NO. 336: NEW AND OLD COVENANTS ISRAELITISH

No. 336

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

While it is our intention herein to treat mainly of the Old (Law) Covenant and the New (Millennial) Covenant, certain explanatory comments will be offered on various features of other covenants.

The Bible covenants are of two kinds – unilateral and bilateral. An example of a unilateral covenant is found in Gen. 9:11: “I will establish my covenant with you (Noah and his sons); neither shall all flesh be cut off any more by the waters of a flood; neither shall there be any more a flood to destroy the earth (the present social order).”

The outstanding example of the bilateral covenant is that made with the Jews through Moses. That the Law Covenant is bilateral is indisputably established by Jer. 31;32: “which my covenant they brake.” The Jews had solemnly promised to keep the Law Covenant – “all these things will we do, and live” – but they did not then realize their inability to do “these things” because of their fallen condition. Therefore, the man Christ Jesus is the only one who was able to keep that Law, although some Jews today make very determined effort to keep it. When we were a boy in Dayton, Ohio, our Jewish neighbor had us to light the fire in his stove every Friday night at six o’clock, for which he gave us a penny; but he did not realize that in this very effort to keep the Law, he was breaking it by hiring us to work for him.

That the Law Covenant is typical in many ways of the New Covenant is also readily apparent. “Moses truly said unto the fathers, A prophet (mediator) shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.” (Acts 3:22) The New Covenant consists of the promises that God and man will make Millennially and post‑Millennially to one another on certain conditions – as is evident from Ezek. 18:1‑24: ‘‘The word of the Lord came unto me again, saying, What mean ye, that ye use this proverb concerning the land of Israel? saying, The fathers have eaten sour grapes, and the children’s teeth are set on edge? As I live, saith the Lord God, ye shall not have occasion any more to use this proverb in Israel.” (vs. 1‑3) “The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.” (v.20) These conditional promises will constitute the New Covenant in its narrow sense. God’s two conditional covenants are contracts whose terms bind God and Israel to one another.

As an example of the word Covenant used in the second or wider sense of the word, we mention again the Law Covenant, as consisting not only of the things stated above, but also of the teachings, arrangements, institutions, etc., that were made the basis of the covenant in its narrow sense, and that as such were obligations of the parties to it. (See Ex. 24:3, 7; 34:27, 28; Deut. 4:13; Heb. 9:1‑10; 10:1‑4) In this sense the covenant was forty years in its making (Heb. 8:9; 3:7‑9), its first part being certain (not all) features of the Passover, given before they left Egypt; the Sabbath given before they came to Sinai; the features given at Sinai, where the contract – the covenant in its narrow sense was made: “Moses took the blood and sprinkled it on all the people, and said, Behold the blood of the covenant, which the Lord hath made with you.” (Ex. 24:8) It would include also those given after they left Sinai until they were ready to enter Canaan – in addition to numerous ones in Leviticus, Numbers and Deuteronomy.

The teachings, arrangements, institutions, etc. (con­tained especially in the New Testament), whereby God is realizing the oath-bound promises in its Sarah Covenant features to the Christ, are likewise seen to be, with those promises, the Oath‑bound Covenant to the Christ in the second sense of the word. Also all of the arrangements, institutions, teachings, etc., of the millennium will, with the New Covenant promises, be the New Covenant in the wider sense of the word.

As examples of the word Covenant, the widest and third sense of the term, we cite the Mosaic, the Sarah and the New Covenants, whenever they are presented as wives of God (Gal. 4:21‑31; Isa. 54; 60:6 – compare with Gen. 25:1‑5). This requires some explanation: In addition to the conditional promises of the Law Covenant and their pertinent teachings, institutions, arrangements, etc., the covenant in this sense of the word includes every Israelite in his capacity of ministering the covenant teachings, institutions, arrangements, etc., i.e., the covenant provisions, to his fellow Israelites, who, in their capacity of being so ministered unto, are the child or children of the Law Covenant. Let us note well this distinction: It is not so much one of persons as of the pertinent persons. When the Israelites ministered the covenant provisions to one another, they acted as the mother, antitypical Hagar (Gal. 4:24, 25); and when nourished with the Covenant provisions by their brethren, they acted as the child, antitypical Ishmael (Gal. 4:25, 29,30)

OLD COVENANT ‑ NEW COVENANT

“Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah.” (Jer. 31:31) It should be stressed here that this New Covenant is to be made with both the houses of Israel. Prior to the death of Solomon there had been but one house of Israel; but the revolt led by Jeroboam after Solomon’s death divided the nation into two parts – the ten tribes going with Jeroboam, and two (Judah and Benjamin) remaining with Rehoboam. (See 1 Kings 12) They were first called Judahs (the tribe of Benjamin had been so decimated in the atrocity recorded in Judges 20 that they were more or less inconsequential in the new arrangement); then Judes then Jews. The word Jew first occurs in 2 Kings 16:6.

However, the statement in Jer. 31:31 says the covenant will be made with both houses, so this pretty well eliminates any argument about the matter. As most of us know, there has been much argument about those “ten lost tribes”; the Anglo‑Israels claim they are what is now the people on the British Isles. The arguments they produced had quite some surface logic before 1914 – when the center of the world’s money market was London. They also contended that British was from two Hebrew words, brith and ish, which means chosen man; and the London English in 1914 were the “top dogs” in world’s finance and about everything else. That has changed pronouncedly now, and we do not hear very much more about it; in fact, England is now in a deplorable financial condition, having lost most of their foreign possessions.

Whatever happened to the “ten lost tribes” is not of major concern to us now. Inasmuch as we are now almost face to face with the New Covenant, and its Jewish destiny, that should be of chief concern to us – and it is with us! When any one wanted to receive any benefits under the old Law Covenant, they had first to become Jews; and that was typical of the New Covenant, where also all must become Jews if they are blessed by the Mediatorial reign.

The question properly arises, Why are the Jews Gods chosen people? The answer is that the Jewish nation descended from Abraham. And why is Abraham so favored? It is because he stood firm in his faith in the one true God, even as his own father was an idolater, as were also most of his relatives. “Joshua said unto all the people, Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham and the father of Nachor: and they served other gods. And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac.” (Josh. 24:2, 3)

It should be stressed here that God never blesses any one that does not believe in Him; but the strength of Abraham’s belief is strongly revealed when he intended to offer his son Isaac as a sacrifice on Mount Moriah, because God had told him to do that. There can be little doubt that Isaac was a most handsome, winsome and intelligent lad – born to Abraham when he was a hundred years old, and Sarah 75 years old. It is little wonder that Sarah laughed openly when the angel told her she was going to have a little boy, thus when he came, she named him Isaac, which means laughter.

And because Abraham hesitated not to offer Isaac at God’s request he was then given what we understand to be the oathbound Covenant: “The angel of the Lord called to Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son; That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven (the Gospel‑Age Christ Company), and as the sand which is upon the seashore (the Worthies, and through them the Jewish nation); and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.” (Gen. 22:15‑18)

While the Jews as a people went far astray from God during the Jewish Age, Paul tells us in Rom. 11:28, “As concerning the gospel, they are enemies for your sakes; but as touching the election, they are beloved for the fathers’ sakes,” In the very strict sense of the word, “the fathers” are Abraham, Isaac and Jacob. And Gen. 35:10 says this: “Thy name Israel means, “He will rule as God”; and “he is faithful that promised.” (Heb.10:23)

After the year 70 AD the Jews became a hunted and despised people – people without a country; and they were changed from an agricultural nation to a nation of money people – something they could take with them if things became rough – as they often did. And because of this, many Gentiles concluded that they had lost completely all favor from Cod. Yet during the most severe times they still maintained their racial and religious identity. So far as we know, it was not known by any one before 1874 that the Jews were receiving their “double” – 1845 years of disfavor for their 1845 years of great favor that ended when they crucified Jesus.

During this Age they used all the ingenuity they could muster in an effort to regain Palestine as their homeland, but they always faced failure until the “due time.” In 1878 some returning favor appeared, when a small measure of favor returned to them. More of this appeared in 1918 when the English wrested Jerusalem from the “terrible Turk.” And yet more of it in 1948, when they became established as a nation – although the Pope of the Roman Catholic Church has not yet recognized them as a nation. Since 1948 they have been having their troubles; but we have the strong assurance they will not any more lose their national unity.

THE 1967 WAR

In the year 1967 Egypt declared war on the Jews, which lasted just five days, with great victory for the Jews. Just recently a sister sent us a book, written by a Jewish lady who was there then, and we shall quote parts of that book, with some comments of our own, and perhaps some paraphrasing, the general tone of which is somewhat after the form of a diary:

“All through the month of May 1967, the storm clouds darkened on the horizon. Egypt was massing troops on the border and building up a formidable military force ready for attack, Israel was preparing to defend herself. Each day the situation became more serious. All our able‑bodied men were being called up. The roads were filled with military vehicles carrying soldiers and equipment. Many more soldiers were being posted in Mount Zion and every corner was inspected as plans for its defense went ahead. It was dangerous to linger near the border at night …..           War was threatening our be­loved land.

War was poking its ugly finger into every home and opening its grasping hand. “Thursday, June 1: The month began with a great movement of people; citizens of other nations who had been advised to leave and Israelis abroad who were hurrying to return. The rabbi in the States came to say good‑bye .... ‘The situation is very serious,’ he said. ‘It seems that war is inevitable.’ He was very depressed. ‘And when all the Arab countries around us come against us intending to destroy us completely, what chance have we got?’ ‘I also believe that war is on our doorstep,’ I said, ‘but I would ask what chance the Arabs have when they come to fight against Israel?’

“‘But look at their strength and their numbers, and we are surrounded by them.’ ‘Do you think,’ I broke in, ‘that we’re been brought back to our land after nearly two thousand years of dispersion, only to be destroyed by our neighbors? I cannot believe that God gave us a State of Israel for that purpose.’ ‘O agree with him,’ I said. ‘You know what befalls the enemies of Israel who attempt to foil the plan of God’ ....

“As he was about to leave, a commander and some of his men came to tell us that we should prepare to be evacuated from Mount Zion at once, ‘You can’t possibly remain in this house exposed to the enemy on nearly all sides. Look down at those Arab soldiers right now.’ ‘We do not want to leave Mount Zion,’ I said. ‘But you’ve no protection here and the enemy is only a few yards away. Go to the city, where there are shelters.’ Albert said quietly, ‘We have the best protection and the best shelter.’ ‘Where?’ asked the commander in surprise. Albert looked upwards ‘Above us,’ he replied. ‘The Almighty can protect us here just as well as in the city.’

Sabbath eve, June 2: ‘Again we have to face our enemies. When will they leave us in peace?’ He answered cheerfully, ‘Next Friday we’ll all be at the Wailing Wall.’

“Monday, June 5: Suddenly the noise of machine‑gun shells and rifle fire rent the air. Bullets were flying in all directions and as they hit the walls I knew that I must leave everything and make a dash for the gallery. Remembering a pot of potatoes cooking on the stove I ran upstairs to turn off the gas, trying to avoid the windows .....

“The noise was deafening and continuous. It sounded as if every Bullet hit the wall of the gallery and every explosion was outside our door. The play of sound was very misleading ... Half an hour passed and the ring of the telephone could scarcely be heard above the din of the Battle. With great relief I heard Albert’s voice on the line .... There was no lull in the fighting that whole day. Shots were being fired from above the gallery and from all the posts around us. Also the bullets and shells were coming from the other side of Mount Zion. It was a great battle. Jerusalem – City of Peace – heralding by its name its ultimate destiny, was once again being lashed by the enemies of peace ....

“We tried to sleep that night but it was impossible. The battle for Jerusalem raged all night with unabated fury. Added to the deafening noise of shells and bullets was the roar of war planes flying over Mount Zion in waves with such speed and power, scooping up every other sound in their path and then casting it all back to earth with such a thunderous roar that it seemed as if our ears would be shattered. We listened to all the firing on Mount Zion, not knowing which was from our side and which from the Arabs, and because every shot and explosion always sounded as if was destined for our wall, I imagined that little would be left of our house. Perhaps it had already been reduced to greater ruin than when we first saw it......

“There was fierce fighting to the right of us, on the hill of Abu Tor, also on Mount Scopus and in the Mea Shearim quarter. Then we heard that four hundred Egyptian planes had been destroyed. We looked at one another. ‘That is surely impossible,’ someone remarked. ‘They must have made a mistake in the announcement. Perhaps they meant forty.’ But there had been no mistake in the announcement.

“During the night we had to brave the bullets and flying shrapnel and go upstairs. The toilet was situated on the open roof, next to the room where our soldiers were shooting from behind sand‑bagged windows. On this open roof, the whizzing of shells and bullets and the noise of their hitting the stones seemed so unreal that we did not fully comprehend the danger in which we stood. A great blaze in front of the Church lit up the whole area. Then, suddenly, the dome of the Church went up in flames ,...

“Tuesday June 6: A day we shall never forget. All day, without a stop, Bullets and shells were flying and exploding. Always the noise seemed to be just outside the gallery ... Israeli forces were occupying so many places, making such rapid progress, it was hard to believe ... A broadcast came over in Arabic, which one of our men understood. When it was finished he said simply: King Hussein giving orders to his soldiers: ‘Kill every Jew you encounter, kill them with your guns, your hands, your feet, your teeth – only kill them.’ We made some coffee for him and he told us our progress had been amazing. The Arab military post opposite us had been conquered and also other surrounding Jordanian posts; only one of our men had been slightly wounded and the others were perfectly all right.

“‘I have had some strange experiences today,’ he said quietly; ‘every bullet we fired struck its target. Whatever we did succeeded. We were amazed to see how quickly the Arabs evacuated their posts.’... I cannot believe the things I did today. It was as though some one else was commanding.’ Then he returned to his men upstairs... They bent their helmeted heads low as they felt their way along the walls on their way back, That day had changed them from carefree boys to responsible men – defenders of Mount Zion.

“Wednesday June 7: I rushed upstairs. Everything was covered with a thick layer of dust which had fallen from the ceiling with every explosion, but I could not see any damage, not even a broken window. I was astonished. Where had all the bullets and shells landed during those two days of constant battle? It was really a miracle. Mount Zion seems to have been specially protected. I remembered the Commander’s words ‘It was as though someone else was commanding.’ ......

“The shooting started again. There was hard fighting in the street and blood flowed in the narrow alleyways of the Old City. A high price was being paid in human lives and suffering in order to break down the walls of hatred and division. There are moments on the road of destiny which inspire fanciful thoughts, perhaps even prophetic thoughts. I looked into the future, the promised future, when the State of Israel would become the Kingdom of Israel, the Kingdom of peace, the Kingdom of God on earth with the Messiah ruling on the throne of David, and bringing peace to all the world. ......

“Then the sound of a trumpet could be heard, the long blast of the ram’s horn – the shofar – shattering the silence. The battle for Jerusalem was over. Rabbi Goren, the army chaplain, was blowing the shofar at the Wailing Wall, the wall of the Temple, and we could hear him singing the prayers. At that moment all Israel was pouring out its heart in prayers. For the first time for nearly two thousand years independent Jews were again in the City of David, at the Temple Wall, freed of its enemies. I remembered the time when the Jews stood praying at that Wall and had been stabbed in the back as they prayed. .....

“Now, imagine the flag of Israel on the walls of the Old City of Jerusalem after nearly two thousand years’ However, the war had not yet ended, and we listened intently to the news coming over the radio. We heard that Jericho was in our hands, and later, Hebron and Bethlehem, Ramallah and all the surrounding towns and villages. We were quite dazed. It seemed so incredible.

“Thursday June 8: It was an emotional day. So much joy, so much tragedy and such a consciousness of having experienced a miracle. Even those who had no religious beliefs at all had to acknowledge that something had happened which was beyond their power. Every one was saying with the Commander of Mount Zion: ‘It was as though someone else was commanding.’ In fact, one religious soldier said: ‘I hope that our people will not forget that God has given us this victory.’ His words reminded me of the time of the siege of Jerusalem in 1948. Then, too, a wave of religious fervor swept through the people.

“‘Yes,’ I answered, ‘we hope that this experience will strengthen the faith of our people and bring a deeper realization of the fact that when Israel fights her battles there are also the ‘armies of God fighting with her.’ ‘That was always true,” replied the soldier, “just as he fights for us now.”

“Friday June 9: In the first pale light of dawn I looked out of my window and saw intense action among the soldiers – some coming, some going. Then I learned that Egypt had accepted the United Nations cease fire. The war in Sinai was over. A new sound drew me to my window. A huge bulldozer was noisily climbing the hill. I watched it turn clumsily to face the corrugated iron fence which marked the border, marred the beauty of the Landscape and was a constant reminder of the divided Jerusalem. How intensely I had always wished it could be removed. As it passed, broken walls and mounds of scattered stones and debris were all that was left. But the great majestic trees which had shielded it from view also lay prostrate in the dust. The border had disappeared and a new road was being made, After little more than an hour of continuous work with the bulldozer a small part of the way was cleared and I saw a car coming through from the Old City... a safe and free road from Mount Zion to the Wall – all barriers down. It was only five days since the war started!

