NO. 351: IN MEMORIAM

No. 351

(Reprint of No. 244, October 1, 1975)

As has been our custom for many years to pay tribute to That Servant at this season, we now offer some comment on the Laodicean Star, the first of whom was Brother Russell, whose death on October 31, 1916 we thus commemorate. We do not do this with the thought of “angel worship” – nor do we wish to magnify his talent and character out of keeping with the facts. But we do emphasize that it is our desire to place him in clear focus for what he actually was – That Faithful and Wise Servant. And in keeping with 1 Sam. 2:30 – “Them that honor Me I will honor” – we follow with some analysis on the 16th Chapter of Revelation:

“A VOICE OUT OF THE TEMPLE”

The caption for this treatise is taken from Rev. 16:1, the real thought of which would be better expressed by “A Voice out of the Tabernacle.” To substantiate this conclusion it became necessary first of all to offer an analysis of Brother Russell’s Stewardship Doctrine, which we believe to be: A correct understanding of the Atonement as portrayed in Leviticus 16, the central teaching of which is RESTITUTION.

It should be noted that those Star Members who received special stewardship doctrines received them early in their ministry; quite often those doctrines were the cause of their leaving the religious group with whom they had been associated; and it was the teaching that provided stimulus throughout their entire ministry. For instance, Martin Luther was motivated by Romans 5:1 to break with the Catholic Church, because this text was a direct contradiction of the Catholic belief in justification by works, as opposed to St. Paul’s clear statement that it is justification by faith that brings “peace with God” in this Gospel Age. Luther’s primary objection, of course, was the sale of indulgences, the elimination of which he believed would at least start a cleansing of the Roman system; but it soon became clear to him – after his expulsion from that Church – that it was simply a surface malady, fed and encouraged by justification by works. Thus, his “justification by faith” almost automatically and very quickly became the antithesis of indulgences and their underlying evils.

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

To avoid argument, it should be here stated that Brother Russell taught all the stewardship doctrines of the past, in addition to Restitution, although he had to remove many a rough spot from those doctrines – taints, impurities and distortions that had been attached to them by the crown‑lost leaders of the past. When the Harvest arrived, the time also arrived to restore “the faith once delivered to the Saints” (Jude 3), so that the “Harp of God” would once more be attuned to its pristine harmonious melody. This Brother Russell accomplished with all the skill of the master artisan! Without Restitution, the “Plan of the Ages” was an empty and unsatisfactory expression, a fact which was recognized by many great and good men of the past. John Wesley chose to stress the love of God rather than the wrath of God; he also was too delicately formed to accept with good appetite the teaching of eternal torment – although he did admit to his belief in it, even though his sensitive and loving disposition caused him inner revulsion. Rather, he stressed “The spirit and the bride say, Come.” He could not then know he was more than two hundred years ahead of his time in using Rev. 22:17, because there was no bride then in the full sense of that term.

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

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

REVELATION 16

The foregoing elaboration is presented to prepare the explanation of why the temple in Rev. 16:1 is really the Tabernacle. It is the same temple as described in Rev. 11:19 – “The temple (tabernacle) of God was opened (explained) in heaven (among the brethren in the heavenly places – Phil. 3:20), and there was seen in his temple (tabernacle) the ark of his covenant” – the ark representing in its chest the Christ, head and body, and in its mercy seat and two cherubim the four attributes of God, this latter being the explanation given in Tabernacle Shadows. In conversation with Brother Johnson, he told this writer several times that he had no trouble in understanding the volumes, but had some difficulty in understanding certain features of Tabernacle Shadows. When he mentioned this to Brother Russell, he kept repeating to him: “But those volumes all came out of Tabernacle Shadows.” From this we can readily see why Tabernacle Shadows was basic to the understanding of Parousia Truth – just as “Elijah and Elisha” is basic to Epiphany Truth. Thus, the “voice out of the Tabernacle” was in reality the Seven Volumes of Scripture Studies given to the “seven angels” (God’s true Church in the Harvest time), with the instruction: “Go your ways, and pour out the vials of the wrath of God upon the earth.” (Rev. 16:1) Therefore, we conclude Bro. Russell’s stewardship doctrine to be as aforementioned, as it occupied a large place – a very large place – in Tabernacle Shadows; and we venture the opinion that, aside from the inspired writings, Tabernacle Shadows is the biggest little book ever published.

It should be noted here that it was not many years after Brother Russell’s death that Tabernacle Shadows was cast aside completely by those who took over his executive offices. And not many years after Brother Johnson’s death those who took over his executive office perverted some of the fundamental teachings of Tabernacle Shadows – mainly by putting Justification in the Camp, outside the linen curtain of Christ’s righteousness, and without the cleansing access to the Laver, so vital to Justification of any kind in this Gospel Age.

And from this great little book, bearing Brother Russell’s stewardship doctrine, came the “seven vials of wrath” – better translated by the Diaglott as “seven bowls of wrath.” We say this is a better translation because it was mainly in their controversial features that the seven volumes “plagued” those whose errors they exposed. Bro. Johnson has ably explained in Epiphany Vol. Eight that the bowls, chargers and spoons of Numbers 7 represent refutative, correctional and ethical teachings; thus, these bowls are the same as the “refuting” of 2 Tim. 3:16. And what is it we refute? We refute error! And it is the refutation of error that always arouses the antagonism of errorists. In these seven “bowls” there was much of corrective and ethical teachings, too; but these did not elicit the same savage reprisals as did the refutations of error. Even the members of antitypical Balaam (those who teach error for profit) agree that professing Christians should behave themselves – outwardly, at least; they endorse the correctional and ethical teachings of the Bible with lip service anyway.

It should be borne in mind that those mainly aroused by these refutations were the members of antitypical Saul and their ledlings; and a moderate analysis of their character will disclose why this was so – and still is so. Brother Russell says Saul “manifested considerable hypocrisy” (see Berean Comments on 1 Sam. 15:13); and his antitype is also not lacking in this “dis”grace. Nor were their prototypes lacking in it, as witness the words of Jesus, “Beware of the leaven of the Pharisees, which is hypocrisy.” It should be noted that all of them are inclined to falsehood, and that another of the root evils of hypocrisy is an overweening approbativeness. Note 1 Sam. 15:17: “When thou wast little in thine own sight... the Lord anointed thee king over Israel”; but, having once reached the head of the crowd, he apparently became power‑drunk with his own importance, and resorted to “rebellion” (Revolutionism). And with such characters, the unforgivable sin that incites their hatred (Isa. 66:5 – “Your brethren that hated you.”) is to parade their errors before the gaze of the mob. Therefore, the “bowls” that came out of Tabernacle Shadows were indeed “the wrath of God” to them. To such, Present Truth has always been a “savor of death unto death” (2 Cor. 2:16); whereas, to the Faithful it has even been a “savor of life unto life.” The observation was appropriate in the Parousia concerning the members of antitypical Saul, as it is still appropriate concerning them: They know that we know that they know they don’t know! Thus, they “receive of her plagues.” (Rev. 18:4)

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

This is pointedly typified in Ex. 4:9: “The water which thou takest out of the river shall become blood upon the dry land.” “The water” in this text is the Truth as contained in the Bible – so excellently presented in Volume One – The Divine Plan of the Ages. The “dry land” typified the withered and sere condition of society as it existed at the time of the book’s appearance. And the “blood” represented the faulty reasoning of Christendom’s religious leaders, who branded the book as error – bloody, repulsive, abhorrent, death‑dealing – whereas, it actually contained the water of life uplifting, life‑giving, to all who were “of the Truth.” It should be noted that at that time many preachers were describing the animal sacrifices of the Law as bloody and barbaric – because they could not see the grand antitype of the “better sacrifices” (Heb. 9:23) that were offered during this Gospel Age by “the Church which is His Body.” (Eph. 1: 22,23)

The second “bowl,” “The Time is at Hand,” made its appearance in 1889; and the third, “Thy Kingdom Come” in 1891 – “and they became blood.” These “bowls” defined clearly “The Man of Sin” and his counterfeit Millennium as a direct contradiction to Restitution. About this time many of the more “cultured” of antitypical Saul were describing the Jewish sacrifices as blood, blood, blood – barbaric and out of place in Christianity; but these bowls pointed to the “better sacrifices” as fundamental and inseparable to Christianity, that “without shedding of blood there is no remission of sins” (Heb. 9:22), that the consummation of the better sacrifices provided the hope for Restitution, and the only hope for “Thy kingdom come.”

And the time features were indeed a powerful refutation of those who were loudly proclaiming “no man knoweth the day nor the hour” and those who were lustily singing, “When my work on earth is ended, and time shall Be no more.” The second “bowl” demonstrated the correct translation of Rev. 10:6 to be, “The time shall be no longer delayed”; that is, the “time is at hand” for God, through the Christ, to carry out His promise of Restitution – that time had arrived for the Blessing of all the families of the earth. Many of us recall the opposition that came when “The Second Coming of Christ” was preached. As instance, the tale of one Brother, long in the Truth: A Pilgrim was coming to a small town in Ohio to preach on the Second Coming; and the brother was trying to rally his neighbors to the meeting. Said one, “You know the Bible teaches no man knoweth the day nor the hour, and I think we ought to rotten‑egg the fraud out of town when he gets here.” The brother, using considerable tact, said, “Well, come on, and bring your eggs; if he’s a fraud, I’ll help throw a few at him myself.” The Pilgrim gave a very masterful presentation, at the conclusion of which the brother went to the rostrum and said to his neighbor, “Well, Joe, you’ve now heard the man; do you want to start throwing your eggs?” The man had been most impressed, and his only answer was, “I guess not.”

It should be noted, too, that Volume 3 contained a moderate explanation of the Great Pyramid of Giza, showing from the prophetic statement of Isa. 19:19‑22 that the “altar to the Lord in the midst of the land of Egypt” was indeed “a sign and a witness” to the great Plan of the Ages as contained in the Bible. Thus the pertinence of v. 7: “I heard another (angel) out of the altar” – in “the midst of the land of Egypt.” This truth, too, has been completely rejected by some, and distorted by others since Brother Russell’s death.

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

It should be noted that the “fourth bowl” described events that are happening today as though the book were written this year; whereas, it was written 78 years ago. The forecasts of that book are in part a fulfilment of Dan. 5:25‑29 – the much‑quoted “handwriting on the wall.” It explained that the statement, “The kingdom is divided, and given to the Medes and Persians” (v. 28) indicated that Christendom would be divided into two hostile camps: a conservative camp, consisting of church, state and capital, and a radical camp, consisting of trade unionists, socialists, communists, anarchists and nihilists.

At the time the book was written these antagonistic factions had only a faint beginning, which developed to some degree up to 1914; but it was the outbreak of the war in 1914 that caused a clear cleavage between them, as typified by Elijah smiting Jordan (type of Christendom and the curse) – when the waters (peoples) of that river developed into two distinct warring factions. The terse substance of Volume 4 – “The Battle of‑Armageddon” – gave 1914 as the end of “the times of the Gentiles” (Luke 21: 24); Great Babylon’s judgement and downfall; the overthrow of Satan’s empire, to be followed by God’s kingdom on earth. All of these things were set forth in precise detail and accuracy – so much that, when the great events began to transpire in 1914, it directed the world’s attention to Brother Russell as the outstanding interpreter and Bible lecturer of his time, the greatest religious teacher in Christendom. And in the Fall of 1917 the czarist regime in Russia was overthrown, it being one of the strongest and most absolute monarchies that had ever existed in all human history. There the text began to be fulfilled, “the mountains (strong autocratic governments) carried into the midst of the sea (the lawless elements of society).” This feature of prophecy has now been carried to a completion; the last autocracy being Ethiopia, which was toppled in 1974.

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

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

The seventh vial – titled “The Finished Mystery” – did not appear until 1917; and, as Brother Johnson so aptly stated, it appeared in a vile condition. It had been produced by uncleansed Levites – a “rush” production, at the urging of That Evil Servant in this haste to “eat and drink with the drunken” (Levites drunken with error). However, as the seventh “bowl” (its controversial features), there was not too much fault to be found with it, the reason for this being that the “bowl” portions of “The Finished Mystery” were almost completely paraphrase or exact quotation from the Star Member. It was the injection of their own ideas into what should have been a priestly production that brought those uncleansed Levites eventually to Atlanta Federal Penitentiary. They had run ahead of the Lord to publish the seventh vial; had published it in a vile condition; and the Lord rewarded them “according to their works” – by reducing them to durance vile (prison). In fact, the expression in verse 6 regarding Vol. 3 is also emphatically pertinent here: “Thou gavest them also blood to drink (revulsive error); they deserve it.” (Rev. 16:6, Dia.)

