “Above all things, have fervent love among yourselves.” Jesus stated of this time in which we live: “Because iniquity shall abound, the love of many will wax cold”; but, “he that endureth unto the end, the same shall be saved.” These words are a warn­ing to all; and blessed are they who give ear to them. “The leaven of the Pharisees, which is hypoc­risy” abounds in all quarters; but God's faithful people will accept and do – particu­larly at this season – what St. Paul admonishes: “Purge out the old leav­en.”

In the type the lamb was taken up five days before it was killed; and that was typ­ical of Jesus, the Greater Lamb, presenting himself to the Jews on Palm Sunday, five days before He was “lifted up.” But there was another compelling reason for the five­ day interval: That most memorable of nights, when the Angel of Death would “Pass over” the Jewish firstborn, was not to be approached flippantly or carelessly. As each family took up its own lamb, and removed all leaven from the home, the course of these five days would put them into a proper mental attitude and contrition of heart for that awe­some night. And this is well in keeping with St. Paul's words to all who commemorate the antitype: “Let a man examine himself” – not five minutes before the service, per­haps in public confessionals; not just an hour before the service; but let each do so in “sincerity and in truth” during the days preceding it. As most of us know, Brother Johnson always counseled all to read Brother Russell's treatise on the Passover in Vol­ume 6; and we now counsel the same. Over the years this writer has each year read Exo­dus 12 five days before the Memorial, with the Berean Comments; then the same with the pertinent writings of Matthew, Mark, Luke and John – one each day, with the Berean Comments. This has always proven most refreshing and helpful for this writer to “exam­ine himself”; and we venture the opinion that any who follow this, or a similar course, will most likely “eat and drink worthily” in full discernment of the Lord's body and blood.

This year those of us in Mount Dora, Florida and vicinity will “keep the feast” at 1507 N. Donnelly at 7:30 Friday April 12; and any and all are cordially invited to join with us who do so “in sincerity and in truth.” In view of the confusion so prev­alent regarding the date, a few remarks are here properly in order. We regard Nisan 1 as arriving with the first new moon nearest the Spring Equinox; and we regard the cor­rect date for the Memorial observance as Nisan 14. Generally, the moon is substantially full at Nisan 14; but the status of the moon then is not the determining factor for the service. In exodus 12 the moon is not even mentioned; the date is arbitrarily given as Nisan 14. Over the years the Jewish Rabbis have veared to the “traditions of the fath­ers”, so they begin their Passover service when the moon becomes full – rather than on Nisan 14. In 1957 our calendar declares the moon as full on Sunday, April 14; but this should not influence us. Also, over the years Christians have been influenced by the “traditions of the (Church) fathers”. so that Good Friday occurs this year on April 19, with Easter on April 21. The method for arriving at these dates is by determining East­er as the first Sunday after the first full moon after the Spring Equinox. And, as prev­iously stated, the first full moon this year occurs on Svmday, April 14, which forces Easter for the following Sunday — April 21. Some are inclined to be contentious about these calculations; and we do not wish to quibble with such. We think the Scriptures are clear enough, and that we should follow the Scriptures insofar as we are able.

With this writing comes the Christian love of the writer to all God's people where­ever they may assemble. And we especially offer a prayer for the Lord's nearness and rich blessing in the preparation for, and participation in this coming service. “Christ our Passover is sacrificed for us.”

NO. 19: "REJOICE IN ALL THINGS"

No. 19

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

On page 4, col. 1 of this January Present Truth there is offered a partial answer to our Open Letter of December 1 to R. G. Jolly, the same having to do with our Item 2. And we are quite happy to note that he now sees the Truth on this matter – although on sev­eral occasions at the Kingston, Jamaica Convention last month he shouted out the same mistake he made at Chicago in October, "we rejoice in all things." However, this was probably just a slip of the tongue, because we can only assume and conclude that he be­lieves what he has now published in this last paper about it – the Truth being that we rejoice amid, but not in perverse things and circumstances. Certainly, we do not rejoice in our own human limitations and mistakes, any more than we rejoice in the fail­ings and weak manifestations of our brethren in their lot among the fallen race during the curse. Nor do we "rejoice in iniquity", or in "the death of the wicked." We are admonished to "count it all joy when we fall into divers temptations." It will be noted this text does not say when we "fall in temptations", but when we "fall into them." As one translation puts it, "Count it all joy when you are hedged about with difficulties." Brother Johnson properly states the matter when he says we "count" such things joy, because the best we can do under such circumstances is to "count" them such; they are not actually joy to us. We "rejoice in the Lord always"; nor can we have too many rejoicing Christians so long as they "rejoice in the Lord", as Brother Russell has so aptly put it. As said, we are pleased to see that R. G. Jolly now sees the Truth on this matter.