“At midday we were allowed to use the car to go into town. I had expected to see much damage in the city as a result of those two days of shelling, but I found no more than an occasional wall with some stones knocked out and a few broken windows, Even in the center of the city everything seemed to be going on normally. I had heard that the Knesset museum and university had been hit, but was told that very little damage had been done. It was all part of the miracle.”

The foregoing report of the 1967 war needs no elaboration from us; but we would inform our readers that we have been told that the Jews were given a plan of the Egyptian defense, so they went around the end of that defense, came in from the rear upon the unsuspecting Egyptians, who were then sleeping; and this accounts for the destruction of 400 of their planes in one night. We are inclined to believe this because of the great success of the Jews which terminated the war in five days – A MIRACLE INDEED! But, then when the Lord was with the Jews, they never lost a battle even though outnumbered by their enemies; and He will again be with them as “in the days of old” in all their battles for righteousness. How true it is, “It was as though someone else was commanding.” And this was forcefully shown to even the non‑religious.

Information has come to us that the lady who wrote the book, and her husband, have both died since this writing; that he had been offered a knighthood in England for certain meritorious service, which he declined – and that he left his entire estate to the Jewish State of Israel. An excellent example of faithful Jews – those who are promised the “first” blessings of the Kingdom under the New Covenant. “Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah.” (Jer. 31:31)

The great Victory of the Jews in the 1967 war brings sharply to mind a remarkable coincidence of the Jews and the Egyptians when Moses led the Jewish people out of Egypt. It was Egypt that experienced the annihilative defeat – a miracle also – with the Jews doing no fighting at all. And here, in the end of the Age, the Jewish nation was saved again – this time also with a crushing defeat of Egypt. We realize their troubles are not nearly over; but these upheavals and great successes at the hand of God are certainly preparing them to receive the “New Covenant” (Jer. 31:31) in due time, all of which ties in most pointedly with St. Paul’s statement in Rom. 1:16: “To the Jew first’’ – they are still “beloved for the fathers’ sake”; and no amount of “strange fire” (false teaching) about Campers Consecrated, Quasi‑Elect Consecrated, or the Large Crowd of the Jehovah’s Witnesses is going to change that. “God is‑ faithful that promised.” (Heb. 10:23)

As stated, we expect more and worse trouble yet ahead for the Jews, but we have the “sure word of prophecy” that they will come off victorious there, too. “Then they cry unto the Lord in their trouble, and he saveth them out of their distresses.” (Psa. 107:19) Note Zech. 14:1‑3: “Behold, the day of the Lord cometh (it is already here), and thy spoil shall be divided in the midst of thee. For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. Then shall the Lord go forth, and fight against those nations, as when he fought in the day of battle.” Note the Berean Comments on this Scripture: “When he fought for Joshua against the six Amalakite kings at Gideon; when he fought for David against the Philistines at Perazim; when he miraculously delivered Israel from the hosts of Midian by Gideon and his band.”

SOME POWERFUL CORROBORATIONS

Following are some quotations from Parousia and Epiphany writings: “We may see that aside from natural Israel and spiritual Israel, and the influences which have gone out from these to the world, God has let the world alone – let it do the best it could in the way of self‑development, etc.” (Parousia 6, p. 204) And Reprint 4544, col. 1, top: “The first to look upon Him whom they pierced will be the natural Israelites.”

“This Mediator – the Head and Body – is such, as His death (the merit being that of Jesus alone) cancels the sins committed under the first (Law) Covenant, i.e., those of the Jews, that these Jews, having had the unchangeable call to the earthly favor (Rom. 11:29), might receive the promise given them – the land of Canaan as an eternal inheritance.” (E‑6:686)

“Not that it gave them life thereby (the Mosaic Covenant), but that it gave them further revelations fruitful in the spread of truth and righteousness among them, gave them a knowledge of their sins and sinfulness, brought the faithful among them to see that by their own best endeavors they were unable to save themselves, worked in them an intense longing for the promised Savior, prepared them to receive Him, helped the faithful among them to qualify for Ancient Worthies and helped the measurably faithful among them to be fit for the first place among the world of mankind in the Restitution Age.” (E:1:115, bottom and 116 top)

“He confidently looks for the zeal of God to establish God’s Kingdom at the hands of His Elect under Christ, on the ruins of Satan’s Empire, to offer the Kingdom blessings, first to the living Jews, then to the living Gentiles, then to the non‑elect dead from our times even to Adam’s time.” (E‑1:302)

“How true the statement that those who have cursed, or injured, Israel have brought injury upon themselves’... Great Britain and the United States, nations which have blessed the Jews, have in turn received great blessings.” (Reprint 5323, colt 2, near bottom)

We not only have this from That Servant, but we also have a higher authority for this truth. God tells us to “Pray for the peace of Jerusalem: they shall prosper that love thee.” (Psa. 122:6) Also, “They that trust in the Lord shall be as Mount Zion, which cannot be removed, but abideth forever.” (Psa. 125:1)

On page 31 of the January 15, 1978 Watch Tower there is a question on Rev. 11:8 “the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified.” The Witnesses say “the great city” is Jerusalem; but they blithely pass over verse 9, regarding the “two witnesses” (the Old and New Testaments) and their dead bodies lying in the streets for “three days and a half.” Here is the Berean Comment on that: “Three and one‑half years from 1793 AD.” The Comments also say “that great city” is Babylon, Christendom.” (See verse 13) Also, Zech. 14:2 says “the residue of the people shall not be cut off from the city”; but that doesn’t bother the Witnesses any. They can see the destruction of Jerusalem, even though the Bible plainly contradicts them.

Once more we refer to Gen. 22:16‑18 as embracing all the saved classes: The Little Flock, the Great Company, the Worthies and the saved Restitutionists (the “Sheep” – the Jews being the first blessed under the New Covenant). Thus, it fits excellently with the promise of a “New Covenant with the house of Israel and with the house of Judah”; and is a strong support for our faith as we see the progress being made for its institution.

“O bless our God, ye people, and make the voice of his praise to be heard: Which holdeth our soul in life, and suffereth not our feet to be moved.” (Psa. 66:8‑9)

Reprint of No. 277

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LETTERS OF GENERAL INTEREST

Dear Epiphany Bible Students: Greetings!

I saw a copy of the bulletin you sent out on how to observe the Passover this year. It is from the March 1, 1983 paper, No. 333.

I would like a copy of this please if it’s not too much trouble. I, too, am interested in this subject. I question it because we do not observe the Memorial on a full moon and the new moon – not before the equinox.

If it is not too much trouble I would like a copy of this and study this out more. My address is as follows:

Thank you! ------- (MICHIGAN)

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Dear Brother & Sister Hoefle: Greetings in the name of our Lord!

Again through your generosity our needs have been supplied. It was a moment of real astonishment when we opened your letter of March 1 to find again a remittance which was providentially in the amount which was needed to meet the expenses of a trip to Houston, Texas, where I will attend the annual meeting of the national Board of Directors of the International Christian Embassy, U.S. Branch. Sister Jean and I will drive from Bellingham to Phoenix, Arizona, where she will stay with relatives while I fly on into Houston for the meeting on March 17.

We had just determined that our committee funds were not sufficient to cover the cost by about $400, but felt that it was important for us to go anyway since we will also be meeting with other associates in our activities en route, including two Bible Student truth friends who are sympathetic with our efforts on behalf of Israel, although not actively participating with us at present. The only ones actively associated with us who understand the Truth of the Gospel of the Kingdom are my two sons and one other elderly local brother who attends our meetings and contributes to some extent. We do have a number of local Christians who are associated in what we call the Beracah Fellowship for Israel. Beracah (Blessing). Some of them are members of the non‑profit organization “International Association of Christians for Israel.” But our numbers are not great and our resources small.

In your last letter you ask if I have read “The Roots of Christian Anti‑Semitism” by Malcolm Hay. I have not read this book. Is it a recent publication? If so, who is the publisher? Perhaps I can obtain a copy. I have read other books on this theme, but not this one.

It is amazing to see how sects like the JW’s, 7th Day Adventists and Mormons will bitterly attack the Catholic Church but adopt a similar authoritarian exclusivism toward all other professing Christians. It is a tactic of the adversary to create a false rulership structure – and it has worked time and again in the history of the church. So many Christians fail to heed our Lord’s words, “Neither be ye called Masters, for one is your Master, even Christ, and all ye are brethren.” In most cases when a person has given allegiance to an organization or denomination, any questioning or challenge is a threat to his faith – which does not rest properly on a personal relationship to Christ through His Word and Spirit.

Now again, Brother and Sister Hoefle, our appreciation for your faithfulness in doing what you feel serves the Lord’s purpose. We will do our best as stewards of the means which have been provided. On our return, around the first of April, we hope to have some interesting things to report on our efforts.

And now – Beracah veh Shalom l’atah B’hashem Adonai! Or in English, “Blessing and Peace to you in the Name of the Lord”’ ------- (WASHINGTON)

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Dear Brother and Sister Hoefle: Grace and peace be multiplied’

I could not send a card without writing a few lines to you. I want to express my sincere thanks for the papers which we receive, and the blessings that come from reading them. The Lord is very gracious to you as He blesses you with the grace and wisdom to perform His work. May He continue to bless and guide you. May He strengthen and guide you with the wisdom that cometh from above. With Christian love, ------- (TRINIDAD)

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Dear Friends in Christ:

I am enjoying the good reading you put out. Thank you! I would like you to send the papers to a friend. She did go to the Dawn studies, but the class fell apart. All too old to drive up from Palm Springs. So now there are two of us. Is there any one else here or near here who takes your papers? If so, please send their address. Maybe we can have a small study.

Please, may I have a set of “Take, My Brethren, The Prophets”? How many parts are there? I have four. I want to loan them. Thank you’ Your sister in the Truth, ------- (CALIFORNIA)

NO. 335: WATCHMAN, WHAT OF THE NIGHT?

No. 335

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

“The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night. If ye will inquire, inquire ye.” (Isa. 21:11,12) First, notice that the question is repeated for emphasis; and for good reason, we believe, of which we shall give details later.

However, when this prophecy was written, it was the custom to erect a wall around the important cities. At that time the wall around Babylon was a feature piece of construction for that time. It was conical in shape with the narrow top wide enough for two chariots to drive around it side by side. It was considered impregnable – a good representation of our present spiritual Babylon, who also is saying, “I am rich, and increased with goods, and have need of nothing.” (Rev. 3:17)

Upon the tops of those ancient city walls there was erected turrets, or towers, in which a watchman was located at night to watch for the approach of enemies, man or beast, to watch for thieves of the crops outside the city, etc. Occasionally, a citizen – inside the fort or directly outside it, would call out, “Watchman, what of the night.” That is, do you notice any sign of enemies or thieves? And in our quoted text the watchman would answer, “The morning cometh (it will be here shortly), and a night also.”

At the time of writing, there was mirth and festivity, But Isaiah alone was overwhelmed with grief, and refused to be comforted. In the rejoicings of the populace he read the evidence of their hopeless impenitence and insensibility, and he concludes his discourse by expressing the conviction that at last they have sinned Beyond the possibility of pardon. The circumstances recall our Lord’s lamentation over Jerusalem on His triumphal entry into the city five days before His crucifixion. (Luke 19:41,42)

THE MORNING COMETH, AND ALSO THE NIGHT

From the Bible chronology, the parallel dispensations, and the signs of the times, it is our firm conviction that this text applies directly to the time in which we are living. From these different sources, it is our conclusion that the “morning” began in 1874. In Matthew 24:27 Jesus said, “As the lightning (the bright shiner the sun) cometh out of the east, and shineth even unto the west, so shall also the coming of the son of man be.”

That the word “lightning” is a poor translation in the above is evident that the lightning does not start in the east and go to the west, but the sun does. This word is from the Greek “astrape,” which has several meanings (Strong’s Concord­ance). The sun rises noiselessly in the East, when most people are still asleep, but gradually becomes more prominent and noticeable in the heavens until high noon. “The path of the righteous is as the light of dawn, going on and brightening, unto meridian day.” (Prov. 4:18 – Rotherham) And the foot note on this text says: “The stable part of day – when the sun seems motionless in mid‑heaven.” Thus, we should expect a very obscure beginning of the “morning” in 1874 – just as the sun also arises in the morning without much clamor. However, most of our great inventions have come since that date: The telephone, the electric light, the automobile, the airplane, the computers, and all the magnificent machinery, industrial and agricultural, have come since that time – more in a little more than a hundred years than occurred in the six thousand years before that time.

The “sun” of our text has not yet come to “meridian day”; but with this great increase of learning has come also “the night” of trouble. This also has had a very mild beginning in 1874, but it has now reached alarming proportions; even those not familiar with Bible prophecy see it with much certainty. It may appear that we are here offering a contradiction of Scripture, but we do not really do so. Those who have become alert to the Bible teaching realize that “none of the wicked shall understand; but the wise shall understand.” (Dan. 12:10) It is written in Dan. 12:1, There shall be a time of trouble (mentioned by Jesus in Matt. 24:15 – also v. 7) – “great tribulation such as was not since the beginning of the world to this time, no, nor ever shall be.” And just as the bright shining proceeds to meridian height, so the trouble also increases; but by the time the sun has reached meridian height, the trouble will have reached its nadir, and will be completely over when the sun reaches height. Then will be fulfilled the prayer, “Thy kingdom come, thy will be done on earth, as it is in heaven.”

OUR LORD’S SECOND COMING

The word ‘coming’ in the above texts is from the Greek Parousia, which actually means “presence,” and should be understood in that manner. Often the question comes to us, Watchman, what of the night – How long is the night? We cannot give a positive answer to the question, although we can quote the words of Jesus: “This generation shall not pass away till all these things shall be fulfilled.” But we do not know the length of time of “this generation.” It has been suggested that it may be 120 years – the length of time that Moses lived. (Deu. 34:7) But, we can quote the words of Jesus, “Behold, I stand at the door and knock.” Therefore, we can say with conviction that “the time is at hand.” (Rev. 10:6; 11:18; 22:10)

It is our understanding that our Lord’s Parousia has been with us since 1874. It will continue until all of the “wheat” has been gathered into the Lord’s barn; and the “tares” will be bundled and burned. In a broad sense our Lord will continue to be present as the world’s King to the full conclusion of the Millennial Age: but His Parousia in the sense of secrecy of presence – will terminate when, as the Scriptures state, He shall be revealed in “flaming fire” (2 Thes. 1:8 – the great time of trouble), taking vengeance on all who do not receive the Truth in a good and honest heart, but enlightening all those who will hear to the extent of their opportunity. The secret Parousia is only for those who now hear and obey His calling. The Epiphania is not to the Church, for the Church, but to the world and for the world.

Of the world, the first to “look upon Him whom they pierced” will be the natural Israelites. Brought into covenant relationship with God through the “better Mediator than Moses,” they will be trained, chastened, blessed and uplifted by Him during the Millennium; so that by the end of the Millennium they shall be ready for the everlasting covenant condition of perfection in harmony with God.

While the besom of destruction becomes more apparent each year to those who are the “Watchmen,” the great majority of the world still sleeps on, as Jesus foretold they would. As it was in the days of Noah, so shall it be in the days of the presence of the Son of Man: “The world that then was knew it not until the day that Noah entered into the ark, and the flood came and destroyed them all.” Thus we should not be surprised to see the inattention of the great majority. “When the Son of Man cometh, will He find the faith (the Truth) in the earth?” However, history tells us that thus it has always been, with retribution usually overtaking those who disregard the Word of Truth.

However, the Watchman said, “Turn ye; come.” Thus, some may eventually hear. The Rabbis expound the Watchman, who speaks here, as the Messiah; and they are right on this, although they are not at all clear how the interpretation is to apply. Nevertheless, when He pours out His spirit “for all flesh” many will then awake to the tremendous operations that occur. As one writer has put it, “The difficulty in the world today is not to find God, but to escape Him.” There is great effort today to eliminate all study that may prove there is a God in heaven; especially is this true in the Communist countries; and already we see the rewards of their sowing. Russia and its pals are all in deep trouble; and we may expect this to become much worse in the holocaust just ahead.

The following is from the pen of That Servant: “At the Epiphania, or bright shining, of the Lord’s manifestation, God will have completed His present work of directing the Church; and the world will be informed that they are under a different dispensation. When the world will have come to understand the matter fully, they will know the Truth of our Lord’s words, in His last prayer with His disciples – that the Father loves the Church as He loved the Lord Jesus. This is a very astounding statement. It shows that there is nothing selfish in our Lord. He did not say, “They will always be inferior to me. They will never have the glory that I shall have.”

