NO. 266: "THE RICH MAN AND LAZARUS"

No. 266

Once again we feel impelled to discuss some of the errors of the Jehovah’s Wit­nesses, this time using what they say on p. 651 of the November 1, 1976 Watch Tower, col. 2, par. 1 – having to do with the Rich Man in Hell. (Luke 16:19-31) That this is a parable they themselves admit; and it should be stressed that in a parable the thing said is never the thing meant. Thus, the interpretation of any parable should be strict­ly in accord with all other teachings of the Bible; in other words, it should be “sound doctrine.”

In their comment they say “The rich man depicts religious leaders of the Jews back there, whereas Lazarus represents the common people who accepted Jesus Christ.” This is quite a contrary opinion to the one given by their one-time leader, Pastor Russell; and it is our opinion that his interpretation is the correct one, while theirs is error. To offer the distinction they do between the rich and the poor Jews is simply arbitrary teaching, not in harmony with the general concept of the Bible. Nowhere does the Bible refer to the ordinary Jew as being licked by dogs; but it is common knowledge that the Jews generally (rich and poor) in Jesus’ day did rate the Gentiles as so many dogs.

The foregoing is confirmed by Jesus in Matt. 15:21-28, where the “woman from Ca­naan” (a Gentile) asked a favor of Jesus; and He answered her: “It is not meet to take the children’s bread, and to cast it to dogs.” Here is the comment in one edition of the Bible: “The children are the Jews; and the dogs are the Gentiles. This was the name applied by the Jews to all outside the chosen race, the dog being in the East a symbol of impurity... the woman takes Jesus at his word, accepts the name of reproach, and claims the little share that falls even to the dogs.” Clearly enough, even the nominal church (Babylon) has a better understanding of Lazarus and the Rich man, as re­spects the company of Lazarus with dogs, than do the Witnesses. This latter was also the view of Pastor Russell, as we shall presently show.

While there is only one paragraph in the Tower cited above, this subject is given quite some elaboration in their book, “Is This Life All There Is?” – first published in 1974. In this book they also mingle others of their errors, upon which we may comment later. But as of now, we simply raise the question – Why are the Witnesses so ready to change so many things that Pastor Russell taught? In this Lazarus item we offer two reasons: (1) they have repeatedly changed his teachings, much as a child changes fairy-tale books. This keeps the “unstable and the unlearned” among their followers constantly in turmoil, so that they are never quite sure what they believe.

Secondly, in this particular case, we believe it is to bolster up their glaring error that those Jewish leaders back there have all gone into the second death; there is no hope of resurrection for them. They do not say as much in the book or in the Nov. 1, 1976 Watch Tower; but that has been their teaching in the past, so we still consider it from that standpoint. However, we quote a clear contradiction to their position in Matt. 26:64: “Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of Heaven.” And further in Luke 13:28: “Ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.” Self-evidently, if those leaders are to “see” those things in the Kingdom, they would have to be alive – not dead!

THE CORRECT INTERPRETATION

Below we offer the explanation of Pastor Russell, as found on pages 97-101 of the March 15, April 1, 1900 Watch Towers – PARABLE OF THE RICH MAN AND LAZARUS – Luke 16: 19-31:

“The great difficulty with many in reading this Scripture is that, though they regard it as a parable, they reason on it and draw conclusions from it as though it were a literal statement. To regard it as a literal statement involves several absurdities; for instance, that the rich man went to ‘hell’ because he had enjoyed many earthly blessings and gave nothing but crumbs to Lazarus. Not a word is said about his wickedness. Again, Lazarus was blessed, not because he was a sincere child of God, full of faith and trust, not be­cause he was good, but simply because he was poor and sick. If this be interpreted lit­erally, the only logical lesson to be drawn from it is, that unless we are poor beggars full of sores, we will never enter into future bliss; and that if now we wear any fine linen and purple, and have plenty to eat every day, we are sure of future torment. Again, the coveted place of favor is ‘Abraham’s bosom’; and if the whole statement be literal, the bosom must also be literal, and it surely would not hold many of earth’s millions of sick and poor.

“But why consider absurdities? As a parable, it is easy of interpretation. In a parable the thing said is never the thing meant. We know this from our Lord’s own ex­planations of his parables.  When he said ‘wheat,’ he meant ‘children of the kingdom’; when he said ‘tares’ he meant ‘the children of the devil’; when he said ‘reapers,’ his servants were to be understood, etc. (Matt. 13) The same classes were represented by different symbols in different parables. Thus the ‘wheat’ of one parable correspond to the ‘faithful servants,’ and the ‘wise virgins’ of others. So, in this parable, the rich man represents a class and Lazarus represents another class.

“In attempting to expound a parable such as this, an explanation of which the Lord does not furnish us, modestly in expressing our opinion regarding it is certainly appro­priate. We therefore offer the following explanation without any attempt to force our views upon the reader, except so far as his own truth-enlightened judgment may commend them as in accord with God’s Word and Plan. To our understanding, Abraham represented God, and the ‘rich man’ represented the Jewish nation.  At the time of the utterance of the parable, and for a long time previous, the Jews had ‘fared sumptuously every day’ ­being the especial recipients of God’s favors. As Paul says: ‘What advantage, then, hath the Jew? Much every way: chiefly because to them were committed the oracles of God (Law and Prophecy).’ The promises to Abraham and David and their organization as a typical kingdom of God invested that people with royalty, as represented by the rich man’s ‘purple.’ The typical sacrifices of the Law constituted them, in a typical sense, a holy (righteous) nation, represented by the rich man’s ‘fine linen’ – symbolic of righteousness.—(Rev. 19:8)

“Lazarus represented the outcasts from divine favor under the law, who sin-sick, hungered and thirsted after righteousness. ‘Publicans and sinners’ of Israel, seeking a better life, and truth-hungry Gentiles who were ‘feeling after God’ constituted the Lazarus class. These, at the time of the utterance of this parable, were entirely destitute of those special divine blessings which Israel enjoyed. They lay at the gate of the rich man. No rich promises of royalty were theirs; not even typically were they cleansed; but, in moral sickness, pollution and sin, they were companions of ‘dogs.’ (A statement not applicable to the Jews in the slightest degree—JJH) Dogs were regarded as detestable creatures in those days, and the typically clean Jew called the outsiders ‘heathen’ and ‘dogs.’ and would never eat with them, nor marry, nor have any dealings with them. (John 4:9)

“As to how these ate of the ‘crumbs’ of Divine favor which fell from Israel’s table of bounties, the Lord’s words to the Syro-phoenician woman give us a key. He said to this Gentile woman – ‘It is not meet (proper) to take the children’s (Israelite’s) bread and cast it to dogs (Gentiles)’; and she answered, ‘Truth, Lord, but  the dogs eat of the crumbs that fall from their master’s table.’ (Matt. 15:26,27) Jesus healed her daughter, thus giving the desired crumb of favor.

“But there came a great dispensational change in Israel’s history as a nation as they rejected and crucified the Son of God. Then their typical righteousness ceased – ­then the promise of royalty ceased to be theirs, and the kingdom was taken from them to be given to a nation bringing forth the fruits thereof – the Gospel Church, ‘a holy nation, a peculiar people.’ (Tit. 2:14; 1 Pet. 2:7; Matt. 21:43) Thus the ‘rich man’ died to these special advantages, and soon he (the Jewish nation) found himself in a cast-off condition – in tribulation and affliction. In such condition that nation has suffered from that day to this.

“Lazarus also died: the condition of the humble Gentiles and the God-seeking ‘out­casts’ of Israel underwent a great change, being carried by the angels (messengers ­apostles, etc.) to Abraham’s bosom. Abraham is represented as the father of the faith­ful, and receives all the children of faith, who are thus recognized as the heirs of all the promises made to Abraham; for the children of the flesh are not the children of God, ‘but the children of the promise are counted for the seed’ (children of Abraham); ‘which seed is Christ’; and ‘if ye be Christ’s, then are ye (believers) Abraham’s seed (chil­dren), and heirs according to the (Abrahamic) promise.’ (Gal. 3:29)

“Yes, the termination of the condition of things then existing was well illustrated by the figure, death – the dissolution of the Jewish polity and the withdrawal of the favors which Israel had so long enjoyed. There they were cast off and have since been shown ‘no favor,’ while the poor Gentiles who before had been ‘aliens from the common­wealth (the polity) of Israel and strangers from the covenant of promise (up to this time given to Israel only) having no hope and without God in the world,’ were then ‘made nigh by the blood of Christ’ and reconciled to God. (Eph. 2:12,13)

“To the symbolisms of death and burial used to demonstrate the dissolution of Is­rael and their burial or hiding among the other nations, our Lord added a further fig­ure – ‘in hell (hades, the grave) he lifted up his eyes, being in torments, and seeth Abraham afar off,’ etc. The dead cannot lift up their eyes, nor see either near or far, nor converse; for it is distinctly stated, ‘There is no work, nor device, nor knowledge, nor wisdom, in the grave’ ; and the dead are described as those who ‘go down into silence.’ (Eccl. 9:10; Psa. 115:117) But the Lord wished to show that great sufferings or ‘tor­ments’ would be added to the Jews as a nation after their national dissolution and burial amongst the other peoples dead in trespasses and sins; and that they would plead in vain for release and comfort at the hand of the formerly despised Lazarus class.

“And history has borne out this parabolic prophecy. For eighteen hundred years the Jews have not only been in distress of mind over their casting out from the favor of God and the loss of their temple and other necessaries to the offering of their sacrifices, but they have been relentlessly persecuted by all classes, including professed Christians. It was from the latter that the Jews have expected mercy, as expressed in the parable ­‘Send Lazarus, that he may dip the tip of his finger in water and cool my tongue’; but the great gulf fixed between them hinders that. Nevertheless, God still recognizes the relationship established in his covenant with them, and addresses them as children of the covenant. (v. 25) These ‘torments’ have been the penalties attached to the violation of their covenant, and were as certain to be visited upon them as the blessings promised for obedience. (See Lev. 26)

“The ‘great gulf fixed’ represents the wide difference between the Gospel church and the Jew – the former enjoying free grace, joy, comfort, and peace, as true sons of God, and the latter holding to the law, which condemns and torments. Prejudice, pride and error, from the Jewish side, form the bulwarks of this gulf which hinder the Jew from coming into the conditions of true sons of God by accepting Christ and the Gospel of His Grace. The bulwark of this gulf which hinders true sons of God from going to the Jew – under the bondage of the law – is their knowledge that by the deeds of the law none can be justified before God, and that if any man keep the law (put himself un­der it to try to commend himself to God by reason of obedience to it), Christ shall prof­it him nothing. (Gal. 5:2-4) So, then, we who are of the Lazarus class should not attempt to mix the Law and the Gospel, knowing that they cannot be mixed, and that we can do no good to those who still cling to the Law and reject the sacrifice for sins given by our Lord. And they, not seeing the change of dispensation which took place, argue that to deny the Law as the power to save would he to deny all the past history of their race, and to deny all of God’s special dealings with ‘the fathers, (promises and dealings which through pride and selfishness they failed rightly to apprehend and use); hence they cannot come over to the bosom of Abraham into the true rest and peace – the portion of all the true children of faith. (John 8:39; Rom. 4:16; Gal. 3:29)

“True, a few Jews probably came into the Christian faith all the way down the Gos­pel Age, but so few as to be ignored in a parable which represented the Jewish people as a whole. As at the first, Dives represented the orthodox Jews, and not the ‘out­casts of Israel,’ so down to the close of the parable he continues to represent a simi­lar class, and hence does not represent such Jews as have re­nounced the Law Covenant and embraced the Covenant of Grace, or such as have become infidels ...

“The plea of the ‘rich man, for the sending of Lazarus to his five brethren we in­terpret as follows: The people of Judea, at the time of our Lord’s utterance of this parable, were repeatedly referred to as ‘Israel,’ ‘the lost sheep of the house of Is­rael,’ ‘cities of Israel,’ etc., because all of the tribes were represented there; but actually the majority of the people were of the tribes of Judah and Benjamin, but few of the ten tribes having returned from Babylon under Cyrus’ general permission. If the nation of the Jews (chiefly two tribes) were represented in the one ‘rich man,’ it would be a harmony of numbers to understand the ‘five brethren’ to represent the ten tribes chiefly scattered abroad. The request relative to them was doubtlessly introduced to show that all special favor of God ceased to all Israel (the ten tribes, as well as to the two more directly addressed). It seems to us evident that Israel only was meant, for no other nation than Israel had ‘Moses and the prophets’ as instructors. (v. 29) The majority of the ten tribes had so far disregarded Moses and the prophets that they did not return to the land of promise, but preferred to dwell among idolaters; and hence it would be useless to attempt further communications with them, even by one from the dead – the figuratively dead, but now figuratively risen Lazarus class. (Eph. 2:5)

“Though the parable mentions no bridging of this ‘great gulf,’ other portions of Scrip­ture indicate that it was to be ‘fixed’ only throughout the Gospel Age, and that at its close the ‘rich man,, having received the measurement of punishment for his sins, will walk out of his fiery troubles over the bridge of God’s promises yet unfulfilled to that nation.

“Though for centuries the Jews have been bitterly persecuted by pagans, Mohammedans and professed Christians, they are now gradually rising to political freedom and in­fluence; and although much of ‘Jacob’s trouble’ (natural Israelites—JJH) is just at hand, yet as a people they will be very prominent among the nations in the beginning of the Millennium. The ‘vail’ (2 Cor. 3:13-16) of prejudice still exists, but it will be grad­ually taken away as the light of the Millennial morning dawns; nor should we be surprised to hear of great awakenings among the Jews, and many coming to acknowledge Christ. They will thus leave their hadean state (national death) and torment, and come, the first of the nations, to be blessed by the true seed of Abraham, which is Christ, Head and Body. Their bulwark of race prejudice and pride is falling in some places and the humble, the poor in spirit, are beginning already to look upon Him whom they have pierced, and to inquire, Is not this the Christ? And as they look the Lord pours upon them the spirit of grace and supplication. (Zech. 12:10) Therefore, ‘Speak ye comfortably to Jerusalem, and cry unto her that her appointed time is accomplished.’ (Isa. 40:1,2, margin)

“In a word, this parable seems to teach precisely what Paul explained in Romans 11:19-32. Because of unbelief the natural branches were broken off and the wild branches grafted into the Abrahamic root-promise. The parable leaves the Jews in their trouble and does not refer to their final restoration to favor – doubtless because it was not pertinent to the feature of the subject treated; but Paul assures us that when the fullness of the Gentiles – the full number from among the Gentiles to make up the bride of Christ – is come in, ‘they (natural Israel) shall obtain mercy through your (the Church’s) mercy.’ He assures us that this is God’s covenant with fleshly Israel (who lost his higher spiritual promises, but are still the possessors of certain earthly promises, to become the chief nation of earth, etc. In proof of this statement, he quotes from the prophet, saying ‘The deliverer shall come out of Zion (the glorified church), and shall turn away ungodliness from Jacob (the fleshly seed). ‘For God hath concluded them all in unbelief, that he might have mercy upon all. 0 the depth of the riches, both of the wisdom and the knowledge of God.’ (Rom. 11:26-33)”

It is our opinion that the foregoing will present itself to our readers as a winsome and rational interpretation; and it certainly offers eloquent testimony that Bro. Russell was “wise.” (Matt. 24:45) As evidence that the ‘rich man’ was “in torments” during this generation we would cite the Russian pogroms during the administration of Theodore Roosevelt just after the turn of the century. The dictionary defines ‘pogroms, as “an organized massacre of helpless people; especially such a massacre of Jews.” The Russian atrocities were so vicious, and the suffering of the Jews was so pronounced at that time that they appealed to President Roosevelt to use his influence with the Rus­sian government to ease up even just a little on the punishment the Jews were experienc­ing. It requires no stretch of the imagination to apply their request at that time to the text: “Send Lazarus (the Gentiles) that he may dip the tip of his finger in water, and cool my tongue; for I am tortured in this flame.”

Further in regard to this matter, some years ago we were very well acquainted with a man – a German born in Russia – who was inducted into the Russian Army; and, as was the policy in those days, the new inductees were sent to parts quite some distance from their homes, and separated from each other, to prevent insurrection. Our friend received the same treatment, found himself in a barracks next to a complete stranger. Of course, he engaged in friendly conversation with his comrade; but one day, after several weeks, his friend received a letter from his parents, written in Yiddish. Much surprised my friend exclaimed, You are not Jewish, are you? When the man said he was, my friend said he thought all Jews had horns growing out of the top of their heads – much the same as the devil, because that was the way they were always pictured in the newspapers. Surely the words of Psa. 107:17 apply pointedly to the Jews here: “Fools because of their trans­gression (they crucified the Lord of Glory – their great transgression), and because of their iniquities (their violations of the Law Covenant), are afflicted.”