To some, the foregoing may seem rather inconsequential; they may think we are splitting hairs over small things. Well, it certainly is not our wish to become pro­fuse about trivial matters; but we do realize that small things eventually develop into big things – Giant oaks from little acorns grow.  At the outset, the monstrous Man of Sin was just a "little horn". Along this line, there was a time when R. G. Jolly was setting aside the Manna texts as a basis for testimony meetings at Conven­tions, an instance being the Chicago Convention of October 31 through November 1, 1953, when the Manna text was not used for a single testimony of that gathering. That meant there was no Star-Member comment as a guide to the brethren; and it was a revolution­ism of Parousia arrangements, as Brother Johnson said it was revolutionism when That Evil Servant did the same thing. The latter was not influenced by The Epiphany Messen­ger, so that the Manna is used no more at all by the Witnesses – which is proof of what we have just stated about small things growing into big things. This perversion of the Convention testimony meetings was fostered by R. G. Jolly on more than one occa­sion; but we are happy to note he forsook this revolutionism after we called it to his attention privately. However, be it noted, that it has been the practice of uncleansed Great Company Leaders to ignore much of the true Scriptural teachings on character de­velopment and overly emphasize "service" as a substitute. But we wish it understood that we would not now be making public display of it were it not for the general condi­tions prevailing at present. Also, we repeat, we certainly did not "rejoice" in that revolutionism; but we do indeed rejoice that he has forsaken the error of his way and has cleansed himself of at least one of his revolutionisms since Brother Johnson's death.

The charge has been put to us that we have appointed ourselves as the "corrector of the brethren" – a would-be "king" or overlord. To those who know us well, we need offer no defense against this nonsense; but we believe it in order here to declare that each member of the household of Faith is indeed his brother's keeper. Therefore, it is not only the privilege, but it is the duty of each one to have the welfare of all others at heart – in the spirit of love and gentleness. Nor does this apply to the leaders only, but to all who "are spiritual" and sufficiently developed to do this in the right manner. "Rebuke a wise man, and he will love thee"; so it gives us no offense when we are offered well-meant correction. "If ye see a brother overtaken in a fault, ye which are spiritual restore such an one"; and this text has its application to faults of teach­ing as well as faults of conduct. The Body of Christ has been the closest partnership of all the ages – "a friend that sticketh closer than a brother" – ; so it is no idle talk when St. Paul says that when one member suffers, they all suffer – when one re­joices, they all rejoice. And, if we ourselves offer to correct a brother because of iniquity of teaching or conduct we again state most emphatically that we do not "re­joice in such iniquity" - although we strive at all times to "rejoice always in the Lord", amid and in spite of unfavorable circumstances of any kind, but never "in" the evil itself. Therefore, we now rejoice that our efforts in this regard have accomplished at least some reform in R. G. Jolly, small though it may be – not because he erred, but be­cause he has seen the error of his way. "My brethren, if any among you wander from the Truth, and some one turn him back; Know you, that he who turns back a Sinner (a Great Company member, "one who has missed the mark") from his path of error, will save his soul from death" – James 5:19-20, Diaglott. "If thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand."—Ezek. 33:8.

Starting with page 9, R. G. Jolly presents some three pages of Questions & Answers on Christ's reign, etc.; but nowhere in his voluminous comments does he once make men­tion of the questions we raised in our October 1 writing about his "faulty disc", where­by he changed the meaning of Brother Johnson's statements. WHY? Certainly, a true Pastor and Teacher should dispose of our charge before proceeding to anything else; and we feel we would be fully within our rights just to ignore what he now offers un­til such time as he does clear up the "faulty disc". This we shall not do; but we do now call upon him again to explain this matter in full.