PAROUSIA AND EPIPHANIA

Follows something from Reprints 5522‑5523: “Bible students call our attention to the fact that the Bible distinctly differentiates between the Parousia of Christ and His Epiphania, at His second coming. The word Parousia signifies presence, without in any sense of the word indicating that the presence is visible. The word Epiphania signifies the revealing of one who is already present. These Bible students claim that in the end of this Gospel Age Christ will be present, invisible to men, during a period of forty years, doing a work especially in His Church – rewarding the faithful, as shown in the parables of the pounds and Talents, and receiving the “wise virgins,” as stated in the parable.

“With the conclusion of this work of separating the wise virgins, and after they shall have entered into the joys of their Lord by the glorious change of the First Resurrection, then will come Immanuel’s Epiphania, revealing, showing forth. ‘When He shall appear, ye also shall appear with Him in glory.’ ‘He shall be revealed in flaming fire, taking vengeance.’ In other words, the revelation of Christ to the world will be subsequent to His revelation of Himself to the ‘wise virgin’ class. The world will know that He has taken His great power and begun His reign of righteousness, not by seeing Jesus in the flesh, But by seeing the great time of trouble which then will break upon the world ‘a time of trouble such as never was since there was a nation.’ (Dan. 12:1; Matt. 24:21)

ARMAGEDDON STILL FUTURE

Now more from the Reprint 5527: “The Scriptures indicate that the Gentile governments will receive from their own peoples their first notice that their lease of power has expired. The people will take note of the sign of the Son of man in the heavens, The judgments of the Lord will begin to be manifest in the world, and will run counter to many of their interests. This manifestation of His presence is Scripturally called Epiphania, the shining forth, the revealment of the King of Glory. ‘He shall he revealed in flaming fire, taking vengeance on those that know not God, and that obey not the Gospel of our Lord Jesus Christ.’ (2 Thes. 1:7‑10) As a result, the nations of earth will be broken to pieces like a potter’s vessel, (Psa. 2:8,9; Rev. 2:27)

“The prophetic forecast tells us that the trouble will begin in the ecclesiastical heavens, and later will proceed to the social element. The picture given of the end of the Gentile Times is that of a stone striking the image of Gentile supremacy on its feet. (Dan. 2:34,35) The impact will be so sharp and so thorough as to leave nothing of them. Having had their day, they will cease to be – ‘become like the chaff of the summer threshing floor.’ The next event in order will be the messianic kingdom, of which it is written, “The desire of all peoples shall come.”’ (Hag. 2:7)

From the foregoing it is clear enough that That Servant taught we are in the time of establishing God’s promised Kingdom. Although he saw this clearly more than 25 years before 1914, he erred in expecting the entire program would be consummated in a very short time. However, by 1910 he recognized that the time was much too short for the accomplishment of the things necessary, and he openly said so. But some of his dogmatic supporters did not accept his corrections then. In fact, one of them said early in 1914 that he was buying a ticket to go to some western coast area, but he did not buy a return ticket because he would have no use for it. Of course, many such lost much of the Truth and quit the movement as the days carried on. But, when the Russian government was toppled in the fall of 1917, some brethren then fairly shouted that we are no longer walking by faith; they were then walking by sight – a mistake very easy to make, since the Czarist government of Russia was then one of the strongest autocracies that had ever been on earth. But the war ended in November 1918, things began to calm down, followed by a business boom for eleven years; then the great crash of 1929, followed by the great depression of four years. Once again the predictions of doom were very prevalent, but soon disappeared. In fact, some real smart boys concluded by about 1920 that Brother Russell had made a mistake of nineteen years in the Chronology; the Gentile Times would not end until 1933. This same error had been ‘discovered’ about a hundred years before that by a deluded Babylon teacher; so it was nothing new. Came 1933, and not one thing occurred to substantiate the error, and the subject was discreetly dropped. It is our firm conviction that no mistake was made in the Chronology by That Servant. His dates are yet well established, but he made the mistake of expecting too much in too short a time, although everything he taught about what would happen is still well substantiated by the Bible and current events.

In all of the events that have occurred since 1914, we are firmly convinced that he was right in declaring that the Kingdom had been set up in 1878, that the elect Church had then been tentatively gathered – although some of them dropped out before 1914, and others were called in. But by 1914 he was convinced that the full number of the Elect had been won; and so stated. For some years now the Jehovah’s Witnesses have been declaring the full establishment of the Kingdom, with their group being the firm nucleus of that group. But current events clearly reveal their error on the matter. Just recently one of their more prominent leaders – Raymond Franz – has been cast out by them, leaving yet at least one short of the prescribed number. This leaves them in a very embarrassing position.

As late as 1915, Reprint p. 5632, we find this: “The final phase, ‘to execute the judgments written,’ would seem to imply that there would be something for the saints on this side of the vail to do in connection with the execution of the judgments upon the nations. (It was going on right then, but our dear Pastor had not then discerned it – JJH) As to just what this means, we have not yet fully learned. But we see nothing here to conflict with the thought that the Lord’s Kingdom may be properly understood to have begun operations and that the present smiting of the nations is under kingdom control. The fact that some of the members of the kingdom class are still in the flesh does not militate at all against this thought. We see the kingdoms of this world now being dashed to pieces, and we are expecting to see the process continued until they are all completely ground to powder. They shall become as the chaff of the summer threshing floor, and the wind shall carry them away. Then shall they be found no more at all. (Dan. 2:35)

“Because certain important things are to be accomplished, we see that God is permitting what to others might seem to be purely human devilishness. For a wise purpose He permits this reign of lawlessness, this condition which evokes universal odium. Our thought is that we should look for still further evidences day by day that the Gentile Times have ended, and that God’s kingdom has begun its work. We are expecting to see multiplied proofs of the kingdom power, though the world will not recognize it as such until it is manifested in the flaming fire of anarchy, which is still further along. The present step is the war of the nations. The next step will be Socialism – an attempted Socialism – among the people (after Armageddon – JJH). Then the third step, anarchy, will gradually come on. When this symbolic fire shall prevail then the world will realize what we are trying to tell them now; namely, that God’s kingdom is taking control, and that these various demonstrations are evidences that our Lord is taking His great power. But the many will not begin to see until the flaming fire is revealed. When we endeavor to tell them now they will not receive it, but they will be thoroughly convinced when they see the destructive fire of anarchy.”

MESSIAH’S KINGDOM TO BE INVISIBLE

“Our understanding of the Master’s words (Luke 17:20‑37) depends considerably upon the setting in which we see them. John the Baptist preceded Jesus and preached the Kingdom of God is at hand. In due time he pointed out Jesus as the Messiah that should come, the Lamb of God. After waiting for months to establish himself, and finding instead that his own work was closing, he was put into prison by Herod. John then sent to Jesus to inquire whether or not He was the one that should come or whether they should look for another. He was disappointed in not seeing evidences of the Kingdom, as he had expected.

“The scribes and the Pharisees heard of the claim that Jesus was the long‑promised King who would set up His Messianic Kingdom, and they derided Him. They looked at His motley company of followers – publicans and sinners, as well as honorable people, but none of special rank, influence or wealth. They considered Jesus a deceiver and His followers as dupes. Our lesson tells how they attempted to expose what they supposed was a deception of Jesus, thus to turn away the delusion of His followers. Therefore, they asked Him in public the question, When will God’s Kingdom come? How long will it be before you set it up?

“Doubtless they purposed to entrap Jesus; for if He should say, A long time, they would proceed to query, Where will you get your army? How will you pay your soldiers? How will you supply them with food? Will you go to Rome to battle with the powers that be, that our whole nation has been unable to cope with, etc.?

“But those Pharisees got only as far as the first question, because the answer to it confused them, and no doubt perplexed them. Jesus answered that God’s Kingdom would not come with observation – “with outward show”; that is to say, when the Kingdom should come people would not see it. Proceeding, Jesus elaborated, saying that when the Kingdom of God should be established, people would not see whether it was here or there; for the Kingdom of God would be the power of God exerted everywhere in the midst of the people.

“Our translation is faulty, though evidently not intentionally so, when it reads ‘For, behold, the Kingdom of God is within you.’ (Luke 17:21) The translators, had they noted carefully, would have been on guard against saying that the Kingdom of God was within those Pharisees that Jesus had designated hypocrites, whited sepulchers, etc. A closer examination of the original would have shown that the text would better be translated, ‘The Kingdom of God is in your midst.’

“A kingdom is always represented by its king. Jesus, as the King, was present in their midst, but they did not recognize Him. ‘There standeth one among you whom ye know not.’ Similarly, all through the Gospel Age, the Church of Christ, His ‘body,’ had been undiscerned by the world. ‘The world knoweth us not, even as it knew Him not.’ For eighteen hundred years this has been true in this sense; but Christ and the Church in the flesh are not the kingdom of God in the full, proper sense that the Bible promises: a Kingdom of power and great glory. Christ and the Church have been only the incipient Kingdom, an embryo Kingdom – the Kingdom class, preparing for investiture of authority in God’s due time, which we believe is now near.

“The Kingdom is to be a spiritual one, and hence its rulers will be as invisible as are the angels and the Heavenly Father. Jesus declared, ‘Yet a little while, and the world seeth me no more.’ What was true of the Head will be true of every member of the elect body of Christ, the Church. ‘Changed in a moment, in the twinkling of an eye,’ the world will see them no more; ‘for flesh and blood cannot inherit the kingdom of God,’ and flesh and blood cannot see that which is spiritual.

“During the Millennium, the kingdom authority and power of God through Christ and the Church will be exercised amongst men; and yet they will not see it with the natural eye, but merely with the eyes of their understanding. All the blind eyes will be opened. Thus every eye will see that the kingdom is established; and every one will understand that He who suffered has entered into His glory, that the Church, His bride, is with Him in glory, and that the blessings of the Millennium proceed from them. (Rev. 20:6)

DAYS OF THE SON OF MAN

“Turning from the silenced Pharisees to His disciples, Jesus said, ‘The days will come when ye shall desire one of the days of the Son of Man, and ye shall not see it.’ This was astonishing news to the faithful. Yet they were accustomed to hearing from the Master things which they could not understand; such as that they must eat His flesh and drink His blood, that He must be crucified, etc. They took all these things figuratively and wondered what might be the real interpretation. How could Jesus be the great King, as they had expected, and yet they not see Him and His days?

“Jesus continued the enigma, saying, ‘They shall say to you, See here; or, See there; go not after them, nor follow.’ In a word, do not believe anybody who will thus tell you about My second coming; do not be deceived into believing that I will come in any such manner. This is how I shall come: ‘As the lightning, that lighteneth out of the one part under heaven, and shineth unto the other part under heaven; so also shall the Son of Man be in His day.’

“This astounding statement is better understood when we translate the Greek noun astrape as ‘shining’ instead of lightning; for evidently it refers to the sun, which rises in the east and sets in the west, shining out of the one part of the heaven even unto the other. But how will this represent the Son of Man in His day? How will He be like the sun? (Another Scripture fits very well here: “Unto you that fear my name shall the Sun of righteousness arise with healing in his wings.” – Mal. 4:2 – JJH) We answer that the day of Christ is a thousand‑year day, the Millennium; and our Lord’s statement was one of the ‘dark sayings’ of which Jesus said, ‘I have many things to tell you, but ye cannot bear them now,’ and promised in due time the Holy Spirit would grant them an enlightenment, that all of His words might be clearly understood. This portion, now due to be understood, is therefore becoming clear to those of spiritual discernment.

“Then, that they might gradually learn that these things belonged to a distant time, Jesus explained that first He must suffer many things and be rejected of that nation. Coming back to an explanation of what would be the signs of His presence as recorded in Matt. 24, He declared, ‘As it was in the days of Noah, so shall it be also in the days of the Son of Man.’

“Here we have something definite, concrete. We know what to look for at the time when the kingdom will be due for establishment – the time when the Sun of Righteousness will begin to shine forth from one end of heaven to the other. The signs of the time will not be in the outward condition of the world; for on the contrary everything will be going along in as quiet and orderly a manner as ever, just as in the days of Noah, just as before the deluge came, and just as in the days of Lot, before the destruction of Sodom – they ate, drank, married, built, bought, sowed, planted, as usual. These things are not signs of wickedness, but are mentioned to show us that there will be no outward sign to indicate to the world the time of the second presence of Christ, when He will begin to deal with the world and to set up His kingdom. (This is the condition of the world just before World War One – the greatest calamity that had ever happened. However, today “Men’s hearts failing them for fear, and for looking after those things which are coming on the earth.” – JJH)

THE DELUGE AND SODOM’S DESTRUCTION

“Why introduce these two pictures – the Deluge and the destruction of Sodom – in conjunction, while talking of the establishment of Messiah’s kingdom, which is to bless the world? The answer is that the Bible everywhere foretells that although Messiah’s kingdom is the greatest provision of God, which will lift the curse and bring in blessings world‑wide, nevertheless it is to be established upon the wreck of our present institutions. And it is this wreck of social, financial, political and religious institutions of the present time that Jesus illustrated by the Deluge and the destruction of Sodom. And His own presence preceding this time of trouble is to be unseen to the world, unknown to the world, unsuspected, unbelieved, until the cataclysm of trouble precipitates with suddenness (as it did in World War One – JJH).

“This is not a charming picture. We are glad that we may turn from it, and note the silver lining of the cloud, and the glorious blessings which will speedily follow the establishment of the kingdom on the ruins of our human failures.

“Emphasizing the suddenness with which the calamity will overtake the world, Jesus said that on the same day that Lot went out of Sodom it rained down fire and brimstone from heaven; and He declared that thus it will be in the day when the Son of Man is revealed. The Greek text shows a difference between the Parousia, or presence, of Christ before the later Epiphania, or revealing – the Time of Trouble. (The Epiphania is the time in which we are living. Men are perplexed – “Men’s hearts failing them for fear.”¾ JJH

“The description of the revealing of Christ is given in the words, He shall be revealed in flaming fire. (2 Thes. 1:7,8) Indeed, that time of trouble is frequently described in the Bible as a burning of the world – so much so that many creeds of Christendom express the thought that the earth is to be ‘burned.’ They overlook the fact that the heavens are to be ‘burned’ also. In the symbolical usage of the Bible, the earth represents the social order of human affairs (this is stated in so many words in Gen. 9:11 Neither shall there any more be a flood to destroy the earth.” The planet earth is still here, so the text cannot possibly mean the literal earth – JJH); the sea, the restless, discontented masses; the heavens, the ecclesiastical powers. St. Peter tells us that all these will pass away with a great confusion (a great hissing noise – JJH), and that instead will come the new heavens and the new earth which God has promised. (2 Pet. 3:10,13) The new heavens will be the new ecclesiastical society – the Church in glory, joint‑heirs with Christ in His Kingdom (also with the Worthies as the visible ruling powers – JJH) The new earth will be the new social order which Messiah’s Kingdom will establish.” (Reprints 5455‑5456, May 1, 1914)

“Watchman (the present enlightened Lord’s people), What of the night?” (Isa. 21:11) It is our hope that we have clearly defined “the night,” as well as its purposes; but we would also more forcefully define “the morning.” “Weeping may endure for a night, but joy cometh in the morning.” (Psa. 30:5) A proper understanding of the morning in Messiah’s Kingdom will minimize greatly the gloomy picture of the night.

So the faithful believers will recognize the trouble as the preparation, according to God’s Plan, for blessing the whole world – and they will be cheered and comforted through it all. “Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness (of sin and error). Therefore let us not sleep, as do others; but let us watch and be sober.” (1 Thes. 5:5,6)

“So shall My Word be that goeth forth out of My mouth: it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto, I sent it.” (Isa. 55:11)

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LETTERS OF GENERAL INTEREST

Dear Brethren: Greetings in the name of Jesus our Saviour!

Our dear Brother Ted Smith finished his earthly course on Feb. 21. He had been in hospital only one week, surgery for removal of an abscess on his lung took place Feb. 14, and he suffered considerable pain after the operation. He was healing satisfactorily but the strain on his heart was too great and he passed away at 2 a.m. We will miss him very much, but will attempt to carry on as he would have wanted us to even though it be to a limited extent. We ask for your prayers and suggestions regarding Bro. Ted’s items which he sent out every month. We seek the Lord’s direction for future service and want to be ready and willing to follow His leadings.

Please read the Manna for Feb. 21, again, as it was so fitting for that day (Bro. Smith’s passing). With our sincere Christian love, ------- (Washington)

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Greetings Brethren through our mutual love for Christ our Lord!

Your periodical dated Feb. 1, 1983 – No. 332 – which we received today has on its last page a letter signed by someone from Argentina that asks several questions about your group. Your answers to them I would like very much to have a copy of it if at all possible. Also I would like to get a general idea of your following....

Is there anyone of your associates in our general area of San Diego, Ca?