A third reason for this new truth (?) by the Witnesses is that they now completely reject the Jews as a nation – to make way for their newly-invented “great crowd” – much the same as the Laymen’s Home Missionary Movement also attempts the same “sleight of hand and cunning craftiness” (Eph. 4:14) to make a place for their non-existent “Consecrated Campers.” We would emphasize here that it takes very little effort for those of us who still adhere to “Present Truth” to refute those who have departed from what “they have learned, and been assured of” by God’s real ‘‘Witnesses” – the true Laodicean Messengers. The foregoing quotation from Brother Russell is a pronounced case in point; and it pro­vides us ample ability always “by sound doctrine to exhort and convince the gainsayers.” (Tit. 1:9)

The Jehovah’s Witnesses claim they are God’s chosen people now, and not the Jews: They say they are now God’s Kingdom on earth. However, they will permit any individual Jew to join with them, if he wholeheartedly accepts them; and in this way the indivi­dual Jew can still claim God’s promise, “To the Jew first.” The LHMM takes a more lib­eral view; the Jews will still find a place in the Kingdom if they do not become Conse­crated Campers – a secondary place – although they may yet claim first place if they now become Consecrated Campers; but we have not heard of any of them doing that.

However, if Brother Russell is right in the article aforegoing – and we certainly think he is right – then the Witnesses and the LHMM Campers will have to become Jews be­fore they can receive the Kingdom blessings, as Brother Russell has stated. “Those who have been teaching errors will soon be ashamed (Isa. 66:5), while the fire of this day (this Epiphany day—JJH) will only manifest the truth to all. No power, no tongue, no pen, can successfully contradict the truth, the great Divine Plan of the Ages.  It is strong before its enemies and before all who make assaults upon it, and ere long the folly of its foes shall be made known to the whole world. ‘There shall be weeping and gnashing of teeth.,” (Reprints 5916, col. 2, par. 3. And we add the Berean Comment on Matt. 25:30: “Gnashing of teeth – Sorrow, disappointment and chagrin in every sense.”)

It should be emphasized here that time itself is already accomplishing some of the foregoing with these two organizations that emanated from the Harvest Truth; and time will continue to put increasing pressure on them in the not far distant future. In the Jan. 15, 1977 Tower, p. 49 (23) there is this: “While individuals among the Lord’s peo­ple may be killed (not live through Armageddon as was promised to those who would join with them—JJH) between now and then (modifying their former teaching—JJH)... yet Jehovah’s people as a class will survive the ‘great tribulation’ (Armageddon—JJH). Even if you personally should prove to be one who suffers great hardships and calamities – such as the collapse of your health, a death in your family, loss of children or material posses­sions, or economic disasters – yet, in spite of what occurs, you should never suffer the loss of your faith and confidence in Jehovah (which is quite true of the Lord’s faithful, although they might – and should – lose faith in those who have made promises that are not in accord with God’s Word—JJH).  Never doubt the promises of your God (which means that you shouldn’t lose faith in the Jehovah’s Witnesses, even if they make promises that self-evidently the Lord doesn’t approve—JJH). Never grow fearful and run in a cowardly way for cover (don’t leave God’s organization on earth – the Jehovah’s Witnesses!—JJH); never deny your God or compromise your integrity. And never allow your vision to become dim as regards angelic backing of those holding to their dedication to Jehovah.”

All of the above is certainly sound teaching – just as it stands; but when we con­sider it is just a shoddy attempt to cover-up for their erroneous teachings of the past, then quite a different viewpoint arises. If all their good exhortations to their devoted followers would mean that they want them to look to God and His Word, it would be correct – but what they actually mean is to look to them for future guidance and forget what they had promised before. The memory of the average man is very short, and politicians take full advantage of this; but such technique does not sully the teachings of the Lord and the Apostles, nor did it find any place in the teachings of Pastor Russell. He offered the Lord’s people no promises except those promises God Himself gives them in His Word. The main reason for so many of these promises that the Jehovah’s Witnesses have  given from time to time, is to put fear into their hearts, thereby enticing them to join with them in order to have “survival” through Armageddon – just as other sects in Big Babylon have done to bring in converts because of the fear of eternal torment.

When J. F. Rutherford wrote “Comfort For The Jews,” he then believed the inter­pretation of the Rich Man and Lazarus as given aforegoing by Pastor Russell. However, when the Witnesses changed their teaching on the Jews, this book was discarded, as has been done with quite a few others when they changed their teaching.  We have a book of a collection of writings by Brother Russell – Life-Death-Hereafter – which treats on the Rich Man and Lazarus, Where Are The Dead, etc., which we will supply to all who wish a copy. This book is as true now as it was in the year 1900, when first published, and will never need to be discarded by those who have “continued in what they have learned and been assured of.” This book would adorn any religious library.

It is probably a sound conclusion that the Witnesses have descended into the “bottomless pit” (error, which has no foundation or bottom to it—Rev. 20:3) faster than any other organization during the entire Gospel Age. It took many years for Papacy and other sects of Babylon to pervert the Truth; but the Witnesses have put on all speed possible to discard the sound system of Truth left them by Pastor Russell; and they have succeeded in accomplishing these perversions of just about all the impor­tant tenets of his teachings except the state of the dead, immortality, and the like. And the compelling truth on these items is so appealing to thinking people that many readily then also accept their errors – until they begin to think a little bit. We are informed that many thousands have left them after wholeheartedly accepting them for a time. Quite a number have written to us of their own experiences, so we write from first-hand information. In fact, any time we see any group attracting large numbers, we should immediately become suspicious, for St. Paul tells us that specifically here in the end of the Age, “they will not endure sound doctrine.” (2 Tim. 4:3) The Roman Catholic Church is certainly an outstanding example of this truth.

And in all this bedlam that has arisen since 1916, it pleases us much to state that most of the Truth groups of any prominence, aside from the Witnesses, have not cast aside the Six Volumes of the Studies in the Scriptures, and substituted their own literature therefor. The Witnesses alone have done this, so far as we know; and they have been forced to do it to accommodate their changes – such as the one concerning the Rich Man and Lazarus.

ANOTHER CONSPICUOUS ERROR

In the book, Is This Life All There Is? – pp. 98-110, the Lazarus item is greatly elaborated; and on p. 109 the Witnesses make this statement: “There is little reason for Christendom’s clergymen not to be familiar with this understanding of Jesus’ par­able.” There is no reason at all why they should be familiar with “this understanding,” because “this understanding” is rank error – i.e., if we accept the true interpretation as given by Pastor Russell. Having cast aside the true explanation to harmonize their distorted teaching about the Jews, we would say they are much more guilty than any cler­gyman who has never had the truth on the parable. When they treat Pastor Russell’s in­terpretations as they have been doing, they stand exactly in the same position as do the “Higher Critics” of the Bible itself. “They have rejected the word of the Lord (so well clarified by Pastor Russell); and what wisdom is in them?... from the prophet even un­to the priest every one dealeth falsely.” (Jer. 8:9,10)

And on p. 106, par. 2, there is this: “On the day of Pentecost of the year 33 C.E. the change in conditions was accomplished. At that time the new covenant replaced the old Law covenant.” This “new covenant” contention entered very conspicuously into the 1908-11 sifting; and the sifters were thoroughly refuted at that time – so decisively that it is unbelievable that that error is now being resurrected by the Witnesses. We assume they still believe that the Mediator of the New Covenant is Christ and His Church, so we quote from Heb. 9:15, 16: “He (Jesus) is the mediator of the new testament... Where a Testament is there must also of necessity be the death of the ­testator.” Since they claim some ten thousand of their “remnant” are still with us, the Mediator of the New Covenant cannot yet be completed; and until the last one dies, the New Covenant cannot possibly be in operation, but is yet some years in the future. So here we have one more doctrine by Pastor Russell that they now cast aside. J. F. Rutherford at the outset did not believe we are under the New Covenant. That is one reason for his casting aside Brother Rus­sell’s teaching that there would be a Class of unbegotten consecrators between the Ages – from the time the High Calling closed and the beginning of Restitution – that there could be no such Class until the New Covenant is inaugurated.

They wobble on all their teachings when time catches up with them, even as they now wobble on the Armageddon hoax; and we may safely predict they will yet wobble still more on it – when “their foolishness shall be very plain to all.” (2 Tim. 3:9, Dia.) Cer­tainly the words of St. Paul are applicable here: “Ever learning, and never able to come to the knowledge of the Truth. As Jannes and Jambres withstood Moses, so do these also resist the truth.” (2 Tim. 3:7,8)

“The mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children; To such as keep his covenant, and to those that remember his commandments to do them.” (Psa. 103:17,18)

Sincerely your brother,

John J. Hoefle, Pilgrim

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QUESTION OF GENERAL INTEREST

QUESTION: – Heb. 2:14 tells us that our Lord will destroy Satan “who hath the power of death.” Then Matt. 10:28 says “fear him which is able to destroy both soul and body in hell”; and Psa. 68:20: “He that is our God is the God of salvation; and unto God the Lord belong the issues of death.” Please harmonize these texts.

ANSWER: – These statements are all harmonious if we “rightly divide the word of truth.” (2 Tim. 2:15) The Devil cannot destroy any of the saints; nor can he de­stroy any other persons that God wishes to remain alive. Satan is “the god of this world” (2 Cor. 4:4); he has the empire, the dominion over death; but he does not have the power to resurrect any one, although he can cure certain diseases if he wishes to do so, and thus prolong the lives of those he heals. By the same reasoning, he can dimin­ish the life span of those who yield to his temptations; and in that sense be has lim­ited power over death.

One commentator states it quite well: “Satan has the power, not as lord, but as executioner; his present power is only a permissive one... in accordance with the just will of God.” This “permissive power” is definitely pertinent as respects the faithful Household of Faith. They can be assured that their “times are in thy hand.” (Psa. 21:15) Nor does Satan have any power whatever in the Adamic-death process in the “goat for the Lord” (Lev. 16:8) – they “have passed from death unto life” (1 John 3:14). From the Apostle John’s statement it should be clear enough that those in God’s Household were once considered “dead” – a member of the dead world. It is over the “dead world” that Satan “hath the power of death.” Jesus made this clear enough in His statement in Matt. 8:22, Dia.: “Leave the dead ones to inter their own dead.” There­fore, Satan’s “power over death” applies only to those who accept his influence, as it is ably stated, “Good understanding giveth favor: but the way of transgressors is hard” – hard on themselves and on others.

The “goat for the Lord,” in every one of its members, diminished the Adamic death process in themselves, although the “covenant by sacrifice” exacted its toll during their lifetime – even as Jesus “poured out his soul unto death.” And so it has been with all of His true followers.

However, it is different with the measurably faithful new creatures, over whom Satan does have limited power. This is clearly typified in Lev. 16:8: “one lot for the Lord, and the other for Azazel.” Over this second lot the Devil (Azazel) has a limited authority. When they are abandoned by the Lord they have their wilderness ex­periences, during which the Devil is permitted to buffet them severely – for a good purpose: “for the destruction of the flesh (the fleshly minds), that the spirit may be saved in the day of the Lord Jesus.” (1 Cor. 5:5) Such experiences do have the effect of partially destroying the lives of some of such people, although there is no record that the Devil has ever been allowed to carry these adversities to the full and produce com­plete cessation of life, because they are still in the Lord’s Household so long as they don’t commit the sin unto death.

“Many (a “great multitude”—JJH) hear the good tidings of great joy for all people, and while declaring it to be the grandest message conceivable, yet selfish interests ­especially sectarianism, and the feeling that instead of this message building up their favorite sect or party it will have the effect of discrediting the same – seem to evilly influence those who rejoiced in the gracious message but a short time previously.” (Re­prints 3302, top) However, the lives of the fully faithful cannot be taken from them in any manner until the work the Father has given them to do is finished.

Those who have not come into the Lord’s Household during this Faith Age are consid­ered the “dead world” (Eph. 2:1), because the sentence of death is upon them, whether they live to be 100 or die in infancy. Our Lord will call all of them from the grave. (John 5:28,29) They will then learn righteousness. (Isa. 26:9) 0 blessed Hope! This is the “good tidings of great joy that will be unto all people.”

NO. 265: A MAGNIFICENT TYPE

No. 265

“Now all these things happened unto them (the Jews) for ensamples (types – see margin): and they are written for our admonition, upon whom the ends of the world (the ages) are come.” (1 Cor. 10:11) The various types described by St. Paul in this par­ticular chapter of Corinthians have to do with the Jews after they left Egypt – during their forty years of wandering in the Wilderness of Sin, which we have discussed in our paper No. 257. But their delivery from the Egyptian army in the Red Sea is per­haps the grandest, most interesting and most instructive of all the Old Testament types, because it offers much detail and illumination about the delivery of the “sheep” and the destruction of the “goats” at the full end of the Little Season. (Matt. 25:31-46; 1 Cor. 15:24) The destruction in the Red Sea has to do with the final elimination of sin from the earth.

Before treating of the type proper it would seem to be in order to relate the cir­cumstances leading up to its full accomplishment. “The children of Israel were fruit­ful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled (swarmed) with them.” (Ex. 1:7)  However, some years before this be­came fact, “Joseph died, and all his brethren, and all that generation. There arose up a new king over Egypt, which knew not Joseph.” (Ex. 1:8)

The first fourteen chapters of Exodus give typical information on the time from the end of the flood until the Age following the Little Season – that Age that will be entirely free from sin, with no evil personages to be found anywhere in it. “And Israel (typical of the “sheep” at that time) saw that great work which the Lord had done upon the Egyptians (by destroying the entire Egyptian army in the Red Sea): and the people feared the Lord, and his servant Moses.”

The bulk of these chapters is typical of conditions during the second world ­“this present evil world” – from the end of the flood until the establishment of the earthly phase of the Kingdom, with chapters 14 and 15 typing Millennial and post Mil­lennial conditions. Egypt, as a land, in this picture types “this present evil world” from the flood to the Millennium. “And their dead bodies (the Old and New Testaments) shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.” (Rev. 11:8) Pharaoh, king of Egypt, types Satan as “the god of this world.” (Eph. 2:2; 2 Cor. 4:4) The Israelites type God’s people during the Patriarchal, the Jewish, the Gospel Ages, and those who will yet become God’s people in the next Age. Israel’s oppression represents the oppression of the race under the curse of sin and death; whereas, the Egyptians type Satan’s servants, their nobles typing the fallen angels and prominent leaders among the human race, the balance of the Egyptians typing the generality of Satan’s servants. The “taskmasters” (Ex. 1:11) that Pharaoh placed over them type sin, error and death.

It is stated that the Israelites “increased abundantly” (swarmed). It is scien­tifically true that the air of Egypt is specially favorable to such rapid increase. If the Jews doubled in number every fifteen years, as it may easily have done at that time, the increase of seventy men (Ex. 1:5), with their wives, would amount to as many as 2,293,700 in two hundred years. During the Patriarchal Age – from the flood to the death of Jacob – God’s people were few. Their increase really began when they “multiplied” in Egypt, and has continued during the Jewish and Gospel Ages. Especially has this been true during the Gospel Age, with the Christians literally swarming in the more enlightened Caucasian countries. The rise of “a new king, which knew not Joseph” types Satan in his capacity of not showing affection for, and benefaction toward God’s servants. The more eminent and ca­pable and righteous their leaders were, the more Satan developed a dislike for them; and this prompted him to take a more oppressive attitude toward them. Pharaoh’s concern over the great increase of the Jews types Satan’s activity against Christians, especially dur­ing the Dark Ages, and up to the present time. The very word Christian was anathema to the millions of Chinese, Japanese, Mohammedans, etc., although these have now assumed a more tolerant attitude toward Christian countries because of their greater artistic and inven­tive genius. Almost all of the great inventions that have appeared since “the time of the end” began in 1799 (Dan. 12:4) have been produced by the Caucasian race – the first Bible Society in 1804, the steamboat in 1807, the steam locomotive in 1813, and so on with the typewriter, the telephone, the automobile, the airplane, etc.

And just as Pharaoh counseled his subjects to put the pressure on the Jews to prevent their increase, so has Satan done against true Christians. But, “the more they afflicted the Jews, the more they multiplied and grew.” (Ex. 1:2) The same has been true of Christians in the Gospel Age – “the blood of the martyrs has been the seed of the Church!” The persecutions have simply stimulated their spiritual might. The fail­ure of harsh methods to retard the increase of the Jews then prompted Pharaoh to order the death of all male children at birth. (Ex. 1:16) However, the midwives “feared God” (v. 17), and did not carry out the order, which angered the king, and he gave orders that “every son that is born ye shall cast into the river.” (v. 22) This types Satan’s attempt to corrupt especially the leaders of the Jews after they left Egypt; and contin­ued increasingly so during the Jewish Age and the Gospel Age.

It is historical fact that the plagues of the wilderness experiences, the spread of disease, famine, calamities and wars greatly increased the rigors of the dying pro­cess during the Jewish Age. The same has also been evident during the Gospel Age. Sin especially began to oppress God’s people during their wilderness journey, as is evident in the five great plagues as explained by St. Paul in 1 Cor. 10:1-11. After their en­trance into Canaan their afflictions increased greatly – increasingly so whenever they had bad leadership, which was true a great part of the time, particularly after the re­bellion of the ten tribes, when many of their kings forsook the Law and the counsel of the true prophets. And all of this was typical of what would follow in the Gospel Age, as the Christian leaders became more and more corrupt and fell into grievous errors of teaching and practice. This was one great factor contributing to the outbreak of the World War in 1914. It requires no elaboration to state that sin, error and death in this “evil day” are increasing at a tremendous rate since 1914.