In his January comments, which we now review, he attempts to discuss the Mediator­ial, the Millennial and Vicegerental periods, none of which does he state clearly enough to enable us to know whether he himself does not understand what he is talking about ­whether he does not want his readers to follow clearly what he is saying – or whether he has just failed to state his position in clear and understandable fashion. As for us, we repeat what we have previously stated – Namely, the Mediatorial and Millennial reigns are not the same as to time, although they do operate concurrently most of their terms. "While the Millennial reign began in its incipiency in 1874, the Mediatorial reign has not yet begun in any sense of the word; also, the Mediatorial reign will end fully and completely in 2874, but the Millennial reign will not do so, as we hope to prove by much from the writings of both Star Members. Then, respecting the Vice­gerency, we have realized for some time now that R. G. Jolly has been hinting in his verbal statements that the Christ does not operate as such during the Millennial reign, but we have been waiting for him to put at least a little something into writing about it. And now, while he does not say so positively, he rather hints that the Christ does not operate as Vicegerent in the Millennium.

First, then, let us state that at the close of the Mediatorial reign in 2874 (the Mediator being only ONE of Christ's 21 offices to operate Godward and Manward), the human race stands in much the same position as did New Creatures in 1914. The Faith­ful at 1914 were everlastingly fixed, and nothing would ever change that – although it should be noted that the New Creatures themselves were not then aware of it, nor did they know about it with respect to one another, except in a few individual instances. In these same respects, the Faithful (the Sheep) will have arrived at their everlast­ing destiny in 2874, although they themselves will not know this of each other – just as was true of New Creatures in 1914. This feature of their experience will be ac­complished during and by means of the Little Season.

Next, the Christ are God's Vicegerents in the Millennium and in the Little Season. Note page 344 of Vol.  E-16 (middle):

Thus the expressions "Kingdom of God" and "Kingdom of Heaven" almost invar­iably refer to the royal rulers, Jesus and His faithful Little Flock, who will represent Jehovah, in exercising His authority as His Vicegerents.

And more of the same on page 334 of Vol.  E-17: "This expression, THE LORD OUR RIGHT­EOUSNESS; the office of our blessed Savior, as God's Vicegerent, is thereby meant." Again, on page 412, same Volume: "Just as a potter with a rod of iron breaks to pieces the clay vessels he desires to destroy, so the Christ, Head and Body, as God's Vice­gerent, through His power breaks in pieces the nations of Satan's empire." And at the top of page 413: "As a reward for His faithfulness unto death, our Lord was given the position as the Father's Vicegerent and Representative, to be exercised, not only dur­ing the Gospel Age, but also throughout the Millennial Age and all eternity." Many more references on this could be offered, but these should suffice.

We now proceed to prove from copious references in the writings of both Star Members that the reign of the Christ in its larger and most pointed manner began in 1914 and ends in 2914. In the Comment Bible, page 15, it is bluntly stated: "The Millennium ends in 2914." And on page 87 of Vol.  P-2, we have this:

He who now holds the scepter, whose right it is to rule, will at the expiration of the Gentile Times receive the crown also; and "unto Him shall the gathering of the people be." The scepter, or title to "all power in heaven and in earth", was given unto him at his resurrection, but he awaits the father's appointed time, the limit of the Gentile Times, before he will take his great power and begin his glorious reign.

It should be noted from the foregoing that Jesus did not wear the crown before 1914. WHY? Because the Gentiles had a lease to rule until that time; and "God is not the author of confusion" – He would not allow two different parties authority to rule at the same tine. Therefore, Jesus received the "crown" (power to rule) only at 1914, at which time He began the eviction of the previous lessees.  But there is also an­other reason for this – THE CHRIST HAD TO BE COMPLETE BEFORE IT COULD BEGIN TO OPERATE AS A REIGNING UNIT. Beginning at the middle of page 427 of Vol.  E-6 we offer discon­nected quotes to the middle of page 428:

The Church coming in 1914 to the kingdom, in the sense that the last begettal then occurring, all the faithful under the call up to that time will obtain the kingdom, and therefore in God's sight (Rom. 4:17) they are from then on as in the kingdom....... (NOTE: This Rom. 4:17 is the same text which R. G. Jolly tried to "wrest" into his explanation at the 1955 Philadelphia Conven­tion; but which could have no true setting in the explanation as he gave it.) ...... But please note: this work (re Azazel's Goat) belongs exclusively after the entire Christ is won, i. e., in the Epiphany, hence on the Church's wedding day...... after the entire Church has been won, when, from God's standpoint, every part of the Church in the flesh is in the kingdom...... This passage calls Christ and the Church Bridegroom and Bride, after the work began toward Azazel's Goat in 1914, and therefore views them from God's standpoint as in part actually married, and for the rest as good as married.

On page 422 of Vol.  E-5 (bottom) we have this: "The Millennial Age has several beginnings by reason of the lapping of the Gospel and Millennial Ages into one another 1874 .... 1914, etc." Self-evidently, if that Age has several beginnings, it must also have several endings, one of which will be 2914.  In Vol.  E-15, page 540 (bottom) we have this:

During the Little Season, which will be the Harvest of the Millennial Age, the six siftings of the Gospel Harvest will be re-enacted.

The foregoing is a plain statement by Brother Johnson that the Millennial harvest ex­tends to 2914; and here is what he says on page 196 (bottom) of Vol.  E-17:

In Matt. 25:31-46 (the parable of the Sheep & Goats) there is given a brief description of the results of the Judgment process. V. 31 shows our Lord's Second Advent with His faithful angels, or messengers; and the next verse shows how He gathers all nations before his MILLENNIAL THRONE, making them subject to Him as THEIR KING.

Again, on page 414 (bottom):

By the time the Millennium and its subsequent Little Season (Rev. 20:3) will have fully ended, God through the Christ (Head and Body), the Seed of Abraham, will have blessed all the willing and obedient of mankind with restitution, and they will have stood faithful in the testings in the Little Season, where­as Satan and his evil angels, and every soul among men that will not have obeyed that Great Prophet (the Christ) will have been destroyed in the Second Death.--

Not by the Christ as Mediator, but by the Christ as Judge (See Vol.  E-11, page 412, (middle).

We now offer corroboration of the foregoing from Brother Russell. on page 3470 of the Reprints we have this:

Having accomplished the work which the Heavenly Father has set apart to be accomplished by the Anointed in this Millennial reign, at its close the en­tire authority, with the world in complete subjection to the divine law and fully restored to the divine likeness and all willful transgressors cut off, will be surrendered to the Father's hands.

On page 5293, par. 2 of Reprints there is this: "Christ's kingdom must rule the earth until all the wicked are destroyed—l Cor. 15:24-26."

Can there be the slightest doubt in any one's mind that Brother Russell is here refer­ring to persons? All evil things, of which Adamic death is the last, will be destroyed first – during the Mediatorial reign –; with the evil persons being destroyed at the end of the Little Season. Further confirmation of this is to be found in Vol.  P-4 (the last edition of which came in 1916), page 644 (bottom):

Thus shall the Christ reign as the Father's vicegerent until he shall have put down all antagonistic authority and power, and caused every knee to bow and every tongue to confess the Wisdom, Justice, Love and Power of God the Father. And finally, having manifested, by the last crucial test at the close of the Millennium, all who have even a sympathy for sin, though outwardly obedient; and having destroyed these from among the people (Rev. 20:9), he shall surrender to the Father the vice-royal dominion.

Now we offer something from Vol.  P-5, pages 30-31:

When the great Mediator-King shall resign his completed work to the Father, deliv­ering up his office and kingdom as the Apostle explains (1 Cor. 15:24-28), what lasting results may we expect the great Mediator's redemptive work toward mankind to show?

Now follows Item 4 on page 31 in answer:

The destruction of all others of the race, as unworthy of further favor, the cum­berers of the ground, whose influence could not be beneficial to others, and whose continued existence would not glorify their Creator.