Thank you, ------- (CALIFORNIA)

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Dear Brother Hoefle: Greetings to you and co‑workers in the Name of Jesus!

Thank you for the March‑April papers which surely will be studied time and again. Several thoughts expressed by you have come to my mind also, such as the pairing of the Ancient Worthies with the ‘Younger ones.’ There will be plenty of work to be done under the guidance of The Christ – and it surely will be an honor to be so used. Of course, we leave these matters to the Lord, but it seems reasonable.

I have not finished Bro. Johnson’s book – “Elijah and Elisha” – but I surely realize that he had an excellent knowledge of European history – Antichrist; and his clear insight into the doings of Rome to gain more and more influence in America, as predicted by Bro. Russell, is remarkable. It is rather painful to read about the corruption of the Society – but it is true! I could add some personal experiences to this record, for I did spend some five years at Brooklyn Heights Headquarters after coming to the States. It took time to learn enough English to understand what was really going on there (especially the kind of English spoken there!), and it was certainly different from what I had left in Germany. I am glad that I had the courage – all five feet of me to stand up to this Big judge when my husband and I were fired for getting married without his consent – and telling him: “I came here to serve the Lord, but the way you talk and act I think I’ve been wasting my time.” He tried to reassure me, that I had indeed served the Lord. But I knew better… By the way, I had been head-housekeeper during the last year there, and had been given a bunch of private keys by the judge, includ­ing one to a room known to have been Bro. Johnson’s. I had to stand guard whenever any cleaning was to be done in that room. Nobody was to get a chance to take a look into that trunk, to which there also was a special key. The day we got fired the judge was very much agitated about those keys, seemingly afraid that I was going to take them with me! Now I almost wish I had taken a look into that trunk while the judge was in Cali­fornia.

Well, I thank the Lord for having patiently helped me to regain my footing upon the solid rock, away from those ‘slippery stones of offense.’

Did you know that the judge even tried to make a deal with the Nazis in 1933 for the bank accounts, etc., by sending a brother over there? – no matter what it did to the Bible students there. This had been another eye‑opener to me: that he was far more concerned about the loss of material things and the money than about the fate of the friends’

Please use the enclosed for the work. May the Lord keep us in His Grace through these evil days is my prayer for all of us. Yours in the Lord, ------- (DELAWARE)

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Dear Brother and Sister Hoefle:

Now this is not a letter you need to answer – rather use your time for the work before you. I have Been re‑reading the first two papers of the year and had just finished the sixth volume again; and the words of Pastor Russell were still fresh in my mind when I read your reference to them. Surely little Babylon is getting bigger and bigger! I hope I am home next time they come to our door. Usually I show them my row of the six “Studies,” and that is enough to send them on their way. But I have a little more ammunition to use next time (in a friendly manner, I hope’)

We three feel like the brother who wrote you regarding the present state of the world affairs, that he looks forward to their development knowing that conditions will change. There is so much news these days that bring out the Truths that were taught us from infancy. Each day I turn on the news looking for evidence that the time is drawing near, and that “I come quickly” is indeed needed to straighten out the affairs of man. It is so wonderful to know these things, and we wonder how folks live without it. The knowledge certainly does foster peace – and we are so grateful! ........

Do hope you both are reasonably well and able to put out the welcome papers. Just received the last two.

Christian love, ------- (OHIO)

NO. 334: EPIPHANEIA - APOKALYPSIS

No. 334

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

Not infrequently the question comes to us: Is there an Apokalypsis as a special period of time here in the end of the Age? Those of our readers who are informed in Epiphany Truth are fully convinced that the Bible does clearly define an Epiphaneia as a special period of time in the end of this Age, which we hope to clarify later in this paper. This Epiphaneia could also be designated the Apokalypsis, because both words as an act and as a period of time are synonymous; but the Scriptures that definitely reveal this period contain the word Epiphaneia in the original. Thus, we are more meticulously adhering to Bible designation when we use the word Epiphaneia, rather than Apokalypsis, when we discuss this period.

As an act, and as a period of time, Epiphaneia and Apokalypsis do have the same application – although they are not synonymous in the strict sense of the word. Many translators give Epiphaneia as ‘bright shining,’ ‘forthshining’ – ‘uncovering,’ etc.; whereas, they offer ‘revelation’ as the meaning of Apokalypsis. Viewed critically, it is impossible to have one without the other, which explains why they are synonymous as an act and as a period of time. Thus, it requires the bright shining to produce the revelation.

The Book of Revelation, for instance (the last book of the New Testament) has been with us since the Apostle John wrote it; but it cannot possibly be understood – revealed, uncovered – until the bright shining (Epiphaneia) makes it clear. While Martin Luther saw the explanation for some parts of Revelation, other parts of it he could not possibly understand because the ‘bright shining’ had not arrived to reveal it – in the “due time.” Just one instance: The 1260 days (1260 literal years) of the Beast (Rev. 13:5) could not possibly be clear to him because those years did not end until 1799 (and prophecy cannot be understood in detail until it has been fulfilled, or is in the process of fulfillment) – when the Pope’s power was broken by Napoleon – about 250 years after Luther’s death.

Thus, it will be seen that the ‘bright shining’ and the ‘revelation’ have continued in a limited measure throughout the Gospel Age; and there is also an Epiphaneia or Apokalypsis – designated as a special period of time here in the end of this Age; but it cannot truthfully be stated that there is a special Apokalypsis period apart from the Epiphaneia – or the Epiphany, as we call it. For instance, 2 Tim. 4:1 says, “The Lord Jesus shall judge the quick and the dead at His appearing (Epiphaneia) and kingdom (Basileia).” There is no mention of His judging in the Apokalypsis, as a period apart from the Epiphaneia. And all Bible Students will surely admit that we are yet in the ‘judging’ period of the elect and of the world – the world in the sense of the “judgments of the nations” (not individuals).

Regardless of how little time that judging would consume, it must be evident that it is nevertheless a special period of time. And, again, “That wicked one whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness (Epiphaneia) of His coming (Parousia)” – 2 Thes. 2 8. Here is a statement concerning the time and method of Antichrist’s destruction – also clearly setting forth a period of time for the Epiphany here in the end of the Age – the time in which we are now living. There are no such Scriptures anywhere to designate an Apokalypsis apart from the Epiphaneia as a period of time; but, granted that there were, we must self‑evidently still be in the Epiphaneia because Antichrist is still with us. Thus, the Epiphaneia must continue until that destruction occurs; and, since it is one of the special features of the Time of Trouble, it should also be apparent that the Epiphaneia and the Time of Trouble are identical; the one cannot end until the other ends. But nowhere in the Bible are these things declared regarding an Apokalypsis apart from the Epiphaneia as a period of time.

In corroboration of the foregoing, we offer the following from E‑4:15 (bottom) and top of page 16: “The words epiphaneia and apokalypsis, in the sense of an action, and in the sense of a period, are synonymous.... There has been a gradual epiphanizing, revealing, ever since 1874 to the Church; but, so far as the world and the Great Company are concerned, this has gradually been going on since the tribulation began in 1914; and will increase and finally come to a climax at the end of the Epiphany – the end of the Time of Trouble. This is the reason why the Time of Trouble is EMPHATICALLY the Epiphany, the Apokalypsis, for it clearly, with more distinctness than the preceding period, manifests pertinent persons, principles and things.”

And this “manifesting” is certainly true of those “pertinent persons” who once accepted the above teaching, but have now departed from it – whether in whole or in part because that is the Truth today the same as it was the Truth when it was written almost fifty years ago. The Epiphany Messenger had sound foundation for his teaching of the Epiphany and the Time of Trouble as an identical period of time. It was given him and us by the Parousia Messenger – That Servant. But the would‑be teachers of today have no sound foundation for their “New Views” from either Messenger – no hint of another period from either messenger, and no hint of an ‘extended’ Basileia overlapping to include three major features of the Epiphany, or the Time of Trouble – the World War of 1914 was the first feature of this Time of Trouble, and the other major features, Armageddon, Anarchy and Jacob’s Trouble, haven’t fully matured; although the world is rapidly advancing toward the remaining three.

EPIPHANEIA‑APOKALYPSIS IDENTICAL

The word epiphaneia occurs six times in the New Testament – translated five times as appearing, and once as brightness, the latter occurring in 2 Thes. 2:8. The other five texts are 1 Tim. 6:14; 2 Tim. 1:10; 4:1 and 4:8; Titus 1:13. Aside from 2 Tim. 1:10 (which refers to the First Advent), all other five occurrences refer to the Second Advent and the Time of Trouble. In the sense of the second period of our Lord’s Second Advent it is limited to the time between the Parousia and the Basileia. It is used to designate the period of the great tribulation, the Time of Trouble. Remembering that the epiphaneia and the apokalypsis are one and the same time and that this period is for the benefit of the world and the Great Company, we can readily see that the Scriptures teach that the Epiphany, as a period, is the Time of Trouble. (See E‑4, p, 21, par. 14)

Another Scripture relative to our subject is 2 Thes. 1:7, 8: “The Lord Jesus shall be revealed (apokalypsed, uncovered by the epiphaneia, bright shining) from Heaven with His mighty angels (the agents whereby He will wreck the present order – the main agent being the “sea,” the lawless elements of society) in flaming fire (fire in the Bible generally designates destructive forces – See Dan. 7:11), taking vengeance on them that know not God (the Second Deathers in the Nominal Church), and (on them) that obey not the Gospel of our Lord Jesus Christ (the Second Deathers in the Truth Movements).” That this is still future, but a part of the Epiphaneia period, is further revealed by 2 Pet. 3:7, Dia.: “The present Heavens and the Earth (the present social order), by the same word, are treasured up, being kept for fire to a day of judgment and destruction of impious (second‑death) men.” All such are to be eliminated in the approaching, but still future, holocaust of destruction – the “flaming fire” of this Epiphania.

Further corroboration of the same is to be found in Zech. 12:9, 10, wherein is described the Lord’s epiphanizing of Himself to Israel: “It shall come to pass in that day that I will seek to destroy all the nations that come against Jerusalem (in the end of the second phase of Jacob’s Trouble – Zech. 12:1‑8; Ezek. 38 and 39) and I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplication, and they shall look upon Me whom they have pierced (Rev. 1:7); and they shall mourn for it” (for having pierced Him at Calvary?. All Truth people recognize at once that this passage refers to the end of Jacob’s trouble, and that it proves our Lord’s revelation of Himself to Israel as their long rejected Messiah. Hence these two verses prove that the Time of Trouble and the Epiphany are identical. By the above passages we have proved that the Epiphany began with the War in 1914, and will progress through Revolution, and will end with Anarchy and Jacob’s trouble. Quite a few brilliant men have remarked that the world has never been the same after the World War of 1914. Its beginning, progressing and ending with the Time of Trouble demonstrates its identity with the Time of Trouble.

We repeat it should be noted in the foregoing it is stated that Apokalypsis and Epiphaneia are synonymous “as an act and as a period of time”; and there is good reason for this limitation, because the two words are not synonymous in the strict and all‑inclusive sense of the term. Apokalypsis means uncovering or revelation; whereas, Epiphaneia means bright shining, or brilliant illumination. As an act this latter is clearly designated in Matt. 4:16, 17, Dia.: “People dwelling in darkness saw a great light (through the brilliant illumination that came from Jesus’ teachings)....the royal majesty of the Heavens has approached.” But the word apokalypsis is limited more to an uncovering, a revelation. The last book of the Bible is commonly called The Revelation; but the Diaglott translation simply heads it The Apokalypse. It was indeed a revelation at the time it was written by the Apostle John, but it could not be understood in any of its parts without the help of the Holy Spirit and time itself, Therefore, we state it is impossible to have a revelation without an epiphaneia Because it is the bright shining that accomplishes the uncovering.

To illustrate: A dollar bill may be lying on the floor of a dark room, with a person standing directly over it, but he cannot see it because of the darkness. But once the electric light is turned on, that bright shining reveals it. Even so, it would yet be revealed only to the one standing in that particular room, and awake. “Blessed are your eyes, for they see.” (Matt. 13;16) Since 1914 this bright shining has increased to such an extent that even some of those in the world not understanding the performance, yet can see some of its effects – hazy and blurred though their vision may be. One outstanding financial expert has stated it this way: We are now in the 69th year of monetary disorder (since 1914).

TIMELY QUOTATIONS FROM THAT SERVANT

Note now the following from Brother Russell on the Epiphaneia under the sub‑heading of Parousia First – Epiphaneia And Apopkalupsis Follow: “In its light we can now see that our Master will be present for a time, in the Harvest time of this Age – invisibly present doing a work in His Church, before any outward sign or revealing to the world takes place. His work in His Church will be the separating of the true from the merely nominal – the ‘wheat’ from the ‘tares” His revealing will be in the ‘flaming fire’ the great Time of Trouble with which this Age will close, and in which the ‘tares’ shall cease to be ‘tares’... Another parable also shows that before revealing Himself in any manner to the world, He calls first His own servants and reckons with them. (Luke 19:15, 27)... Nor can any but the few hear and appreciate the evidences, or understand the Master’s words that as the world knew not in the days of Noah, even thus shall it be in the presence of the Son of Man (Matt. 24:37) – they shall know not, and the ordinary avocations of daily life shall continue – until disturbed by the commotion and trouble of the EPIPHANEIA, the APOKALUPSIS of the King in the pouring out of the seven last plagues when the judgments of the Lord shall be abroad in the earth and the inhabitants of the world shall learn righteousness...” (Feb. 15, 1902, Reprints 2956‑2957)

Haven’t the “commotion of this Epiphany period disturbed the ordinary avocations of daily life’? Certainly it is self‑evident that the world since 1914 – the beginning of the Epiphaneia, the Time of Trouble – now is most cognizant of a great change. Often do we hear the remark that we are in a “Time of Trouble” since 1914, even by those who have no concrete knowledge of present truth. But those who have departed from the Truth on the Epiphaneia and the Apokalupsis, the Time of Trouble as given us by That Servant, manifest that they are no longer faithful to the Truth that once sanctified them. That Servant clearly and distinctly differentiates between the reaping feature (the Parousia) and the Time of Trouble (the Epiphania), Thus, in casting aside these Scriptural teachings, they teach error mixed with Truth.

And here is something else from That Servant’s pen: “The fact also that so many have been thus accepted since 1878 seems to imply that there has been a considerable vacancy in the list of the elect, and that it is gradually filling up. It is not for us to say how much of a vacancy remains, or just when it will be filled. We fully believe, however, that it will be filled before the close of the ‘Times of the Gentiles,’ which we think will end with October, 1914.”

WANDERING FROM THE TRUTH

In James 5:19, Dia., the Apostle speaks of some who “wander from the Truth”: and his language is probably motivated by the various wanderings from the Truth of fleshly Israel in their journey from Egypt to Canaan. The first wandering from the Truth – the one most dominant in determining their destiny – was the Truth brought by the two spies, Joshua and Caleb, when they returned from ‘spying out the land of Canaan’ (See Num. 13 and 14), Instead of accepting the Truth from these two, they chose rather to hearken to the false and discouraging report of the ten spies. And that rejection of the Truth resulted in their wandering in the wilderness for forty years – a year for each day of the spying activity. (Num. 13:25; 14:34) And let us keep in mind that during that forty years of wilderness wandering every male of twenty years old and upward (Num. 14:29; 1:45; 26:64), who had left Egypt, died – all except two – Joshua and Caleb. Only those two passed over Jordan into Canaan – a very ‘little flock’ indeed when compared with the ‘great company’ who died in the wilderness.

In addition to the rejection of that first and all‑important truth, the Jews made further secondary wanderings from the Truth, five of these being clearly defined by St. Paul in 1 Cor. 10:6‑10: And the Apostle states in verse 11, that those wanderings from the truth “happened unto them for ensamples” – “types,” see margin. With this direct statement before us that those things were “types,” it is only logical and proper that we should make search for their antitypes.

It would seem the first of these occurred in the Jewish Harvest – when the Lord, the Apostles, the Seventy and others made diligent and truthful search of the Gospel Age Canaan land, the same being a type of the sphere of the Truth and the spirit of the Truth. But there in that first antitype again it was only a very “little flock” who accepted the Truth. In doing “among them the works which no other man did” – miracles never before seen in Israel – our Lord had influenced only about 500 (1 Cor. 15:6) to full belief – a very “little flock” when compared to the thousands of unbelievers in Israel who rejected Him. There the ‘great company’ of Jews listened to the evil report of the Scribes and Pharisees – (just as it is today), with the resultant “wandering Jew” (almost the entire race) during the 1845‑year “double” of the Gospel Age, which ended in 1878.

Concurrently with the Jewish wandering, there was also a Christian wandering likewise prompted by “wandering from the Truth.” The Lord had told them He would come again to establish His Kingdom; His followers should await His return. Instead, they, too, became weary of waiting, believed the false report that they should establish the Kingdom now. The result was Great Babylon, the “great company” falling in the Gospel‑Age wilderness “wandering,” with only the faithful “little flock” entering goodly Canaan land (the Truth and the spirit of the Truth).