The war in 1914 was the culmination of developed evils during the Gospel Age. St. Paul had predicted that there would be a “falling away” (2 Thes. 2:3), that it was al­ready working in his day (2 Thes. 2:7). It really had developed in a pronounced way by about 315 A.D., when it was considered proper to unite the Church with the Roman Empire, which union quickly developed a debasing and secularizing spirit in teaching and prac­tice. In Revelation 17-19 this union is blamed for all the false doctrines and secu­lar spirit that gradually engulfed the church as a nauseating flood, embracing as it did the theoretical and practical elements of heathen religions – under Christian names. The revelator styled this combination as Babylon (confusion), which indeed it was.

This Babylonish union incited the leaders in civil and religious position to anni­hilate any leaders that might arise to oppose this contagion. Previous to 313 AD the Roman government had acted individually to rid itself of the Christians, the last pro­nounced effort of its kind being under Emperor Diocletian from 303 to 313 – the final years of the Smyrna period of the church. Smyrna means ‘bitter,’ and it fittingly de­scribes the experiences of the church during that time. “The devil shall cast some of you into prison... and ye shall have tribulation ten (symbolic) days” (Rev. 2:10) – ten literal years from 303 to 313.

MOSES ARRIVES

“He was a goodly child..., she hid him three months... took for him an ark of bul­rushes... laid it in the flags by the river’s brink.” (Ex. 2:2,3) Moses’ fine features and precociousness type our Lord’s splendid qualities of body, heart and mind from His temple presentation when He was forty days old (“present him to the Lord”—Luke 2:22 ­until he was twelve years old). The ark of bulrushes made waterproof types the care­ful religious teaching and character training that Mary, Joseph and the Levites bestowed upon the boy Jesus especially as He was approaching his twelfth year – when He would soon undergo His “bar mitzvah” (Hebrew for “son of the commandment”), after which He would be considered an adult, responsible for His moral and religious duties.

 “When Jesus was twelve years old, they went up to Jerusalem after the custom of the feast” (the Passover)—Luke 2:42. The story relates that Joseph and Mary then started back home, and did not miss the boy until they were a day’s journey gone. When they re­turned, they found him in the temple “in the midst of the doctors, both hearing them, and asking them questions. And all that heard him were astonished at his understanding and answers.” (Luke 2:46,47)

It is pertinent here to state that many of the better minds among the Jews memorized the entire Old Testament as a part of their religious education. In fact, in the early days of the Christian Church no one could be elected an elder in the church unless he had memorized the Old Testament. The historian Josephus relates of himself that, when he was only fourteen years of age, the priests often consulted him on certain features of the Law; and we may be sure that Jesus had a better mind than did Josephus; so it is probable that the boy Jesus had committed the entire Old Testament to memory by the time he was twelve years old.

In those days Jewish sectarianism was always on the lookout for brilliant young men to bolster their system; the same has been true of Christian sectarians during the Gos­pel Age. Of course, all sectarianism is of Satanic origin, because it so often closes the mind to the Truth. And Pharaoh’s daughter would well type these systems, since her father typed Satan himself. Moses being in shallow water would typify these systems be­ing on the fringe of “this present world,” the Nile River as an overall picture repre­senting the peoples of this world. Inasmuch as those Jewish leaders were rabidly sec­tarian at that time, they would enthusiastically embrace such a brilliant boy as Jesus then was.

The mother of Moses being called to nurse the baby was exactly what his parents had hoped to secure. In those days it was oriental custom to nurse an only child, or the youngest, for five years; and Moses’ bright mind would readily absorb this Jewish religious training, and lead him away from Egypt’s idolatry. As he continued in Pharaoh’s court for a total of forty years, but did not succumb to Egypt’s religion, so Jesus, after twelve years of age, did not become contaminated with Jewish sectarianism. Instead, He “increased in wisdom and stature, and in favor with God and man.” (Luke 2:52)

When Moses was forty years old he visited his people – “refused to be called the son of Pharaoh’s daughter... esteeming the reproach of Christ greater riches than the treasures of Egypt.” (Heb. 11:24-26) And as he resented the “taskmaster” of Egypt, so our Lord, when He was come to full manhood and seeing the taskmaster death afflicting the human race, refused to join with Jewish sectarianism. “He was bruised for our in­iquities.” (Isa. 53:5) “He was touched with the feeling of our infirmities” – physical, mental, artistic, moral and religious respects. (Heb. 4:15)

When Moses “slew the Egyptian,” and was forced to flee for his life (Ex. 2:12-15), he became completely separated from Egypt. So also our Lord, after His baptism in Jor­dan, completely separated Himself from the peoples of antitypical Egypt, represented by Moses losing himself in Midian for forty years, after which Moses was told by God to go back to Egypt to deliver Israel from Egyptian bondage. Jesus likewise realized that His mission was to “bear witness to the Truth” (John 18:37), to free those who desired freedom from the bondage of antitypical Egypt – “if ye continue in my word... ye shall know the truth, and the truth shall make you free.” (John 8:31,32)

Before treating of the actual deliverance, it would seem in order here to discuss somewhat the plagues that were sent upon the Egyptians. The first was the water of the river turned into blood. (Ex. 7:20-25) “He smote the waters that were in the river... and all the waters that were in the river were turned to blood.” (v. 20) The second was the plague of frogs (Ex. 8:5–15). “The frogs came up, and covered the land.” (v.6) Third came the plague of lice (Ex. 8:16–19). “Smote the dust of the land, and it became lice in man, and in beast.” (v. 17) Fourth, the plague of flies. (Ex. 8:21–24) “And Yaveh brought a grievous gad-fly into the house of Pharaoh, and the houses of his ser­vants and in all the land of Egypt, and the land was laid waste by reason of the gad-fly.” (v. 24, Rotherham) The gad-fly is much more vicious than the ordinary house fly, being defined by Webster as “a horsefly, botfly, or warble fly – that bite or annoy livestock.” Of course, such flies would be no respecter of persons – no reason to select the Egyptians instead of the Jews, unless restrained by some unseen power. Thus, this “first” of the seven last plagues must be described as a miracle of the first order; and only a be­fogged brain such as Pharaoh apparently possessed at the time would not be fully persuaded that he was making a fool of himself to continue his obdurate course.

The plagues were divided into two general groups – the first three, and the seven last plagues. Thus, the plague of flies is the first of the “seven last plagues.” Came then the fifth – No. 2 of the seven last plagues. (Ex. 9:3–7) “Upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep:... a very grievous murrain” (v. 3), the same being a pestilence affecting domestic animals or plants. Next the plague of boils (Ex. 9:9-12) – “A boil breaking forth with blains upon man, and upon beast.” (v. 9) – (The third of the seven last plague­). Then follows the plague of hail (Ex. 9:18-21) “A very grievous hail, such as hath not been in Egypt since the foundation thereof” (v. 18) – type No. 4 of the seven last plagues. Came next the plague of locusts (Ex. 10:4-7) – “tomorrow will I bring the locusts into thy coast; and they shall cover the face of the earth.” (vs. 4,5) – type No. 5 of the seven last plagues. The sixth of the seven last plagues was a plague of darkness: “Darkness over the land of Egypt, even darkness which may be felt.” (v.21)

There is special significance in the expressions “first three plagues, and the seven last plagues.” The first three were general over Jews and Egyptians; but the seven last plagues were upon the Egyptians only; they did not plague the Jews at all. “I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there... and I will put a division between my people and thy people: tomorrow shall this sign be.” (Ex. 8:22,23) This significant protection was in itself a miracle, and should have taught Pharaoh a lesson, but “whom the gods would destroy they first strike blind.” Although the Jews were markedly involved in the tenth plague ­the death of the firstborn – they were not harmed by it.

THE DELIVERANCE

The foregoing is a very limited introduction to the actual deliverance of the Jews from Egypt (through the tenth, or the last of the plagues), so we consider now some thoughts on Chapter 11 of Exodus, leading up to the institution of the Passover, and the beginning of the Law, with its wealth of types, the actual deliverance through the Red Sea being per­haps the grandest of them all. “The Lord gave the people favour in the sight of the Egyptians.” (11:3) This first clause of v. 3 is poorly rendered in the King James ver­sion. The oldest Hebrew manuscript extant states it as follows: “For I will give the favor of the people in the sight of the Egyptians.”

Also, Ex. 11:2 is a very misleading rendition: “Let every man borrow of his neigh­bor, and every woman of her neighbor, jewels of silver, and jewels of gold.” Critics have pounced upon this text, declaring the Jews had no intention of ever repaying the Egyptians; therefore, they were defrauding them, and that God encouraged them in this evil. However, this text should be rendered, “Let every man ask,” etc. (from the He­brew word ‘shaal,’ which actually means ‘ask’). It is a historical fact that in the Orient, at the time we are discussing, it was common practice for a departing servant ­if he had been faithful – to “ask” for some reasonable compensation; and his employer was obligated to grant his request. Inasmuch as the Jews had been in Egypt about two hundred years as servants of the Egyptians, they were fully entitled to ask compensation for the work they had done.

Moses had spoken prophetically of the havoc, chagrin and sorrow that would result from the operation of the tenth plague: “About midnight I will go out into the midst of Egypt: and all the firstborn in the land shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it... But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the Lord doth put a difference between the Egyptians and Israel.” (Ex. 11:4–7)

After the tenth plague had done its appalling work, the Egyptians were more than willing to comply with the Jews’ request for compensation; and they gave them gener­ously of their silver and their gold. This is evident from the fact that, when Moses wished to construct the tabernacle in the wilderness, and asked the Jews for contribu­tions of those precious metals to build the various pieces of furniture in the Holy and the Most Holy, they brought more than was necessary for the task at hand.

After the plague of locusts (Ex. 10:1-7) – plague No. 5 of the seven last plagues – the Egyptians had had more than enough of the torments that had come upon them. “And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is de­stroyed?” (v. 7) Having had about all they could take after plague No. 8, we may read­ily understand why, after the next two – and especially so after the tenth plague which had killed all the firstborn of men and beasts – the Egyptians were more than willing to pay the Jews just to be gone, and leave them thenceforth alone. “There shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more.” (11:6)

PREPARATION FOR THE TENTH PLAGUE

The punishment that came upon all in Egypt – from the least unto the greatest ­was typical of the punishment that came upon Christendom in 1914, when the great tribu­lation began, was intensified by the great world-wide depression from 1929 to 1933; and increased yet more in the second World War and the minor wars that have followed. The antitypical “taskmasters” have been doing their deadly work. All the religious sects in Christendom have been severely punished by these various features of the great tribu­lation; and this will be increased in the very near future.

Chapter twelve of Exodus gives exacting detail of how the Passover should be kept. “Speak ye unto the congregation of Israel, saying, in the tenth day of this month they shall take to them every man a lamb... without blemish, a male of the first year... from the sheep or from the goats... keep it until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. And they shall take of the blood and strike it on the two side-posts and on the upper door post of the houses... and the blood shall be to you for a token upon the houses where ye are: and when I see the blood I will pass over you.” (Ex. 12:3-13)

Here we have the origin of the Passover and the underlying meaning of the name. It is well to emphasize here that there was but one Passover – the one described above; the subsequent observances even to this day are but a “memorial” of that one Passover. “Ye shall observe this thing for an ordinance to thee and to thy sons forever.” (V.24) So also there is but one antitype – “Christ our passover” (1 Cor. 5:7). As we partake of the bread and the wine we are but keeping a memorial of the antitype – “This do in remembrance of me.” (Luke 22:19)

The exact date (Nisan 14), and the particular time of day (in the evening) are an exact guide for keeping the Memorial; also, the exact time for selecting the lamb (the tenth day of this month – v. 3); but it was not to be killed until the 14th day of that month. This is typical of Jesus presenting Himself to the Jews four days before He was crucified – observed throughout Christendom as Palm Sunday, although Jesus actually rode into Jerusalem on Monday, not Sunday.

Furthermore, the command to set the lamb aside on Nisan 10 must have been given to Moses some days before the tenth, as there was no means of quick communication at that time, and many of the Jews were housed some considerable distance away. Likewise, Ex. 12:2 (“this month shall be was unto you the beginning of months”) infers that the command was given at the latest on Nisan 1. There is no particular significance to this so far as we know.

Nisan being indicated as the first month of the year involved a change in the Jewish calendar. Previously, the first month of the Fall – the month Tishri – had been the first month of the year. Consequently, thenceforth the Jews had a two-fold year, a secular year beginning in the ­Fall with the month Tishri, and an ecclesiastical year beginning in the Spring with the first month, Nisan, first called Abib.

There was an antitype in this change, which antitype is suggested in the name given to these two kinds of years, the secular year suggesting the earthly character of the dispensation before the present one, and the ecclesiastical year suggesting the spiri­tual character of the present dispensation.   Thus, we understand the change from the secular to the ecclesiastical year to type the change from the previous dealings – es­pecially from the Law through the Jewish Age to God’s dealings by grace during this Gospel Age. It is well established that God’s dealings with His people previous to this Age were along earthly, secular, lines; whereas, they have been along spiritual lines dur­ing the Gospel Age. Inasmuch as this change all hinged with the Passover, these conclu­sions seem to be entirely logical; they all forecast the events concerning “Christ our Passover.”

In the type (“a lamb for an house” – v. 3) a lamb was to serve for each house, each family. Thus each family was used to type the entire household of faith, and each lamb was used to type Jesus, our Lamb. Also, a lamb would very fittingly type Jesus’ inno­cence, purity and harmlessness – “a lamb without blemish and without spot” (1 Pet. 1:19). The unblemished condition of the lamb (v. 5) was required to type our Lord as perfect in His physical, mental, artistic, moral and religious faculties, as well as in His human character. Thus the freedom in His humanity from sin and error, and His perfection in every good thing were typed. “He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” (2 Cor. 5:21)

The lamb’s being a male was to type Christ’s perfect character strength as a human being; and its being a yearling was to guarantee its being a lamb, so that not as a sheep, but as a genuine lamb it might represent our Lord as the Lamb of God, not as the sheep of God. The stipulation that it might be the young of the sheep or goats was for the convenience of the Israelites, some having only the young of sheep, others having the young of goats, the provision being made broad enough to accommodate the actual pos­session of every Israelitish family; hence, nothing typical in this liberty of choice.

The order to keep the lamb for four days before killing it on Nisan 14 has two sig­nificant features, we think: So far as the Jews were concerned, having the lamb set aside for four days would surely impress the solemnity of the ceremony upon their minds and upon their hearts, thus putting them into the proper attitude for the awesome occasion; and there is nothing in the record to indicate that a single Jew did not adhere meticulously to every detail as it was told them through their elders – after they had received the in­structions from Moses. (Ex. 12:21)

Secondly, though Jesus was marked for death on Nisan 10, 33 A.D., He was actually not put to death until Nisan 14. The charge that the whole assembly of the congregation of Israel should kill it, not before, but on the evening of the 14th, types Jesus so acting from Nisan 10 to Nisan 14 in His activities with the Jews during those four days that He gave them no opportunity to seize Him before the exact time that He was to be delivered up. His willing submission to them on the evening of Nisan 14 (the day actually began at 6 p.m. on Thursday evening), His forbidding the disciples to resist His accusers ­and so on during that night through the trial before Pilate early Friday morning, then the cross itself – designate Him very emphatically as “the Lamb of God” to be put to death on Nisan 14. The whole house of nominal fleshly Israel became guilty through their lead­ers for His crucifixion; and His blood was upon all of them, as shown by the treatment they received at the hands of Roman Emperor Titus in the year 70 AD, when Jerusalem was almost completely obliterated, and the “wandering Jew” began the tribulation at the hands of the Gentiles.

The Jews at that time had two evenings, the first beginning about 3 p. m., and the second at 6 p.m. and ending at 9 p.m. Thus, slaying the lamb between the “two evenings” would place it at 6 p.m.  This harmonizes the seeming difference in the statements of Matt. 14:15 and Matt. 14:23. Thus also was shown the end of the Jewish Age (which Age began at the death of Jacob 1812 BC), and the beginning of the Gospel Age. From this viewpoint the night of Nisan 14 would represent the entire Gospel Age – with each Jew­ish house and its occupants typing the entire Household of Faith during that time.

The sprinkling of the blood on the doorposts and on the lintel by the Jews types for us in this Gospel Age the “blood of Jesus Christ, which cleanseth us from all sin.” (1 John 1:7) It also reckons to all who come “under the blood” a righteousness they cannot attain on their own merit – “there is none righteous, no not one.” Thus it pro­vides for us forgiveness of sins. Therefore, the charge to eat the lamb’s flesh the night of Nisan 14 types the charge throughout the Gospel Age to partake by faith of Christ’s perfect humanity – His right to life, and His life–rights.

That night the Jews were to eat the lamb with “loins girded, shoes on, staff in hand – eat it in haste.” (v. 11) Thus they would be ready for departure as soon as the command was given – for “against all the gods of Egypt I will execute judgment.” (V. 12) And this eventually occurred exactly as spoken.