There is much more yet that we could produce from the Star Members, but this should be more than ample. If R. G. Jolly is not yet silenced, then we now call upon him to clarify first of all the matter of the "faulty disc" before he attempts anything else. And while he is at it , will he please state if that same "faulty disc" was responsible for his contended mishap in the 1949 Herald, and in the 1954 Bible Standards and in The Millennium book of 1956. In all three of these publications was the same "faulty disc" responsible?

It was the privilege of Sister Hoefle and this writer to attend the Kingston, Jamaica Convention January 11-13; and it was also our blessed privilege (Matt. 5:11-12) to sit through hours of tirade by R. G. Jolly against the "sifters in our midst". His scurrilous abuse was a minor matter, of course; but it provided a mild reminder of what the noble Worthies of Jewish times experienced, and why Jeremiah was prompted to write in his chapter 5, verse 31: "The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so." Conditions permitting, we shall give some elaboration later on of the days we spent in Jamaica; but we observe for the present that there was the usual volume of nonsense on Hiram, on the 68th Psalm, and other things – much mention made of the truthful writings of the last two Star Members, but sullied with just enough nonsense to make of the whole a pathetic confusion.

It should be observed here – to the commendation of the Jamaica brethren – that just about all of them,, including their leaders, received us graciously and joyfully the first day of the Convention; but this began to taper off once R. G. Jolly began to exert his influence upon them. However, it must yet be recorded to the praise of many of them – in various degrees of prominence – that they continued to fraternize and fellowship with us despite the loud and verbose expostulations that poured in a steady stream from the platform whenever R. G. Jolly was before them. The private talks we had with some of them revealed only too clearly that they love the Truth, that they are well advanced in their understanding of the Truth, and have acquired a large measure of the spirit of the Truth. And, for their encouragement, we state that "in due time" the Lord will reward them according as they have sown.

As an instance of R. G. Jolly's above-mentioned confusion, Num. 8:7 was discussed at some length, the point being stressed that it was the Priest who provided the "water of purifying" by which the Levites were to cleanse themselves; that if any Youthful Worthy attempted to offer any Great Company developing truth during the period to 1954 it would be self-evident usurpation of power.  Surely, we have no dispute with any of this; nor have we attempted to do any of it. Over the past several years we have stressed particularly one such Truth; Namely, that the last Truth Group was abandoned to Azazel at October 22, 1950 by the removal of the special Eye, Hand and Mouth of this Epiphany time. Certainly, all must know that this major developing truth – that all crown-losers must be abandoned to Azazel for their Fit-man experiences - was repeatedly set forth by Brother Johnson in elaborate detail; and our only part in connection with it is to declare that that truth is now fully operative since the last Star Mem­ber has left us.

That all may clearly understand this matter, we refer to Brother Johnson's oft­repeated statement that he believed the Society contained more Saints than the Epi­phany movement; at one time it certainly contained the major part of all of them on earth. But it was the "casting out" from their midst of the Eye, Hand and Mouth that effected the abandonment of that group to Azazel, even while there were many Priests still remaining there. The Society became one of the 60 Groups – an uncleansed Group when they came fully under the leadership of Great Company leaders. But it should be specifically noted that when the Group abandonment occurred that did not preclude the presence of Saints, faithful Youthful Worthies, and probably some cleansed Great Com­pany members from that Group – although those who continued under the leadership of That Evil Servant did eventually become uncleansed to whatever degree they absorbed of his devastating errors of teaching and arrangement, with those Youthful Worthies and Great Company members actually losing their class standing if they also imbibed of his sins of conduct. And, by the same process, the LHMM became the 60th Group, as a Group, when it arose under Great Company leadership on October 22, 1950. This contention ­taken of itself – would be no proof at all that the Saints were all out of the LHMM at that date, any more than that it was proof they were all out of the Society at July 27, 1917, when Brother Johnson was forcibly ejected from the Bethel home.  Nor is it proof that ALL OF THE GREAT COMPANY in the LHMM were uncleansed at October 22, 1950; but the indisputable teachings of Brother Johnson prove to any unbiased and honest mind that as a Group it was then uncleansed and was then abandoned to Azazel by removal of the Eye, Hand and Mouth by the Lord Himself on that date. We offer once more some quotations from Vol. E-4, the first being on page 203 (65):

Letting the Truth section of Azazel's Goat go in the wilderness seems to mean the part of the fit man's course whereby he puts Azazel's Goat into a condition of isolation from the Faithful, whose measurable favor and help they enjoyed previously to this step - a condition in which they are not even given brother­ly fellowship.