PRESENT‑DAY WANDERINGS

Came the Parousia in 1874, and with it a more intensive spying of the land (the sphere of the Truth and the spirit of the Truth) than probably ever before; at least more so than at any time since the Jewish Harvest. And by the end of those forty years we believe it requires little argument that once more it was the “little flock” that abode by the Truth, with the “great company” listening to false spying reports. When That Servant died, spiritual bedlam followed immediately; and, regardless of how we view any particular group, it should be apparent to all that much confusion prevails. And, self‑evidently, that confusion has brought with it intensified and multiplied sorrows. Compared in retrospect with the Parousia, the symbolic carcasses of the “great company” of Spiritual Israel are in evidence on all hands in this Epiphany “wandering.”

All with any knowledge of Parousia Truth will readily agree that the destruction of “the world that was” in the great flood was typical of the destruction of this “present evil world.” And we are told that the destructive force of rain continued for forty days and forty nights. (Gen. 7:12) The Bible seldom uses words simply for euphony or window dressing, as is true of mundane writers. And, since the Time of Trouble and the Epiphany are identical, we should expect the Epiphany to be still with us (as taught by both Messengers), because the Time of Trouble is also still with us. And we believe it is also evident to all that the 40‑year Epiphany day (1914‑1954) was not nearly so violent as is the present 40‑year Epiphany night – as described in our No. 108, The Third Watch).

In the past 29 years there is increased tumult in the home, in the community, and in the nation. The antitypical Assyrians (the violent radicals) have no restraints at all in their atrocities, as evidence the many riots in America, the horrible butcheries of helpless women, children and aged in Vietnam, and the impudent and unscrupulous attitude of the Cuban rulers – to say nothing of the stepped‑up decay in the world’s finances. Almost the whole civilized world is operating today on worthless paper; and each year finds this condition pyramided in indescribable bedlam. This is emphasized when we recall that the national debt of the United States was about one billion dollars in 1914 and then considered dangerously high. This present fiscal year will witness a deficit of about 200 billion dollars for this one year alone.

But, while it is proper that we note the decay in the world’s affairs, our main concern is with those who “wander from the Truth.” Clearly enough, this could refer only to those once “in the Truth,” the same being the various individuals among Truth groups who have fallen prey to false leadership, thus believing the report of the ten false spies.

CHARACTER BLEMISHES NOT SUFFICIENT FOR JUDGMENT

We are cautioned not to condemn our brethren for their conduct insofar as their human frailties are concerned (unless grossly and persistently immoral – having become completely demoralized) – since it is only God who can read the heart, and can make the proper allowance and judgment for that. But when any “wander from the Truth” that once sanctified them, we then know that the Lord knows there is something wrong with their hearts: their characters – otherwise He wouldn’t permit them to “wander” thusly. But with some of the Lord’s people they do just the reverse of this: If a brother or sister is courteous and refined, and lovable in their human natural characteristics, they are very generous toward them – even when they “wander from the Truth”; while at the same time having the proper love and regard they should for others who have not “wandered from the Truth” – who have crude manners and many human frailties that are trialsome to others (even though they seek to “continue in His Word” insofar as they are able). These things ought not to be! Certainly many of the misleaders (of the Truth and its Arrangements) have been men of fine deportment – and good secular education – otherwise they wouldn’t have been able to establish the errors they have, and lead others astray. But if we are to “abide in His Word,” we are to rate our brethren by their faithfulness, or unfaithfulness, according to the “faith once delivered unto the saints.” Quite a few brethren went along with JFR’s error, being unable to “discern between Truth and Error,” until he became offensive in his morals. Then, they, too, forsook him!

That Servant tells us in the Sept. 1, 1916 Watch Tower, Reprint 5249, top, Col. 1: “Let us remember, too, that God has promised to guide the minds of those whose hearts are loyal and true to Him. We should therefore conclude that if the Lord is thrusting any 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... We are to remain with the Lord and those who are walking in the light... When the Lord has put any out of the light (Matt. 22:13), we cannot hope to bring them back.” And more from his pen: “However, none are ever permitted to be overcome who have not in some way been unfaithful to the Truth and hence unworthy of it. Upon all such God has said He would send the strong delusion, so that they shall believe a lie.” (2 Thes. 2:11)

Let us bear in mind, however, that there are many Youthful Worthies who have never received the Truth about their class – and it could not properly be said that they have “wandered from the truth” – the truth they never possessed. But those Youthful Worthies who have had the beneficent teachings and leadership of the Epiphany Messenger – who renounce and cast Epiphany truth aside – can truly be said to have “wandered from the Truth.” And the same can be said of the Great Company in Big Babylon: They never had Harvest Truth, although they are held accountable for not receiving it if they had the opportunity. But with those crown‑losers who did receive the Truth during the Harvest, they have certainly “wandered from the truth” when they deny that we are in the Epiphaneia – the Time of Trouble – a new dispensation since 1914, as described by That Servant. And those leaders who have thus “wandered from the Truth” have contaminated the Youthful Worthies under their leadership. These Youthful Worthies will have to cleanse themselves of this contamination and errors in their “due time” – but certainly they are less culpable than those Epiphany‑enlightened Youthful Worthies who have “wandered from the Truth” on such a class to be won “from 1881 until Restitution sets in” (See E‑4, pp. 337, 342) – and those Youthful Worthies who have cast aside completely the truth on Youthful Worthies.

For emphasis we reiterate the fact that all the males of twenty years and upward who had left Egypt died in the forty‑years’ wandering in the wilderness – all except two, Caleb and Joshua. Thus, only those two of all those adult male Israelites who left Egypt, were the only ones who actually inherited goodly Canaan land; and of the Israelites who eventually did come into that good station all – except two – were an entirely new generation. This then now forces us to the conclusion that the great majority of Youthfuls who are now in the “wandering” process will also die from their Class standing in the antitypical wilderness, making a vacancy for a new generation to attain that Class standing and replace those “wandering” Israelites. We further emphasize, however, that those Youthful Worthies who have not received the truth on their class standing cannot be referred to as “wandering” from that truth which they have not received. When the Epiphany Messenger states there would be Youthful Worthies won for the Truth “AFTER ARMAGEDDON” (See E‑10:672), he probably foresaw this condition. But even if he did not foresee the present condition, the Lord did!

Even without the type this should be readily apparent to the critical observer from the fact that so many of them now have so little of the Truth, and the spirit of the Truth, that once sanctified them – especially the Truth on Youthful Worthy opportunity. Many have forsaken the Truth that Youthful Worthies can be won “until Restitution sets in,” and are now substituting a “consecrated” (?) class in the Camp to supplant them, in this Epiphany period when the Highway of Holiness is not available – and a “way” (Christ’s merit applied for the world) to enter it.

That the Parousia messenger taught such a class, and that the Epiphany Messenger merely elaborated on that class, is indisputable and very clear to all who have received the Truth “in the love of the Truth.” However, we believe there are many Youthful Worthies in the various groups who haven’t been taught the Truth on their class standing. Some are being won now; and after Armageddon, when the “heavens” will be removed (the present religious ruling powers in both Big and Little Babylon), we believe many will gladly come to a “knowledge of the truth” and will be among those faithful consecrators who will be rewarded in honor and service with the Ancient Worthies,

While the Ancient Worthies are now unchangeably fixed as to class and numbers, we know of nothing in the Scriptures that declares their number fixed before the last one – John the Baptist – was established in their ranks. Eventually their numbers may be revealed. If so, the same would probably be true of the Youthful Worthies. These Worthies as a Class will fill their own particular niche in the Great Eternal Purpose. Although we have no Scriptural proof for it now, there is even the possibility that each Ancient Worthy may have a Youthful Worthy as a companion helper. If so, this would be in keeping with the Lord sending forth the Seventy by twos; as was with the Star Members during the Age, most of whom had a special helper in the work they did. If we have a large post‑Armageddon winning of Youthful Worthies – with some of them being won now – we may be sure that they will replace the unfaithful whose carcasses we see falling all around us in the antitypical wilderness, some so sectarian they are blinded to anything except what their leaders tell them to believe. As the Epiphany Messenger truly taught, faithful Youthful Worthies will overcome sectarianism and clericalism (See E‑5, pp. 224,229). And it is very likely that the majority of the newcomers will prove to be faithful, earnest and zealous in the post‑Armageddon work for the Lord, the Truth and the brethren. When the present religious ruling powers are removed in Armageddon, the honest‑hearted will gladly accept the Truth.

Furthermore, Brother Russell and Brother Johnson both were emphatic in their statements that the Epiphany period is the Time of Trouble (and surely there are very few who cannot see that we are in the “Time of Trouble”) and Brother Johnson stressed that its duration would be from 1914 to the end of Jacob’s Trouble – which is the period between the Parousia and the Basileia. If he was wrong on the duration of the Epiphany, or the Time of Trouble (the Epiphany period and the Time of Trouble being identical), and what it will accomplish, it would be foolish to style him the Epiphany Messenger: There would be little remaining logic to apply correctly such a terminology to him. And for those who now cast aside these two very essential points, we can conclude that they are indeed ‘“wandering” in the wilderness; and unless they recover, they will eventually become carcasses (dead insofar as their Class standing is concerned) before that wilderness “wandering” comes to an end.

“Now thanks be to that God, who always leads us forth to triumph with the Anointed One, and diffuses by us the fragrance of the knowledge of Him in every place. Because we are a sweet odor of Christ to God, among those who are being saved, and among those who are perishing (those who are “wandering” from the Truth).... And for those things who is qualified? For we are not like the many, trafficking the Word of God; but really from sincerity, and as from God, in the presence of god, we speak concerning Christ.” (2 Cor. 14‑17 Dia.)

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QUESTION OF GENERAL INTEREST

QUESTION: – Why do our and the Jewish Calendars differ so widely in giving the years from Adam’s creation to the present?

ANSWER: – Our chronology follows (1) the full Biblical data on the subject up to the time that secular chronology becomes reliable, 536 years before Christ and then (2) takes the secular chronology as correct; while the Jewish chronology does not so do in either case. The both chronologies agree until nearly four centuries after the flood; but from Abraham’s birth on they diverge. The Bible chronology gives us 427 years from the flood to the entrance of Canaan while the Jewish chronology allows only 367 years for this period, a discrepancy of 60 years, due to the Jews thinking Abraham was born in the 70th not 130th year of Terah. Again the Bible chronology gives 430 years from Abraham’s entering Canaan to the Exodus, fixing it at the Passover of 1615 BC, while the Jewish Chronology gives the Exodus as at the Passover of 1492 BC – a difference of 123 years. The Bible Chronology gives as the time from the Exodus to David 40 (wilderness) + 6 (conquest of the Land) + 450 (Judges) + 40 (Saul) as 536; while the Jewish Chronology gives it as 445 years – a difference of 274 years between the two chronologies, the Jewish Calendar being at the beginning of David’s reign 274 years too short. According to the Bible chronology it was 473 years from the beginning of David’s reign to the end of Zedekiah’s reign, while the Jewish chronology allows but 460 years for this time – a difference of 13 years in this period, and of 287 years from the flood until the dethroning of Zedekiah.

The Bible Chronology gives 70 years from the desolation of the land and the Jewish Chronology gives 51 – a difference of 19 years (Josephus, however, makes the desolation 70 years long), making the total difference so far 306 years. For the period from 536 before Christ until Jerusalem’s destruction 70 A. D.; our Chronology gives 606 years, while the Jewish Chronology gives the period 490 years, claiming that this period is the 70 weeks of Daniel. Here is a difference of 116 years, making the total differences from the flood to 70 A. D. 422 years. According to the Jewish Calendar we are now (written in 1932) in the 5693rd year, while according to the Biblical Chronology we are in the 6061st year since the creation of Adam, a difference of 368 years, which means that since 70 A. D. they have added 54 years more to their chronology than the Gentile world has to theirs.

Even their own chronologers admit that their chronology since 70 AD is hopelessly confused. In the Divine providence this, their confusion, has been permitted for their blinding on the time of the Second Advent; for they, too, believe that Messiah’s reign is to come in the seventh one thousand years, the antitypical Sabbath.

For the above data on the Jewish chronology, please see the article on Chronology in the Jewish Encyclopedia – and see Vol. 2, chapter 2 for the facts on Biblical Chronology – also see our paper, No. 327, September 1982, on Bible Chronology.

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LETTER OF GENERAL INTEREST

Dear Brother and Sister Hoefle: Grace and peace in His Name!

Our prayers are with all of you there, for your health and the Lord’s continued guidance. We have been blessed by your work in the Lord, and I have especially enjoyed the current articles on the Major Prophets.

My friend ------- tells me he does appreciate your articles and will be pleased to continue receiving them. Please read the enclosed clipping taken from our local newspaper. He and his wife are very active members in the subject church in this clipping. They had decided to leave the church if the vote to break with the parent body (The Disciples of Christ) was not passed by a large majority. On Sunday Oct. 9 the vote did carry by 3/4 of the majority to break with the parent body, and they... still attend this church. Many years ago I told him that in these end times the nominal church would become even more worldly, and that God’s people would be tested and separate themselves from that system. In God’s providence this has come to pass in some degree in the case of my friend.

My prayers continue for a Bible study class, and this would be possible to a limited degree with my friends. I thought the Rev. ------- took a brave stand with his decision to recommend the separation from the parent church body. I had an opportunity to talk with him briefly, and congratulated him on his stand to bear the cross. I pray for an opportunity to share other essential Scriptural Truths with him. Any suggestions in this regard, or any appropriate literature for him will be appreciated.

Thank you for the book with painted scenes from Israel. This is a very thoughtful gift and we enjoy the beautiful paintings of the Holy Land. We are enjoying the Dispatch from Jerusalem with its many articles giving the Scriptural proof of Israel’s right to their homeland. It is so refreshing to hear the Israeli’s side of the conflict in Lebanon when we get so many negative reports concerning Israel from the western news media. We continue to pray for the peace of Jerusalem.

We are all well here and feel blessed to have all our family with us this Thanksgiving. We hope that this finds you and yours in good health. May the Lord bless and keep you through the Holiday Season and the coming New Year.

Thank you for your thoughts and prayers toward us. Please be assured of our continued prayers for all of you. With warm Christian love, ------- (CALIFORNIA)

NO. 333: SOME THOUGHTS FOR THE MEMORIAL

No. 333

The Annual Observance of our Lord’s death occurs this year after six p.m., March 27. This date is calculated as follows: The Vernal Equinox this year arrives at 6:39 a.m. March 21 at the 30th Meridian East, this Meridian being used as it is the nearest to Jerusalem. Thus Nisan 1 occurs at 6 p.m. March 14, Bible reckoning. The moon becomes new at 7:43 p.m. March 14. The proper date for the Passover would thus be fourteen days later, or 6 p.m. March 27. We expect to observe this service at 7:30 p.m. at Mount Dora, Florida.

This date is exactly 3,597 years since the real Passover was kept in Egypt; and we would stress that the annual observance of that event is simply a memorial for that awesome event. There was only one real Passover; and the Jews were instructed: “Ye shall observe this thing for an ordinance to thee and thy sons forever.” (Exod. 12:24) And this the orthodox Jews have scrupulously done every year since that time.

But we are told that “Christ our Passover is sacrificed for us.” (1 Cor. 5:7) However, instead of using the lamb and unleavened bread, we use the symbols that Jesus Himself instituted the night before He died – the unleavened bread and the wine, being substituted for the lamb and bread. Some may object to this course, but there is no record at all that the early Christians ever again used the lamb and bread; it was always the bread and wine!

But the date should be the same for the Jewish Passover and our memorial of Christ our Passover. The reason this is not done is because the Jews often allow the condition of the moon to govern their date; whereas, the Bible is very positive that the date should be Nisan 14, regardless of the condition of the moon on that date. And we use Jerusalem time because the Bible was written in that district. America was not known to the civilized world when the original and its subsequent memorial of the death of Jesus were kept in harmony with that truth; and it would be a mistake for us to depart from that established fact. Julius Caesar did not invade England until 55 BC However, the errancy of the Jews, or any others, on the date should not be regarded as a sacrilege on their part. All during this Gospel Age the majority of Christians usually used the wrong date for this service.

However, we would observe here that with all the brilliant Jewish minds – doctors, lawyers, financiers – that it is the enigma of the centuries that none of them has ever attempted to analyze the deep meaning of the Passover, and why Christians have never observed it. When our Passover Lamb entered Jerusalem on Monday (not Sunday, as Palm Sunday is generally remembered) He there presented Himself as the Antitype of the Passover, and said unto the Jews: “Your house (religious system) is left unto you desolate.” (Matt. 23:38) And desolate that “house” has been! Now the Passover and Atonement Day services are empty performances, because they do not have a High Priest to establish it. And why is this? Because their High Priest had to come from the Tribe of Levi; and their house is so desolate that they do not know which of them is from the Tribe of Levi. None of them can accede to the position of Aaron, their original High Priest, whose descendants succeeded to that position – much as the kings of England are the children of the former rulers.