Having given very briefly the events leading up to the Passover, and the actual act itself, we leave for a future article a discussion of the miracle destroying the Egyptian firstborn; then the grand finale of the great type – the destruction of the entire Egyptian army in the Red Sea, and what it tells us about the future. We pray the Lord’s blessing upon all who have read this far. “No trial has assailed you ex­cept what belongs to man. Wherefore, my beloved, flee away from image-worship.” (1 Cor. 10:13,14)

Sincerely your brother, John J. Hoefle, Pilgrim

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LETTERS OF GENERAL INTEREST

Dear Brother Hoefle: Grace and peace!

Your letter of Jan 26 with enclosure is gratefully received. I was shocked to hear of the passing of dear Sr. Dixon. May her passing insure for her His well done.

We here are still in good spirits and enjoying your good articles which are so refreshing. The manifesting events of the day gives much evidence that the epiphania is twice as long as the Parousia. I have been noticing much the changes in the various Governments, which policies more or less are the same. The gathering and assembling of these kingdoms seem preparatory to their destruction in the great fire just ahead of us.

Much Christian love for you and all the dear ones with you – especially at the Bible House. Your brother ------- (JAMAICA)

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Dear Friends:

Thank you for your prayers and cards while I was in the hospital. I am slow in writing, but I am very grateful for your thoughtfulness.

Ruth and I observed the Memorial in her home last evening. She has such a wonder­ful knowledge of the Bible, and I feel very privileged to be able to study with her. Your Memorial leaflet was very helpful to me in understanding – and a better and in­creased knowledge of The Passover and Christ’s death. I hope this finds you both in good health. Sincerely, ------- (KANSAS)

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Dear Brother Hoefle: Greetings in our dear Redeemer’s name!

I am writing you this letter to thank you for sending your articles to my wife, She has not read any of them yet, and probably never will. I have not read them all completely but have gone over them pretty much, at least enough that we have decided to ask you to please not send us any more literature.

You see, we are not hard-shell “Russellites.” We do not figuratively place Bro. Russell on a pedestal by claiming that he is “that servant,” and thereby making him out to be a sort of an “infallible pope... We get the impression that “Russellites” are sitting at the feet of Bro. Russell much more than they are sitting at the feet of our Lord..........

We agree with Bro. Russell on a lot of his beliefs (He should name some—JJH), but reject entirely his chronology, which he also practically did before his death. We do not believe our Lord has been secretly present for over a hundred years... Has Jesus and Satan been reigning at the same time all these years? ........

We believe the “great crowd” of Rev. 7:9 is the whole human race. We do not be­lieve in “tentative” but actual justification. According to what our Lord said in Luke 21:24 (and I would never qualify what He said here), the “seasons of Gentiles” – Diag. Inter – ended on – was “fulfilled” – not in 1914 but in June 1967 when Israel recaptured the old city of Jerusalem and thereby liberated all of it from being “trod­den down” by the Gentiles after some 2500 years. .

We believe that the New Covenant went into effect at our Lord’s first advent... According to Rom. 8:28-30 and Eph. 1:11, we believe in individual predestination. We do not believe that the “time of trouble” has started as yet, nor that any of the sleeping saints have been resurrected. Furthermore, Jesus said to observe the Memo­rial of His death “until He comes.” Therefore, if He came about 1874, then, according to His command we should not be doing this any longer. Right? Your brother by His Grace ------- (NEW  MEXICO)

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NOTE: – Berean Comments on 2 Thes. 2:10, 11 seem to the writer of the above letter: “If we do not cultivate love for the truth until it outweighs all other things, we will not be fit for the Kingdom. Giving them over to error, which they prefer to the Truth. Great delusions are just before us, and some of these may come closest upon those possessing the most light of Present Truth.” (Of course, we have no way of knowing whether this brother was ever in Present Truth—JJH)

Also from That Servant: “Let us remember, too, that God has promised to keep and guide the minds of those whose hearts are loyal and true to Him. We should there­fore conclude that if the Lord is thrusting any one out of the light as unworthy of it, into the outer darkness of the world, if he is permitting unfaithful ones to be seduced by the great enemy, it is not our mission to follow them into the outer darkness by reading, conversation, etc. We are to remain with the Lord and those who are walking in the light... Neither are we to waste sympathy upon those who depart.” (Reprints 5949, col. 1, par. 1) (We feel honored by being called “Russellites” – not offended in the least—JJH)

Those who cast the teachings of That Servant aside for “new light” as have the JW’s (and the writer of this letter seems to be in harmony with quite a few of their errors), it is more difficult for them to receive “sound doctrine” than if they had never known the Truth. (See 2 Tim. 4:3 and Berean Comments)

NO. 264: THE JUDGMENTS OF THE LORD

No. 264

“When thy judgments are in the earth, the inhabitants of the world will learn righteousness.” (Isa. 26:9) Companion to this text in the New Testament is the statement of St. Paul: “He has established a day in which he is about to judge the habitable in righteousness, by a man whom He has appointed, having furnished a proof to all by the raising him from the dead” (Acts 17:31, Dia.); and the words of Jesus: “An hour comes in which all those in the tombs will hear His voice, and will come forth; those having done good things, to a resurrection of life; and those having done evil things, to a resurrection of judgment.” (John 5:28,29, Dia.) All of these texts are in the future tense; all of them refer substantially to the same time – to some dis­tant future day at the time they were spoken. The word ‘judgment’ in John 5:29 is from the Greek Krisis, improperly translated ‘damnation’ in the King James version; therefore, we use the Diaglott rendering, which correctly translates the word as judg­ment. In the courts of our land, judgment is properly defined as a determination con­formable to law and justice; and we believe this would be an acceptable definition for the word in the text we now consider.

SUNDRY INTERIM JUDGMENTS

Christendom generally anticipates a great and awesome Judgment Day, most people holding to the thought that such will be a 24-hour day; but all will certainly readily admit that 24 hours would be totally inadequate for the inhabitants of the world to “learn righteousness,” because they must first ‘unlearn, the unrighteousness and the erroneous teachings which they have been imbibing now for more than six thousand years. But St. Peter gives us a clear answer to the length of the Judgment Day when he tells us: “The heavens (present ecclesiastical institutions) and the earth (the present so­cial order) are reserved unto fire (certain destructive agencies) against the DAY OF JUDGMENT... but be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.” (2 Pet. 3:7,8)

Following this premise, we find there has already been one Judgment Day of one thousand years, the same having been applied to Father Adam: “Of the tree of the knowl­edge of good and evil, thou shalt not eat of it: for in the day that thou eatest there­of thou shalt surely die” (that is “dying thou shalt die”—Gen. 2:17) “And all the days that Adam lived were nine hundred and thirty years: and he died.” (Gen. 5:5) Thus, if we consider Adam’s Day as one thousand years, there is complete harmony in the threatened sentence, “In the day thou eatest thereof.” Before Adam’s day had run its course, he was in the tomb, fully dead; nor have any of his children (with per­haps one exception) ever lived out a thousand-year day – Methuselah, the longest-lived of all, having lived only 969 years. (Gen. 5:27)

But any judgment properly defined must also be preceded by a trial; and such a trial would logically involve a law. And so it was with Adam: “Thou shalt not eat of the tree of knowledge of good and evil, for in the day thou eatest thereof thou shalt surely die.” Here is no involved, ponderous or nebulous detail: The restraining threat of punishment for failure in the trial is so brief and clear that a twelve-­year-old child would easily comprehend it. We are now in the seventh seven-thousand-year day of the cosmogonic process, the first thousand of which was a judgment day for Adam, and the last thousand years of which will be a judgment involving the Second Adam, the Lord from Heaven, Who will judge the world in righteousness, which righteousness will be learned by Adam’s descendants when “the judgments of the Lord are in the earth.” It should be remembered, however, that the results of these two judgment days will be dia­metrically opposite: The first one brought Adam and his children into the tomb; the sec­ond day will bring them out of the tomb, delivering them from the power of death. “I will redeem them from death; I will ransom them from the power of the grave: 0 death, I will be thy plagues; 0 grave, I will be thy destruction.” (Hos. 13:14)

But in the interim between the first and the second thousand-year judgment days other sundry and incidental judgments have been operating, sometimes involving indivi­duals, groups of individuals, and on occasion entire nations. One such instance is the nation of Israel, to whom “the oracles of God had been committed” (Rom. 3:2), but from which they profited so little that they eventually crucified “the Lord of Glory.” And, when they shouted, “His blood be upon us, and upon our children,” the Lord took them at their word: In the year 70 A.D. the Roman army under Titus invaded Palestine, besieged Jerusalem; and, when they had finished their effort in true Roman fashion, a circle of crosses encompassed Jerusalem, with a dead Jew hanging from every one of them. God had indeed ‘judged them’ by their own words: “His blood be upon us.”

SOME GOSPEL-AGE JUDGMENTS

Writing for Gospel-Age purposes, St. Paul treats further of certain judgments: “Some men’s sins are open beforehand, going before to judgment (before the great thous­and-year Judgment Day by “that man whom He hath ordained”); and some they follow after.” (1 Tim. 5:24) It is commonly stated that “Crime does not pay,” but the Bible has a dif­ferent view of it: “Now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.” (Mal. 3:15) We need mention only a few – Nero, the many wicked popes; some of the Russian Czars, etc. Many of these God allowed to go their way of evil: they had made no promises or vows unto Him; He exacted nothing from them unless it became expedient for His own plans and purposes, especially on behalf of His people. Thus, the mouths of the lions were stopped against Daniel the prophet (Dan. 6:4-28), and the furnace fires were harmless against the three Hebrew youths cast therein at Nebuchadnezzar’s command. (Dan. 3:8-30) St. Paul also says, “I was delivered out of the mouth of the lion.” (2 Tim. 4:17)

But some men’s sins during this Gospel Day have been open beforehand: It is that class that has agreed, covenanted, to do God’s will, but who have failed to do so ­through inability or carelessness. To such St. Paul writes: “My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him: For whom the Lord loveth, He chasteneth.” (Heb. 12:5,6) And Rev. 3:19 declares: “As many as I love I re­buke and chasten: be zealous therefore, and repent” (of those evils that require cor­rection––Rev. 3:19). Here, then is a class whose sins are open beforehand (before the Great Judgment Day that has been “appointed” for the great mass of the human race). They are further classified as “the called” of this present time – those who have re­sponded to the Gospel call, not because of force applied to them, but through love of God and good principles. “I delight to do thy will, 0 my God, thy law is within my heart.” (Psa. 40:8)

THE EPIPHANY JUDGMENT DAY

Of those who answered the “call” during this Gospel Age, our Lord stated, “Many are called, but few are chosen.” (Matt. 22:14) The many called, but not chosen, are described in detail in Rev. 7:9-17. Having promised to forsake the ways of evil, they failed to do it, and were subjected to “great tribulation” to rid them of their defilements. Such people ­have been with us all during the Age; but it is not until the end of the Age that they clearly become apparent as a class – a “great multitude” who have lost portions of the Truth which once sanctified them (some more, some less), and who now sit in “darkness and in the shadow of death.” (Psa. 107:10) And because they have lost the Truth, they would be clearly apparent to those who still retain “the spirit of understanding.”

One outstanding example of the leaders of such people is the Executive Trustee of the Laymen’s Home Missionary Movement, who repeatedly reveals that he is one of this class by his “double mind – unstable in all his ways.” (Jas. 1:8) On Sept. 3, 1966, he introduced a motion to his Convention assembled in Philadelphia in which he asked that J. W. Krewson and John J. Hoefle be disfellowshiped, in support of his own disfellowship­ment of them in previous years. And that resolution was “unanimously” (?) passed. Note now his own teaching on such procedure on p. 13 of the Jan.-Feb. 1963 PT:

“Question: Is it scriptural for present-day ecclesias, or for individuals from different ecclesias, to convene to legislate in religious tatters for the brethren as a whole?

“Answer: NO, despite the fact that in Big and Little Babylon this is quite fre­quently done.... Nowhere in the New Testament do we find the churches legislating for one another, or unitedly legislating in religious matters for the church through a corp­oration, board, committee or individual. To do this is pure Roman Catholicism. Christ through the Apostles did all the necessary legislating for the general Church.” (All empha­sis by the Trustee himself.)

This matter is much elaborated on pp. 13,14 and 15 of the 1963 PT; and the Trustee set forth this teaching in his effort to refute JWK for wanting then to do exactly what the Trustee has now (in 1966) himself done against JWK – the very same person he (RGJ) attempted to silence in 1963. And had not RGJ openly admitted that he was of the “great multitude” of wayward brethren before 1950 (at which time he became Executive Trustee of the LHMM), the Lord’s “judgment” would now be clearly manifested to all of us who have retained the Truth and its spirit, that he is verily double minded – a member of the Great Multitude – a crown-loser. Nor should we be accused of “Judging” in this matter, because the Executive Trustee has clearly demonstrated by his “fruits” his Class; and we now merely observe the judgment that the Lord has revealed against him. “For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the di­viding asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” (Heb. 4:12) Also, “By their FRUITS you will discover them.” (Matt. 7:16, Dia.)

And, when he says that the resolution on Sept. 3, 1966 was passed “unanimously” we have the word of more than one who attended that meeting that they did not vote for it. Therefore, his statement is a negative truth at best. But of those who did vote for it, we can only say to them now that they have become partakers of his sins – in clear vio­lation of St. Paul’s counsel to Timothy (1 Tim. 5:22): “Be not partaker in others’ sins; keep thyself pure.” And we feel that we ourselves would be “a partaker in others’ sins” should we fail to expose his “Double Mind” in his infamous performance. Let us not forget also that RGJ was elected Executive Trustee “for business reasons” only, and not as Pastor and Teacher (although he has arrogated to himself this title, as he attempts to “sit in Moses’ seat”) – attempting to place himself on a par with the Apostles and Brother Russell.

In corroboration of this, note his own words as recorded in the Nov. 1955 Present Truth, p. 87, col. 1, pars. 1, 2: “Bro. Russell controlled the Society fully until the day of his death, and even as we (RGJ) so control it now...... Thus, we see that except for being unincorporated, the L.H.M.M. stands in relation to the Lord’s work for His Epiphany-enlightened people in exactly the same relation as the W.T.B. & T. Society stood to the Lord’s work for the Truth people in Bro. Russell’s day.” (No one has stood in relation to the Lord’s people that That Servant did, despite the boastful claims of RGJ and JWK – not even the Epiphany Messenger, the last Star Member – who never claimed equality with Brother Russell’s ministry “in relation to the Lord’s work”—JJH)

We believe it would be much more accurate to state that the “LHMM now stands in relatively the same relation as the W.T.B. & T. Society now stands in its relation to the Lord’s people under its present management.” The Society (the Jehovah’s Witnesses), too, ‘legislates’ for individuals and classes in violation of the Lord’s Arrangements.

Anent the foregoing, could we find a closer “twin” to the popes’ claim of “Suc­cessor to St. Peter”? RGJ, a self–admitted Levite, who acknowledges that he is no longer in the Body of Christ, much less a Star Member – claiming to be “IN EXACTLY THE SAME RELATION... TO THE LORD’S WORK FOR THE TRUTH PEOPLE” as was THAT SERVANT, who was made ruler over His household (Matt. 24:45), and the EPIPHANY MESSENGER! “Great swelling, words, ‘do you say’? No one could eject Brother Russell or Brother Johnson from their positions, because their Movements belonged to them; they were accountable ONLY to the Lord. Thus, no one could occupy a similar position unless he also established his own Movement. However, no one could be a successor to That Servant in his ministry to the brethren – nor did Brother Johnson claim to minister to the brethren in the same capac­ity. Aside from RGJ, JWK and the leaders of the Jehovah’s Witnesses, we know of no other leaders in the Truth Movements making such boastful claims – “great swelling words.”

It would seem to us a very elemental deduction that, if the Trustee be not guilty of the sins of teaching and practice of which we charge him, he would gladly welcome any investigation to prove us wrong – just as an innocent politician also welcomes full in­vestigation of his accounts if there is nothing wrong with them – an investigation that would exonerate him and place him in a much more favorable light. But of the guilty ones, the universal shriek is: “Frame–up; don’t pay any attention whatever to what my accusers say about me.” Here in the United States – and in the “free” world generally – good well-intentioned worldlings will advise the citizens to read both sides, and make up their own minds. But not so from the DICTATORS of any country or of any religion. Their reports to their people are dripping dishonesty, framed in deceit. They cannot possibly stand the search-light of impartial investigation. For shame that any of the Lord’s people must stoop to the same tactics!

The question has been well put: Since RGJ was elected by a general assembly, could he not also be deposed by a general assembly? Our answer to that is No – for the simple reason that when any one – such as John J. Hoefle – attempts to expose his sins of teach­ing and practice, or disagrees with his teaching and practice, he immediately proceeds to have them disfellowshiped. He does not even allow such to attend his business meet­ings; only his Yes-men are welcome. He has repeatedly stated that we are not even wel­come at his religious services at his Conventions – despite the fact that we are always quiet and orderly. Even though we have contributed much more than he ever has to the pub­lishing of the Epiphany books, he charges us the same amount of any outsider – not even allowing us colporteurs’ rates. Yes, this Epiphany period is the special Judgment Day of the Great Multitude – it is their “Little Season” – just as will also be true of the world in general after 2874, when the sheep will be separated from the goats.