Can any point to a time when the above was done to the LHMM section of that Goat? We have repeatedly asked the question; but there has been complete silence upon it up to now. We stress the matter here again because R. G. Jolly took most unscrup­ulous and cheap advantage of a humble sister at Jamaica in his attempt to beat down her contention of this truth we have here outlined; although it is to her praise that she still had the courage to withstand him to the face – his shoddy psychology just didn't work in this instance; and his effort to inject Leviticus 12 into his contention only revealed too clearly his own confusion on the subject.  In it all he offered excel­lent display of his "Higher Class" – well in keeping with the past performances of antitypical Saul.

On page 206 (67) of Vol. 4 there is more on this matter:

To deliver this class to Satan is done in two ways: ... (2) directly, by the fit man letting them go into the condition of isolation from the brotherly fellowship of the Priests, when Satan lays hold on them to use them for his unholy purposes (Lev. 16:10, "to send him away for Azazel").

On page 207 there is this: "So far (in 1938) none of the Great Company groups have finished their experiences at Azazel's hands; therefore, only a part of such experiences can be given." In 1938 Brother Johnson could not foresee in detail the conditions in 1950 or in 1957 – and he said so; he said he would continue to make mistakes on the Great Company developing Truths until the "purification" was com­pleted in 1954, and that he could not see clearly the outworkings of some of these things. No, indeed, he couldn't! One of the things Brother Johnson could not clear­ly foresee was how the LHMM section of Truth Levites would be cleansed – because he could not foresee how they would get their fit man experiences as a Group. Nobody can see Truths before due – especially Truths that involves trials and testings of character. He stressed this truth in further detail in Vol.  E-15, page 525, in which statement (made in 1950) he specifically includes those Great Company members who "lost little flockship by the skin of their teeth":

As in none of the Great Company do these two forms of the rod prove sufficient fully to free their Holy Spirit from the bondage of developed worldliness, self­ishness, error and sin ... the Lord delivers them over to Satan..... Their delivery to Satan implies that they come into such a condition as the Priests disfellow­ship them, and thus withdraw all brotherly help and favor from them. It also implies that God temporarily abandons them, and lets Satan buffet them.

If any can prove how the foregoing was accomplished in the LHMM Group of the Great Company before 1950, we would be most appreciative to hear about it. It should be noted we have repeatedly presented these references to R. G. Jolly; and he has just as repeatedly maintained a complete silence about them. WHY? Once more do we put the question to him. will he once more ignore it?

With this writing comes our warm Christian love to all who continue "to fight the good fight", with the assurance of our prayers and the offer of brotherly help in every way that lieth within us,

Sincerely your brother,

John J. Hoefle, Pilgrim

NO. 18: "THE THIRD WATCH"

No. 18

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

At the beginning of this another year it would seem appropriate to offer some comments on “The Third Watch.”

In Luke 12:37‑38 Jesus said, “Blessed are those servants, whom the lord when he com­eth shall find watching...  And if he shall come in the second watch, or come in the third match, and find them so, blessed are those servants.” These words were addressed primarily to the Saints, but, “What I say unto you, I say unto all, Watch” – Mark 13:37. ­During the ministry of Jesus the Roman army main­tain­ed a strong guard in Jerusalem, a fresh troop probably being installed each evening at six o'clock, the same as is true with the American army. The individual guards were relieved every three hours, each re­lief being Known as a “watch”, the first watch being at six PM, the second at nine, the third at midnight, and the fourth at three AM. When the watch was changed at mid­night and at three AM a trumpet was sounded, the same being referred to as the first and second cock‑crowing. Therefore, when Jesus said to Peter (Mark 14:30), “Before the cock crow twice, thou shalt deny me thrice”. He was telling Peter that before the sound­ing of the second “cock” at three AM that same Peter would have denied Jesus three times.