As we keep the Lord’s Supper as the antitype of the Great Passover, it is well that we keep in mind that we commemorate the greatest event of all history, the sacrificial death of the Savior of the world. And, while there is extensive and elaborate observance of the Passover and Easter, few people engaging in that memorial appreciate the real significance of the ceremony. Could their minds be thoroughly awakened to its true significance, there would undoubtedly be a religious revival such as the world has never yet known. But, as St. Paul has written, “The god of this world has blinded the minds” (2 Cor. 4:4) of many; and even with some who are partially awakened, St. Peter says they are “blind and cannot see afar off.” They do not fully appreciate the deep things related to this ceremony, which has been observed now in type and antitype for more than three thousand years.

The Israelites were commanded to celebrate the Passover as the first feature of the Law and as one of their greatest memorials as a nation. And this has been scrupulously done by Jews in all parts of the world, even by renegades and agnostics. Respect for this ancient service is in their very blood, so it is one feature of the Law that has not been violated.

And they were told to keep this memorial joyfully. And thus they concluded that nothing could cheer them better than wine. Consequently, four cups of wine were used during the evening, the first before any food was eaten, and the last after the meal had been completed. So seriously was this followed at the time Jesus ate the last Passover with His disciples that poor Jews were provided wine from the public coffer if they could not afford it, because it was not only to be just wine, but good wine, the best there was to be had.

Yet they have never raised the pertinent questions: Why was the Passover lamb slain and eaten? Why was the blood sprinkled upon the door‑posts and lintels? Of course, in the original Passover there is no record that wine was used. If any was used at all, we may be sure it was not done to the same degree that subsequent memorials used it. That night was a very solemn night, no rejoicing, but a sober readiness for departure from Egypt the next morning. But God had specifically said that they eat the lamb, and with bitter herbs and unleavened bread, with their loins girded, their sandals on their feet, and “ye shall eat it in haste; it is the Lord’s Passover.”

With a reasonable God, all His instructions must be reasonable; and, while many do not now understand the reasonableness of the various features of the Passover, “in due time” they will be taught to all the people in a clear and understandable manner. The Jews do now realize that some features of their Law carried great significance. As instance, their Sabbath day every seventh day was a foregleam of a rest from the labor of sin and death. They were told that those who kept the Law would live in it. The Jews did not want to die any more than the heathen, so they speedily answered, “All these things will we do, and live”’

FIRST‑FRUITS AND AFTER‑FRUITS

Blessed are those whose eyes can see that Jesus was indeed “the Lamb of God that taketh away the sin of the world”; that the cancellation of the world’s sin is to be effected by the payment of man’s penalty, by the application of Jesus’ sacrificial merit in due time for the sins of all mankind. Only faithful believers have as yet received of the merit of Jesus’ death. Greatly favored are those who can see that as the whole world lost Divine favor and came under Divine sentence of death, with its concomitants of sorrow and pain, so it was necessary that a satisfaction of justice should be made before this sentence, or cause, could be removed; and that therefore, as the Apostle declares, “Christ died for our sins” – “the just for the unjust,” that He might bring us back to God. Thus He opened up a new and living way – a way of life everlasting, not only for us, but for the whole world of mankind in that glorious Kingdom.

The Scriptures call the Church of Christ “the church of the first‑borns,” “a kind of first‑fruits unto God of His creatures,” “the first‑fruits unto God and the Lamb.” (Heb. 12:23; James 1:18; Rev. 14:4) These expressions imply that ultimately there will be others of God’s family – later born; they imply after‑fruits. Christian people in general seem to have overlooked these Scriptures, so far as making application of them is concerned, and have generally come to believe that only those are ever to be saved who are designated in the Bible as the first‑fruits – that there will be no afterfruits.

But the Passover type indicates that it was God’s purpose to save all Israelites; and that as a nation they represented all of mankind that will ever come into harmony with God and be granted everlasting life in the Land of Promise. Let us note that there were two Passovers – the one in which only the firstborns were passed over, and another greater one at the Red Sea, when by Divine power the whole nation of Israel was miraculously delivered and led across the channel of the Sea – especially prepared for them by the accentuation of winds and tides. These passed over dry shod and were saved; while the hosts of Pharaoh, representing all who will eventually go into annihilation, were overwhelmed in the Sea. The Passover at the Red Sea pictures the ultimate deliverance from the power of sin and death of every creature of Adam’s race who desires to come into accord with the Lord and to render Him worship, all who will ever become a part of Israel; for not one Israelite was left behind in Egyptian bondage.

RESPONSIBILITY OF THE FIRST‑BORNS

But this secondary Passover is not the one we are about to celebrate. We shall celebrate the antitype of the passing over of the first‑borns of Israel by the angel of death that night in Egypt. Only the first‑born ones of Israel were in danger that night, though the deliverance of the entire nation depended upon the salvation, the passing over, of those first‑borns. And of the first‑borns there is no record that any one of them died that night; they were safe so long as they remained “under the blood.” “Thus the first‑borns of the human family, the true Christians, are now being passed over during this night of the Gospel Age; only these are in danger of the destroying angel – but are safe so long as they remain “under the blood” of Jesus – they are all under the sprinkled blood.

In harmony with all the Scriptures, we see “the first‑fruits unto God of his creatures,” “the church of the first‑borns,” alone are being spared, passed over, during the present Age. But the remainder of mankind who may desire to follow the great antitypical Moses in the Age to follow this one shall be led forth from the bondage of sin and death, typified by the bondage of the Jews while they were in Egypt. As the Jews were told to remain under the blood that night – or they, too, would suffer death – so the first‑borns of this Age are now also told to remain “under the blood of Jesus,” or they will suffer death. Some of them have gone out from under the blood, and have suffered extinction, as, for instance, Judas. “It were better for that man if he had never been born.” (Mark 14:21) Divine mercy no longer applies to them.

“In due time” the night of sin and death will merge into the Millennial morning. Then the Christ, the antitypical Moses, will lead forth, will deliver, all the people of God – all who, when they shall come to know, will be glad to reverence, honor and obey the will of God. That “day” of deliverance will be the entire Millennial Age, at the close of which all evil and evil‑doers, symbolized by the hosts of Egypt, will be utterly cut off in the second death – annihilation. “They shall be as though they had not been” (Obadiah 1;16) – cut off in the antitypical Red Sea.

JESUS OUR PASSOVER LAMB

The Apostle Paul clearly and positively identifies the Passover Lamb with our Lord Jesus, saying, “Christ our Passover is sacrificed for us; therefore, let us keep the feast.” (1 Cor. 5:7,8) He informs us that we all need the blood of sprinkling, not upon our houses, but upon our hearts. We are to partake of the Lamb; we must also eat of the unleavened bread of truth, if we would be strong and prepared for the deliverance in the morning of the new dispensation. Thus “we put on” Christ – not merely by faith, but more and more we put on His character and are transformed into His glorious image in our hearts and lives.

We feed on Christ as the Jews fed on the literal lamb. Instead of the bitter herbs, which aided and whetted their appetites, we have bitter experiences and trials which the Lord prepares for us, and which help to wean our affections from earthly things and give us increased appetite to feed upon the Lamb and the unleavened Bread of Truth. We, too, are to remember that “we have here no continuing city”; but as pilgrims, strangers, staff in hand, we are to gird ourselves for our journey to the heavenly Canaan, to all the glorious things which God has in reservation for the Church of the first‑borns, in association with our Redeemer.

Our Lord Jesus also fully identified Himself with the Passover Lamb. On the same night of His betrayal, just preceding His crucifixion, He gathered His apostles in the upper room, saying, “With desire have I desired to eat this Passover with you before I suffer.” (Luke 22:15) It was necessary that as Jews they should celebrate the Passover Supper on that night – the night of the anniversary of the slaying of the Passover lamb of Egypt, of the saving of the typical first‑borns from the typical “prince of this world” – Pharaoh – the same date on which the real Passover Lamb was to be slain. But as soon as the requirements of the type had been fulfilled, our Lord Jesus instituted a new Memorial upon the old foundation, saying, “Do this in remembrance of me.” (Luke 22:19) It is here properly in order to emphasize that in both Passover episodes Not One firstborn Jew in Egypt died that night, and not one firstborn Egyptian escaped death. The same in the Red Sea: Not One Jew died; and not one Egyptian remained alive. And in the Kingdom only Israelites will live, as all who refuse the Kingdom blessings will die. Little wonder that Moses and Miriam sang their songs of victory after that phenomenal performance! (Ex. 15:1‑21)

PRIMARY SIGNIFICANCE OF THE BREAD AND THE CUP

We recall the circumstances of the first Memorial – the blessing of the bread and of the cup, the fruit of the vine; and our Lord’s declaration that these represented His broken body and shed blood, and that all His followers should participate, not only feeding upon Him, but being broken with Him; not only partaking of the merit of His blood, His sacrifice, but also laying down their lives in His service, in cooperating with Him in every and any manner, that they might later share all His honor and glory in the Kingdom. How precious are these thoughts to those who are rightly in tune with our Lord!

In presenting to the disciples the unleavened bread as a memorial, Jesus said, “Take, eat; this is my body.” (Luke 22:19) The evident meaning of His words is, This symbolizes or represents my body; for in no sense had His body yet been broken. In no sense would it then have been possible for them to have partaken of Him actually or antitypically, the sacrifice not being as yet finished, But the picture is complete when we recognize that the unleavened (pure, unfermented) bread represented our Lord’s sinless flesh – leaven being a symbol of sin under the Law, and especially commanded to be put away at the Passover season. On another occasion Jesus gave a lesson which interprets to us this symbol. He said, “The bread of God is he which cometh down from heaven, and giveth life unto the world.” “I am the bread of life.” “I am the living bread which came down from heaven; if any man eat of this bread which came down from heaven, he shall live forever; and the bread that I will give is my flesh, which I will give for the life of the world.” (John 6:33, 35, 51)

In order to appreciate how we are to eat, or appropriate, this living bread, it is necessary for us to understand just what the bread signifies. According to our Lord’s explanation, of the matter, it was His flesh which He sacrificed for us. It was not His pre-human existence as a spirit being that was laid down and its glory laid aside, in order that He might take our human nature. It was the fact that our Lord Jesus was “holy, harmless, undefiled and separate from sinners” – without any con­tamination from Father Adam, and hence free from sin – that enabled Him to become the Redeemer of Adam and his race, that permitted Him to give His life “a ransom for all” to be testified in due time. (1 Tim. 2:3‑6)

When we see that it was the pure, spotless nature of our Lord Jesus that was laid down on behalf of sinners, we see what it is that we are privileged to appropriate. The very thing that He laid down for us we are to “eat,” appropriate to ourselves; that is to say, His perfect human life was given to redeem all the race of man from condemnation to death, to enable them to return to human perfection and everlasting life, if they would; and we are to realize this and accept Him as our savior from death. The Scriptures show us, however, that if God would consider all past sins canceled, and should recognize us as having a right to human perfection, this still would not make us perfect, nor give us the right to eternal life.

In order that any of the race of Adam might profit by the sacrifice of Jesus, it was necessary that He should rise from the tomb on the Divine plane of life, that He should ascend to the Father and deposit the sacrificial merit of His death in the hands of justice, and receive from the Father “all power in heaven and in earth.” As relates to the world it was necessary also that in the Father’s due time He should come again to earth, a glorious Divine Being, then to be to the whole world a Mediator, Prophet, Priest and King, to assist back to perfection and to harmony with God all who will avail themselves of the wonderful privileges then to be offered.

It is this same blessing that the Gospel Church of this Age receives by faith in their Redeemer – namely, justification by faith – not justification to a spirit nature, which we never had and never lost, and which Christ did not redeem; but justification to human nature, which father Adam possessed and lost, and which Christ redeemed by giving His own sinless flesh, His perfect human life, as our ransom sacrifice. The partaking of the unleavened bread at the Memorial season, then, means to us primarily the appropriation to ourselves, by faith, of justification to human life‑right – a right to human life – with all its privileges, which our Lord at His own cost prepared for us. Likewise, the fruit of the vine symbolized primarily our Savior’s life given for us, His human life, His human being, His soul, poured out unto death on our behalf; and the appropriation of this by us also signifies, primarily, our acceptance of restitution rights and privileges secured by our Lord’s sacrifice of these.

DEEPER SIGNIFICANCE OF THE LOAF AND THE CUP

Now let us note that God’s object in justifying the Church by faith during this Gospel Age, in advance of the justification of the world by works of obedience in the Millennial Age, is for the very purpose of permitting this class who now see and hear, who now appropriate the great sacrifice which Love had made on man’s behalf, to present their bodies a living sacrifice, and thus to have part with the Lord Jesus in His sacrifice – as members of His body. This deeper meaning of the Memorial He did not refer to directly. It was doubtless one of the things to which He referred when He said, “I have yet many things to say unto you, but ye cannot bear them now; howbeit, when it, the Spirit of Truth, shall come, it will guide you into all truth, and will show you things to come.” (John 16:12,13)

This Spirit of Truth – the power and influence of the Father – bestowed through Christ – speaking through the Apostle Paul, clearly explains the very high import of the Memorial; for St. Paul says, writing to the true Church, “The cup of blessing for which we give thanks, is it not the participation of the blood of Christ? The loaf which we break, is it not the participation of the Body of Christ? – For we being many are one loaf and one body.” (1 Cor. 10:16,17)

Both views of this impressive ordinance are very important. It is essential, first of all, that we should see our justification through our Lord’s sacrifice. It is proper then that we should realize that the entire Christ, the entire anointed company, is, from the Divine standpoint, a composite body of many members, of which Jesus is the Head (1 Cor. 12:12,14), and that this Body, this Church, as a whole must be broken – that each member of it must become a copy of the Lord Jesus and must walk in the footsteps of His sacrifice. We do this by laying down our lives for the brethren, as Jesus laid down His life – directly for His Jewish brethren, but really for the whole world, according to the Father’s purpose.

It is not our spiritual life that we lay down, even as it was not Jesus’ spiritual life that He laid down. As He sacrificed His actual, perfect being, His humanity, so we are to sacrifice our justified selves, reckoned perfect through Jesus’ merit, but not actually so. Likewise the loaf and the cup represent suffering. Each grain must be crushed and ground before it can become bread for man; they cannot retain their life and individuality as grains. The same with the grapes: They must be crushed to extract their juice, thus losing their identity as grapes.

Our Lord distinctly declares that the cup, the fruit of the vine, represents blood; that is, life – not life retained, but life shed, given yielded up. He tells us that this life poured out was for the remission of sins; and that all who would be His must drink it, must accept His sacrifice and appropriate it by faith. They must receive life from this source. It will not do to declare that life is the result of obedience to the Law. It will not do that faith in some great teacher and obedience to his instructions will amount to the same thing and bring eternal life. There is no way to attain eternal life other than through the blood once shed as the ransom price for the whole world! “There is none other name given under heaven or amongst men whereby we must be saved.” (Acts 4:12)

THE CELEBRATION IN THE KINGDOM

On the occasion of the institution of the Memorial Supper, our Lord, as usual, had something to say about the Kingdom, the theme of almost all of His discourses. “Jesus went about preaching the gospel of the kingdom.” (Matt. 4:23) Those to whom He had promised a share in the kingdom, if faithful, He told them again that He would go away to receive a kingdom and would come again and would receive them to Himself to share in it. He now adds that this Memorial which He was instituting would find its fulfilment in the kingdom, that He would no more drink of the fruit of the vine until He should drink it anew with them in the Father’s kingdom.

Just what He meant by this statement might be difficult to determine positively, but it seems not inconsistent to understand Him to mean that as a result of the trials and sufferings symbolized in His cup, there will be jubilation in the kingdom. “He shall see of the travail of his soul, and shall be satisfied.” (Isa. 53:11) He will look back over the trials and difficulties endured in faithful obedience to the Father’s will, and will rejoice in these as He sees the grand outcome – the blessings which will come to all mankind. This jubilation will be shared by all His disciples who have drunk of this cup – in justification and sacrifice with Him. These have His promise that they shall reign with Him; and when the reign shall have begun, when the Kingdom is eventually established, looking back they shall praise the way that God has led them day by day, even to the end of their earthly course – even though it has been a “narrow way.”

Our Master’s faith stood the test of all these trying hours which He knew to be so near the time of His apprehension and death. The fact that He rendered thanks to the Father for the bread and the cup is indicative of a joyful acquiescence in all the sufferings which the breaking of the bread and the crushing of the grapes implied. Already He was satisfied with the Father’s arrangement. In line with this spirit was the singing of a hymn (Psalm – part of the Hallel) as they parted, a hymn of praise, thanksgiving to the Father that His course on earth was so nearly finished, and that He had found thus far grace sufficient for His need.