It would seem in order here to declare that the “seventh bowl” not only plagued Big Babylon, but is also produced a severe contagion right in the backyard of those who had Published it: ecclesias in many quarters were split right down the middle over the book; it was made a test of fellowship near and far, It was not enough just to keep quiet if you did not believe all of it; you must openly espouse it. At that time we ourselves were ejected from the colporteur work because we did not offer it for sale, although we were offering the other six volumes to the public.

And as evidence of its “vile condition” and nefarious influence among the brethren, it was not more than 10 or 15 years after its appearance in 1917 that “The Finished Mystery” (the name of the seventh bowl) was placed on the list of forbidden things – in direct contrast to the ruling of 1917. Those who didn’t accept the book in 1917 were disfellowshiped – but anyone caught reading and accepting its teaching at the later date was also disfellowshiped. From one extreme violation of Christian principles to a worse violation – all by the same people in the space of a few short years’ Well may the text apply to them: “Instruments of cruelty are in their habitations.” (Gen. 49:5) Note the marginal reading of the text: “Their swords (use of the Scriptures) are weapons of violence.”

It is timely to mention here that in 1969 the Jehovah’s Witnesses produced a new book – “Then Is Finished The Mystery of God” – which deals with Revelation; whereas, the 1917 Finished Mystery contained a verse by verse comment on both Revelation and Ezekiel. However, this 1969 publication is choked with error also, even more than the 1917 book. And the reason for this is readily understood: The Witnesses have gone from bad to worse and have much more error today than they had in 1917. Will they also place this latest “Finished Mystery” on the forbidden list for another “mystery”? This remains to be seen, of course.

That Fit‑Man experience had a salutary effect upon at least one of the eight who went to Atlanta: George Fisher, who wrote the Ezekiel comments of the Seventh Volume (which part Brother Johnson declared to be far superior to the Revelation part by Clayton Woodworth). Brother Fisher eventually saw “the Judge” in his true colors; and before his death he personally wrote to the writer of this article: Any one who does not see JFR as That Evil Servant is just that much out of Present Truth.

It is worthy of note that it was not the “bowl” features of Volume Seven that brought its writers into trouble; it was their own foolish statements about the war then raging, and their diatribe on Patriotism, which remarks were definitely out of order at the time. Therefore, in their incarceration they did not suffer altogether “as a Christian” (1 Pet. 4:16); rather, they paid for their own folly – although it should be noted that any persecution which came to them because of the true and opportune features of the seventh “bowl” would be counted to them for righteousness’ sake.

Although the Bible is high in praise of the Old Testament Prophets and the New Testament saints, it is equally frank in recording some of their failings and misdeeds. This is one of the things that stamps the Bible as the Word of Truth. In like manner, we would say concerning both members of the Laodicean Star that they made some mistakes, as they were not infallible; but we often pause in amazement at the grand system of Truth they gave to us. This is especially true of Brother Russell, who was faced with a mountain of vicious error that had accumulated during the Age, with some of the best minds in Christendom sponsoring those errors. Thus, it is a tribute to his courage and faithfulness, to his sensitive and brilliant mind, that he prevailed against such an array of antagonists. It should be stressed here that he also had the exalted privilege of being held in the Lord’s hand (“he had in His right hand seven stars” – Rev. 1:16), which gave him “Eloquence and wisdom, which all of your opponents will not be able to gainsay, or resist.” (Luke 21:15, Dia.) We believe all those who knew him intimately will agree with this appraisal.

We offer the foregoing as a help and guide to all God’s people who may be inclined to follow blindly the errors and bad judgment of uncleansed Levites; because they do so at their own peril – “God brought down their heart with labor; they fell down, and there was none to help.” (Psa. 107:12)

We also pay tribute to the Epiphany Messenger who faithfully upheld and defended the Truth given to us by That Servant, refuted the errors and exposed the errorists in keeping with 1 Sam. 2:30: “Them that honor Me I will honor.” And with this writing comes the prayer of the writer that it may prove a Blessing to all our brethren and a means of growing in grace and in the knowledge of our Beloved Lord and Savior Jesus Christ, thereby continuing “in the faith once delivered unto the Saints.”

“Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed. Delight thyself also in the Lord; and he will give thee the desires of thine heart. And he shall bring forth thy righteousness as the light, and thy judgment as the noonday.” (Psa. 37:3,4,6)

Sincerely your brother, John J. Hoefle, Pilgrim

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LETTERS OF GENERAL INTEREST

Dear Emily,

I am sure you have read the July‑August PT about the great progress the pilgrims and “missionaries” of the LHMM are making in their efforts to gain converts for their Campers Consecrated, a non‑existent class. The JW’s are continuing their great strides to gain converts for their non‑existent class. I am reminded of our Lord’s words in Matt. 23:15 regarding the scribes and Pharisees, whom He called hypocrites: The Berean Comments on this text are appropriate for such efforts: “Compass sea and land... With your missionary activities ‑‑‑ To make one proselyte ... One convert to your false and therefore injurious doctrines.”

However, my main purpose in writing this letter is to quote David’s beautiful letter he wrote me:

“Dear Marjorie, Thank you so much for your goodly letter of July 18 and for the enclosure in aid of our work. Ever since I met beloved John here at the UN a few years back I felt a closeness to him and of course, to Emily, as a family member. Even closer – there was a rare spiritual affinity between us, and I thank God that I had been blessed to know him. What a lovely soul!

“The tribute appearing in the Bulletin will be read in the four continents and especially in Israel. I want the world to know what John really represented – a true Pilgrim! As you note, his passing has left a great void in our lives, but his teachings and cherished memory will live on.

“I was delighted to have ‘met’ you via those nice photos Emily sent to me. Again, many thanks. Heartiest best wishes, David”

This letter was heart‑warming to me, and I know it will be to you.

Lovingly, Marjorie ------- (Florida)

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Dear Sister Emily,

It is with deepest sympathy that we learn of the passing of Brother Hoefle. We have received his pamphlets for many years and they have been a blessing to us, and we thank our Heavenly Father for the knowledge we have gained in the study of them. Bless you all in your endeavors. 

From ------- (CANADA)

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Dear Sister Hoefle,

Thank you for sending No. 349 with news of Brother Hoefle’s passing. Although I’ve never met either of you, I do feel a kinship with all the brethren. I should have acknowledged the many issues you have been so kind to mail me. Some I have pursued, others not gotten to. Many things I could concur with – others I would need to study further, as there were new concepts therein, to me at least. And we are admonished to try and to prove those things we are not familiar with. I do thank you both for I can tell of your devotion to our Lord and His service. M. T. ------- (CANADA)

Dear Emily,

I hope this day finds you well and in good cheer. Your biography of John was quite interesting and inspiring and should serve as a fitting memory of him until the Kingdom. I, too, “marveled at his remarkable memory” and deep understanding of the Truth. As my grandmother once said to him following a Mount Dora class, “You made us all look like dummies.”

Much of what was in the biography was new to me, as I knew very little of John’s early life and experiences in his work. I hope to hear more about him since his faith and dedication to the Lord and the Truth was so worthy of imitation.

Not much to report here except that I’m employed by a Toy & Hobby Dealer and am liking it very much. The Lord’s special blessing be on you always, and I hope to see you very soon.      

Love, ------- (NORTH CAROLINA)

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Dear Sister Hoefle: Greetings in the name of our Redeemer!

The burden of sorrow you carry at this time is an exceedingly heavy one. As you bravely carry on it is evident the Lord is answering your prayers, and the prayers of many others for you, that you be given strength and comfort.

For all who have known Bro. Hoefle and found help and guidance in his writings, it is a sad time. The nourishing spiritual food he provided will be sorely missed. I am delighted it is your intention to publish the various articles he had prepared for future publication.

I do have a question: Did Brother Hoefle think that all the LHMM brethren who have stayed in the movement believe in Consecrated Epiphany Campers. (He knew of some who told him personally that they didn’t believe Campers Consecrated – and he has some letters to that effect – EH)

I ask an interest in your prayers as I remember you in mine. With love and sympathy.

Your sister by His Grace ------- (MISSOURI)

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Dear Emily,

Thanks for sending the picture and special thanks for that most interesting biography of Bro. John. That 89th birthday picture is a wonderful picture of him. He sure didn’t look his age!

Much in his biography, of course, we knew, but some of his experiences with the Laymen’s Home Missionary Movement were really hard to understand – especially when we remember Bro. Russell’s warning that the final test would be love.

It is beautiful that our dear Bro. John accepted it all as “but loss for the excellency of the knowledge of Christ Jesus.” Our lives have been blessed by knowing you two dears, and we look forward to the next time we are with you.

I echo the thought expressed in the letter from Canada – “John was a gentleman.” What memories we all have who loved him and what happy hours we have spent together! Bro. John’s biography is a beautiful remembrance of him, and I appreciate your sending it out to the brethren.

We love you and hope to see you soon.

Love, ------- (FLORIDA)

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Dear Sister Emily,

Just a note to tell you that I have been thinking of you both since the Manna tells me this is the day Bro. Hoefle left for the Army in 1917 – and such a comforting verse for him on that day! We miss him but he would not want us to mourn – be happy for him. We wonder how you are getting along and know there are many questions regarding his work you would like to consult him on. Our daily prayers are that you will be guided as Brother would want you to be. The three of us seem to have colds on our chests. We took Gertrude to the hospital for chest x-rays – bronchial trouble, and since then Doris and I have the same thing. But it is not getting us down.

God bless you! ------- (OHIO)

NO. 350: MORE CONCERNING CORNELIUS

Reprint Of Excerpts ‑ No. 239, May 1975 Paper

No. 350

On pp. 11‑15 of the Jan.‑Feb. Present Truth there is another strenuous effort by RGJ to uphold his errors concerning Cornelius, the same being copiously marked with his usual diatribe against us. .............

The paper under review makes quite some ado about the sixteen references from Brother Russell that he cited in the July‑August 1974 PT; and he contends that all these references support his error that Cornelius was not “repentant and believing” before Peter visited him. But in every one of these references That Servant corroborates his teaching we presented from Reprint 1922, which RGJ contends is error. We shall subsequently prove our contention is correct when we quote these references, together with others. We contend that all Brother Russell’s articles – written before and after the articles in Reprint 1922 – are in harmony with the Truth that Cornelius was “repentant and believing” before Peter’s visit – and not only was he “repentant and believing,” but also his “consecration was of years’ standing before Peter arrived.”

In E‑10:209 is a statement that the Epiphany Messenger never set aside, or modified in any way, although RGJ now sets this teaching aside: “The Epiphany Camp in the finished picture is the condition of truly repentant and believing, but not consecrated Jews and Gentiles.” This statement is conveniently ignored by RGJ, but this one item alone is sufficient to answer all his contentions.

The real crux of this difference between us is whether or not Cornelius was “repentant and believing” before Peter visited him. While Brother Russell states quite clearly that Cornelius was also consecrated, we do not stress that point – other than to say that we do not know the degree of his consecration, even if we accept Brother Russell’s statement ‑ nor is it necessary that we do. Our readers know from their own experience, and from observing others, that the depth of consecration increases with all the faithful – and especially is this true of the fully faithful leaders in the Church.

Also all crown‑losers violate their consecration vows, even as they do violence to their justification. And this is clearly manifest by RGJ’s gross revolutionism against justification – and now becoming unclear on consecration as related to the “repentant and believing.” As stated in E‑15:517, Their new spiritual wills are undermined, “then it more or less blunted the keen edge of their new minds by dulling the spiritual perceptive, remembering and reasoning powers, which made them susceptible to accept error in place of formerly held Truth, and to add error to the Truth already had and kept.” ....

“Their errors of head certainly partially undermine their faith .... Moreover, they make them more or less bitterly partisan against the faithful for their opposing their wrong course, whereas they should love and appreciate them all the more for their efforts to rescue them from the snares of Satan.” E‑15:521

And to such God sends “an energy of delusion” (2 Thes. 2:11) to their believing the falsehood; and this has been glaringly apparent with RGJ since his abandonment in 1950 “Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving, and being deceived.” (2 Tim. 3:12, 13) The Berean Comments on v. 13 are to the point: “Seducers – Leaders astray from the Truth; Worse and worse – That rapidly increasing class that will no longer endure sound doctrine.”