Had RGJ persisted in those revolutionisms under Brother Johnson (against which we have been protesting), he would have been dismissed from the Pilgrim service – just as he was dismissed from the Pilgrim service during 1938 for infinitely less offense. As things stand now, the Trustee is “The Channel” – even in some respects that was true of the Watch Tower some sixty years ago. Then, at least, a group made that claim; now it is a one-man performance.

And of such power–graspers we quote from E–4:222: “Whenever religious errorists and frauds cannot meet the exposures of their false doctrines or evil practices by argument, Satan fills their mouths with false and malicious slanders against their ex­posers.” And further from E–14:350: “God declares that the time is coming when He will punish all the measurably unfaithful consecrated – the crown–losers – with the unconsecrated. Then, “An exhortation will go out to invade the teaching, spirit and service of the Great Company in the Truth as guilty of double rebellion, once in the nominal church, then in the Truth.” (E–14:472)

But in all this we rest calmly and securely in the assurance that this Epiphany is for the very purpose of manifesting persons, principles and things; and it will accomplish this to a completion – because “He is faithful that promised.” And, if such is to be the order of this Epiphany Judgment Day, then it is not only our privi­lege, but it is our duty to declare it – just as it was the privilege and the duty of Truth people to declare God’s judgment against Great Babylon in the Parousia Day. As Jesus stated, “The word that I have spoken, the same shall judge him in the last day.” (John 12:48) Nor do we ourselves judge any man by what we publish: It is the WORD that does the judging; it is the WORD that reveals to us what the judgment is. “This is the time of the Lord’s vengeance; He will render unto Babylon (great and small) a recompense.... for her judgment reached unto Heaven... The Lord hath brought forth our righteousness; come, and let us declare in Zion the work of the Lord our God.” (Jer. 51:6,9,10)

The principle involved in the foregoing would also apply to Youthful Worthies who succumb to the same erroneous teachings and practices as involve their “leprous” lead­ers. They also must cleanse themselves of present-day defilements if they retain their Class standing, because they, too, are having an Epiphany Judgment Day, which will de­termine their eventual Kingdom standing. While they are not now on trial for life, they are certainly on trial for faith and obedience; and there seems little doubt that among them also many will fail – just as has been true with the new creatures all during the Gospel Age: “Many are called, but few are chosen” – the “many” lost their place in the Very Elect. But there is no secondary Elect among the Youthful Worthies; they either will gain a permanent place in that Class during this Epiphany Judgment Day, or they revert to the Restitution standing common to the general mass of humanity.

Here is something from E–4:442 (bottom): “Before the Youthful Worthies will be worthy of association with the Ancient Worthies they will have to obtain a good report for faith and obedience, and to the extent that their cleaving to the Levitical divis­ions implies sympathy with Levitical ways, to that extent they will have to cleanse themselves, if they would be the Millennial associates of the Ancient Worthies. And this the ultimately faithful among them will do.”

THE “CHANNEL”

One of the most pertinent texts supporting this Epiphany Judgment Day is 2 Tim. 4:1 (Dia.): “I adjure thee before that God and Christ Jesus who is about to judge the living.... by His appearing” (His Epiphaneia). The “living” in this text would be all human beings as have “passed from death unto life,” and those wayward spirit beings who have never been under the Adamic death sentence. Thus, during the Parousia Day it was not possible to discriminate between the crown-retainers and the crown-losers as the latter remained in the Truth Movement, because the judgment of the Lord had not then been manifested; but the inference is plain enough that such recognition would come dur­ing the Epiphany Judgment Day. Otherwise, St. Paul’s statement would be without meaning to us now.  And, just as the final standing of the crown-losers – as a Class and as individuals – will be finally determined now, so also will be true of the Youthful Wor­thies as a Class and as individuals. And one of the major pitfalls that now involves the latter is this “Channel” doctrine. However, the Youthful Worthies will overcome Clericalism and Sectarianism. (See E–5:226–229)

Here is something from E–6:118: “There are certain results flowing from this doc­trine of the channel that should be considered in order properly to estimate what the doctrine involves. While it does not involve the thought of the channels infallibility, it does involve the thought that its adherents exercise a meekness toward it that should predispose them to receive its teachings with considerable trustfulness, that they be not suspicious of its teachings, but be inclined toward them; that they do not take toward them a critical but a believing attitude. In practice this theory manifestly results in a mental attitude like the credulity of the average Catholic. It does not put one suffi­ciently on one’s guard against the many admittedly erroneous teachings that have flown through this channel. Hence Society adherents have been finding themselves rejecting not a few things that, shortly before, they insisted were meat in due season.’ This theory, therefore, in practice works against the principle of proving all things and hold­ing fast that which is good (1 Thes. 5:17). This effect of the channel doctrine can make and has made its adherents subject to deceptions, and is, therefore, dangerous to their spiritual safety. Another result of this theory of the channel is that its adherents look upon its direction of affairs as of the Lord... This, of course, has the effect of making its thorough adherents unquestioningly fall into line with its policies and ac­tivities...

“Another effect of this theory is giving the channel the same official powers in the eyes of its adherents as our dear Pastor had (just as the Executive Trustee of the LHMM – inheritor of Brother Johnson’s business position – boasts and attempts to estab­lish himself in the eyes of his adherents with the “same official powers as our dear Pas­tor”—That Servant! – JJH).... Again this doctrine brings with it the thought that it is impious to criticize the policies and management of the Society. Even those who exercise the right of sober criticism are regarded as ‘murmurers’ (“chronic faultfinders,” accord­ing to RGJ – JJH)... Hence, criticism of the channel is considered as coming from an evil source, just as papists think of those who criticize the papacy. (And just as the Execu­tive Trustee often declares regarding us––JJH) This effect of the doctrine can easily be and has been used to the disadvantage of Truth and Righteousness... Another of its ef­fects on them is to make them refuse to read religious literature that does not come through the Society (RGJ has repeatedly warned against reading the writings of JJH as being “of the Devil” – truly papal shenanigan—JJH)... A doctrine producing such effects as the foregoing cannot be true, but ought to be suspected as coming from an evil source (as coming from Azazel in whose hands such teachers are – JJH) ...

“In practice this doctrine has made the bulk of the Society adherents as subject to it as the adherents of the papacy are to it. The same line of argument is used in each case – ‘to be out of harmony with the channel is to be out of harmony with the Lord’... Thus, they fear properly to weigh its teachings and practices... These considerations make them subject to a business corporation with a spirit of servile fear unbecoming to Priests of God.”

THE “TRADEMARK” OF ALL ERRORISTS

The foregoing quotations are from Volume E–6 from pages 118 through 164, and we sug­gest to all that it will be most profitable to read the entire analysis by Brother John­son. So far as we can recall, we do not know of a single instance where either Brother Russell or Brother Johnson ever commanded their adherents not to read publications other than their own. Did Brother Russell advise his readers not to read the slander about him from the Brooklyn Eagle and elsewhere? “Now the Lord is that Spirit: And where the spirit of the Lord is, there is liberty.” (2 Cor. 3:17) The Constitution of the United States is founded upon this principle, the whole Parousia Movement was founded upon this principle, and the Laymen’s Home Missionary Movement was also founded upon this principle – this foundation principle. Therefore, when the Executive Trustee em­phatically and openly sets this principle aside, he is once more placing himself open to the judgments of this Epiphany Day as he violates the “trust” conferred upon him. And those who encourage him in his evil course will also incur the judgments of this Epiphany Day foretold of such. This Day is indeed “making manifest the counsels of hearts, and bringing to light the hidden things of darkness” (1 Cor. 4:5) – those char­acter flaws that for a time were concealed from us, now made manifest by their revolu­tionisms against the Truth and its Arrangements.

It is a fitting appraisal of all errorists that they have a decided tendency to do violence to the Truth. and to malign, slander and disfellowship those whose Truth pre­sentations they cannot meet. This has been most definitely true of the Roman Church, the same being the worst system of error of all Ages. Burn the ‘heretics,’ and burn their literature, has been their battle cry for more than 1500 years. The latter part of this became also the shibboleth of J. F. Rutherford against the Present Truth papers, except that he had the lawyer’s cunning to improve somewhat upon it. When his truck­ling yes-men advised him they were burning Brother Johnson’s papers, he was shrewd enough to realize that they might thus have to open them first – just glance at some of it, that the glance might be fed by curiosity to read just a little to see what it was like. And that would be bad! So he and his partisan pilgrims advised all such not to open the magazines at all – just write “REFUSED” and return to sender. That would have the double effect of securely holding his adherents and of perhaps discouraging Brother Johnson. And the present Trustee of the LHMM follows the identical footsteps of JFR: Don’t by any means read the writing of the ‘sifters’! You wouldn’t shake hands with the Devil, would you?

Brother Johnson didn’t follow such a policy. He knew that we ourselves continued to read the Watch Tower for a number of years after we had openly and definitely allied ourselves with him; yet he never once even suggested that we discontinue reading the Towers – although he knew full well that we had to pay the subscription price in order to receive it. Nor have we ever advised our readers not to read the Present Truth ­or the writings of J. W. Krewson (who also has been very determined that his partisans refuse our writings); rather we have often advised privately and in writing that those who have the time, strength and inclination to place our papers side by side with theirs, read them carefully – to be fully persuaded in their own minds. And this method has been a blessing to some who have done so from a “good and honest heart.” However, RGJ can’t do this. If his sleeping partisans would think just a little bit, they might ask them­selves why their leader should be so adamant against examination of his sayings and writ­ings if they are indeed the Truth – if they do indeed stand “in exactly the same rela­tion to the Lord’s work for the Truth people” as did the writings and sermons of THAT SERVANT. Let us not forget that the real Pastors and Teachers did not counsel their readers to avoid the writings of the errorists. They exhorted them to “grow in grace and in knowledge” of the Truth, that they might be able to stand in this “evil day” as their adversaries would flee from them.

Of course, all of this found a very fitting type in Israel about three thousand years ago, as recorded in 1 Kgs. 12:25–33, in which Jeroboam built two golden calves one in Bethel and one in Dan. “Behold thy gods, 0 Israel,” said he. Now it would no longer be necessary for them to make their usual pilgrimages to Jerusalem, where was located the Temple of the Lord containing the Golden Ark and the Tables of the Law. He would make life much easier for them. No longer would they need to make the weari­some pilgrimages to Jerusalem; no longer would they need to do any thinking – Jeroboam would take care of all that for them. “And this thing became a sin.” (v. 30) In fact, it became such a sin that there are at least seventeen accusations against various kings in Israel in following four hundred years that they “walked in the ways of Jeroboam, the son of Nebat, which made Israel to sin.”

Such an important recording in the Old Testament writings must also certainly have a Gospel-Age antitype; and so it does. Those two golden calves type Clericalism and Sectarianism (which the faithful Youthful Worthies overcome), the shibboleth of both being: Don’t read anything that exposes us; let us do your thinking for you, as you sleep quietly on. But the words of St. Paul have a most appropriate application in this Epiphany season: “Knowing the season, that it is already the hour for us to wake up from sleep... The night is far advanced, and the day has approached; we should, therefore, lay aside the works of darkness (error, and the counsel and ways of error­ists), and should put on the armor of light.” (Rom. 13:11,12, Dia.)

“But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you. For not he that commendeth himself is approved, but whom the Lord commendeth.” (2 Cor. 10:13, 18)

Sincerely your brother, John J. Hoefle, Pilgrim

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LETTERS OF GENERAL INTEREST

Dear Brother Hoefle: Greetings in Christ!

Many thanks for continuing to send me your paper with much helpful information. Some considerable time back – maybe two or three years ago – you sent me one going into considerable detail regarding Nisan 14, and that it does not always coincide with ­the full moon and how the error came about, the idea of Good Friday, etc. If you have any spare copies of that number, would you please let me have one or two of them? I seem to have displaced my own. I have other back copies, but not that one. The ques­tion has arisen again in our group re Nisan 14 – some claiming it should be April 3 after 6 p.m. We are a small group dating back to 1918 and are known as The M.C.F.B.

I met Brother Russell only once as a youth in Liverpool in 1913. I am now in my eightieth year, He played the greater part in my life and under his banner. I served 116 days Wormwood prison as a conscientious objector and was from 1914-1918 and 12 mos. in Dartmoor Prison (guided by Volume teaching). Today we are a perfectly free group.

Sending our Christian love... Heb. 6:10; 10:35 and 1 Cor. 15:58. Bro. ------- (ENGLAND)

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Dear Brother Hoefle: Greetings in our Master’s Name!

It is a little hard for me to write, for I am so shaky on my hand – but I want you to know that I think of you often and I love your papers. I was 92 years old last fall, so you see I am getting up in years. I have a heart condition, so I have to take it very easy.

I am enclosing $-- to help in a small way to spread the Truth. God bless you and keep you. Your brother by His Grace ------- (ILLINOIS)

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Dear Brother Hoefle:

For the last two years I have been keeping your articles and indexing them for future reference. I regret that some of these papers have gotten away from me. Maybe you could again supply me with the missing ones. They are #241,242,247 and 248. Enclosed is a small gift for your kindness. Thanks for your labor of love.

Your brother in Christ ------- (PENNSYLVANIA)

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Dear Brother Hoefle: Grace and peace!

God has brought us on the way even to the opening of another year. Tongue or pen can but faintly express gratitude for His providence and grace. From signs about us we do realize we are near in the good of eternal reward, and this year requires more zeal and determination to walk.

I presume it was a difficult time for you over the past year in refuting the errors as they appear from the various sects and elsewhere – but as ambassadors for Christ (2 Cor. 5:20) He has promised to give strength to His people and bless them with peace. (Psa. 29:11)

We are ever grateful to you for the help we receive from the monthly articles. May the Lord continue His blessings – remain and abide with you all. (Ex. 33:14; Heb. 10:23)

Yours by His  Grace ------- (JAMAICA)

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Our dear Brother Hoefle; Grace and peace, be multiplied!

This is to let you know that we are still rejoicing in the Truth..... the Truth God gave through the last two Star Members. We also are glad for you, dear Brother, as a Defense wall against the errors that prevail to destroy the Truths of these books. Be of good courage and be strong. The Lord bless and keep you. Fond Christian love for you and the other dear ones with you.

Yours by His Grace, ------- (JAMAICA)

NO. 263: CONCERNING CONTROVERSY

No. 263

Today it is a proper appraisal to say that Protestanism is almost dead – the spirit of the Reformers, John Wessel, Martin Luther, John Wesley, et al (all confirmed Protesters) has almost vanished from the earth. In this grouping we may also include Brother Russell, because the “protest” that he began in 1874 and continued to 1916 has almost vanished from the Truth movements. While the Jehovah’s Witnesses do continue the attack upon established systems of religious error, they themselves have become such errorists that it is rank travesty to include them with those genuine reformers – ­protesters – who manifested “the patience and the faith of the saints.” (Rev. 13:10)

But, with the passing of the spirit of the real protesters there has now come a wide surge of Combinationism. Let us forget our differences, they say, and cooperate against the common enemy now attacking the Church; let us defeat the atheistic rabble now so apparent on every hand. And such a combining is just what we should expect. In the 34th Chapter of Isaiah the Prophet says this: “Yaveh hath wrath against all the nations, and indignation against all their host. He hath devoted them to destruction... and the mountains shall melt away with their blood... the Heavens (the present­-day prominent religious sects) shall roll up as a scroll.” (See Rev. 6:14) On every hand there is loud acclaim for this “rolling together” as “the unstable and the un­learned” blindly follow their blind leaders – to fall into the ditch. (See Matt. 15:14) “Woe to them that are at ease in Zion.” (Amos 6:1)

THE PRINCE OF PEACE MAKES WAR

In Rev. 19:11-21 there is a description of the action of this day in which we now live, clearly revealing God’s attitude toward the combining forces of this time. We quote parts of it:

“I saw Heaven opened (the Plan of God made very clear), and behold a white horse (clear spotless doctrine – a “pure language”¾Zeph. 3:9); and He who sat on him was called Faithful and True (just another name for the Prince of Peace, a name not used here in order not to conflict with the “war” to be waged), and in righteousness (not for greed, territory, revenge or other selfish interests, but according to the su­preme Law of Justice) He judges and makes war... And He was invested with a mantle dipped in blood (indicating the bloody nature of the present conflict); and His name is called, The Word (The Logos, the spokesman) of God... And out of His mouth proceeds a sharp two-­edged broadsword (to cut asunder error – secular and religious – in whichever way it is wielded), so that with it He may smite the nations... on His mantle and on His thigh a name written, King of Kings, and Lord of Lords (the promise to Jesus’ faithful follow­ers is that they shall be Kings and Priests, and the omnipotent Jesus is to be the King over those Kings, and the Lord over those Lords).” (Diaglott)

Much of this Scripture is also revealed in Mal. 4:1, “Behold, the day cometh that shall burn as an oven,” with the accompanying promise that “the Sun of Righteousness shall arise with healing in His wings.” This great and dreadful day is to accomplish two things: “He maketh sore, and bindeth up: He woundeth, and His hands make whole. (Job 5:18) Clearly enough, it is only by considering both sides of the situation that we shall come to a proper appraisal of our own personal privileges and obligations, if we would be “faithful to the Lord, the Truth, and the Brethren.”