In considering the events of those solemn hours which followed the Memorial Supper, let us follow the Redeemer to Gethsemane, and behold Him with “strong cryings and tears” praying “unto him who was able to save him out of death” – expressive of our Master’s fear of death lest in some particular He might have failed to follow out the Father’s plan, and therefore be thought unworthy of a resurrection. We note that our Lord was in some way comforted with the assurance that He had faithfully kept His vows, and that He would surely have a resurrection as promised.

We behold how calm He was thereafter, when before the high priest and Pilate, and Herod and Pilate again. “As a lamb before her shearers is dumb, so he opened not his mouth” in self‑defense. We see Him faithful, courageous to the very last; and we have His assurance that He could have asked of the Father and could have had more than twelve legions of angels for His protection. But instead of petitioning for aid to escape His sacrifice, He petitioned for help to endure it faithfully. What a lesson is here for all His faithful followers’

On the other hand, we recall that even amongst His loyal disciples the most courageous forsook the Master and fled; and that one of them, in his timidity, even denied his Lord! What an occasion is this for examining our own hearts as respects the degree of our own faith, our own courage and our willingness to suffer with Him who redeemed us! What an opportunity is thus afforded for us to buttress the mind with the resolution that we will not deny our Master under any circumstances or conditions that we will confess Him not only with our lips, but also by our conduct.

OUR OPPOSITION TO BE FROM THE RELIGIOUS WORLD

We are shocked with the thought that it was Jehovah’s professed people who crucified the Prince of Life! And not only so, but that it was the leaders of their religious thought, their chief priest, scribes and Pharisees and doctors of the Law, rather than the common people, who were responsible for this dreadful deed. We remember the Master’s words, “Marvel not that the world hate you; for you know that it hated me before it hated you,” We recognize that He referred to the religious world; and recalling this, we know that it will be the religious world that will hate us, His followers. We are not to be surprised, then, that opposition to the Truth and persecution of the light‑bearers should come from the most prominent exponents of so‑called Christianity. This fact, however, should not cause us to hate either our own opponents or those who persecuted our Lord to the death. Rather, we are to remember the words of the Apostle Peter respecting this matter: “I wot that in ignorance ye did it, as did also your rulers.” (Acts 3:17)

Yes, ignorance and blindness of heart and mind is at the bottom of all the sufferings of the Christ Company – both Head and Body. The Father permits it to be so now until the members of the Body shall have filled up that which is behind of the afflictions of their Head, (Col. 1:24) Soon, as our Lord declared, those who now partake of His broken body and suffer with Him in the service of the Truth, will drink with Him the new wine of joy in the Kingdom, beyond the veil, Then will come “times of restitution of all things.” (Acts 3:21

Some of our readers no doubt will recognize that much of this article is taken from That Wise and Faithful Servant who had charge of the gathering “My saints together with Me, those that have made a covenant with me by sacrifice” (Psa. 50:5); and with the help of faithful brethren, we believe that work was completed with his ministry. However, he taught there would be an unbegotten class gathered “between the ages,” and his article to the saints has a secondary application to them – edifying and strengthening their faith. Such consecrators have the faith of Abraham, and who faithfully serve God while sin is in the ascendancy, will be rewarded in honor and service in the earthly phase of the Kingdom with the Ancient Worthies (Hebrew, Chapter 11) –made “Princes in all the earth,” (Psa. 45:16)

Do they partake of the Lord’s Supper. Most certainly they do – but with some reservations. They are not “suffering with Christ,” nor will they “reign with Christ”; therefore, they partake of the wine and bread – symbolizing our Lord’s death as the Lamb of God, as well as symbolizing their tentative justification. Although their trial is for faith and obedience, and not for life, they make the same kind of consecration as did the spirit‑begotten. “Ye shall have one manner of law, as well for the stranger (the unbegotten), as for one of your own country (the spirit‑begotten). (Lev. 24:22)

As has been our custom, we shall keep the feast in quietness and confidence decently, orderly, quietly – without much form or ceremony, even as did Jesus and His disciples that last night.

It is our prayer that this year’s remembrance may be profitable to all who partake in sincerity and in Truth, We suggest the Passover chapter in Volume Six; and we pray a rich blessing upon all who partake. We are living in wonderful times, and we know not what a day may bring; but we have the strong assurance that faith can firmly trust Him who “left us an example, that we should follow in His steps.”

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LETTERS OF GENERAL INTEREST

Dear John: Shalom!

Once again, John and Emily, heartfelt thanks for the additional aid for our work. Your added contribution helped much in covering the cost of the Summer 1982 UI Bulletin

..... It appears, once again, in Yah’s Providence, the Creator is using Israel as His battle-ax in judgment. Few in the world realize that YHVH’s Hand is in what we see happening in the Crescent. It seems to me, John and Emily, that we are now closely moving towards the fulfillment of “As in the days of thy (Israelis) coming out of the Land of Egypt will I show him (Israel) marvelous things.”

Zechariah 12, 13, 14 coincides with Ezekiel 38‑39 and the Russians are now getting into the act unto their destruction. YHVH alone shall be exalted in that day’

I, too, believe with you that “we are fully persuaded that we have the Truth – regarding Israel, and the world in general in these troublous times.”

Love from both of us to you and associates. As ever, ------- (NEW YORK)

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Dear Brother and Sister Hoefle: Greetings in the most precious Name of Jesus!

Thank you for your letter and the papers. Although I am quite familiar with the history of Zionism, having read quite a few books on this subject besides the Bible and Pastor Russell’s writings. Your paper added some new insights to my understanding, Some years ago, our Public Library was a good source of such reading material, but this like so much else, has changed a great deal.

I appreciate your statement that you had some “excellent elders who taught you the truth” in a Society class, for there were some excellent teachers teaching the truth in my hometown of Leipzig some years after Bro. Russell’s departure. ....As I recall, the big controversy then was over the subject of “the door being closed” Little Flock vs. Great Company. But there was one event in 1924 or 1925 which had a bearing on my leaving Germany. Our class had arranged for a special testimony to the large Jewish Community of our city. All went well – the best auditorium, seating several thousand, and the best public speaker were engaged, the meeting was well advertised, no effort was spared. But before the speaker could give his address, a number of “early” Nazis went to the stage and tried to prevent him. At that time we could still call on the police (in liberal Sachsen, but not in Bayern), they came and took them away, but not before they threatened us “we’ll get you later.” Which, of course, they did – especially in 1933. ...........

Well, Brother, your Nov‑Dec. papers have arrived in the same mail with the UN Bulletin by David Horowitz. I am enclosing a check for your work. Please keep your papers coming. I’ve felt the need for some spiritual fellowship for some time, and I appreciate the spirit which shines through your writing. May the Lord bless you and your wife, and everyone who works with you! Sincerely, ------- (DELAWARE)

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“IN THE VALLEY OF THE SHADOW”

SISTER RUTH PRICE MEHL, Coffeyville, Kansas, finished her course January 1, 1983.

She was our beloved, loyal, and faithful co‑worker for forty years; and, as it is written of Jesus, “He went about preaching the gospel of the Kingdom,” it can be said of our dear departed Sister: she, too, was always seeking opportunity to “preach the gospel of the Kingdom” even to her dying moments – and this she did faithfully during her illness, even though many times wracked with pain. Also, like our Lord, she never asked to be relieved of her pain – only asked that our prayers would be for her faithful endurance.

She leaves a decided void in her family – and not only in her family, but also in the Truth work she loved so dearly. She cannot be replaced, even as other faithful brethren cannot be replaced. We sorrow for her, and we mourn our loss with those that mourn, but we rejoice with them in the blessed memory she has left us. We are glad, too, that the Lord has now said, “It is enough; rest now for awhile awaiting that glorious Kingdom.” She is now “asleep in Jesus.”

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NO. 332: TAKE, MY BRETHREN, THE PROPHETS - PART FOUR

No. 332

DANIEL – Daniel is recognized as one of the major prophets, although his book contains only twelve short chapters ‑ a small fraction of the other three: Isaiah with 66 chapters; Jeremiah with 52 chapters; Ezekiel with 48 chapters. However, the force and knowledge of Daniel’s twelve chapters probably surpass any twelve chapters that we may find in any of the other three.

One writer states this of him: “The celebrated Jewish prophet at the Babylonian court. He sprang from the princely family of the tribe of Judah. When a youth, he was carried off with the other captives by Nebuchadnezzar. At Babylon the boy was selected with other young captives of good birth and parts to be trained for the state service. He and three companions obtained leave from the master of the eunuchs; under whose charge they were, to substitute simple food for the viands assigned them by the king which were likely to be contrary to the Mosaic Law and defiled by heathen rites (Dan. 1:8). The four young exiles all became proficient in Babylonian learning, while the grace of God enabled them to manifest uncompromising principle, even when it brought them face to face with death.

“About that time Ezekiel cited Daniel as a notable example of righteousness and wisdom (Ezek. 14:14)... On the fall of the Neo‑Babylonian Empire, Darius the Mede appointed 120 satraps over the new kingdom, with three presidents over them, Daniel being one of the three. Jealousy of Daniel on account of his ability and eminence led to a plot against him, and he was cast into the den of lions... He was officially a statesman, and his life was passed in the business of the state. He does not use the common prophetic declaration, “Thus saith the Lord,” and he does not exhort his contemporaries, as it was the function of the prophets to do.

“The prophecy of Daniel is quoted by Christ as genuine and certain of fulfillment. Josephus, who speaks of Daniel as a great prophet, believed that the prophecies of Daniel were in existence before the time of Alexander the Great; in fact, before the days of Artaxerses.”

THE BOOK

It is probably no improper statement to say that the book of Daniel stands in a class by itself in Biblical writings. All that is known about the prophet himself is contained substantially in his own book, which consists essentially of two parts ‑ a series of narratives (chap. 1‑6) describing his experiences and those of his companions in the three reigns of Nebuchadnezzar (chap. 1‑4; Belshazzar (chap. 5); and Darius the Mede (chap. 6).

The latter half of the book (ch. 7‑12) is a series of visions – with introductions describing the circumstances attending them, purporting to have been seen by Daniel during the reigns of Belshazzar (ch. 7 & 8), Darius the Mede (ch. 9), and Cyrus (ch. 10 to 12). The principal link connecting the two parts of the book is afforded by chaps. 2 and 7 ‑ the four empires symbolized By the image in Nebuchadnazzar’s dream in chapter 2 being the same as the four empires symbolized by the four beasts seen by Daniel in his vision described in Chapter 7. However, there is a decided difference in the understanding of these two visions, In the great “metal‑man” picture of Chapter 2 the four universal empires are set forth as viewed by man in his present fallen condition ‑ the latter, the magnetism of rulership in this “present evil world”; with Chapter 7 portraying those same empires as viewed by God, dominated chiefly by “the basest of the kingdoms” (Ezek. 29:15; Dan. 4:17: “The most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.”

In the entire book there is very little, if any, of the acerbic criticism that the other three of the major prophets leveled at the human race, especially so against the “rebellious house of Israel,” with his superior mentality and dominant position with the Government, he was the target of envious men; but the Governments generally held him in high esteem ‑ as we shall see later in this article; There is no record that the common people persecuted him for any criticism of them.

The second Chapter of Daniel relates the engrossing “Metal‑man” image of King Nebuchadnazzar; and we now offer some detail upon it because it had great influence upon Daniel’s life!

The King had had a dream which disturbed him greatly; but, when he awoke, he could not recall what it was; so he summoned to be brought before him “the magicians, and the astrologers, and the sorcerers, and the Chaldeans, to tell him about it.” But when the sleight‑of‑hand performers asked to hear what the dream was, the King became very angry, told them that if they are as good as they claim to be, they should be able to tell him what the dream was. “And the Chaldeans said, there is not a man upon the earth that can show the king’s matter” – no king, lord, nor ruler that had ever asked such an impossible thing. The king then became “very furious,” and commanded to destroy all the wise men of Babylon.” “And they sought Daniel and his followers to be slain.” (2:13)

The four Hebrew youths quickly realized their precarious position, and immediately betook themselves to prayer. There was really no reason at all for the king to include the four youths in his verdict because none of them had ever given any intimation of adhering to the tactics of the “smart boys.” But with God on their side, they were sure to win – which they did. “The secret was revealed unto Daniel in a night vision.” (2:19) And he showed real diplomacy in declaring it to the king: “Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory... Thou art this head of gold.” (2:37,38) Then he proceeded to describe three other empires which would follow Babylon: chest and arms of silver – Medo‑Persia; belly of brass – Greece, under Alexander the Great; and finally Rome – the two legs of iron representing the two divisions of the Roman Empire, dominated by the “iron rule of Rome” in the two iron legs of the King’s dream.

“Then king Nebuchadnezzar fell upon his face, and worshiped Daniel... made him a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon... and he set Shadrach, Meshach, and Abednego over the affairs of the province of Babylon: but Daniel ‘SAT IN THE GATE OF THE KING”’ – the place of chief prominence! Later we shall discuss how those same men, whose lives Daniel had saved, conspired to destroy him; but admitted that the only accusation they could bring against him was his religion.

But there is more to be said about the book in general, especially in its apocalyptic, and some of the more characteristic doctrines that find expression in it. Some of the symbolism and the veiled predictions that form such conspicuous features of the Book had already been employed by other prophets. For instance, Ezekiel uses the allegories of the vine‑tree (Chapter 15); the abandoned infant (Chapter 16); the two eagles and the vine (Chapter 17); the lion’s whelps (Chapter 19) the two harlots (Chapter 23); the flourishing tree (Chapter 31); the shepherds and their flock (Chapter 34). There are striking instances in the writings of other prophets; but, applied to Daniel, the symbolism and the yelled predictions are characteristic of a species of literature which was then beginning to spring up ‑ known commonly by‑modern writers as Apocalyptic Literature.

The word “apocalypse” means disclosure, revelation; and the ordinary prophecy contains disclosures, whether respecting the will of God in general, or respecting the future, the term is applied in particular to writings in which the disclosure, or revelation, is of a specially marked and distinctive character. The beginnings of this type of writing are to be found in those post‑exilic prophecies of the Old Testament relat­ing to the future, which are less closely attached to the existing order of things as is usually the case, and which, though they cannot be said actually to describe it, may nevertheless be regarded as prophetic anticipations of the final judgment, and consummation of all things. But in due course apocalyptic prophecy assumed a special form, and became the expression of particular feelings and ideas.

Apocalyptic prophecy arose in an age in which there were no longer any prophets of the older type, addressing themselves directly to the needs of the times, and speaking in person to the people in the name of God. It consists essentially of a development and adaptation of the ideas and promises expressed by the older prophets, designed especially with the object of affording encouragement and consolation of faithful Israelites in a period of national distress. The call to repentance, and rebuke for sin, which formed the primary and central element in the teaching of the older prophets, assumed in the age of Daniel a secondary place. Israel was subject to the heathen and the crying question was: When would its long and humiliating servitude be at an end? When would the older prophecies of future glory and triumph over the heathen be fulfilled? The expectation of these promises in the immediate future has badly misled the Jews throughout the Jewish and Gospel Ages – although they are now beginning to be realized, especially since 1948 – when their national recognition was established. However, it must be that the full realization of those promises is still some years in the future, during which years they are yet to have further harassment at the hands of their heathen neighbors.

The Book of Enoch (not a Biblical writing) is nearest in date to the book of Daniel. In Gen. 5:24 it is stated that “he walked with God”; and the conclusion was reached that he not only led a godly life, but that God bestowed supernatural favors upon him. This is only tradition, of course. But the New Testament Book of Jude does tell us that “The Lord cometh with ten thousands of his saints to execute judgment upon all” (vs. 14, 15): to punish the fallen angels and wicked men, and to reward the righteous with peace. This statement, of course, is not tradition; it is the inspired Word of God!

Jude also speaks of the “common salvation” (v. 3) – which will be an everlasting untroubled life on earth. “God planted a garden (a paradise) eastward in Eden; and there he put the man whom he had formed.” (Gen. 2:8) Great confusion has arisen about the actual meaning of these words; but we accept them as literal, and that they foretell a future bliss for the restored human race – not only for the Jews, but for all men – “Tidings of great joy, which shall be unto all people.”