The Centurion: It is contended that Cornelius did not know what to do before Peter came to him, which is correct; but we would add here that Peter himself – an inspired Apostle – did not know what to do until the Lord taught him what to do. Would any one contend that Peter was not “repentant and believing” because he was ignorant of the Gospel now going to the Gentiles? (p. 2, par. 4)

The question may be asked, If Cornelius had such “great faith,” why did he not become a proselyte Jew, as Nicolas had done? (Acts 6:5) It is recorded in Luke 7:5 that “he loves our nation, and he built our synagogue.” Thus it is apparent that he was a man of considerable wealth and fine intellect – not just an ordinary man; and he no doubt had embraced Judaism in some considerable degree. Therefore, it may be assumed that he was much disturbed by the contention among the Jews themselves about Jesus; and this probably would cause him to proceed cautiously, seeking guidance from the Lord, as recorded in Acts 10:30. (p. 2, par. 6 and top of p. 3)

Some of our readers will recall that Brother Russell had said he could not remember the time that he was not consecrated to do God’s will. Yet he had more or less abandoned the Bible because of the erroneous creeds, all of whom claimed to secure their teaching from that Book. But it should not require argument that his consecration became much deeper and more compelling after he had come to understand Leviticus Sixteen and the Two Salvations. (p. 3, par. 1)

THOSE SIXTEEN REFERENCES

The first one of these that we now quote is from Reprints 5834, col. 2, par. 5: “In the case of Cornelius, the Roman centurion, which we have cited in this article, we have seen that he was a just man, a good man. But he did not belong to the Jewish nation, to whom God had given His law. The only way in which Cornelius could have come into God’s favor prior to his appointed time – three and a half years after the cross – was to have become a Jewish proselyte. But when it became chronologically due time for the Gospel to go to the Gentiles, this good man was notified, and gladly accepted the conditions and became a son of God, through faith in Christ. He received the begetting and anointing of the Holy Spirit, just as the Jews had previously received them. All this shows us that God has a particular course marked out by which any may become His children. Unless they come in the appropriate way and in the appropriate time, none will be accepted as sons of the highest.” (p. 3, par. 2)

Certainly, there is nothing in the foregoing to indicate Brother Russell thought Cornelius was not “repentant and believing”; rather, it adds support to the fact that he was. For the Gospel Age, “repentant and believing” puts one in a position to enter the antitypical Court condition – which is Tentative Justification. But there has never been any justification for this Faith Age outside that Court; and Cornelius could not enter that condition until the way was opened for him to do it. Therefore, there can be no consecration acceptable to God until a person enters the Court condition. But one can be “repentant and believing” before entering the Court condition. (p. 3, par. 3)

There are two parts to consecration: (1) The offer by the person, and (2) God’s acceptance of that offer. Such offers are never accepted until the “due time.” In the case of the Apostles and the 500 in the upper room, they could not receive the Holy Spirit until the “due time,” although they all were undoubtedly consecrated to the extent they understood the matter; but this understanding was very meager until they were fully enlightened – they understood very little of the great “Plan of the Ages.” (p. 3, par. 4)

RGJ’s reference to Reprints 5833, par. 2, follows: “The angel of the Lord said to Cornelius: ‘Send men to Joppa, and call for one Simon, whose surname is Peter, who shall tell thee words whereby thou and all thy house shall be saved.’ (Acts 11:13, 14) Those words were necessary to his saving – to the bringing of him into covenant relationship with God. Cornelius, being obedient (“repentant and believing” – JJH) sent for Simon Peter, who gave him the necessary instruction for drawing nigh unto God through Jesus. And unless we come to the Father through Christ, our prayers would not be received any more than those of Cornelius had been.” We stress once more that Cornelius – no matter how much he believed in Jesus – could not come through “the door” (Christ) until that “door” was opened to the Gentiles – regardless of what a noble character he may have been. Even though he was “repentant and believing,” the “gate” (Christ – “I am the way”) to the Court had not yet opened for the Gentiles. P. 3, par. 6 and top of p. 4)

Then there is this in the next paragraph, same page: “When Cornelius heard the good message, he believed with all his heart; and likewise those who were with him. Doubtless he had heard of Jesus before, but now he understood the matter. He had been in the right condition of heart all along. (There is only one right condition of heart – that is, “repentant and believing.” – JJH) He had been praying and fasting. But even so he could not be accepted of God except through Jesus. He must have Christ as his advocate.” (p. 4, par. 1)

Another citation is from Reprints 5832, last par.: “The Gentiles were altogether without God. They had no privilege of prayer. We come down to the beginning of the Gospel Age and to the case of Cornelius. We read that he was a just man, who gave much alms to the people and prayed always. But his prayers could not be accepted, even after Jesus died. The death of Jesus did not bring Cornelius into covenant relationship with God. But when the seventy symbolic weeks of Jewish favor had been fulfilled, the due time had come for the Gospel to go to the Gentiles. God was then ready to receive him, and He sent an angel to him, who gave him this message from the Lord: ‘Cornelius, thy prayers and thine alms have come up for a memorial before God.’ The prayers and the alms of Cornelius had risen up as an incense before the Lord.”

And likewise it will be the same for those who failed to consecrate in the Court, and those who become “repentant and believing” in the “finished picture” of the Camp – their “prayers and alms” will come up for a memorial before God in their “due time.” All who fail to consecrate while in the Court condition (which is Tentative Justification) will “cease altogether to be of the Household of Faith.” (E‑4:406) However, to such the text applies: “Seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.” (Zeph. 2:3) (p. 4, par. 2)

A further reference from Reprints 5200, col. 2, bottom: “Cornelius was a man who sought harmony with God (Would this not make him “repentant and believing?” – JJH). Although he prayed for years and gave much alms, yet his prayers and alms did not come up before God until an appropriate time – not until Jesus had died and ascended up on high, there to appear in the presence of God for us. (Acts 10:1, 2, 4; Heb. 9:24) Three and a half years after the cross, at the end of time of special favor to the Jews, this man’s prayers and alms came up before God as a memorial.” (Would God keep any one’s prayers as a memorial, if that man wasn’t “repentant and believing”?) (p. 4, par. 4)

Here we digress just a little to quote the last paragraph on the same page of Reprint 5101, of this article entitled “TO THE JEW FIRST”: “Nevertheless the Scriptures most clearly declare that the natural seed of Abraham, the Jews, are still heirs of a certain promise of God, which in due time will come to them. To their nation will come the great privilege of being the foremost nation amongst men during Messiah’s glorious reign, when the church glorified, spiritualized, will be with Him in His throne ....... St. Paul thus explains that the full number, to complete the elect kingdom class, must be first found among the Gentiles, and then, .... natural Israel will obtain the great earthly blessings which are still theirs and which were promised to their fathers ..... ‘They shall obtain mercy through your mercy.’ – Rom. 11:25‑34.” (p. 4, par. 6, and top of P. 5)

The above is corroborated in E‑15:550, bottom and p. 551, top: “The Kingdom will, of course, begin to work on the Worthies, and then through them upon the restitutionists who will survive the time of trouble, and that starting with the Jews in Palestine.” (p. 5, par. 1)

But we are persuaded by the sound logic in E‑11:664: “He who corrects a wrongdoing leader will later obtain more consideration that a deceitful flatterer.” “It is joy to the just to do judgment: but destruction shall be to the workers of iniquity.” (Prov. 21:15)

Space will not permit reprinting the whole article of No. 239, as we want to publish

EXCERPTS FROM NO. 241, JULY 1975 PAPER

In our May paper No. 239 we offered extended analysis on Cornelius and his condition before Peter’s visit; but time and space did not allow us the detail that the subject required. Thus, we now offer further comment in refutation of what is presented in the Jan.‑Feb. PT, pp. 11‑15. For the benefit of our readers who no longer read the PT we now quote the opening paragraph on p. 11 of this paper, under the heading of “Tentative Justification & Cornelius’ Standing”.:

“It is saddening to see what length persistent errorist will go to uphold their errors – how with cleverly worded sophistry (such as we quoted from that Servant! – JJH) they will twist, misrepresent and disparage in order to evade the Truth and uphold their errors, how they will misuse and even fight against plain statements of Scriptures in order to do so.”

We have quoted this statement by RGJ because we shall now offer further proof that he was there describing himself. The Truth is that the standing of Cornelius would be no issue with RGJ if it did not impinge against his Campers Consecrated. He is now so enmeshed in this quagmire of error that he is forced to set aside one fundamental doctrine after another – doctrines that dispute his contentions concerning his Campers Consecrated.

ABOUT CORNELIUS

On p. 15, col. 2, par. 4, there is this: “Bro. Russell’s many and oft‑repeated statements to the effect that Cornelius was not yet a believer in Christ as his Savior when Peter came and told him the saving words.” We ask him now to cite just one of those “oft‑repeated statements” by Brother Russell that would set aside the fact that Cornelius was “repentant and believing” before Peter’s visit. We have quoted from Brother Russell that Cornelius was consecrated of years’ standing, and that he was a just and devout man. However, while we are waiting for RGJ to find the one statement from Brother Russell that supports his error, we now offer a quotation from Reprint 2988, col. 2, 1ast paragraph onward, that clearly contradicts what RGJ is trying to have his readers believe:

“Cornelius, the centurion, whose acceptance with God is the subject of this lesson, was evidently converted to God and to righteousness years prior to this incident (Peter’s visit as described in Acts 10:34‑44 – JJH). This is the testimony; he was a worshiper of God, a benevolent alms‑giver, and his love of righteousness and his consistent Life were recognized amongst those with whom he had to do; yet, nevertheless, something was necessary before he could be accepted by God in the proper sense of that word. (He must await his “due time” – JJH.) There is a lesson here for those who imagine reverence of God and morality are all that is necessary to Divine acceptance. As Cornelius had these qualities in large measure before his acceptance, the Lord’s dealing with him may well be a guide for all others who desire to approach Him in covenant relationship.

“Although devout, etc., as we have seen, Cornelius was not a Jew; and realized himself to be outside the pale of special Divine favor. (Like Peter, he had to be instructed by the Lord how he, a Gentile, could receive this favor – JJH.) Still he prayed to God .. for enlightenment respecting the Divine character and plan ... Cornelius needed to know of the Lord Jesus from the true standpoint; he must exercise faith in Him as his redeemer, before the memorials of his piety would count for anything with God ..... (Self‑evidently, he was a worshiper of the God of Israel, and no doubt had a great respect for the followers of Jesus, who had accepted Him as their Messiah – JJH)

“Evidently Cornelius was full of faith in the Lord ... He did not wait to see if Peter would come; he knew that he would come; he had faith (belief – JJH) in the Lord’s promise through the angel: Accordingly he gathered together his friends and relatives and household – those upon whom he had been exercising an influence, and who, like himself were pious (“repentant and believing” – JJH) and earnestly desirous of knowing all that they might learn concerning the way of life ... (It seems they were in the proper condition of heart for a full commitment to the Lord sometime before their “due time” for God’s acceptance – but the “way” was not opened for them until the 3 1/2 years of special favor to individual Jews had expired – JJH)

“Meantime, Peter, with all the prejudices belonging to the Jews for centuries, needed to be prepared to receive this first out‑and‑out Gentile brought into the Church. (It would seem that Peter was at least as ignorant of what was to be done as was Cornelius – JJH)

“Peter’s message, ‘words,’ explaining matters, enabled Cornelius and his household to grasp by faith (emphasis by Brother Russell) the great redemption which is in Christ Jesus ... Saved at once from alienation from God and from condemnation, as sinners....

“Having called for an expression from those present – especially from the brethren who accompanied him from Joppa – to know if any objection could be thought of why these dear brethren, who had believed in the Lord, who had given evidence of their consecration and good works, even before they knew of the Lord and His glorious plan, and who had now been accepted of God, and his acceptance manifested – why these should not be admitted to every blessing and arrangement which God had provided for His faithful ones – irrespective of their being Gentiles by birth.”

Cornelius was a worshiper of Israel’s God, so the question might arise, Why didn’t he become a proselyte Jew if he desired to be in covenant relationship with God? Cornelius was well acquainted with the Jewish religion, otherwise he wouldn’t have been worshiping Israel’s God. But there was a dissension among the Jews – a few Israelites indeed accepted Jesus as their Messiah, but the majority didn’t accept Him. Some who didn’t become His followers referred to Him as the Messiah (even Josephus referred to Jesus in his history as the Messiah); but the “due time” had not come for Cornelius to understand this fully. Thus, he was overjoyed when the angel visited him; and, as That Servant has aptly stated, Cornelius had sufficient faith to know that Peter would come – just as the angel had told him. And so it was with Peter – he, too, when properly instructed, had sufficient faith to do what he was told, even tho, hitherto, he was prejudiced the same as other Jews.

Be it noted that the quotation from Reprint 2988 is four years later than Reprint 1922 – the latter being the one that RGJ contends is the only place where That Servant made a mistake about Cornelius. He tells us that anytime before and after the article in Reprint 1922, Brother Russell supports his contention, that Cornelius was not “repentant and believing” before Peter’s visit. but note in the above quotation That Servant tells us that Cornelius had been converted to God and to righteousness years prior to Peter’s visit to him.