Jesus never used words idly or without special significance; therefore, He did not do so in this instance. “The morning cometh, and also the night” (Isa. 21:12), the ref­erence here being to the Millennial morning and the night of trouble that would come abreast of it. For those awake to its significance, this morning has given light of great brilliance; but to those not understanding it, it has been a “day of trouble, of clouds and thick darkness”. For those on the alert it would seem proper to observe that they have been in a watching attitude, the first one of these watches being the period of forty years from 1874 to 1914. During that watch the hopes were high and certain that by its end the Household of Faith would all be gathered to their Lord and the King­dom established; and great was the disappointment of many when 1914 did not confirm all they had expected.

But those whose faith failed not girded themselves for the second watch — the forty years from 1914 to 1954 – and early in this watch the “signs of the times” seemed to point with certainty to the fulfillment of many Kingdom prophecies before that watch would be completed. Surely, the fall in 1917 of Czarist Russia was of great portent; it was one of the greatest and most absolute governments in all history. And other events shortly thereafter brought into clear focus Isa. 24:20, “The earth shall reel to and fro like a drunkard, and shall be removed like a cottage.” But the virility of the Old Order is not to be denied, nor is “The Strong Man” easily bound. Thus, the second watch has come and gone; and the third watch is already several years with us.

When Jesus said, “If He shall come in the second watch, or come in the third watch”, it would seem a reasonably strong inference that He would come for His own before the third watch is complet­ed. It should be noted that the expression “shall come” does not always refer to His second advent to earth. Note, for instance, Matt. 24:50: “The Lord of that servant shall come in a day when he looketh not for him.” The reference here is to That Evil Servant, who did not appear as such until over forty years after Jesus had returned in 1874; yet a superficial reading might cause us to conclude it was something that would occur at the same time as the Second Advent. But, during the first watch; and again in the second watch, and now in the third watch, those who are faithfully watching will still embrace the words of the Psalmist (63:6) – “My mouth shall praise thee with joyful lips .... when I meditate on thee in the night watches.” In Vol. E 12, pages 368‑369 Brother Johnson says that in 1914 “Satan began the antitypical 70 years' depopulation of Christendom”; and it would seem almost certain that some of God's elect will remain until toward the end of that work — just as Jeremiah was one of the last to leave Israel during the desolation of Israel.

As a companion thought with the foregoing, it would seem in order to consider Rev. 18:8, 10, 17 and 19: In Vol. E‑5, 422 (28) Brother Johnson states that the “one day” of verse 8 is the Millennial Day, an hour of which would be 41 years 8 months. At the time he wrote that he could not see clearly the conditions existing today — any more than we can now see clearly the conditions five, ten or twenty years hence. It is now only too apparent that much of what Brother Russell expected in 1914 and what Brother Johnson ex­pected respecting 1954‑56 has not materialized; and this should sober us all in our at­tempts to pry into the future in too much detail — “sufficient unto the day is the evil thereof”. However, if we consider the “hour of judgment” of verse 10, the “hour” of verse 17, and the “hour of desolation” of verse 19 as three different hours — instead of all of them being the same hour –, we may reach some informative conclusions. But just as Brother Johnson eventually saw much detail respect­ing 1914‑16 that was not at all appar­ent at the time, so we too may eventually see much detail respect­ing 1954‑56 that is not now readily apparent. A pointed example in this respect is Brother Russell's observations on Psa. 149:7‑9, “to execute upon them the judgment written” – which event he discussed as a future matter, although it was going on right at the time he was talking about it.

It is stated that in one hour Babylon's judgment came. If that hour began in 1874, it would end 41 years 8 months later at Passover, 1916; and it was at that date that the last Saint was brought into Present Truth. While the judgment had been pronounced early in the hour, it was not until its full end that it could be truly said, “The voice of the bridegroom and of the bride shall be heard no more at all in thee.” At that date the judgment had come to the full.