Then the story goes on that God Himself will appear to judge the world; Israel’s oppressors will be destroyed, and the Messianic kingdom will be established, In seeing all this, Daniel says, “I stood trembling... but he was told, Tear not, Daniel,... Thy words were heard from the first day thou didst set thy heart to understand… I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days”– that is, in the distant future. (Dan. 10:11‑14)

In due time – the distant future – the Kingdom will be established in the land of Israel; then spread over all the earth, after which the fallen angels will receive their judgment – after which there will be no end of goodness and righteousness, sin will no more be mentioned. Messiah will then be predominant and highly exalted, surrounded by myriads of angels ever praying before Him while sitting on the throne of His glory. Then the Books will be opened, having a record of all the sins committed by men, as well as the good deeds of the righteous. It is presumed that the Apostle John gained much material from Daniel for his Revelation, or Apocalypse, We mention here especially Daniel 12:7: “For a time, times, and a half,” A “Time” is a Jewish lunar year of 360 days; thus, 3 1/2 times would be 42 months, or 1260 days. Note now Rev. 13:5: “There was given unto him (the beast) to continue forty and two months.”

SOME OUTSTANDING TEACHINGS OF DANIEL

The Kingdom of God is one of the most fundamental ideas in the Book, and is a triumph of the Kingdom of God over the kingdoms of this world. This is greatly emphasized in his second chapter, on which we offered some comment in the earlier pages of this article; but we now quote from 2:44 regarding the performance of the “stone cut out without hands” smiting the metal‑man image on the feet: “In the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever.” That will be the fifth universal empire; and, when people sometimes ask our politics, we answer them: We are a fifth‑monarchy man. That usually invites an explanation, which we are happy to present.

The breaking up of the toes of the image – afterwards the willing of the whole earth – represents the triumph of the Kingdom of God over the evil powers of this world. It is the same ultimate triumph of the Kingdom of God – with increasing distinctness of detail, and with more special reference to the climax of heathen hostility to the truth, that is detailed in Chapters 7 to 12, with the Divinely appointed Kingdom of God succeeding these evil governments in a universal and eternal government of the holy people of God – a kingdom which contrasts with all previous kingdoms – as man contrasts with the beasts of prey. Thus the prophet emphasizes not only an unshaken confidence in the ultimate triumph of truth, but also by an over‑mastering sense of a universal Divine purpose which overrules all the vissitudes of human history, the rise and fall of dynasties, the conflicts of nations, and the calamities that overtake God’s faithful people.

As declared by Daniel, when the need of God’s people is the greatest, the Almighty will interpose: His throne of judgment will be set up, and the powers hostile to Israel will be overthrown; everlasting dominion will be given to the people of God (“they lived and reigned with Christ a thousand years” – Rev. 20:4). All men will then serve them, sin will be abolished and forgiven, and everlasting righteousness will be established. The dead of Israel will then be resurrected to life everlasting. The inauguration of the kingdom of God will follow immediately after the complete annihilation of the nations as represented in the ten toes of the metal‑man image.

The earlier prophets make mention of the coming Kingdom of God, but they lack some of the fine details given by Daniel. The earlier prophets, such as Amos, Hosea, Isaiah, Jeremiah, Ezekiel, all foretold of an age when the trials and disappointments of the present would be no more, when Israel, freed from heathen oppressors, would realize its ideal character, and live an ideal life of righteousness and peace upon its own soil Canaan, where they now are – at which time the willing nations will be incorporated into the Kingdom of God.

In Chapter 12 there is very positive stress given to the resurrection – not only of the nation, but of the individuals: “Many that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” And Daniel then raises the question: “When shall these things be?” And the answer came to him: “When he (the Papacy – from 539 to 1799 AD) shall have accomplished to scatter the power of the holy people, all these things shall be finished.” Daniel treats of the general resurrection more distinctly and definitely than do any of the other Old Testament writers. But, as Daniel himself declared, “I looked, but I understood not”; so it was with all the Old Testament writers. It remained for Jesus and the Apostles to make very clear that “There shall be a resurrection of the dead, both of the just and unjust.” (Acts 24:15)

In the Old Testament the belief was general that the nation of Israel would return from the tomb and enjoy an earthly inheritance. At that time they failed to see the spiritual resurrection that the saints of the Gospel Age would inherit. This is one of the main reasons why Daniel “understood not.” It is probably true that Dan. 12:2 declares the resurrection more clearly than any of the other Old Testament writers; and the Jewish mind was very hazy on this doctrine at the time of Jesus’ arrival.

To the Jews it was an ennobling ideal, which the Pharisees cherished, but which the Sadducees rejected completely: “The Sadducees say there is no resurrection.” (Acts 23:8) The failure of the Pharisees to recognize a spiritual resurrection, as well as a resurrection here on earth, was one great cause for their failure to understand some of the sayings of Jesus. In Dan. 7:9‑14 Daniel gives a very vivid portrayal of the earthly Kingdom; it is magnificently described from the human and earthly standpoint. This is pretty much just the reverse of the present Christian view: Most of them today see only the spiritual resurrection, and ignore completely the earthly stage.

None of the Old Testament prophets – with the possible exception of Daniel ‑ even remotely dreamed that the future restoration and glory of Israel would be so far distant in the future. In fact, even the Apostles did not realize this either. During Jesus’ presence with them they were much imbued with the fact that He would restore the glory that was Solomon’s; and, even after His crucifixion and resurrection, they still held the opinion of a speedy restoration of Israel. “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6) Had they then known it would be more than nineteen hundred years before that would be done, no doubt many of them would have given up and quit. From Isa. 11:1‑10 they were firmly convinced that the restoration of the kingdom would be in the immediate future ‑ after the return from Babylon which Jeremiah had told them would be after seventy years in Babylon. (2 Chron. 36:21) And when “the root out of Jesse” (Jesus) arrived, it seemed to them a certainty that the time had finally come.

The ordinary belief of the ancient Hebrews on the subject of a future life was that the spirit after death passed into the underworld – Sheol, the grave, or the death state where it entered upon a shadowy, half conscious, joyless existence, not worthy of the name of “life” (a close cousin to the Roman purgatory) – where communion with God was at an end, and where God’s mercies could be neither apprehended nor acknowledged. The prophets did offer some beams of light – which was more fully revealed and explained by the New Testament writings, which, however, most Jews have refused to accept. And the Jews seized upon some of the Old Testament utterances that were prophetic of Jesus, and applied them to themselves: “Thou wilt not leave my soul in Hell (Sheol); thou wilt not suffer thy godly one to see corruption.” (Psa. 16:9,10) But such promises the Jews applied exclusively to themselves; the Gentile “dogs” would end up with the beastly dogs ‑ probably in Gehenna. The prophet Ezekiel had told them, “These bones are the whole house of Israel.” (Ezek. 37:11) This was a prophecy of the resurrection of the nation.

The Angels – Angels are quite often mentioned in the Old Testament, but it remained for Daniel to mention specifically two of them by name. Jesus had told the apostles: “In my Father’s house are many mansions” – different planes of being. (John 14:2) in Dan. 8:16 and 9:21 Gabriel is mentioned by name for the first time; and in Dan. 10:13, 10:21 and 12:1 Michael is given for the first time: “Michael... the great prince which standeth for the children of thy people.” All believers of any sort are familiar with evil spirits, Satan being chief among them in the Christian thinking. His original name is given in Isa. 14:12: “How art thou fallen from Heaven, O Lucifer, son of the morning.” Clearly enough, before his fall, Satan was one of the superior spirit beings. In the Greek and Roman mythology – with their many gods – they have one outstanding evil one – their Satan or what not.

Antiochus Epiphanes (215‑164 BC) is presumed by some to be the prototype of St. Paul’s Antichrist; but their mistake here lies in their idea that Antichrist refers to an individual, instead of a far‑reaching and long‑enduring system of evil. While the Jews had suffered much at the hands of heathen rulers, Antiochus was the first foreign king who persecuted them expressly on account of their religion. He not only forbade them, under pain of death, to practice any of its observances, but, when they resisted him, he avowed openly his determination to extirpate their nation. Thus all loyal Jews detested him much more than any of their previous oppressors. He not only openly glorified the heathen Hellenic deities, but bestowed divine honors upon himself. As an individual, he was indeed an excellent forerunner of the New Testament Antichrist.

It is presumed by some that Daniel was giving a prophetic history of Antiochus and his evil deeds against the Jews; but this is a subject open to argument. We simply mention it here because he did have a direct influence upon the Jews in this time.

Antiochus did indeed fit well the description given by St. Paul in 2 Thes. 2:4: “Who opposeth and exalted himself above all that is called God; so that he as God sitteth in the temple of God, showing himself that he is God.” The antichrist that St. Paul refers to is a system, and a future thing. (1 John 2:18) He also describes this same antichrist as That Wicked One, The Man of Sin, The Mystery of Iniquity, and The Son of Perdition; and Daniel calls it The Abomination that maketh desolate (Dan. 11:31; 12:11). Our Lord refers to the same character as The Abomination of Desolation, spoken of by Daniel the prophet (Matt. 24:15; and again in Rev. 13:1‑8 as a Beast). All these appellations fit Papacy in their recognition and power of 1260 years, from 539 until 1799, when its power suffered much defeat by Napoleon.

IN THE LION’S DEN

In his sixth chapter we have the account of Daniel being cast into the lion’s den. This is very well explained by the two Messengers, but we now try to offer some more details about the event. The record begins, “It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; and over these three presidents; of whom Daniel was first; that the princes might give accounts unto them. Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.” (vs. 1‑3) Daniel was undoubtedly one of the best – if not the best at that time among the Jews. It was he who had won great favor with Nebuchadnezzar by handling the dream recorded in the second chapter; but, being an “outlander,” it was water of gall to the Chaldean bigwigs.

When Cyrus took Babylon at night – while Belshazzar was eating and drinking himself drunken in the banquet hall – he placed Darius over the Babylonia province; and he was probably well acquainted with Daniel. His handling of the dream would certainly cause active comment among all the people of Babylon; and the “mark of Cain” (envy) quickly asserted itself. They must get rid of Daniel; “but they could find none occasion nor fault, forasmuch as he was faithful, neither was there any error or fault found in him.” So they resorted to an underhanded ruse; they tricked Darius into signing a “decree” that none should worship gods other than those of the state religion. Then they persuaded the king to establish the decree, and sign the writing, which could then not be changed, because the decree of the Medes and Persians changes not.

Of course they soon found Daniel praying – which he did three times a day – and immediately reported it to Darius. “Then the king was sore displeased with himself, and set his heart on Daniel to deliver him... but they cast him into the den of lions. But the king said unto Daniel, Thy God whom thou servest continually, he will deliver thee. Then the king went to his palace, and passed the night fasting... and his sleep went from him... He arose very early in the morning, and went in haste unto the den of lions... He spake to Daniel, O Daniel, is thy God able to deliver thee from the lions? Then said Daniel... My God hath sent his angel, and hath shut the lions’ mouths, that they have not hurt me... innocency was found in me; and also before thee, O king, have I done no hurt. Then was the king exceeding glad for him... And he commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and break all their bones in pieces before they came at the bottom of the den.”

“Then king Darius wrote... I make a decree, That in every dominion of my kingdom man tremble and fear before the God of Daniel... He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions. So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.”

There is one outstanding distinction in this narration about Daniel: The Jews did not persecute him, as they had done with most of the prophets. They probably held him in high esteem and honored him, because of his eminent position with the government in Babylon, which brought to them favors they would not otherwise have had. Also, a glowing compliment is recorded of Daniel in Ezek. 14:14: “The word of the Lord came to me, saying... These three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness.” Daniel received just the reverse treatment they gave to most of the prophets before him. In the time of Moses they persecuted and harassed him – so much so that on one occasion he was so vexed that he smote the rock twice, which offense caused him to see goodly Canaan land, but he never set foot on it. In later years the Jews treated other prophets shamefully, while they were praising Moses as a great leader and a favorite with God. Then the Jews who were praising Abraham, Moses and all the prophets who followed them, “crucified the Lord of Glory.” (1 Cor. 2:8)

This pattern has been pretty much the same in the Gentile world. Today most Americans are high in praise of Abraham Lincoln; in fact, more has been written about him than any other human being, except Jesus and Shakespeare. Lincoln stands third in this select group; but, when he was alive, the cartoons of ridicule and verbal abuse that were hurled at him were of a most vicious kind. Here we might offer a fine compliment to those Jews back there: While they “killed the prophets, and stoned those that were sent unto them,” they never, so far as we know, persecuted any of the heathen for their religious beliefs, even though they held them in contempt.

It is our fond hope that the story about Daniel and the other three major prophets may prove a source of strength to all our readers; and that all will take “them for an example of suffering affliction. and of Patience.” (Jas. 5:10)

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QUESTION OF GENERAL INTEREST

QUESTION; – Will you please explain the meaning of the different characters in the parable of the Sowers – in Matt. 13:24‑30?

ANSWER: – There are seven characters or groups of characters in this parable; but we would first of all stress that in a parable the thing said is never the thing meant. In this parable there are seven distinct performers: (1) The Sower; (2) the men that slept; (:3 the enemy; (4) the tares; (5) the wheat; (6) the servants; (7) the reapers.

The Sower is Jesus Himself, who sowed the wheat that began the work of the Gospel. Age. The men that slept are the Apostles. So long as the twelve were on earth they maintained the early Church in its pristine purity; and it was not until they were gone that the Enemy (the Devil) made an appreciable progress with his system of error which eventually developed the great apostate church. The Wheat are the true believers; while the tares are the imitation believers. The tares bear a striking resemblance to the wheat, and we understand that this pernicious weed is quite plentiful in Palestine. The Servants are the true followers that came after the Apostles slept; then the Reapers in the “time of Harvest.” In the emphatic Diaglott it stresses the men that slept, indicating they were a special group, which indeed the Apostles were.

While the wheat was to be gathered into the barn “in the time of harvest,” the instruction is explicit that first the tares were to be gathered “into bundles for the burning.” Do we have any evidence that this was done? Indeed, we do! The “bundles” would indicate that certain groups are meant. The largest groups here in the end of the Age are the nations, and these were indeed gathered into bundles very early in the Harvest. In 1879 Germany and Austria‑Hungary banded together as a defense against other European nations. They were joined in 1882 by Italy in a secret pact, known as the Triple Alliance. When other nations realized what had happened – England, France and Russia formed another great “bundle” – the Triple Entente in 1907; and it was these two groups that really started the “burning” when they went to war in 1914; and it is now‑clearly evident that the burning has been going on ever since that date, and will continue to a completion when they will be fully consumed – in this “Time of Trouble.”

Next we have the lesser bundles – the various church sects – the Federation of Churches of Christ here in America, the Church of England and Ireland, and the various Catholic sects all over the world ‑ but particularly in Europe. Then we consider the outstanding individuals, Reformers, Philanthropists, etc., who have acted independently in the various countries; then the lesser individuals in‑the various systems who have been strongly sectarian in their individual groups. All of these different sets of tares are now being bound firmly together, but we may yet see a still stronger binding as the approaching holocaust threatens their annihilation. This parable of Jesus could not be clearly understood until “the time of Harvest,” but it is certainly very clear now; and all who now have their eyes of understanding opened are represented in the book of Revelation as “a sea of glass” ‑ “I saw as it were a sea of glass mingled with fire” (the destructive Time of Trouble – Rev. 15:2) As we are able to see clearly through glass, so those with the spirit of understanding now see this whole situation as though they were looking through a window pane.

Wheat & Chaff – Wheat & Tares – John the Baptist said of Jesus: “He will gather the wheat into his garner; but he will burn up the chaff with unquenchable fire. (Matt. 3:12) That was for the Jewish Harvest; and Jesus Himself said of the Christian Harvest: “Gather first the tares into bundles for the burning; and gather the wheat into my barn.” On the surface these two statements seem much the same; but there is a decided difference when we examine them closely. The wheat and the chaff grow on the same stalk; and this was definitely true of the Jewish wheat and chaff, as there was only one stalk in that nation: The Jewish priesthood with its system of error. And that system produced both wheat and chaff.

However, the wheat and tares grow on different stalks; and here in the end of the Age there was certainly more than one stalk; in fact, there are hundreds of them with probably all of them producing some wheat, and all of them producing an abundance of tares. And all of them will experience the destructive “fire” of this Time of Trouble. Therefore, it would be quite wrong to speak of the Wheat and the Tares in the Jewish Harvest – just as it would be wrong now to speak of the Wheat and the Chaff in the Gospel Age Harvest. There is now no chaff growing on the same stalks as the wheat.

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LETTERS OF GENERAL INTEREST

Dear Brethren:

This letter is to ask you about your group. If possible, tell us the history or background of your ecclesia, when it was formed and its developments.

Also, about your present relationship with the Dawn, the LHMM, the WTS, and with other Bible Students groups.

What do you believe? Is the High Calling still open? Is Christ present now? Had the Thousand‑Year period started chronologically with 1874, etc.

Are there any publications that deal with the Truth groups since the death of Bro. Russell in 1916? Send also samples of any publications you produce (except for the Studies). Sincerely in Christ, ------- (ARGENTINA)

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Dear Sirs:

Please send me some Bible information and some of your publications. I will sincerely study all material sent.

Thank you! ------- (RHODE ISLAND)