It is quite clear from That Servant’s teaching and from the Scriptures, that Cornelius was a righteous and God‑fearing man years prior to Peter’s visit. He had done all that he could – had witnessed a good confession of his faith in the God of Israel to his household and friends, and had influenced them to do likewise. Conversion is a much more comprehensive and potent word than repentance. One cannot be converted until he is repentant. Self‑evidently, therefore, Cornelius had to be repentant if he had been converted; and this illustrates just one more Truth that RGJ has Lost, or never clearly understood. In support of this conclusion we now quote from E‑6:232:

“The word repentance means much more than a change from wrong to right knowledge as to one’s moral state. It means not only a change from a wrong to a correct knowledge as to sin and righteousness, but also a change of disposition from a love of, and pleasure in sin to a sorrow for, and a hatred and abandonment of sin, and also from hatred and avoidance of righteousness to a love and practice of righteousness. Anything short of this is not a Biblical repentance.”

It is indisputable that Cornelius had Biblical repentance as described above by the Epiphany Messenger. And we now quote further from E‑6:233: “Revivalists make conversion consist of ‘repentance toward God and faith in our Lord Jesus.’ Conversion, as the Bible teaches, is the entire process of turning from depravity into the image of God, and is a lifelong work. JFR has not only forsaken the Truth definition of conversion (Berean Comments Acts 3:19), but has fallen into deeper error on the subject than has the nominal Church.”

St. Peter’s statement in Acts 3:19 – “repent and be converted” – is definitely to the point that repentance must first come before any real conversion is accomplished; and, when RGJ sets this clear teaching aside, it is ample evidence that he now has the same teacher as did JFR, and that he is still in the clutches of Azazel – “deceiving and being deceived.” (2 Tim. 3:13)

Let us here stress the reason that RGJ has “turned his ears away from the Truth, and has turned to fables” (2 Tim. 4:4): It is his persistent effort to substantiate his delusion about Campers Consecrated by attempting to see types that support his error. In his letter published in the Nov. 15, 1910 Watch Tower he admits his “besetting sin” in this respect, in which he says: “My faculty for seeing pictures and types became so developed that my eye would skim over a chapter, jumping at a chance picture here and there, and missing nearly all the original meaning and proper application of the text. The Bible I loved was thus becoming quite barren to me in respect to its intended use. ... I was enjoying it more as one would enjoy a picture book of ‘Grimm’s Fairy Tales’ ... Finally I came to the point where it became quite difficult for me to distinguish between truth and error; and I was in danger of losing my appreciation of the truth and devoting myself to the fanciful.”

And it is tragic to note that after all these years he is yet in the same condition: it is quite difficult for him to “distinguish between truth and error”; otherwise he would not have referred to statements of That Servant regarding Cornelius to support his error, when those statements annihilate his position instead of supporting him. He must have been too busy in 1910 with his own imagination to take sober note of the following statement in Parousia Vol. 2, pp. 173, 174:

“But in considering types, we should carefully avoid the error of many well‑meaning people, who, when they begin to see there are significant types in the Scriptures, run to the extreme of treating every Bible character and incident as typical (as does RGJ when he thinks he finds support for his Campers Consecrated – such as the Hill Ophel, his Nethinim, etc. – JJH), and are thus led into error by curiosity and ingenuity.”

In our previous statements we quoted from That Servant that Cornelius’ consecration and conversion were of years’ standing. So in his opinion Cornelius was more than “repentant and believing,” even though God would not deal with him until the “due time.” It is elementary that repentance must precede consecration and conversion – and we observe that Jesus was also consecrated from boyhood, as is shown by his statement at the age of twelve: “Wrist ye not that I must be about My Father’s business,” (Luke 2:49) However, the Father’s business for Him actually began when Jesus had become thirty years of age, and presented Himself at Jordan. Much the same can be said about the Prophet Samuel, who became “judge” in Israel only after he had reached maturity, but he was consecrated from birth; and the same can be said of Brother Russell. RGJ’s teachings clearly reveal him as a “foolish” virgin and “the unprofitable servant” of Matt. 25:30 (see Berean Comment), who has “Built his house upon the sand.” (Matt. 7:26) And the “house built upon the sand” will fall in due time – “and great will be the fall of it.”

The question properly arises: Why all this uproar about Cornelius? The answer is that it is due to RGJ’s errant nonsense concerning his Campers consecrated. After the door to the Court is closed those in the Camp are in the same relevant position as was Cornelius before the 3 1/2 years of special Jewish favor had expired after Jesus’ death. God could not accept the consecration of Cornelius until the “due time”; and it is not now the “due time” for God to accept Restitutionists’ consecration – nor will it be due time for God to accept such consecrations until the end of the Millennium when the Restitutionists wills have become perfect.

Just as in the case of Cornelius, God was mindful of his piety, and kept his prayers in remembrance, the Mediator is also mindful of the piety of the “repentant and believing” in the Camp after the door to the Court is closed, and their prayers will be held in remembrance until their “due time” for acceptance when the New Covenant is inaugurated. And, if Cod will have nothing to do with Restitutionists during the Mediatorial reign, certainly He will have nothing to do with them now! God and Jesus both deal with the elect during the Faith Age; but The Mediator only will deal with the Restitutionists during the Mediatorial reign – although in full accord with God’s will and arrangement. This is elementary – something all the babes learned who came into Present Truth; and is in full harmony with the teaching of both Messengers – the “faith once delivered unto the saints.”

The nominal church teaches only one salvation – a salvation which can be gained only during this “present evil world.” However, the Bible teaches Two Distinct Salvations – one for the elect during the Faith Age (this “present evil world”), and one for the non‑elect during the Works Age (the “world to come”). Apparently RGJ is not clear on this teaching – otherwise he would not be so confused in his statements. He became confused when he produced his non‑existent class of Campers Consecrated, just as JFR became confused when he produced his non‑existent class of Jonadabs (now called the Great Crowd of Rev. 7:9). Of course, such monstrosity has caused both of them to pervert or reject other important Truths in their desperate effort to uphold their errors. That is why he is now presenting such “foolishness” about Cornelius and a “narrow way” in the Camp, which is simply a weird innovation – the invention of RGJ.

Neither Messenger ever hinted at such a situation; none of us ever heard of it until RGJ “discovered” it. The Berean Comment on 2 Tim. 3:13 well applies to him: “Being deceived ... Becoming more firmly entrenched in the snares of their own weaving, so as to make it impossible to extricate them.” God will send to such “an energy of delusion” (2 Thes. 2:11, Dia.); and the Berean Comment on that text: “Great delusions are just before us, and some of these may come closest upon those possessing the most light of Present Truth.” Certainly RGJ had more opportunity than any of the crown‑losers for “possessing the most light of Present Truth”; and when he was under the benevolent influence of the Epiphany Messenger he was very vigorous and effective in combating the very errors he himself is now presenting. He was quite courageous and unafraid of the errorists at that time – because he had the Truth’ “How are the mighty fallen”’ (2 Sam. 1:19) In his present course he is manifesting an excellent antitype of King Saul; but we hope he may yet extricate himself, and not have an ending similar to that of King Saul

“Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free.” (John 8:31‑32)

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NOTE: The above articles, Nos. 234 and 241, are reproduced to prove that Brother Hoefle’s only contention with RGJ was that Cornelius was “repentant and believing” before the Apostle Peter’s visit to his home. Brother Hoefle quotes That Servant who taught that Cornelius was converted and consecrated.

RGJ could not dispute that Brother Russell taught that Cornelius was converted and consecrated of years’ standing, so he came out with the following statement: “It is obvious, however, that what Brother Russell calls ‘his (Cornelius’) consecration of years’ standing’ was not a full consecration, but instead a consecration in a rather accommodated sense, a kind of consecration in which he was devout, reverenced God, prayed to Him and gave alms to the people (Acts 10:1,2).”

In RGJ’s watered‑down opinion of consecration as Brother Russell stated, he says that Cornelius was devout, reverenced God, prayed to Him. What more could any one do to be “repentant‑and believing”? God would not have held Cornelius’ prayers in remembrance had he not been “repentant and believing.” (See Brother Hoefle’s teaching on consecration – p. 1, par. 2; and p. 2, pars. 3 and 6 of this paper,)

However, Brother Johnson said that when he had a different opinion to Brother Russell’s opinion, he always accepted Brother Russell’s opinion if neither was substantiated by a Scripture. This is a wise course for all the Lord’s people.

It should be noted that God dealt with Cornelius in vision (Acts 10:3,4) before Cornelius saw Peter. It was on the morrow (Acts 10:9) that Peter “saw the heaven opened.” (Acts 10:11) Also, since Cornelius and those with him received the Holy Spirit while Peter was yet speaking (Acts 10:44), this May have caused That Servant to believe that Cornelius was consecrated before that time. Acts 10:2 describes Cornelius as a “devout man, one that feared God with all his house, ... and prayed to God always” no doubt persuaded Brother Russell to believe that he was consecrated of years’ standing. Too, That Servant stated that he believed that the same centurion who came to Jesus beseeching Him to heal his servant (Matt. 8:5‑9) was Cornelius. He couldn’t believe there were two centurions of such faith. Self‑evidently, the centurion had faith in Jesus! Jesus said of him, “Verily, I say unto you, I have not found so great faith, no, not in Israel.” (Matt. 8:10) It seems reasonable that our Lord would have chosen the centurion whose servant He healed to be the first Gentile to receive the Holy Spirit when the door was opened for the Gentiles.

August Gohlke stated in the May‑June 1984 PT, p. 43, col. 1, par. 4: “He (meaning JJH) contended that Cornelius was fully consecrated before the Apostle Peter came to his home (Acts 10).” Brother Hoefle did not contend that Cornelius was fully consecrated, or that he was consecrated in any degree. Brother Hoefle had no reason for contending Cornelius was fully consecrated. His only contention with RGJ was that Cornelius was “repentant and believing,” the same as the condition of the Epiphany Campers – including RGJ’s Campers Consecrated. However, he quoted Brother Russell’s teaching about Cornelius. If Cornelius was consecrated in any degree, he had to be “repentant and believing.

God hates a lying tongue! “These six things doth the Lord hate: yea, seven are an abomination unto Him.” (Prov. 6:16) And v. 17, the second of the seven things that God hates is “a LYING TONGUE.”

It is only reasonable to conclude that Gohlke wrote this article after he was notified that Brother Hoefle had finished his course. So he must have felt free to misrepresent Brother Hoefle, as well as Brothers Russell and Johnson. However, “their works do follow them.” Brother Hoefle being dead yet speaketh.

Even though some of the Campers may be consecrated, God does not accept the consecration of Restitutionists – not now or in the Kingdom. God will no doubt hold such faithful consecrations in remembrance, as He did for Cornelius. “The eyes of the Lord are in every place, beholding the evil and the good.” (Prov. 15:3) God will not accept consecrations of Campers until they have become perfect – at the end of the Kingdom. Jesus and the Church will have complete charge of all Restitutionists in the Kingdom, and will accept the consecrations of Restitutionists when the New Covenant is inaugurated.

The Kingdom will be Israelitish, just as That Servant taught, and all who receive the blessings of the New Covenant will have to become Israelites – not Epiphany Camperites! It was the same under the Mosaic Law – any Gentile that wanted to receive the blessings of the Law Covenant had to become proselyte Jews, There are TWO DISTINCT SALVATIONS, which cannot be mixed – the elect salvation for the Gospel Age and the salvation of the Millennial Age for all Restitutionists. There is no way open during the Gospel Age for Restitutionists to consecrate. Their “way” is the Highway of Holiness (Isa. 35:8), which will not be opened until the New Covenant is inaugurated. The Jehovah’s Witnesses “Great Crowd” and RGJ’s Campers Consecrated are non‑existent classes.

Another misleading statement by AG, p. 41, col. 1, pars. 4 and 5, is his heading in big letters, “ERRORIST DENY TENTATIVE JUSTIFICATION,” while in small letters underneath this heading he says, “a bold denial of tentative justification as operative in the Epiphany Camp.”

All God’s faithful people who continue in the Truth as taught by the two Messengers on tentative justification “boldly deny tentative justification as operative in the Epiphany Camp, RGJ taught the Truth on Tentative Justification when under the benevolent influence of the Epiphany Messenger. August Gohlke is teaching error he inherited from a self‑confessed crown‑loser – who was ejected from the Holy and befuddled by Azazel – rather than the Truth “once delivered unto the saints” taught by the two Messengers.

On p. 43, last paragraph and top of p. 44, August Gohlke cites from the Epiphany Messenger in P. 47, p. 52, col. 2, the heading being “SOME OBJECTIONS TO THERE BEING A YOUTHFUL WORTHY CLASS EXAMINED.” This article was solely written to refute a brother in England who refused to accept a Youthful Worthy class. He cites from this article to prove the Epiphany Messenger supports his Consecrated Epiphany Camper’s error: “All the Gospel‑Age consecrated (‘this would include the Consecrated Epiphany Campers,’ August Gohlke inserts) as real law‑fulfillers through Christ’s righteousness (Rom. 10:4) are By God counted Israelites, regardless of whether their flesh is Jewish or Gentile (emphasis by AG), while the unconsecrated are the Gospel‑Age Gentiles (Rev. 2:9; 3:9; 11:2).”