Then at Passover 1916 began the second hour (verse 17) – “so great riches is come to nought” (“in one hour such great wealth is laid waste” – Dia.); and this hour will end at about January 1958 – about a year yet to its completion. Have we seen any evi­dence of the wasting of great wealth in this second hour? Yea, verily – such more than appears on the surface! The rule of `hard money' has almost completely disappeared; Governments have issued so much worthless paper that no one with any financial intelli­gence believes it will ever be redeemed with gold, which is still the only international money of any value. Few governments today want the paper of other governments; and there is not nearly enough gold even to transact international trade in its present‑day volume. There are only three ways to do business: (1) By cash – Gold; (2) by credit – ­paper promises to pay; (3) by barter. At best the barter system is cumbersome; and then it is only workable when governments have mutually desirable commodities. It cannot work at all between, say, two agricultural countries, since they cannot trade wheat to each for agricultural machinery; nor can it work between two industrial countries, as they cannot trade each other machinery for foodstuff. It should here be noted that it was the failure of the Austrian Reichsbank in late 1931 that caused such international turmoil as to force England off the Gold Standard, which in turn forced the United States to do the same some months later.

The amount of paper issued in various countries is staggering beyond comprehension. In France today the Franc is about 400 for one American dollar; and this is the same Franc that was the unit of value in France before the second hour of wasting began – just as our dollar is the unit of value here. With the Franz deteriorated to 1/4 cent, one may buy little more than a toothpick or a match with one of them; and even the French­men do not want them except for day‑to‑day convenience. It is well known that the peas­ants of France have their little gold hoards, which the government has repeatedly tried to tempt into exchange for paper Francs; but the peasants will have no part of a rotting and wasting currency, which gives every evidence of being worth even less in the days ahead. Several years ago in Czech­oslovakia the people awoke one morning to be greeted with the news that the currency unit had been shrunk to one for fifty; thus, a man hav­ing $5,000 in the bank was given $100, and told to start all over accumulating more. It caused widespread riots, resulting in many deaths and injuries.

In the United States the overall debt today is about 750 billion dollars. This in­cludes national, state, municipal and private obligations. If we figure just four per cent interest on that, the yearly interest is thirty billion — about $180 for each man, woman and child in the United States. Thus, a man and wife with three children faces an annual interest burden of about $900 – as an average. To express a solid cold opinion on this might involve “things not lawful for a man to utter”; but it should not require a very vivid imagina­tion to arrive at certain conclusions, and it would indeed be an ironic fate should we eventually see the capitalistic system “wasted” by the Frankenstein of its own crea­tion — caused to collapse by a top‑heavy interest system of its own mak­ing. Of this there will be more to say “in due time”.

Coming to the hour of verse 19, the hour of desolation, which will begin about Jan­uary, 1958: We have often been asked when the violent features of Armageddon will be­gin. If the calculations and conclusions herein are correct, then it will not begin be­fore 1958; but please understand we do not say it will begin then. However, it will cer­tainly be accomp­lished to the full in the third hour. It is pointedly significant that governments never fall so long as the army remains loyal. It seems almost certain that Armageddon would have overtaken some countries ere this had it not been for the American army which is there to preserve order; nor is there any likelihood of violent disturb­ance in any countries where a loyal American army continues to police it. And, since the “hour of desolation” has not yet arrived, the spirit of a sound mind should forbid us from making conjectures about details yet future. We may relax in the assur­ance that “the vision is yet for an appointed time......... it will surely cone, it will not tarry”; and it is for each of God's people to order his affairs in keeping therewith.

With this treatise comes the best wishes of the writer to one and all for a happy and prosperous 1957 — especially, that you may prosper in the better things, which are growth in grace and knowledge and progress in every good word and work. It is with much appreciation and thanks that me acknow­ledge our Father's overruling Goodness during 1956, as well as the encouragement in word and deed that has come to us from many faithful brethren in the United States and foreign countries. If our work is not of the Lord, it will surely come to nought; if it is of His appointment, then it cannot fail. The years have taught us that the battle for Truth and Righteousness is a “good fight” and no greater tribute can come to any than that it may finally be said of us that we have been a “good soldier” in that good fight. Therefore,

At close of our day may each of us say,

"I have fought my way through;

I have finished the work thou didst give me to do!"