It is directly counseled by the Apostle Paul that we should “follow peace with all men, and holiness, without which no man shall see the Lord” (Heb. 12:14; See also Rom. 14:19 and 2 Tim. 2:22); but the Apostle James limits the words of Paul by his statement in Jas. 3:17, “The wisdom that is from above is first pure, then peaceable.” And this principle had been emphasized by Jehu hundreds of years before in 2 Kgs. 9:22, “Is it peace, Jehu? And he answered, What peace, so long as the whoredoms (corrupt teachings and practices) of thy mother Jezebel (typical of the Roman Church – see Rev. 2:20) and her witchcrafts (especially deceptive false teachings) are so many?” But some – even some who have supposedly been schooled in Present Truth – ignore these out­standing and vital exceptions, stressing only peace, and quoting 1 Tim. 3:16 to justify their position, “Without controversy great is the mystery of godliness.” That this text has been badly corrupted by the translators is quite clear when we read it from Dr. Roth­erham’s translation: “Confessedly great is the sacred secret of godliness – who was made manifest in the flesh.” This “sacred secret” is further mentioned by St. Paul in Eph. 5:32: “This is a great mystery; but I speak concerning Christ and the Church.” It needs no argument that it has been a “great mystery” all during the Age that Christ is not one member, but many (Christ and the Church – the Head and the Body); it needs no argument that this has been indeed a “great mystery.” (See 1 Tim. 3:16 in Diaglott)

Furthermore, the contention “without controversy” is directly contradicted by such statements as “endure hardness as good soldiers” – “fight the good fight,” etc.; and these statements are also supported by certain Scriptures that apply especially here in the end of the Age – e.g., Isa. 28:17: “The hail (hard cutting Truth) shall sweep away the refuge of lies, and the waters (great floods of Truth) shall overflow the hiding place.” Also, Isa. 41:15,16: “Behold, I will make thee a new sharp threshing instru­ment (the Harvest sickle of Present Truth – See Rev. 14:14 Berean Comment) having teeth: and thou shalt thresh the mountains (great strong kingdoms), and beat them small, and shall make the hills (democracies and lesser governments) as chaff... and the whirlwind (the great Time of Trouble) shall scatter them.” The greatest “refuge of lies” of all time has been the Papacy, which has counterfeited almost every fundamental truth of the Bible – and especially so, and in very profuse manner, the truth concerning the glorious Kingdom reign of Christ and the Church.

It is a very easy matter to reach hasty, but erroneous, conclusion from reading just one Scripture; and such is true of those who conclude that “without controversy” means we should follow peace at any price. Old Testament precedent directly contradicts it, as can be seen from the prophets who “waxed valiant in fight... were tortured...were stoned, they were sawn asunder... slain with the sword.” (Heb. 11:34–38) All of their time – particularly these outrages occurred because the prophets exposed the evils of teaching and practice – particularly, the evils of the religious leaders of their time. Note specifically 2 Chr. 24:19–21: “God sent prophets to them.. they testi­fied against them... the spirit of God came upon Zechariah... Thus saith God, Why trans­gress ye the commandments of the Lord?... Because ye have forsaken the Lord, He hath also forsaken you. And they conspired against him, and stoned him with stones at the command­ment of the King.” Many who were one time in the forefront of the Harvest battle now seem to feel that the laurels gained in the past will suffice to bring them to the Heav­enly Canaan; but the entire record decries such an attitude. Of Jeremiah, Isaiah, Zechariah, Jesus, the Apostles, and the multitude of Gospel-Age martyrs, the sublime report is that they died with their boots on – “faithful unto death.” Those people to­day who advocate the preaching only of winsome truths – giving no offense to any one ­can scarcely be classified as “enduring hardness as good soldiers of Jesus Christ” – nor will they eventually be in the same record book with those who have done so – the fully Faithful. We consider it a truthful observation that none can be faithful to Present Truth without contending for that Truth. “Earnestly contend for the faith (the Truth) which was once delivered to the saints.” (Jude 3)

WHO MAY ENDURE THE DAY OF HIS COMING?

 “Behold Me! sending My Messenger... But who may endure the day of His coming? And who is he that can stand when He appeareth (maketh manifest)? For He is like a refin­er’s fire, and like fullers’ alkali; Therefore He will sit as a refiner and purifier (polisher) of silver, And will purify (polish, develop) the sons of Levi (primarily the Little Flock and the Great Company), And shall smelt them as gold and as silver; So shall they belong to Yaveh, offering a gift in righteousness.” (Mal. 3:1-3, Rotherham) These texts are undoubtedly prophetic of Jesus’ Second Advent; and they itemize some of the things He would accomplish at that time. It is stated that He will be (1) like a refiner’s fire; (2) like fullers’ alkali; (3) sit as a refiner and purifier (polisher) of silver (the Truth); (4) purify (thoroughly polish, develop) the sons of Levi, so they may (5) offer a gift in righteousness.

Our concern in this writing will be mainly with No. 3 above: A refiner and polish­er of silver. It needs no argument that literal silver is not here meant. Quite clear­ly it means the Truth. All who are familiar with the facts know only too well that the Lord did refine the Truth since 1874, by separating from it the conglomeration of error that had attached to it during the interim from His First Advent. And not only so, once the error was eliminated, a great polishing work was done with the then refined Truth, giving it a brilliance that made it a thing of real beauty to all who were “of the Truth.” This was true not only of religious Truth, but also applied with great force to secular truth. The “unclean spirits” (teachings) of the Divine Right of Kings, Clergy, Aristoc­racy and Labor have been mercilessly exposed, so that today in the more enlightened coun­tries very few still cling to the doctrine that “The King can do no wrong,” or that the preachers and priests can consign to eternal torment all who do not “hear” them. “Truth shall spring out of the earth (the organized social order); and righteousness (the Holy Spirit will reprove the world of sin, and of righteousness, and of judgment––Jn. 16:8) shall look down from Heaven.” (Psa. 85:11)

But just as human agents waged battle against secular error, so human agents were also used of the Lord as He “looked down from Heaven.” These human beings were that group that wielded the sickle of Harvest Truth, chief of whom was Brother Russell. He not only put the “ink” into the “inkhorn” (Ezek. 9:2) for all to use, but he himself was foremost of the antitypical “three hundred” who waged antitypical Gideon’s battle against the hosts of antitypical Midian (religious errorists). (Judges, Chapter 7) Of course, there was much of turmoil and great controversy in all this, with the victory surely com­ing to those who held to the polished brilliant Truth on the state of the dead, etc. This victory had become so pronounced that toward the end of Brother Russell’s life one secu­lar writer offered this quatrain:

There is a man in our town

Whose name I need not tell;

I am sure you all must know him,

For he put the fires out of Hell!

As was the case with David, Brother Russell was very much a man of war – always in the forefront of some battle somewhere. One brother once said to him, Brother Russell you are the most loved man on earth. To which Brother Russell replied, Yes, and the most hated! But we believe it is a fair appraisal to conclude that those who knew him well, would certainly classify him as a genteel man – a man who would much prefer peace to war. It has indeed been a great Gospel-Age paradox that the “sons of peace” led by the Son of Peace – have been in almost continuous battle; and many of such have done so contrary to their inherited dispositions. Many of them would have followed a more peace­ful path had they been allowed to do the choosing; yet they had forced themselves to be “good soldiers” as duty had appeared to them.

Theirs not to make reply;

Theirs not to question Why;

Theirs but to do and die!

And for many of them, and especially so as respects Brother Russell, we believe the words of the great Shakespeare are most apt:

His life was gentle, and the elements so mixed in him

That Nature might stand up and say to all the world,

THIS WAS A MAN!

To do any task well, there must first of all be the knowledge to do; then the will to do; then the tools wherewith to do; then the capacity to do; and finally the prov­idential circumstances to do (the physical, mental and financial strength). This is very ­well summed up by St. Paul in 2 Tim. 3:15,16, Dia.: “From a child thou has known those Holy Scriptures, which are able to make thee wise for Salvation, through that faith which is in Jesus Christ. All Scripture, divinely inspired, is indeed profitable for teaching (doctrine – what we should believe), for refuting (error – that which we should not be­lieve), for correction (that which we should not do), for that discipline which is in righteousness (that which we should do); so that the Man of God may be complete, thoroughly fitted for every good work.” Usually it is by controversy that the clear untainted truth is established; and this has been especially true here in the end of the Age. Thus, the prophecy of Malachi forcefully applies: “He (Jesus) shall sit as a refiner and a polisher (developer) of the Truth.”

And those who clamor for peace without first having purity, those who have faulted Brother Russell and others for engaging in controversy, such have in effect been finding fault with our Lord Himself; because this controversy – this polishing, this develop­ing – of the Truth is specifically one of the outstanding activities of His Second Ad­vent. It is this “polishing” of the Truth that has directly resulted in “polishing, developing” the Sons of Levi. And the reason the Sons of Levi must be so developed is that “they may make an offering in righteousness” unto the Lord. Until all such have come into Present Truth, to appropriate the Truth from the table the Lord has provided for His people at this time, no activity on their part can be acceptable to the Lord ­regardless of any outward appearance of prosperity they may have. Jesus said one of His primary purposes at His first Advent was “To this end was I born, and for this cause came I into the world, that I should bear witness unto the Truth.” (John 18:37) And, just as the Truth at that time “brought life and immortality to light,” so in His second Advent “the hail (hard cutting Truth) shall sweep away the refuge of lies.” Note the Be­rean Comment on John 18:37: “It was this ‘good confession before Pontius Pilate’ that cost our Lord His life.”

SOME CORROBORATING CITATIONS

The following is something on this subject from Brother Russell: “Having put on the whole armour of God, and boldly withstood error by a clear and fearless presenta­tion and defense of the Truth during this evil day, when giant errors stalk about, the saints are exhorted, ‘Having done all, to stand,’ clad in the full armour, with the sword of the Spirit ever ready for defense, and with watchfulness and perseverance and prayer for all saints.” (Vol. 3, p. 212) “And suffering with Christ, we have seen, is not the ordinary suffering common to all in the fallen state, but only such sufferings as are the results, more or less directly, of the following of Christ’s example, in advocating unpopular truths and exposing popular errors.” (Vol. 3, p. 209) In the face of such clear statements by Brother Russell, it seems ridiculous in the extreme for any to decry controversy, and yet claim they are fully faithful to the Harvest Truth and That Servant’s teachings. Indeed, he was fully alerted to the fact that one of our Lord’s outstanding Second-Advent works would be the “polishing, developing” of the Truth; and those who do not understand this are just that much out of Present Truth.

And more from Brother Russell in Vol. 2, pp. 236,237: ‘As there (in the Jewish Harvest) the Truth set the father against the son, the daughter against the mother, and the mother-in-law against the daughter-in-law, so again, a man’s foes are often they of his own household. This cannot be avoided. They who love peace more than the Truth will he tested, and they who love truth supremely will be accepted as the overcomers, as in the Jewish Harvest... As we should expect, we find it here: the blindest are the leaders of the blind, who, like their types, Know not the time of their visitation.” (Luke 19:14)

Now follows something from Reprints 5546, 5547: “Today, as in Jesus’ time, many are influenced by the false teachings of those to whom they have been accustomed to look as their spiritual shepherds. If then the world should come to be in sympathy with us as a people, and should speak well of us, and we should become popular, we should come under the condemnation expressed in the Master’s words, ‘Woe unto you when all men speak well of you; for so did their fathers unto the false prophets”... There are all manner of evil forces and influences surrounding us. These evil influences are of Satan and the fallen angels... As we look back, we can see that all who have walked in the narrow way have received persecution. Whoever has been in accord with God has been out of accord with the course of this world. There were the Baptists, and then the Methodists, who in the early days had persecution because they had had more light than others. The Presby­terians also for a time, because they had had greater light than others, received per­secution (from their former brethren, as was the case of our Lord and others—JJH). And we must expect the same today. Persecution will come to those who have the courage of their convictions. The Lord tells us that the anointing that we have received of Him is for the very purpose that we may show forth His praises.”

In 2 Tim. 3:12 we are told, “All that will live godly in Christ Jesus shall suffer persecution.” The only way such persecution may come is by “a good confession” of the Truth. Regardless of how much Truth we may know, if we do not sound forth the “trumpet,” nobody will bother us.

All of the foregoing is quite in harmony with St. Paul’s words in Rom. 12:2: “Be not conformed to this world: but be ye transformed (changed in disposition, and the like) by the renewing of your mind (with Present Truth), that ye may prove what is that good, and acceptable, and perfect, will of God.” Clearly enough, the great Apostle was a “non–conformist” – “beside thyself; much learning doth make thee mad (Acts 26:24).” As Mark Twain has so ably stated, “If we find ourselves on the side of the majority, it’s time to reform.” But in all of this it is well that we retain “the spirit of a sound mind” and, that we consider well the Apostle’s words to his beloved Philippians, 2:3, Dia.: “Do nothing from party-spirit (sectarianism), or vainglory... not each one regarding his own interests, but each one also those of others.” This same point was impressed upon the Jews immediately after they were delivered from Egyptian bondage: “Thou shalt not follow a multitude to do evil (in sectarian blindness, or do-nothing complacency).” (Ex. 23:2)

To be a “good soldier” one must have courage and combativeness – not a good run­ner, but a good fighter. And, while “the weapons of our warfare are not carnal,” many of God’s people throughout the Age have willingly answered the call to battle with “the sword of the spirit, which is the Word of God.” (Eph. 6:17, Dia.) The Adversary, ever seeking whom he may devour – and being a shrewd appraiser of human frailty – was quick to discern that many would face lions in the Roman arena, rather than forsake the “good fight.” Consequently, he aroused their combativeness against each other, with both sides on occasion being in error; yet contending so strenuously for their error that they destroyed each other. This mistake we should studiously and determinedly avoid, giving heed to the prophet’s words, “In quietness and in confidence shall be your strength.” (Isa. 30:15) We should ever bear in mind it is not characteristic of the Lord’s true people to wish destruction upon the gainsayers (Luke 9:35-55); but to recover them if possible from their “path of error.” (Jas. 5:20, Dia.)

2 Tim. 2:25,26 (Dia.) offers excellent complement to the foregoing: “In meekness correcting the opposers; perhaps God may give them a change of mind in order to a knowl­edge of the Truth; and that they may be recovered from the snare of the enemy.” Those of us who were not ‘born in the Truth’ know by experience that at one time we had no ear for it; but God eventually gave us “a change of mind... to a knowledge of the Truth.” Thus, there may be some today who occupy our identical position before receiving this “Change of mind”; so time and instruction may eventually cause them to receive it. This thought should always be in our mind as we appraise those who do not hear us now; they may hear us next year if we give them courteous and generous treatment.

Early in the 20th Century a few prominent preachers were alerted to the peace-at-­any-price disposition already then appearing in some. Said one of them: “When Christianity disposes wholly with controversy it will be like a sleeping man – harmless and help­less; it will be a sad spectacle... Controversy was the life of Paul’s works – polite controversy, brotherly controversy; but strong in exposing error and building up the Truth. The Epistles were full of controversy. Moreover, many of Christ’s sayings were strictly controversial.” It is plainly evident that many who attend services in the various sects, and claiming to be “in the Truth” do no more about it than attend meetings. They have a nice place to “go to church.”

We now offer one more quotation from Brother Russell, found in Parousia Volume 2, pp. 358,359: “In 2 Thes. 2:8–12 the Apostle Paul declares concerning Antichrist: ‘Whom the Lord Jesus will consume with the spirit of His mouth, and annihilate with the bright shining (Epiphaneia) of His presence (Parousia).’ The light of truth is to penetrate every subject. By exposing rights and wrongs it will lead into the great struggle be­tween these principles, and between the human exponents of each, causing the time of trouble and wrath. In this struggle, wrong and evil shall fall, and right and truth shall triumph. Among other evils now to be finally and utterly destroyed is Antichrist, with which nearly every evil, or theory and practice, is more directly connected. And it will be this bright–shining (Epiphaneia), this sunlight from the Lord’s presence, which will produce the day of trouble, because of and in which Antichrist, with every other evil system, will be destroyed. ‘Whose presence is with (accompanied by or dur­ing) an energetic operation of Satan (Satanic energy and action) with all power, and signs, and lying delusions, and with every iniquitous deception for those perishing; be­cause they did not receive the love of the truth that they might be preserved. And for this reason God will send to them a deluding power, that they might believe the error (which is pronouncedly true of those who have had Parousia Truth and now contend for “peace and tranquillity” instead of contending for the Truth – a manifest Truth that they received it NOT in the love of it – JJH): so that all not believing the truth, but taking pleasure in iniquity, may be judged’ unworthy to share the Millennial Kingdom as joint-­heirs with Christ.