All the Gospel‑Age Gentiles who consecrate are in the Court. Now a quotation from that same article, p. 54, col. 2, par. 2 will prove that Brother Johnson refers to the Saints and Levites as the “Gospel‑Age consecrated”:

“2 Tim. 2:20: ‘In a great house (the house of Jesus as Aaron’s antitype, the latter being the head, first of the tribe of Levi (Num. 17:3), and secondly of all Israel as their high priest) there are not only vessels of gold (Little Flock) and of silver (Great Company), but also of wood (Ancient Worthies) and of earth (Youthful Worthies).’ Thus here Jesus is spoken of not only as the head of the under priests, but also of the three groups of eventual Gospel‑Age and Millennial‑Age Levites. Please note how the word and is used to connect the last part of the verse with the preceding part – and, additionally, to the under priests and the three sets of eventual Levites there will also be in Jesus’ great house two other classes; and some to honor (the faithful Restitutionists), and some to dishonor (the Millennial unfaithful, second‑deathers). By implication Gal. 3:7 teaches that the Youthful Worthies as Abraham’s children are a class; for they are a faith class. Likewise v. 9 implies the Youthful Worthies as Being Abraham’s associates in blessing received and given; for being of (a) faith (class), they are blessed with faithful Abraham. Rom. 2:26‑29 implies them as a class; for they are consecrated. Finally, of New Testament passages Rev. 20:9 refers to the Youthful Worthies as the camp of the saints, and to the Ancient Worthies as the beloved city.”

August Gohlke again misrepresents Brother Johnson’s teaching. It is clear to any one of a “sound mind” that Brother Johnson in this article referred to Priests and Levites when he said “All the Gospel‑Age consecrated.” He makes this very clear in his explanation of the and. The Epiphany Campers are included in the Millennial Age picture of “some to honor.” This would include the JW’s “Great Crowd” as well as the Campers Consecrated – all those who are “repentant and believing,” and seek meekness and righteousness.” (Zeph. 2:3) They will be privileged to share with the Jews in their missionary work as they become Jews. All will have to become Jews if they get the blessings of the New Covenant. However, God’s promises to natural Jews is sure – they will be “first and chief.” Those who teach differently are “deceiving and being deceived.”

Brother Johnson gives a Fourfold Tabernacle picture; (1) the Gospel‑Age picture, including the Epiphany up to the finished picture; (2) the finished picture of the Epiphany; (3) the Millennial‑Age picture; (4) the Post‑Millennial‑Age picture. The Gospel‑Age Camp picture contains the nominal people of God, while the Epiphany Camp finished picture contains the “repentant and believing” Jews and Gentiles, but not consecrated. Does the LHMM teach there are five Tabernacle pictures, If not, which picture do they use for their Consecrated Epiphany Campers – the Gospel‑Age picture or the finished picture of the Epiphany? Either one has no place for Consecrated Epiphany Campers.

August Gohlke’s article is polluted with errors that his predecessor taught him – errors: on the Tabernacle, Tentative Justification, Those Consecrating Between the Ages, To The Jew First, etc. We have articles that will refute all his errors, which will be reproduced, D.v., as occasion demands. For now, however, Brother Hoefle’s paper, No. 212, Feb. 1, 1973, p. 8, pars. 6, 7 and 8, is pertinent to the subjects herein discussed, which we reproduce as follows:

We now quote what the two Messengers taught us about the Jews: “The New Covenant is not to be made with any other than the Jews, for no others were in Covenant relationship with God. The words ‘New Covenant’ seem, therefore, to indicate the repetition of God’s favor to Israel under the better Mediator.” (Question Book, p. 205 – No. 212, p. 8, par. 6)

“Having seen so many features of God’s plan successfully carried out by God’s zeal, he has the full assurance of faith that the unfulfilled parts as due will be zealously carried out by God ... He confidently looks for the zeal of God to establish God’s Kingdom at the hand 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 Gentiles. (E‑1:302 – No. 212, p. 8, par. 5)

“So the Millennial favors will be to the Jews first, even as by reason of the Covenants, etc., the Gospel favors were offered to them first. And so it shall be finally as Simeon prophesied: ‘This child is set for the fall and rising again of many in Israel.’ And the time for raising up that nation, so long fallen from favor, is at hand.” (Parousia Vol. 3, p. 256 – No. 212, p. 8, par. 8)

We will now reproduce a Question and Answer from Brother Hoefle’s paper No. 311, May 1981, pp. 7 and 8:

QUESTION: – Would you please give your comments on “A Reply to Attacks on Tabernacle Truth” in the January‑February 1981 PT, pp. 11‑14?

ANSWER: – At first we thought to ignore August Gohlke’s attempt to substantiate his errors on Tentative Justification, Campers Consecrated, etc., since we have ably refuted these errors in our past papers. AG is simply repeating the errors he learned from RGJ. However, since some of our readers would like to have our comments, we will give them as briefly as possible.

On p. 12, col. 1, par. 6, AG says we (JJH) “follow a course similar to JFR.” JFR made a total denial of Tentative Justification, saying it was not taught in the Bible, AG knows that we have defended Tentative Justification and upheld it as taught by That Servant and the Epiphany Messenger, so he makes this statement knowing it to be a false and slanderous accusation. We have repeatedly cited Rom. 4:9‑11 in proof of Tentative Justification, just as did the Epiphany Messenger in refuting JFR’s error. To refresh AG’s memory we are sending him our September 1976 article, No. 255, “Justification in This Age and in the Next Age.” Copy of this issue will be gladly sent free to any who request it.

AG cites E‑10:209 in proof of his contention, just as other errorists have done – cite Scriptures and quotations that refute their errors. And this very citation by AG should be one Epiphany Truth that he should shun, in view of the perversion of Tentative Justification and consecration the LHMM upholds. In E‑10:209 it is stated that “in the finished picture the Epiphany Camp will consist of the repentant and believing unconsecrated Jews and Gentiles.” We accept this Epiphany Truth, “knowing of whom we have learned it.” (2 Tim. 3:14) AG should make it clear whether he teaches we are in the “Finished picture” of the Epiphany or whether we are not Either way he chooses, according to the teaching of the Epiphany Messenger, the LHMM has been teaching gross error since 1954. If we are in the “finished picture,” then the Camp now contains only the “repentant and believing” UNCONSECRATED Jews and Gentiles; and if we are not, then the gate to the‑Court is still open, and Youthful Worthiship is available.

Brother Johnson often stressed that only thee Star Members (God’s special Mouthpieces) could bring forth a new doctrine – that others attempting to do this would bring out error; but that didn’t bother RGJ as he saw new Light (?) and produced a new doctrine – Epiphany Campers Consecrated, which has set aside opportunity for Youthful Worthiship before restitution sets in, as taught by That Servant and the Epiphany Messenger. His Campers Consecrated will be first and chief in the Kingdom, he says, setting aside the teaching of the Apostle Paul, That Servant and the Epiphany Messenger. No Levite, whether cleansed or uncleansed, is permitted to bring forth a new doctrine. However, according to the Epiphany teaching all Great Company members must be fully abandoned to Azazel before they can be cleansed; and to be fully abandoned they must have brotherly fellowship withdrawn from them. (See E‑15, pp. 525, 526) Brother Johnson only withdrew priestly fellowship from RGJ, but never brotherly fellowship. So RGJ was an uncleansed Levite at the death of the Epiphany Messenger.

That Servant and the Epiphany Messenger both taught that restitution would be “to the Jew first” – at the beginning of the Kingdom and its end – that all restitutionists will have to become Jews if they get eternal life. As Brother Russell has repeatedly taught, the Kingdom will be Israelitish. (See Parousia Vol. 1, p. 294, par. 1) Even if we had no clear teaching from the last two Star Members, we have the inspired Scriptures which are crystal clear. The Apostle Paul’s words would be sufficient to refute the JW’s on their “Great Crowd;” and the LHMM on their Campers Consecrated – “to the Jew first.” (Rom. 1:16) The fully faithful Little Flock of this Gospel Age are recorded as Jews (Rev. 7:4‑8) – although the majority of them have been Gentiles. And to this we would add the words of Jesus Himself: “Ye worship ye know not what; we know what we worship: for salvation is of the Jews.” (John 4:22)

Let our readers note carefully that AG makes copious reference to the teaching of RGJ, just as RGJ referred to his past errors to support his present errors. It gives us no pleasure to refute the errors of our erstwhile brethren, with whom we have had sweet fellowship, but “necessity is laid upon me” (1 Cor. 9:16) if we would faithfully “contend for the faith which was once delivered unto the saints” (Jude 3) – not the “faith that was delivered to the Levites, the Great Company.”

It would encourage AG’s adherents if he would tell them how many Jews have joined up with him, and have become Epiphany Campers Consecrated in order to become “first” in restitution blessings. We have tried to be brief, but we trust not too brief to make our position clear. However, it will be our pleasure to send some of our back papers on the subjects to those who request them.

“The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?” (Jer. 5:31)

“Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness. Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest judgment.” (Ex. 23:1,2)

The Berean Comments on Ex. 23:1, 2: “To do evil – Seek one’s own interests regardless of justice and honesty.”

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LETTERS OF GENERAL INTEREST

Dear Emily,

Thanks for your sweet letter and lovable picture sent July 16th. I feel as though I missed meeting a great man in John Hoefle. However, I am delighted that, the Lord willing, I’ll be able to meet you personally and give you the hug I would have given John as well as the one Norma and I have reserved for you. And one day we’ll be together – around the throne in glory sharing victories won by our Lord. Isn’t it amazing how He really does all the work through us yet rewards us as if we did it ourselves? What a wonderful Lord!

Thanks for that special picture of you and John. I’m sure you adored each other and were a loving and lovable couple. By the way, Norma and I are heading for the big one – our silver 25th next June 10th. You’ll love her, Emily. I think John and I would probably both have agreed that we married two of the best. ......

Thanks for loving us as your own kids. Your prayers will mean much. May you be bound up in the bundle of Hebrews 12:24 & 25 and tenderly held in the hollow of His hand.

All my love and prayers, Frank ……. (NEW HAMPSHIRE)

………………………..

Dear Emily,

We have just finished reading John’s Biography and we are deeply moved. What a dear brother he was among us! His example of faithfulness had no break in it ever, at any time, or under any circumstances. I thought to call you immediately but quickly realized I wouldn’t be able to talk and neither would you. The Biography is beautifully done and will take quite a few of us years back in memory. Maude and I went with you and John to that Convention where John gave such an outstanding testimony. It came back very clearly to my mind as I read it. It has to be the best testimony I ever did hear – and it took courage for John to give it under all the pressure and unfriendliness which had built up. Am so glad you included it in the Biography.

Thank you for sending this to us. Thomas specially requested that I tell you how deeply he appreciates this and how thankful he is that he had the privilege to know John. May the dear Lord bless you and give you the strength to go on – though I know it isn’t easy without John. Surely the time is short now!

We both send love to you, and hope we can come up before too long. I am not staying very well, but can’t seem to swing out of it so far. Have to go to the dentist today. Love and prayers, ……. (FLORIDA)

………………………

Dear Sr. Hoefle: May the grace and peace of our Beloved Lord remain with us all!

Only those who have lost loved ones could imagine how it was to Mary and the disciples when Jesus died. The agony of our beloved Brother’s death is a heavy blow unto us all. It came as a shock to me when I opened your letter to read of the tragedy and sorrow now yearning in the Epiphany movement. I was unable to do anything for two days. I dispatched a circular letter to all the Epiphany Ecclesias, followed by a program for the funeral ceremony, which took place on the 27th of May. According to our law and custom a sorrowful vigil night was carried out in the premises of the Headquarters the night of the 26th of May. On Sunday the 27th by 9:30 a.m., all choristers took the lead with the photograph of our dearly beloved Brother John J. Hoefle, followed by the brethren with Song 188, in my language, marching round the meeting hall before entering into the hall, which Bro. Hoefle had used his hand to build – all in honour of him, whose light now shines, and will shine forever. After the service, the congregation was dismissed in silence as though we were conducting a Memorial Supper.

My dear Sister, here the Epiphany brethren in Nigeria have handed over to me messages of condolence to send to you, and with you in the Bible House Ministry, knowing quite well that His grace is sufficient unto him, with the hope of eternal life which God has promised. Dear Sister, you must remember that no one has ever run faster than his/her shadow, that we presently, can never prevent those who are asleep (1 Thes. 4:15), thereby, you take courage, and not you alone, but we here, too. It seems it would have been better for us could he have lived longer so that we could see the candle light better that he lighted for us. I know that God cannot lie, and that as we have missed him I know “God will surely bring forth a rod, out of the stem of Jesse, and a branch shall grow out of his roots.” (Isa. 11:1‑3)

Sister Emah really sympathizes with you. She bears the same sorrow you are facing, judging from the viewpoint of things as if I myself were to finish my course, leaving her alone. She asked me in tears to console you to bear the loss, believing in eternal life. If it were nearer we would visit you.

And with this comes my brotherly love and heartfelt condolence to you and all with you, in which the Nigerian brethren, Sr. Emah and the family now join. In behalf of the EBSA Congregation – Sincerely your brother, ----------.…… (AFRICA)

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The Mount Dora Ecclesia and co‑workers wish to convey their heartfelt appreciation for the many beautiful cards and letters expressing sympathy, love and prayers. We would not have been able to “carry on” without the loving support of those of “like precious faith.” Blest be the tie that binds! We would like to publish all the letters if space would permit. Our warm Christian love and prayers are ever with you. Thank you’ God Bless you all!

NO. 349B: BIOGRAPHY OF BROTHER JOHN J. HOEFLE

No. 349B

Brother Hoefle was recognized by many as a Bible scholar, although he never attended a Theological Seminary. When asked if he had attended any Theological Seminary, he would answer that he had not. He would tell them he was now in the School of Christ, but had not graduated; that the advice the Apostle Paul gave Timothy was: “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of Truth.” (2 Tim. 2:15) The Apostle did not tell Timothy that he should attend some religious school so that he would be better equipped to be “approved unto God.” Neither do we have any record of the Apostles advising their converts to attend a “religious school” in order to be “approved unto God.” Brother Hoefle, of course; gladly accepted help from others who were in the “School of Christ,” and had studied the Word of God, whose instructor was our Lord. He followed the advice of the Apostle Peter: “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason for your hope that is in you with meekness and fear.” (1 Pet. 3:15)

He was an avid student of history, both modern and ancient, had a good understanding of world conditions, and was also well acquainted with business and finance. Many who knew him well marveled at his remarkable memory. However, his main interest was the dissemination of God’s Word to all who had an “ear to hear.” His purpose was to bless the Lord’s people with “Good Tidings of Great Joy,” which he was privileged to do to quite a few. Although the Lord said, “because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matt. 7:14), He also said, “Every one who is of the truth heareth my voice.” (John 18:37) Brother Hoefle knew this has been true during the Gospel Age, but he also knew the “Good Tidings” is to be to all people, which will be fulfilled in the Kingdom when “the earth shall be full of the knowl­edge of the Lord.” (Isa. 11:9) This is certainly not true today. The Good Tidings of Great Joy will then be to all people – especially to those who love righteousness, but were unable to walk a “narrow way” during the Gospel Age when sin and evil were in the ascendancy. A Highway of Holiness (Isa. 35:8) will be opened for all who love righteousness, or will learn to love righteousness – a way of easy access and many will be able to find it. This Highway of Holiness will also lead to eternal life for those who love righteousness and obey the Kingdom rules. (Acts 3:19‑21)

Brother Hoefle’s father was a Catholic and his mother a Lutheran. After the Dayton, Ohio flood in 1913, in which he and his family, as well as many others, suffered much hardship, he became too ill to hold down a full‑time job. He sold sweepers from door to door part of the time, and studied the Bible when not working. He gained very little knowledge, as he did not know how to study it. He did not know that the Bible is a book of texts rather than a text book: “For precept must be upon precept, precept upon precept; line upon line; here a little and there a little.” (Isa. 28:10)

However, he believed the Bible contained God’s inspired Word, even though he could not understand very much of it. He believed there is “no other name under heaven given among men, whereby we must be saved.” (Acts 4:12) He reverenced God and Christ, and believed that our Creator is a God of Love, Wisdom, Justice and Power. He then joined the Lutheran church, and was a faithful worker in that church, gaining him the love and respect of his associates.

Brother Hoefle later was employed in a plumbing company in Dayton, Ohio, and became friendly with an employee who was associated with the International Bible Students Association. He went with him to some of the meetings. At that time they were using the six volumes of the Studies in the Scriptures written by That Servant. He bought the volumes and readily accepted the Truth they contained. He was happy to find that God had a Plan of Salvation for all mankind as given in the Diaglott translation of Eph. 3:11: “According to a Plan of the Ages, which he formed for the Anointed Jesus our Lord.”

Brother Hoefle entered the Army May 29, 1918, as a Conscientious Objector. He and others in the Camp had some grueling experiences. But when his superior officers were informed that he was an excellent stenographer and office worker, they gave him some office work to do. He faithfully performed all the work assigned him, thereby gaining the respect of his superior officers. God’s promises sustained him – believing “all things” would work out for his good. (Rom. 8:28) So he took the abuse, as well as the kind treatment, as a “good soldier” in the Lord’s Army.

When he came out of the Army, he again attended the IBSA meetings – became a colporteur, and sold the Studies in the Scriptures. However, when the Seventh volume came out he refused to sell it. So they took his territory from him. They began to present errors contrary to what he had learned in the Studies in the Scriptures – errors he could not accept. He discussed this with some of the brethren, and one brother told him he talked like Brother Paul S. L. Johnson, who was writing a monthly paper about such errors. He immediately got in touch with Brother Johnson and asked him to send him all back papers. Shortly thereafter, he went with the Laymen’s Home Missionary Movement where he remained until a few years after Brother Johnson’s demise.

Brother Johnson and Brother Hoefle became close personal friends. Each year Brother Johnson gave Brother Hoefle a special binding of the Present Truths with his inscription, as well as having the Parousia and Epiphany books specially bound for him. In 1943 Brother Hoefle went with Brother Johnson on a month’s pilgrim trip – some of the time eating and sleeping with him. Under such circumstances they came to know each other quite well. Brother Hoefle often remarked what a great privilege it was to take that trip with Brother Johnson. He was a wonderful instructor, and Brother Hoefle learned a lot from him personally. Such information was a great help to Brother Hoefle later when it was his duty and privilege to “contend for the faith once delivered unto the saints.” Brother Johnson told him that he did more for him than he did for others because of his faithfulness to the Truth. Brother Johnson often quoted Prov. 11:25 to Brother Hoefle: “The liberal soul shall be made fat: and he that watereth shall be watered also himself.” Brother Johnson had requested that Brother Hoefle conduct his funeral, which he did October 27, 1950. The following is some of what he said at the funeral:

There is a way, and a way

And the high soul climbs the high way

And the low soul gropes the low

And in between, on the misty flats, the rest drift,

to and fro

But to every man there openeth a high way and a low

And every man decideth which way his life shall go.

He also said of Brother Johnson, “Our pastor chose the high way, the narrow way that leadeth unto life; and when the judgments are finally set and open before all, it will then be apparent how wise his choosing had been.

In the 1952 Present Truth the new executive published Brother Johnson’s Seven Helpers. The following is what he said about Brother Hoefle:

“Bro. John J. Hoefle, of Detroit, Mich., was one of Bro. Johnson’s special assistants in a more potent way than most of the brethren realize. Throughout most of the Epiphany, and even to the end of his life, Bro. Johnson leaned on Bro. Hoefle in special ways, finding in him an ever ready and willing helper, often under very exacting conditions that involved much sacrifice and self‑denial. Probably the largest financial contributor to the Lord’s Epiphany work, he came to Bro. Johnson’s relief in times of special need, making possible the purchase of plates and other materials for various books that were published, donating the Bible House property free from debt to the work and additionally donating thousands of dollars, to the exhaustion of his finances, in the spirit of the instruction in Matt. 6:19‑21. He also ably helped Bro. Johnson in legal and general executive matters. E.G., in 1937 he started action in the courts which resulted in the LHMM obtaining income‑tax‑free status, donations made to it by others also being now free from taxation and deductible in individual income‑tax returns. This has resulted in quite an increase in funds for carrying on the work, and served as a precedent in obtaining for the LHMM more favorable positions and decisions, e.g., in connection with various bequests, deeds, U.S. Customs, U.S. Courts and other agencies, employment tax exemptions, tax‑free services, lower rates, etc. In 1947 “at a most inopportune time” he left everything to serve at Bro. Johnson’s bedside, assisting in correspondence work, etc. Bro. Johnson spoke of him as “my real son Timothy” and later wrote him: “I love you because of your personal good qualities, which I appreciate, and because of the great service you have been to the Epiphany Truth.” Bro. Johnson arranged for him to act as executor for himself and Sr. Johnson, and made special request that he serve at his funeral. Indeed, Bro. Hoefle, who also served as a Pilgrim, was one of Bro. Johnson’s seven special helpers.”

However, the Executive Trustee was a self‑confessed crown‑loser, and as Brother Johnson often said, “All crown‑losers are doubleminded.” “A double minded man is unstable in all his ways.” (James 1:8) This proved to be true. “Now there arose a new king... which knew not Joseph.” (Ex. 1:83) The Executive Trustee began presenting error – only slight at the beginning. Brother Hoefle thought highly of the Executive Trustee because of the good help he was to Brother Johnson. He often said, we should do all we can to help him, because it is a difficult job for any one to step into the shoes of a great man like Brother Johnson. He went to the Executive Trustee privately to point out his errors, but to no avail. Then later there was a whispering campaign conducted, saying among other things, “Brother Hoefle is forsaking the Truth,” or words to that effect. However, by 1954 the Executive Trustee came out with “new light” a new doctrine called the Consecrated Epiphany Campers. He did this despite the teachings and warnings of Brother Johnson: “Nor are they (crown‑losers) to seek to discover ‘new light’ and spread it before the Church, as this would be attempting to go into the Holy, from which they have been excluded, and would result in their offering strange fire. .... Let us rather hope that they will confine their ministry (1) to one another according to the Truth that they have received and will yet receive from the Priests, and (2) to the nominal people of God to whom they have been made God’s mouthpiece through their Possession of the antitypical mantle. ….. Toward these two classes they will have an honorable and Divinely approved service, as they do it in harmony with faith, righteousness and the Truth.” (E‑7:138)

At the 1955 Philadelphia convention, which Brother Hoefle attended, he was aware of a decided coolness in the attitude of a few brethren – although he had not yet been excommunicated. He gave the following testimony:

TESTIMONY ON HOPE

I’m glad to be with you and I hope I’ll be with you for a long time to come. But this element of Hope has loomed large in human affairs: “Man lives in hope and dies in despair.” That certainly is not true of God’s people, because their hope sustains them to the end.

When the Israelites left Egypt, their hopes were high; but those hopes collapsed in one day when they came to Kadesh‑Barnea. When the adverse report of the spies came to them, they lost their hope, which died with them in their flight through the wilderness of Sin, as they fell like deceitful jades. Of all that horde who were over 20 years of age that left Egypt, how many possessed beautiful Canaan land? Only two! Canaan was a goodly land, flowing with milk and honey; and the Lord had said they could possess it. For Gospel‑Age purposes, that land typed the Truth and its Spirit. So the Lord did not use words loosely. Of all the millions that have left Egypt (the world of sin) during the Gospel Age, only 144,000 possessed good Canaan land – the Truth and the Spirit of the Truth.

There’s no reason to think the Youthful Worthies will show any better in “possessing the land” – the Truth and the Spirit of the Truth – than did their predecessors. But of those who have possessed it all things are theirs. Brother Johnson once said to me: “Brother, you are richer than Henry Ford" and the years have taught me the truth of what he said. Mr. Ford – as with all of us – brought nothing into this world; and all he took out with him was what he was (his character) – he took not a nickel of what he had. And so it shall be with us! If we have the Truth and the Spirit of the Truth, we have everything. But I realize it brings some burdens, too. As Solomon said, I gave my heart to know wisdom, and to know madness and folly; and I perceived that in much wisdom is much grief, and he that increaseth knowledge, increaseth sorrow.” But, the same wise man also said, “Sorrow is better than laughter, for by the sadness of the countenance the heart is made better.” And the Lord’s people should welcome anything that makes the “heart” better – for “out of the heart are the issues of life.” So I sincerely hope I do have the Truth and the Spirit of the Truth, because I need then have no fear of what men may think of me, or do to me. I pray daily for my brethren everywhere, and I hope all my brethren do the same for me. But, be that as it may, I know there is but one Lord; and to his own Lord each of us must stand or fall, so

I stay my haste, I make delays

For what avails this eager pace?

I stand amid the eternal ways,

And what is mine shall know my face.