“We understand these words to imply that in the time of the Lord’s presence (since 1874), through this Antichrist system (one of the principals of Satan’s agencies for de­ceiving and controlling the world), as well as through all his other agencies (includ­ing those who are in Azazel’s clutches – JJH), the devil will make a most desperate re­sistance to the new order of things about to be established. He will take advantage of every little circumstance, and all the inherited weaknesses and selfishness of the human family, to enlist their hearts and hands and pens in this final struggle against liberty and the full elucidation of the truth. Prejudices will be enkindled where, if the truth were clearly seen, none would exist; and passionate zeal will be evoked, and partisan unions formed, which will deceive and mislead many (beginning at the House of the Lord among the Truth groups—JJH)

“And this will be so, Not because God has not made the truth clear enough to guide all the fully consecrated, but because those who will be deceived were not sufficiently in earnest in seeking out and using the truth provided as meat in due season. And thus it will be manifested that the class misled received not the truth in the love of it, but rather through custom, formality or fear.” (The revealing is in this Epiphany. The Berean Comment on 2 Thes. 2:11 – “Great delusions are just before us, and some of these may come closest upon those possessing the most light of Present Truth.” – JJH)

To which the words of St. Paul may be added: “Praying at every season... on my be­half, that eloquence may be given me... to make known the secret of the Glad Tidings... that I may speak boldly concerning it... Peace to the brethren, and love with faith, from God the Father, and from the Lord Jesus Christ. The favor be with all who sin­cerely love our Lord Jesus Christ.” (Eph. 6:18-23, Dia.)

Sincerely your brother,

John J. Hoefle, Pilgrim

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QUESTIONS OF GENERAL INTEREST

QUESTION: Are Consecrated Epiphany Campers represented in any way in Noah’s Ark?

ANSWER: No! And it would be essential for them to be shown in the Ark in some clear manner if they are a genuine class, because that Ark is a “Type of Christ and the power in Him which will replenish and reorganize society.” (See Gen. 6:19 – Berean Comment) In other words, the Ark portrays the embodiment of God’s Plan. (Nor does Noah’s Ark portray the Jehovah’s Witnesses’ Jonadabs, or any of their earthly “Organiza­tion” that will allegedly survive Armageddon.)

In elaborating this statement Brother Johnson gives us this in E–5:62 (59): “It will be noticed that there were four human pairs who went into the Ark, as well as at least one pair of every clean and unclean kind of animals. We know that there are four elective classes who in this life obtain a good report through faith in the Abrahamic Covenant: (1) the Christ, (2) the Ancient Worthies, (3) the Great Company, and (4) the Youthful Wor­thies. Noah undoubtedly types out Lord, who is the Heir of righteousness which comes to us by faith (Heb. 11:7) These classes we understand to be typed in their respective order by Noah and his wife, Shem and his wife, Japheth and his wife and Ham and his wife, the males apart from Noah representing all the leaders of their respective classes, and the females the rest of these classes. We understand the animals in the Ark to represent the non-elect who will ultimately be saved. We understand the clean animals to represent the Jews, as typically clean, who will be saved, and the Tentatively Justified as tenta­tively clean, who will be saved. The unclean animals we understand represent those of the present unclean world who will be saved; while those who perished in the Flood we understand to represent from one viewpoint those who have perished under the Adamic curse, and from another standpoint, the movements and systems of Satan’s Empire and the Second Death Class. Just as in the type the clean and the unclean animals occupied altogether different positions in the ark from those of Noah and his family, so in the antitype, the Jews and the Tentatively Justified on the one hand, and the prospectively saved of the rest of mankind on the other hand, are quite differently related to the Abrahamic Covenant from antitypical Noah and his family. These animals were placed in the Ark to type that anticipatorily their antitypes would be included in the Abrahamic Covenant.”

From the foregoing, it is clear enough that the clean animals typed the quasi-elect – those “truly repentant and believing, but not consecrated, Jews and Gentiles.” (See E–10:209) They are those who have “adhered to righteousness” and who accept Christ as their Savior – anticipatorily in the Jewish Age, and actually so during the Gospel Age. Note we have underscored the words “adhered to righteousness,” because this feature of the quasi-elect is definitely portrayed in the clean animals by all of them having the split or divided hoof, such hoofs typifying that their conduct has been acceptable to God and to man – they have practiced righteousness – have made “straight paths for their feet” – adhered to the Mosaic law to the extent of their ability (even perhaps more so than the ‘measurably faithful’ Great Company Class, and the ‘measurably faithful’ of the Youthful Worthies – although “adherence to righteousness” does not admit the quasi-elect as one of the fully elect classes).   Thus, it is apparent that the quasi-elect are clearly shown in the Ark; and it is equally apparent that the same Ark is completely silent about a consecrated segment of this class at any time during the Gospel Age in the embodiment of God’s Plan. Clearly enough, a consecrated division of the quasi-­elect is an Azazelian perversion by uncleansed Levite leaders – whether they be desig­nated Epiphany Campers Consecrated, Quasi–elect Consecrated or Jonadabs. It is an arbi­trary addition to “that which is written,” and without Scriptural foundation in the Ark, which reveals the “whole counsel of God” in its generalized features – emphasizing the same six classes as are found in Joel 2:28,29, but no more.

When RGJ tells us that his Campers Consecrated are so much like the Youthful Wor­thies that he can hardly tell the difference, we would present the logical question re­specting the type: Did Noah and family have any difficulty whatever in noting the dif­ference between themselves and the clean animals in the Ark?

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LETTERS OF GENERAL INTEREST

Dear Brother Hoefle: Grace and peace!

Many thanks for yours of Jan. 20, and for both circulars since then, which are very much appreciated – particularly the latter on The Pastor and Teacher. Brother ------- asked that we mention his appreciation, too, of the very fine article...

It is indeed a time of famine and pestilence, floods and droughts, but in this part of the country we do seem to miss many of the extremes that others have had to face. We often say that the concentration of industries in this region has an effect on the cli­matic conditions. Be that as it may, we know that this upsetting time is all part of the ending of this “present evil world.” .........

Now I Will close with our prayers for your continued good health enabling you to continue to serve the Lord and the brethren with “meat in due season.” Brother ------- joins in sending Christian love to you and all your co-laborers.

Yours by His grace ------- (ENGLAND)

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Dear Sirs:

I recently had someone hand me “The Herald of the Epiphany” dated May 1, 1976, and was curious to know more about who you are and your ministry. Also, do you publish sim­ilar publications each month? Who is the editor, and who does the writing? I appre­ciate your reply to this request.    Sincerely in Christ, ------- (SOUTH CAROLINA)

...........................................................................

Dear Brother Hoefle:

I hope things are going well and the work is progressing. I find your literature quite helpful and stimulating in contrast to some of the very boring Bible Student lit­erature. You deal more directly with the issues instead of skirting around them as some do. I think you will find that many appreciate your openness, although sometimes we tend to avoid areas that probably should be discussed.

I noted that you knew Fred Franz when he lived in Dayton. There is a lot of rumor about him, all the way from that he is a brilliant scholar and yet a very humble man.... I would appreciate and find very helpful your perceptions. True, some people feel things like this are unimportant, but millions of people base their beliefs on Franz’s teachings, and an evaluation of those teachings should, to some degree, consider an evaluation of the man who espouses the teachings. Also, quite a number of the younger Bible Students are interested in learning as much as they can about the early history of the Bible Student movement. This, of course, would especially include something about Brothers Russell and Johnson. Again, the charges are common that both of these brothers were arrogant, haughty, uninformed, etc......... I especially find Bro. Johnson’s writ­ings on creationism helpful. His insight in this matter shows his balance, versatility and studiousness...... As I have read all of the literature you have sent, any other issues you are able to send I would he extremely grateful for. I am anxious to hear from you.

Your brother, Dr. ------- (OHIO)
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Dear Mr. Hoefle:

Many thanks for your letter of the 16th, and for the enclosed tracts. I found both of much interest. To begin with, would you please send me copies of tracts Nos. 1,2,4,5, 6, 7, 9, 10, 11, 121, 130. And if I may, I would like to subscribe to your paper. I would like to know how your group came about. This has to do with how I heard about you. Mr. ------- of Los Angeles Baptist College was the person who told me about you. We have been in correspondence about the different movements arising out of Pastor Russell’s work. He mentioned you as one of those movements. So, any information on how you came about would be great.

As for me, I am of Orientalist-Jewish extraction, and a Jew by belief. Hope to hear from you soon.

Best wishes. ------- (CALIFORNIA)

NO. 262: DOUBTS AND MISGIVINGS OF GOD'S PEOPLE

No. 262

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

As we ponder the actions and attitudes of Bible records, we may readily come to the conclusion that some of the best and most prominent of Jews and Christians have had their faith sorely tried at times – even to the extent that they found it diffi­cult to believe the direct plain statement of God Himself.

MOSES – THE EMANCIPATOR

As instance Moses, when he was told, “Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.” (Ex. 3:10) “And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?” (Ex. 3:11) Pass­ing by the remainder of Chapter Three, we come now to Ex. 4:1: “Behold, they will not believe me, nor hearken unto my voice: for they will say, The Lord hath not appeared unto thee.” This translation is misleading in its first clause – “they will not be­lieve me.” Moses in this instance is typical of our Lord’s return in 1874 to deliver spiritual Israel and to establish the Kingdom; and the conversation between God and Moses is typical of the Second Advent preparations. Therefore, we cannot believe that Jesus would tell God that the people will not believe; rather, the correct translation should be, “They may not believe me.”

It is written of Moses that he was “the meekest (most leadable, most teachable) man in all the earth” (Num. 12:3), so we should not assume that he would make bold contradiction when God spoke to him. However, we cannot but make reasonable allow­ance for Moses here. For the first forty years of his life he had lived in the King’s palace in Egypt – at that time a formidable military power among the nations; whereas, the Israelites had no military equipment whatever. Thus, Moses would readily consider his mission impossible of performance. Humanly speaking, this certainly was a reason­able conclusion on his part, because the Jews were then slaves – subdued and unwarlike. This was a far cry from the time that Joseph was prime minister in Egypt – at which time Jacob and his entire household were received into the royal friendship and hospi­tality of Pharaoh. But at the time of Moses’ mission there had arisen a “‘Pharaoh who knew not Joseph.” (Ex. 1:8)

And God, wishing to increase his courage and his confidence, then proceeded to give Moses the three miraculous signs of the rod turned into serpent, then back to rod again; of Moses’ hand become leprous, then restored to its former health; and third, the water of the river would be turned into blood. (Ex. 4:1-9) But Moses continued, “I am not eloquent... slow of speech, and of a slow tongue.” (v. 10) However, upon God’s insistence, he went to Egypt as he had been instructed. And in due course he brought Israel out of Egypt “with high hand,” and across the Red Sea and away from the pursuing Egyptian army; then fully convinced that God could and would perform whatever He promised.

It is stated of Moses that he was probably the grandest character that ever lived; and his experience aforegoing should convince all of us that God will never tell any of us to do anything that we cannot do. Yet God’s experience with Moses had to be repeated several times in subsequent years. Jeremiah answered substantially as did Moses, “I can­not speak, for I am a child.” (Jer. 1:6) And in this he was typical of Brother Russell in the early harvest. He also concluded that he did not have the capacity to proclaim the Harvest message, but he, too, eventually learned that he did have the talents required for the job, and he certainly accomplished his mission in a most excellent manner.

A great failing of some of God’s most laudable servants is that they often expected the wrong thing at the right time, or the right thing at the wrong time. Also, on oc­casion they failed to comprehend the right thing at the right time when it was presented to them. This was pronouncedly true of the Jews at the First Advent. “He came to His own, and his own received him not.” (John 1:11) “They knew not the time of their visita­tion.” (Luke 19:44) He was indeed the “light of life”; but “the light shineth in dark­ness, and the darkness comprehended it not.” (John 1:5) But of those that did receive Him, their understanding of what was going on was very vague and confused until they were enlightened by the Holy Spirit at Pentecost.

Pertinent to the above is the experience of the two disciples on their way to Em­maus, as recorded in Luke 24:13–31. When the risen Lord joined them on the way there, the conversation speedily turned to the death of Jesus three days before; and one of them said, “We had trusted that it had been he which should have redeemed Israel.” (v.21) But now they were much confused. Their timing was right in that Jesus was the Messiah, but they were completely wrong in what they expected at that time; and this improper expectation had placed a great strain on their faith when Jesus failed to do what they had expected Him to do then. On the way to Emmaus Jesus had said unto them, “O fools, and slow of heart to believe all the prophets have spoken. Ought not Christ to have suffered these things, and to enter into his glory? Even after they were convinced that Jesus had been raised a spirit being, they were still much confused, as note their question to Him just before He finally left them to go to Heaven: “Lord wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6)

JOHN THE BAPTIST

By way of introduction, Jesus had said of John, “Among them that are born of women there hath not risen a greater than John the Baptist.” (Matt. 11:11) It will be recalled that John was only six months older than Jesus, which means he was probably engaged in his ministry at Jordan for six months before Jesus came to be immersed by him. However, as boys and young men they had grown up together, probably had discussed their various destinies, because we may take it for granted (although the Bible does not specifically say so) that their mothers had told them the words that the respective an­gels had told them (Luke 1:11–64); and it seems this had thoroughly convinced John that Jesus was the promised Messiah. Therefore, he immediately exclaimed, as Jesus was ap­proaching him, “Behold the lamb of God, who takes away the sin of the world. This is he of whom I said, After me comes a man which is in advance of me: for he is my su­perior.” (John 1:29-30, Dia.)

Thus, when John was preaching repentance to the Jews, it would seem he stressed that the Messiah was soon to appear; and that would undoubtedly prod the Jews to ex­piate any known violations of the Law, because the nation from the least to the great­est was thoroughly imbued with the thought that the Messiah would some day appear. Yet, as firmly as John was convinced at Jordan, having seen the spirit “descending from heaven like a Dove, and it abode upon him” (v. 32), he later began seriously to doubt his own statement regarding Jesus, because he sent “two of his disciples to Jesus, saying, Art thou he that should come? or look we for another?” (Luke 7:19) At that time John was sitting in prison awaiting execution by Herod; but he, along with the Jews in general, were expecting the restoration of the Kingdom to Israel when the Mes­siah would appear. In line with this, we now quote a major portion of an article to be found in Reprints 2620 (April 15, 1900):

“While Jesus was performing many miracles, making numerous disciples, and meet­ing with comparatively little opposition, things were going very differently with his cousin, John the Baptizer. Yet this was only in accordance with what John himself had prophesied, saying ‘He must increase, but I must decrease.’ John was in prison about 120 miles from where Jesus was laboring so successfully. To be shut up in a dark dungeon of the kind usual at that time, and to have our Lord proceeding with his work, and raising no voice of protest on his behalf, and exercising none of his mighty power for his deliverance, probably seemed very strange to John – especially in view of his expectations respecting the work of the Messiah – that he would be a great earth­ly general and king, in harmony with the general Jewish expectations.

“We see how readily John might have permitted doubts and fears to enter his mind... He might have lost all faith in God’s providential dealings in the past, and all heart and hope for the present and future... This is indicated in his sending two of his disciples to Jesus, to make the inquiry, and also in the character of the inquiry. He does not say, Is this whole matter a farce, and are we deluded? but on the contrary his question was a sound one, and expresses the conviction that thus far the Lord has been leading, and that the only doubt in the prophet’s mind was whether or not, as he was the forerunner of Jesus, Jesus in turn, greater than he, might be the forerunner of some one else still greater and yet to come. And strictly speaking, this was exactly the case, for Jesus in the flesh was indeed the forerunner and preparer of the way be­fore the still greater glorified Christ of the Second Advent, who will accomplish the great and wonderful things foretold by all the holy prophets since the world began. (Acts 3:21-23)

“Our Lord, it will be noticed, did not answer John’s question directly – he did not say there was not another coming and still greater work than that which he was per­forming, but he did give John to understand distinctly that the work he was doing was the very work which had been foretold in the prophets, and the proper thing to be done at that time. While John’s messengers were with Jesus a number of miracles were performed in their sight, and Jesus sent them back to John with instructions that they bear witness to him of the work of the Lord progressing in his hands, and to say to John that while the opportunities to stumble at Jesus, his work and his words, were many, and while many would stumble at these, as the prophet had declared (Isa. 8:14), yet a special blessing would rest upon all who would not stumble, but whose faith in the Lord would continue despite various disappointments of expectation respecting his work and their fulfillment’s – through misapprehension of the lengths and breadths and the heights and depths of the Divine Plan, which, as the heavens are higher than the earth, were higher than human conception could have foreseen. For instance, what Jew could have thought for a moment of the still higher than Jewish expectations of the kingdom ­of the spiritual kingdom class to be selected first before the establishment of the earthly kingdom...