Shortly after this convention Brother and Sister Hoefle were excommunicated from the Laymen’s Home Missionary Movement. This was the first time this had happened to him. He was not disfellowshipped from the Lutheran church and the IBSA, as he left them of his own free will, so quite a few of them continued to be friendly with him. However, he reflected that he no doubt needed some experiences like beloved Brother Johnson received from the Society when he was kicked out. Of course, this left Brother Johnson with nothing else he could do but refute the errorist, which he did. So it was the same with Brother Hoefle, there was nothing left for him to do but expose the errorists, which he did. From 1955 onward he wrote a monthly paper, mainly refutation at the beginning – in order to rescue his brethren in the LHMM from the “snare of the fowler.” (Psa. 91:3) As the mailing list increased to many outsiders, he then wrote papers other than controversial. Although the Epiphany Bible Students Ass’n is a small movement, the papers have been far‑reaching, not only in the United States, but also including many foreign countries. He got surprising requests for his papers from sources and people he had never known. This was largely due to brethren who had shared their articles with others.

He often stated that he was happy that the LHMM still distributed the Studies in the Scriptures and the Epiphany books, even though some of these books refuted the LHMM errors better than he could do himself. So in this refutation of the errors he often quoted from these books and from the writings of the Watch Tower Reprints by That Servant. He continued to go to the LHMM conventions for several years after his excommunication, as some of the brethren continued to fellowship with him, even though the Executive Trustee told them from the platform not to speak to the Hoefles, not to shake hands with them – or have anything to do with them – as it was like shaking hands with the Devil. It hurt Brother Hoefle very much when quite a few heeded his command – although a few of the hardier brethren continued to fellowship with him. The Executive Trustee followed in the path of J. F. Rutherford, whose adherents had treated him similarly when under Bro. Johnson, instead of following in the path of That Servant and the Epiphany Messenger.

However, Brother Hoefle realized that the Truth and its Spirit was more to be desired than the praise of men. Some, of course, “loved the praise of men more than the praise of God.” (John 12:43) There are two groups emanating from That Servant that have brought forth new doctrines not taught by the two Messengers: The Jehovah’s Witnesses with their Great Crowd and the LHMM with their Epiphany Campers Consecrated. Brother Johnson called the Witnesses’ Great Crowd a non‑existent class – and Brother Hoefle called the LHMM’s Consecrated Epiphany Campers a non‑existent class. The leaders of these two groups are displacing God’s promises to the Jews and relegating them to their non‑existent classes. But God’s promises to the Jews are sure: “He is faithful that promised.” (Heb. 10:23) Brother Hoefle has ably refuted these errors not only with the teaching of the two Messengers, but even more importantly, with God’s sure word of prophecy: “Salvation is of the Jews.” (John 4:22)

The Executive Trustee not only called Brother Hoefle a sifter and other vicious names, but also said he had lost his standing in the Household of Faith. However, Brother Hoefle never intimated that the Executive Trustee had lost his standing as a self‑confessed crown‑loser. It was his hope that the Executive Trustee would eventually cleanse himself of his character blemishes, and be among those who “washed their robes.” (Rev. 7:14) These crown‑losers when cleansed are counted “overcomers”, but the crown‑retainers are “more than conquerors.” (Rom. 8:37) Brother Hoefle often remarked that the Executive Trustee was a great help to Brother Johnson, and was still doing a good work toward the world in distributing the six volumes. However, these crown‑lost leaders taught error to the brethren: They were “deceiving and being deceived.” (2 Tim. 3:13)

Even though Brother Hoefle was lenient toward the individuals who opposed him, he was uncompromising in his presentation of the Truth, and in his attack against the errors and errorists. He relied on God’s promises: “For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.” (Luke 21:15) “Behold, I will make a new sharp threshing instrument having teeth; thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff.” (Isa. 41:15) As he often remarked, “To his own Lord each of us must stand or fall.”

Just as were the two Messengers, he was a true friend of the Jews. He wrote copiously about God’s promises to the Jews, and often quoted from That Servant’s teaching. “The New Covenant will be made with the Jews.” (Jer. 31:31‑34) The Kingdom will be Israelitish. God’s plan of Salvation for all mankind will come through Spiritual Israel and Natural Israel. They were first in Spiritual Israel – the High Calling ‑ and they will be first in the earthly Kingdom. Brother Hoefle supported the Jewish Cause in every way he was able. He was happy to see the Jews back in Jerusalem and the prophecy being fulfilled just as the Messengers taught. He had faith and confidence that the prophecy would continue to unfold, even though the Jews will experience what is “Jacob’s last trouble,” they will never be fully ejected from Jerusalem. “For I will set mine eyes upon them for good, and I will bring them again to this land: and I will build them, and not pull them down; and I will plant them, and not pluck them up.” (Jer. 24:6)

This is a brief history of Brother Hoefle’s experiences in the Truth – toward and untoward – and some very rugged. He was always appreciative of the Lord’s overruling Providence, and counted the rebuffs and ostracism as “all things but loss for the excellency of the knowledge of Christ Jesus my Lord” (Phil. 3:8), as he “earnestly contended for the faith which was once delivered unto the saints.” (Jude 3) As he said in No. 123, September 1, 1965: “Our only ambition is ‘to be faithful to the Lord, the Truth and the Brethren,’ as we endeavor to ‘quit ourselves like men’ in the ‘good fight’ of faith we are waging.”

We hope and trust his experiences will be a strength and comfort to the Lord’s people as they continue to “fight the good fight of faith” as Good Soldiers in the Lord’s Army.

Soldiers of Christ arise,

And put your armor on,

Strong in the strength which God supplies

Through His eternal Son.

Having all things done,

And all your conflicts past,

Ye may o’come, through Christ alone

And stand entire at last.

We may be sure that “the righteous will be in everlasting remembrance.” (Psa. 112: 6) “As the mountains are round about Jerusalem, so the Lord is round about His people from hence even forever.” (Psa. 125:2) Be assured of our Christian love and prayers for all our brethren.

THE MOUNT DORA ECCLESIA

======================

LETTERS OF GENERAL INTEREST

Dear Sister Hoefle; Grace and peace!

Your cablegram message was received with sadness. We have awaited your following letter to the brethren, but it has taken 10 days to get here – a somewhat longer time than usual. We have indeed felt that Brother Hoefle was gradually regaining some of his normal health, and would continue in his ministry to the brethren for some time yet. .......

We all have sorrow now, and we sympathize with you, dear Sister, being so closely associated with Brother John, even as we do with all the dear ones with you. ..... Yet we have great comfort and trust in the Lord for all what the future has in store for us.

It is good to know that Brother Hoefle had prepared articles for future publishing. We look forward to these in due course, praying the Lord will bless and give you strength as you endeavor to follow our Brother’s wishes in this respect.

It is almost 30 years since we made his acquaintance – by correspondence of course – and we can say that we have enjoyed his presentation of the Parousia and Epiphany Truths these many years, when so many have been busy – and still are – dismantling or undermining these Truths. Surely we will miss him!

God bless you, Sister, and may your faith fail not. With Christian love to you and all with you.

Yours by His Grace, Brother and Sister ‑‑‑‑‑‑ (ENGLAND)

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Dear Brethren: Grace and peace through our Blessed Savior!

We hereby acknowledge the receipt of your letter of April 30. This came to us as a shock, not knowing his physical health was waning, Words cannot express our sorrow and grief at his sudden passing. Nevertheless, God’s will must be done. Here again once more God has seen fit to test His faithful people. Our experiences in the past should be our guide in our steps in the way of the Lord. Now that we are again at the forks of the road, we should listen to the voice which assures us, This is the way – walk ye in it, and continue in the things which we have learned and been assured of, knowing of whom we have learned them.

Israel’s march and encampment should also serve as a lesson for all of us. God has never left Himself without a witness, and therefore, He will never leave nor forsake us. The Lord is always round about His; people. (Psa. 125:2) Zion stands with hills surrounded – Hymn 333. Though cast down we are not forsaken. Let us ever look to the good Lord. He is faithful that promised.

Brother Hoefle’s writings have attested his faithfulness to the Lord, the Truth and all God’s people up to the time of his death. We can be assured he will be apportioned with the Just.

Dear Brethren of the Mount Dora Ecclesia, be of good courage. As we express our sincere condolence to you, you can also be assured of our continued prayers for the Ecclesia. The Lord bless and keep you, and be gracious unto you as you continue in the faith.

Faithfully yours, CROFTS HILL ECCLESIA – (JAMAICA)­

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My dear Sister Hoefle:

Although we knew of the death and Burial of Brother Hoefle, we were still shocked when we got your letter. We generally have a study of the book Millennium, so when Sister John came she informed us that Brother John had a cable informing of his death. Our meeting was delayed while I telephoned Sister Roach, who informed the others.

Well, Sister, he has finished the work the Lord had for him to do. May God bless his memory! He was a great comfort to us after our separation, so you can be sure we share your sorrow. We are looking forward to receiving the articles he has prepared. We trust you are keeping reasonably well. We are not too bad – only advanced in age and not too strong.

Remember us to the friends your way. We join in sending much Christian love to you and all the others. We always remember you in our prayers.

Sincerely yours, Secretary of TRINIDAD ECCLESIA ... (TRINIDAD)

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Dear Sister Hoefle: Grace and peace through our Beloved savior!

Indeed it was with great grief and sorrow that we received the news of our dearly beloved Brother’s passing. You have so aptly quoted Scripture giving reason “not to sorrow for those that are asleep even as others who have no hope” – and “for the hope of eternal life.” Your thoughtfulness in quoting those Scriptures and others promising that “the Lord will not forsake the faithful,” have been a comfort to me (and I am sure to all the Brethren) in this time of sorrow.

We here join in warm Christian love and the assurance of our continued prayers.

The Lord bless and keep you.

With Christian love, ------- (CALIFORNIA)

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Dear Sr. Emily

I got your cable at 2:30 p.m. today. I didn’t want to frighten Olive with a cable, but I found some one going over tomorrow morning. So she will hear the sad news tomorrow. I will let Bro. & Sr. Smith know. I am devastated! I don’t really know what to say. Your loss and our loss is far‑reaching. We’ll just have to take Jesus’ hand and let Him guide us. Bro. Hoefle deserves his rest, and we are glad for him. But what a hole he has left – and who will be able to fill it? God bless his memory!

........      We all love you and feel for you in your loss. You have my prayers always.

Sincerely your sister in Him, ------- (JAMAICA)

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Beloved Emily – Shalom, yea, peace profound!

The news coming Passover day one saddened Nan and me deeply and we both share with you the innermost feelings of love for the true pilgrim John who served the Creator all his life so gloriously. Thus the Eternal One embraced him and took him to dwell with his fathers unto the day of the great reawakening. I can see John’s smile reposing peacefully.

The Rock of Israel blessed John with so many years of fruitful activity. His cherished memory will live forever with untold thousands who were blessed to know him for the goodness which he gave.

Soon after I spoke to you on the phone, Emily, yesterday, Nan and I entered the living‑room at our NJ cottage and the Menorah standing on the mantle‑piece above the fire‑place amid the many holiday and birthday cards came to life: we kindled a special candle for beloved John.

At this moment, today the 18th, as beloved ones are saying farewell to John, my heart turns to the resting place in deep prayer with David’s Psalms of love and affection and Hallelujahs in memory of a true servant of the Lord.

Nan and I know that you will find the strength in your faith to carry on in his memory. May He Who loves you inspirit you with blessings manifold and with comfort with true brethren and friends at your side.

With deepest love Always, David and Nan (NEW YORK)

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Dear Emily,

Strange! I never met John personally but experienced such a deep love for him. And Norma and I have felt the same about you.

Your precious letter gave us a brief letdown because we felt your sorrow. But there was also a release of joy from my heart because I knew that John had triumphed through Christ. Won’t it be wonderful when we all graduate to glory and are with the Lord and each other forever and ever and ever and ever....

John is safe in the tender care of His Lord. Our concern is you and I want you to know that my prayer is that Jesus would so enfold you in his loving arms that you will feel the reality of your invisible Companion in a more meaningful way than ever before. We love you more than we can say, ache with you in your loss and rejoice with you in John’s gain. (Phillippians 1:21)

Caring and praying, Frank ------- (NEW HAMPSHIRE)

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Dear Emily,

We have received word from Dad and Ethel that John has passed away. Helen and I were shocked and deeply saddened. We admired you and John immensely.

Even while I am writing to you I still find it almost impossible to believe. When we visit Dad and Ethel every winter – one of the events that we always looked forward to was visiting you both. We felt like we were with family, and were received as such. You have had a tremendous loss and condolences obviously do not cover a myriad of feelings. John was a gentleman and the most courteous gentleman I have ever met.

His superior knowledge on many subjects was amazing but never flaunted. He had a sense of humor that was to the point and witty. He was a merry and wise man.

Our prayers are with you – and don’t forget that Dad and Ethel are always near.

God be with you’ Much love, ------- (CANADA)

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Dear Sister Hoefle:

It is with shock when I learned the death of Brother Hoefle, although passing quietly without lingering or suffering, is a blessing.