 “All of the Lord’s faithful servants need to remember the same lessons which were thus forcefully impressed upon John: they need to remember that when sometimes matters turn out very differently with themselves than what they had expected, when they receive injuries, reproaches and oppression, as the rewards of faithfulness to duty and to truth, it does not mean that God has forgotten them, nor that they were misled in their prev­ious service to the Lord; nor does it mean that the Lord has changed his plan; nor that he is careless or indifferent respecting their condition. True, their first thought should be whether or not present unfavorable conditions are in the nature of chastise­ments or the results of any misdoing on their part, or failures to serve the Lord in his own way, but if they find their course to be harmonious with the Divine will and word they should at once rest their faith upon the Lord, and conclude that God knows better than they how to manage his own work.

Then while thankful to be used in that work for a time – perhaps for the good of others, or perhaps for their own training in the school of experience, and in the learning of lessons of patience and of faith..... The question arises, Was John imprisoned on account of officiousness – on account of trying to mind Herod’s business? Or was he imprisoned because of his faithfulness in discharge of that duty? Was it right or was it wrong for him to reprove the King, and to say to him that it was not lawful for him to take as his wife his brother Philip’s wife? There is no question that Herod was in the wrong, and that John’s expression on the subject was a correct one, and that Herod was living in adultery, but the question is, Was this any of John’s business? Did he need to meddle with the King’s affairs, and thus get himself into trouble? And if it was John’s duty to reprove Herod on this subject, was it not the duty of our Lord Jesus to have done the same, and in addition to have uttered a protest against the imprisonment of John, and in general to have raised a great hubbub over the injustice being done by the wicked ruler? And if John was right in this mat­ter, was our Lord Jesus wrong in not following the same course? Or if Jesus was right in not following John’s course in reproving Herod, does it prove that John erred in giv­ing the reproof?

“We answer that our Lord’s conduct is certainly to be considered as above reproach, since in him was no sin, neither was guile found in his mouth’; but this does not prove guile and sin on John’s part in following a different course. We are to remem­ber that in many respects John and his ministry differed widely from our Lord and his ministry. For instance, the uncouth skin-girdle which John wore was very different from the seamless robe which the Lord wore; and the Scriptures call attention to the fact that John lived a very abstemious life, ‘neither eating nor drinking’ ordinary food, but practicing a continual fasting or self-denial as respects these comforts, while our Lord Jesus came ‘both eating and drinking,’ attended wedding feasts and banquets made in his honor. The lesson is that these grand characters each fulfilled his own mission, according to the Divine arrangement, but that they had different missions. John’s mis­sion was pre-eminently that of a reprover and a reformer, and we are to understand that as a prophet he was supernaturally guided in respect to the various features of the course which he took. Our Lord’s mission, on the contrary, was a different one; he was gathering to himself those whom John’s ministry served to arouse to righteousness and to zeal to know and do the Lord’s will.”

We may have warm sympathy with John for his doubts that Jesus was the Messiah, be­cause John – in common with the entire Jewish nation – was expecting a great leader who would relieve them from the Roman yoke, yet there was nothing in Jesus’ ministry to indicate such action: He even ordered them to pay tribute to Caesar. (Matt. 22:15–21) “He hath no form nor comeliness... no beauty that we should desire him.” (Isa. 53:2)

“THIS MOSES” – ANOTHER TYPE

“When the people saw that Moses delayed to come down out of the mount (where God was giving him the ten commandments on the two tables of stone), the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go be­fore us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what has become of him.” (Ex. 32:1) The setting in this Chapter of Exodus types the happenings of the Gospel Age shortly after the Apostles passed out of the pic­ture. It had its antitypical beginning in the third epoch of the Gospel-Age Church ­in the Pergamos period (Rev. 2:12), which spanned the years between 313 and 799 AD, at the beginning of which the Roman Emperor Constantine the Great embraced Christianity.

It is well to inject here a little of the history of this Emperor. His acceptance of Christianity is closely associated with his rise to power. After his victory over Licinius in 324, he wrote that he had come from the farthest shores of Britain as God’s chosen instrument for the suppression of impiety... aided by the divine power of God, he had come from the shores of the ocean to bring peace and prosperity to all lands.

He also fought the battle of the Milvian Bridge in the name of the Christian God, having received instructions in a dream to paint the Christian monogram on his troops’ shields. Eusebius tells of a vision by Constantine, in which the Christian sign ap­peared in the sky with the legend, “In this sign conquer.” These stories may be some­what fabricated and politically motivated, although this meant very little in a time when Greek or Roman expected that political success followed from religious piety. Thus, it should not be thought unusual that Constantine would seek divine help for his claim for power, and divine justification for his success in gaining his goals. However, the historian places much more stress upon Constantine’s subsequent development of his new “Christian” religious alliance to quite an extreme personal commitment to the Christian faith.

By 313 he had already donated to the Bishop of Rome the imperial property of the Lateran, where a new cathedral, the Basilica Constantiniana, soon rose. It was in these early years of his reign that he began issuing laws conveying upon the church and its clergy fiscal and legal privileges and immunities from civic burdens. He commented that the Christian clergy should not be distracted by secular offices from their relig­ious duties – “for when they are free to render supreme service to the Divinity, it is evident that they confer great benefit upon the affairs of state.” From the foregoing it is easy to understand why the church from 313 to 719 is styled the Pergamos period, because the word Pergamos means “earthly elevation”; and it was during this period that great temporal strides were made with the help of various Roman emperors. It was in 539 that Justinian also made great concessions to the church, thus in that year, be­ginning the 1260 years of papal exaltation and eventual political supremacy.

It was in May 325 that Constantine personally opened the Council of Nice with an address to that assembly. At that Council there was great debate over the Trinity; but the subject was really over the Emperor’s head, so he described it as a subject that was fostered only by excessive leisure and academic contention – that the point at issue was trivial. The Council was held just twenty years after Constantine came to power; and he was finally persuaded by the general assembly to banish Arius and two of his supporters from the Roman Empire, at which time the three of them went to North Africa and developed a thriving Christian colony there. Those three had contended that there is but “one God.” As we study the 32d Chapter of Exodus it is easy to under­stand the similarity of what occurred there to what happened in the antitype – in the Pergamos period from 313 to 799.

The strong hope and belief of the Apostolic Age was that our Lord would soon re­turn to claim His bride and establish the Kingdom for which He had taught them to pray, “Thy kingdom come, thy will be done on earth.” This belief found much encouragement at the Sea of Tiberias, as recorded in the 21st Chapter of John’s Gospel. There Jesus was prodding Peter over the three times he had denied Jesus on the night before He died. In that conversation Jesus told him that he would come to a violent end, upon which Peter pointed to “that disciple that Jesus loved” (the Apostle John) and asked the ques­tion, “Lord, what shall this man do?” This finds a much clearer translation in the Diaglott: “Lord, what of this man?” To which Jesus answered, “If I wish him to abide till I come, what is it to thee?” and verse 23 continues: “This report, therefore, went out among the brethren, that that disciple would not die; but Jesus did not say to him, ‘that he shall not die’; but if I wish him to abide till I come, what is it to thee.”

Jesus had charged the disciples with the duty of hoping and watching for His re­turn, but He had not told them how long that would be. If He had told them that it would be almost two thousand years before He came again, no doubt many of them would have quit. The Jewish Harvest had long been completed; and He had not returned. The second epoch – the Smyrna period of nearly 250 years had also come and gone, but He had not returned. Thus, it was easy to come to the conclusion that He intended to remain in Heaven – not come back to earth at all. Very early in the Pergamos period, the doubts and misgivings of many throughout Christendom now become accepted as fact, so the people appealed to the hierarchy and the priests to provide them with some powerful substitutes for what they had expected in the Kingdom (Up, make us gods), to prepare ways for them to go (go before us), saying that, while Jesus had brought them out of bondage to sin and error in Satan’s empire (brought us up out of the land of Egypt), yet they were at a loss to account for His whereabouts, condition and non-return (“we know not what is become of him”).

The hierarchy and the priests (antitypical Aaron—v. 2) told the people to do what the priests knew was a violation of their Divine understanding of the Lord’s Word, for it implied surrender of the Truth and its perversion into error, held by their churches, movements, powers and qualities, and to bring these understandings into the control of the hierarchy and the priests. Thus the priests took those proper under­standings into their charge and changed them into error. The hierarchy, at that time claiming apostolic succession, arrogated to themselves the custodianship of doctrine and practice; and in their arrogance perverted both; then elaborated them in great detail and subtlety by their keen minds.

From the year 100 (right after the death of the Apostle John) to 325 AD was a period of the rise of sectarianism and fundamental error, including union of the Church with the Roman Empire.  When Constantine accepted Christianity, he brought with him many of the abominable practices of pagan Rome. Following are the main errors of doc­trine and practice that constituted the antitypical golden calf (vs. 4-6): (1) The Church consisting of all professed Christians visibly organized under the hierarchy, must convert the world and reign over it 1000 years before Christ’s return (post-Millen­nialism). Augmenting this thought, the abomination eventually came to the full when Charlemagne (probably born in 742; died 814) forced most of the Christian world in Eu­rope to combine into one superstate, after which – in 799 – he invited the Church to dominate in civil as well as religious affairs, thus beginning the Holy Roman Empire. This arrangement continued for 1000 years to 1799, completing the supposed 1000-year reign of Christ, which history has now proven to have been a counterfeit reign; and it accomplished just the reverse of what the real 1000-year reign will accomplish when it comes fully into power.

Other errors that arose during or shortly after that time were the Trinity; Christ the God-man; The Spirit a person; worship of Mary and the saints as mediators, and of their relics and images; purgatory; The mass for the sins of the living and dead, and for release from Purgatory; celibacy of the priests; monasticism; a gorgeous ritual; asceticism; excessive penances; secularization of the Church and professed Christians; persecution of dissenters; Church made a civil power; forced conversion, etc. After establishing each of their errors the priests declared it to be a part of the creed of true Christians, as distinct from the alleged errors – actually truths ­that they displaced. Thus they displaced God’s true Plan and set up another – a coun­terfeit plan. They also began to agitate for a special mode of religious exercise ­which they claimed to be for the Lord: they embellished the religious service with singing and entertainment by special talented persons. (This same procedure accounts for much of the success of “successful” evangelists even in our time.) Speedily forgot­ten are the words of Jesus, “The kingdom of heaven cometh not with outward show.” (Luke 17:20, Dia.)

They made and kept vows according to their new religious creed and practices. They also entered into a thorough union of state and church, which had its beginning shortly after Constantine publicly espoused Christianity, and began to overthrow in war the heathen party in 313 AD. It was at Nice in 325 that the Apostles’ Creed was formulated, the same being repeated in many churches every Sunday even to this day. The evils of doctrine and practice that appeared during the Pergamos period – from 313 to 799 – were gradually enlarged and solidified during the epochs that followed. The Truth and its arrangements as first taught by Jesus and the Apostles were gradually very much changed or completely lost.

THE CRUSADES

The Holy Roman Empire may be said to have its official beginning in 799, but in subsequent years (during the Thyatira and Sardis periods), it increased greatly in prominence and power so that the true followers of Christianity were almost completely submerged. Their number was comparatively very small and often impoverished; they were forced to seek refuge in the catacombs to avoid detection and great persecution. In anticipation of this situation, the Apostle John wrote concerning the fifth epoch of the Church: “Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white, for they are worthy.” The general Christian mo­rale at that time was at a very low ebb; the large majority displayed very little of the sublime characteristics that had been taught by Jesus and the Apostles; and this condi­tion is graphically typified in Ex. 32:25: “Moses saw that the people were naked (de­void of Christian qualities); for Aaron (typical of the priesthood) had made them naked to their shame.”

Much of the same condition exists today, with quite a few claiming to be “in the truth,” but they are not “of the truth.” (John 18:37) We are living in that “evil day” (Eph. 6:13), when “Perilous times shall come” upon the Household of Faith. People are very much confused over the different religious views being taught in our day; and they are more likely to accept any hocus-pocus rather than accept the Truth. “They will not endure sound doctrine... they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables.” They are “Ever learning, and never able to come to a knowledge of the truth.” (2 Tim. 4:3,4; 3:7) But those who are “of the truth” will hear His voice. (18:37) Our Lord asked: “When the Son of man cometh, shall he find faith (Truth) on the earth?” (Luke 18:8) – inti­mating it would be scarce.

However, during the time of the Thyatira and Sardis periods of the Church great progress was made in military might and power to persecute all dissenters. It was dur­ing this time that the nominal Church – for it was Christian in name only – decided to institute a crusade to wrest the Holy Land from the terrible Turk. It could be said there were seven crusades in all, the first of which was known as the People’s Crusade, and began with papal support in 1095. It ended in complete failure, as did all the fol­lowing ones. The second began in 1146; also defeated.

The City of Jerusalem was completely subdued in 1187; and Richard the Lion-hearted of England tried to recapture it, but failed to do so. About this time the church mem­bers were urged to take the “Crusade Vow,” which would obligate them to join expeditions to the Holy Land. However, if the one making the vow later had a change of heart, or could not go for some special reason, he could hire some one to go in his place, the price for such substitution depending upon the ability of the person to pay. This was somewhat akin to the sale of indulgences which was prevalent in Luther’s time.

Then there were a couple of children’s crusades, the first of which was led by a boy named Stephen, who claimed Jesus had appeared to him in a vision. He was told the Holy Land would more readily be recaptured by love rather than by military might. He gathered around him about 30,000 children; but they fell prey to disreputable merchants, who shipped them to the slave markets in North Africa. Then in Germany a ten-year-old boy named Nicholas gathered about 20,000 boys; but they also were sold to the slave mar­kets of the East.

GENERALITIES

The various efforts to do what was thought to be God’s will, but were proven by time itself to have been nothing but “strong delusions” (2 Thes. 2:11), were prompted largely by the doubts and misgivings of so-called Christians, who thought the Lord was not moving fast enough. Such situations occurred repeatedly – after the work of most of the reformers. The first of these occurred after the Apostles passed away. They gave the Church complete instruction, and had it completely organized for the work it should do (See Eph. 4:11-13); but one of the proofs of human depravity is the rise of corruption after a season of good development in most human movements.

Not only was this true after the Apostles had died, but it was also true of just about every reform movement of the entire Gospel Age. The Lutheran Church today bears little resemblance to the one Luther started; the same may be said of John Wesley, of William Miller, and especially so here in the end of the Age, when new groups sprang up like mushrooms. Every system of error has some good in it; otherwise no one would believe it. This is even true of the Mormon religion, which is probably the most ex­treme of all the fanatical sects. Of all the Truth groups it is our firm belief there are many good Christians in all of them, with many doing excellent work in “preaching the Word.”  To his own Lord each man must stand or fall, so we do not attempt to pass judgment upon individuals in general. Thus we speak here of systems – and not of in­dividuals.

“Wisdom is the principal thing; therefore, get wisdom: and with all thy getting get understanding” (Prov. 4:7); and “In all thy ways acknowledge him and he shall di­rect thy paths.” (Prov. 3:6)

Sincerely your brother,

John J. Hoefle, Pilgrim

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LETTERS OF GENERAL INTEREST

Dear Sir:

My wife and I received your informative paper and enjoyed it very much. I espec­ially liked your Special Edition No. 121, “The Roman Church and its Little Twin.” I am an X–Jehovab’s Witness who is researching the Bible Student Movement – and would enjoy talking to some one in The Epiphany Bible Students Ass’n. Unfortunately we do not have your telephone number – only the P.O. Box address.

If it is possible to meet with anyone from your group on Friday the 29th I would love it. We will be staying in Orlando until Saturday. Our phone number here is 351-2688. Please call if you can.

In His love ------- (CALIFORNIA)

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Dear Brother & Sister Hoefle: Grace and peace be multiplied!

Your good letter is before me, and as always very glad to hear from you. Yes, indeed our dear Brother Johnson is a blessing to us all! Those who knew him while he was in our midst will be so happy to see him in the Kingdom. It is truly something to look forward to. Deep thoughts were going through his mind when he looked at you, dear Brother Hoefle. When he said to you, Be faithful – you have truly been faithful, God knows. I am glad to know that you are all reasonably well, and I might say I also have been under the dentist’s care..... I am glad to report that my head cold is much better, for which I am thankful.

Well, my dear brethren, may our dear Heavenly Father continue to bless you all at the Bible House, and give you the strength to carry on His great work. All here send their best to you all. With warm brotherly love........

Brother ------- (NEW JERSEY)

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Dear Brother Hoefle: Greetings in Jesus’ precious Name!

I apologize for not writing to you for so long – but you are always in mind. I received four packages from you quite safely – and I am quite busy distributing the literature. Everybody in my family is quite well and send regards to you and Sister Hoefle. Give my personal greetings to Sister Hoefle. I am always praying for you, that God will give you the Grace and Strength to carry on.

You brother in His service, ------- (ST.  VINCENT)

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Dear Sir:

I have before me a copy of The Herald of the Epiphany paper. Was the Epiphany Bible Students Ass’n an offspring of the Jehovah’s Witness? or Seventh Day Adventists?

I do not understand where you stand on the Scriptures. Please send me Nos. 2, 6 and 121. Thank you!

Tremendously in Christ ------- (NEW JERSEY)