If there is anything I can possibly do except offer my condolence and concern for you, please let me know. I know it must be difficult adjusting to the many changes in your life that are now necessary.

My prayers will be with you, and if I can assist you in some other way, please feel free to call upon me.

In His Name, ------- (OHIO)

NO. 349A: "IN THE VALLEY OF THE SHADOW"

No. 349A

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

John J. Hoefle Died April 16, 1984, Mount Dora, Florida – 89 years old – survived by his wife, Emily – And two sisters: Mrs. Clara Wolff, Dayton, Ohio and Mrs. Laura Schaeffer, Dayton, Ohio.

Funeral was conducted by Brother William V. Vrooman as follows:

“Then they that reverenced the Lord spake often one to another; and the Lord hearkened, and heard it, and a book of remembrance was written before Him for them that reverenced the Lord, and thought upon his name.” (Mal. 3:16) “And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.” (Mal. 3:17)

“What shall I render unto the Lord for all His benefits toward me? I will take the cup of salvation, and call upon the name of the Lord. I will pay my vows unto the Lord now in the presence of all His people.” (Psa. 116:12‑14)

“Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.” (John 14:27) “For the Father himself loveth you.” (John 16:27) “The Lord knoweth them that are his.” 2 Tim. 2:19)

“I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live.” (John 11:25) “O death, where is thy sting? O grave, where is thy victory?” (1 Cor. 15:55)

(Prayer by Brother Thomas Brooks)

Dear Friends,

As we come apart from the rushing world outside to these peaceful and tranquil surroundings we show our love for the dear one who has left this sin kissed world. Your presence here today is a very real way of expressing your love for him and each other. And it is a way we can help and encourage one another in this time of sorrow, as we share in the loss of our dear one.

He was a devoted husband – kind, considerate, gentle and an example of the believers. He was willing to serve regardless of personal cost, and a light in this dark world.

“Blessed are they that mourn: for they shall be comforted.” (Matt. 5:4) John’s life was filled with many loving kind deeds to others, and most of his time was taken up with direct participation in the Lord’s work.

Our dear Brother believed the Bible account of man’s creation – that God created him perfect and upright, an earthly image of Himself; but Adam sinned. “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.” (Rom. 5:12)

All being sinners the race was unable to help itself, and none could by any means redeem his brother or give a Ransom for him. And God in compassion and love had made provision for this: That accordingly the son of God became a man, and gave man’s Ransom price, and as a reward for this sacrifice and in order to complete the great work of atonement, He was highly exalted, even to the Divine nature, and that in due time he will bring to pass restitution, a restitution of the race to the original perfection lost in Eden. In Acts 3:18‑21 we read: “But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you; whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began.”

The Ransom is the central theme of the Bible – both the Old and the New Testaments. All of Brother John’s hopes were centered in the Ransom. It was the knowledge and understanding of this fundamental doctrine that opened the Scriptures to our dear brother. It was the key that unlocked the treasures of the Bible and made his hope sure and steadfast. His love of his Lord directed every step of his life, and his desire to share the wonderful promises of God with others prompted him to spend many hours in God’s service by faithfully witnessing either directly or indirectly by helping those who were more actively engaged in the witness work.

Brother John’s appreciation of God’s exceeding great and precious promises was a source of comfort and encouragement to him. By faith he looked forward to the time when he would have a share in blessing all the families of the earth. And how exceedingly great are these promises of God!

We read in Isa. 35:8‑10: “And an highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein. No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there: And the ransomed of the Lord shall return, and come to Zion with song and everlasting joy upon their faces; they shall obtain joy and gladness, and sorrow and sighing shall flee away.”

Again in Isa. 65:17‑24 we read: “For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice forever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people; and the voice of weeping shall be no more heard in her, nor the voice of crying. ... And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord, and their offspring with them. And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. ... They shall not hurt nor destroy in all my holy mountain, saith the Lord.”

Our dear Brother John rejoiced in these hopes. ... He sought to be faithful to all of these precepts of God’s word. Relating to his own conduct, his effort was to walk faithfully day by day. All these promises were a great stimulus to him; they encouraged him and they minimized in his life the importance of the transient things of this world and the pleasures and the beauties man has tried to use to camouflage and destroy the beauties of creation and of God’s plan. As a Bible student this dear one cherished the opportunities he had to study and fellowship with others of the Lord’s people who loved the Lord. His fellowship will be greatly missed. Some beautiful thoughts for us to think on and consider are:

Benevolence shall mark each act

And sickness be no more,

No evidence of dread decay

Shall lodge at Mortal’s door

Where health and radiant beauty march

In unsurpassed array

And inward purity shines forth,

As all seek to obey.

And such will be perfection

In a world that’s freed from sin,

With all earth’s tears and sorrows

As though they had not been.

For those we’ve loved and cherished

And laid within the grave,

Shall rise as one great army,

For Christ died all to save.

So lift your heads, take courage

There’ll come an end to sorrow

When Christ as King shall then reign o’er,

The blest world of tomorrow.

These are some of the hopes and promises that sustained and encouraged our brother as he looked forward to the answer to the Lord’s prayer, “Thy Kingdom come, Thy will be done on earth as it is in heaven.” (Matt. 6:10)

He loved the Bible – “God’s Word.” He firmly believed that it was the Word of God, inspired by His Holy Spirit, and it was his final authority. A “thus saith the Lord” was often his answer. His life was centered around the Bible, and in all his daily activities he displayed his love of God’s Word.

“Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” (Matt. 5:14‑16)

John was a wonderful example of this Scripture. He spent many long hours working with his dear wife, engaged in doing what they firmly believed was God’s will for them. He faithfully witnessed to what he believed, and was quick and willing to help those who were also engaged in the witness work in any way he could.

What a beautiful tribute to be able to say – He did what he could!!

Many lives have been greatly blessed by his many acts of thoughtfulness, by his love and his willingness to give of himself to others.

To his beloved wife, our dear sister, we would like to leave these words of comfort from our Heavenly Father: “The Lord bless thee, and keep thee: The Lord make his face shine upon thee, and be gracious unto thee. The Lord lift up his countenance upon thee, and give thee peace.”

In closing let us consider some encouraging words taken from the beautiful promises given in Revelation 21:4: Close your eyes for a moment to scenes of misery and woe, degradation and sorrow that yet prevail on account of sin, and picture before your mental vision the glory of the perfect earth. Not a stain of sin mars the harmony and peace of a perfect society; not a bitter thought, not an unkind look or word; love welling up from every heart, meets a kindred response in every other heart, and benevolence marks every act. There sickness shall be no more, not an ache nor a pain, nor any evidence of decay – not even the fear of such things. Think of all the pictures of comparative health and beauty of human form and feature that you have ever seen, and know that perfect humanity will be of still surpassing loveliness. The inward purity and mental and moral perfection will stamp and glorify every radiant countenance. Such will earth’s society be: and weeping bereaved ones will have their tears all wiped away, when thus they realize the resurrection work complete.

“And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” (Rev. 21:4)

Prayer

AT THE CEMETERY

John 13:34: “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.”

This dear one followed this admonition and we each cherish our own special memories of his love and kindness to us. His whole life was characterized by his willingness to serve – the Lord, the Truth and the Household of Faith.

James tells us “Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.” (James 2:17,18)

How beautifully this Scripture from the book of James sums up this dear one’s life’ He did indeed show his faith by his works. Yes, in every aspect of his life he demonstrated his faith by his works.

He frequently expressed his great love for his Heavenly Father and the Lord Jesus, and he daily sought to have God’s will performed in his life. In all of life experiences it was clearly shown that his desire to serve and to please his heavenly Father was the motivating influence.

Psalm 67: “God be merciful unto us, and bless us; and cause His face to shine upon us. That Thy way may be known upon earth, Thy saving health among all nations. Let the people praise Thee, O God; let all the people praise Thee. O let the nations be glad and sing for joy: for Thou shalt judge the people righteously, and govern the nations upon earth. Then shall the earth yield her increase; and God, even our own God, shall bless us. God shall bless us; and all the ends of the earth shall reverence Him.”

And to those of us that are here today, we can take comfort in the words of the Psalmist in the 23rd Psalm: “The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures; he leadeth me beside the still waters. He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me; thy rod and thy staff they comfort me. Thou preparest a table before me in the presence of mine enemies; thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.

Shall we pray.

===============

GOD KNOWS BEST

Sometimes in trepidation

I sail life’s stormy sea

But God in love and wisdom

Points out the way for me.

And as my soul speeds onward

In its eternal quest,

I look back on my pathway

And see that God knows best.

John J. Hoefle Born in Alexandria, Ind.,

Finished his course

April 16, 1984 –

Married to Emily Horn

March 27, 1951.

NO. 348: TAKE, MY BRETHREN, THE PROPHETS - PART SEVEN

No. 348

AMOS ‑ 3:7: – “Surely the Lord will do nothing, but he revealeth his secret unto his servants the prophets.” According to his own statement (1:1) Amos was one of the “shepherds from Tekoa” – probably one of a settlement of herdsmen who had their home at Tekoa, and who, as the used word implies, reared a special breed of sheep, of small and stunted growth, but prized on account of their wool. It appears further that he was also employed in the cultivation of sycamore trees.

Tokoa ‑ now Taku’a, was a village situated on a hill, six miles south of Bethlehem and twelve miles south of Jerusalem, in the center of a barren and desolate region, bounded on the southwest and north by limestone hills, while on the east the land slopes away over eighteen miles, first of wild moorland – the wilderness, or pasture ground, of Tekoa (see 2 Chron. 20:20) – and afterwards of bleak and rugged hills – the desolate Jeshimon (see 1 Sam. 23:19‑24) – down to the Dead Sea, some 4,000 feet below. The sycamore does not grow at so high a level as Tekoa, so it would seem that Amos carried on his occupation as a sycamore‑dresser in some sheltered nook in the lower part of the wilderness of Judah, where the milder temperature of the Jordan valley prevailed.

It is not expressly stated where Amos was born; but it seems rather reasonable that he was born and lived the greater part of his life in the atmosphere of the moorland and the desert; and the days spent by him amid these wild surroundings left, we may be rather sure, their impress upon his character, sharpened his powers of observation, inured him to austerity of life, made him the keen and unflinching censor of the vices which flourish in the lap of luxury.

Here we digress a little to show the close similarity of Amos and David. Amos was a sheep herder in the bleak and barren Tekoa. Of David we are told: “Thus saith the Lord of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel ... and made thee a great name, like unto the name of the great men that are in the earth.” (2 Sam. 7:8, 9) He also began as a humble shepherd boy in the hills of Palestine.

When we consider the early life of both these men, with their very meager circumstances, we find no difficulty at all in applying to them the impressive statement of Luke 1:52,53: “He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty away.” But we rest in the sure promise for them that they shall have “a better resurrection” (Heb. 11:35) – when they shall be elevated to being ‘‘princes in all the earth,” (Psa. 45:16)

How Amos came to be a prophet he tells us himself. He was no prophet by education or profession (he had not attended the Levitical “schools of the prophets”); and can apparently be classed with the Apostles of Jesus, who “were ignorant and unlearned men.” Amos did not belong to any of those prophetic guilds, of which we read especially in the days of Elisha, and to which young Israelites, especially if warmed by religious zeal, were in the habit of attaching themselves. On the contrary, the manner in which he disclaims connection with such prophets implies that they were not always men actuated by the highest motives: they were men who earned their living by their profession often therefore not independent in the strict sense of the term, We emphasize here that Jesus and the Apostles never took up a collection or solicited money. Thus, they were entirely free to speak the Truth – as was also true of Amos,

The ‘professional prophets’ were subservient to their patrons, which was a temptation they were unable to resist – much the same as is true of many of our preachers today. Such are only too ready to echo sentiments which they know will win them popularity; and to ‘prophesy’ in accordance with the fee they expected to receive. Jeremiah makes this impressively clear: “The prophets prophesy falsely, and the priests bear rule by their means: and my people love to have it so: and what will ye do in the end thereof.” (Jer. 5:31)

Amos was none of these. He was a simple countryman, a man no doubt of a religious frame of mind, who often in the solitude of the moorland meditated on the things of God, but one whose regular business was with his flocks on the hills, or among the sycamores in the dale; and he was actually following his shepherd’s occupation at the moment when he became conscious of the summons to be a prophet:

“And Jehovah took me from after the flock (much the same as Samuel called David to be King in Israel); and Jehovah said unto me, Go, prophesy to my people Israel.” In obedience to the summons, Amos left his native country of Judah, and visited the sister kingdom of Israel, then in the height of prosperity, to which it had been raised by Jeroboam II. He repaired to Bethel, which was the chief national sanctuary, under the particular patronage of the king; and there, in the presence, we may conclude, of the crowds thronging the Temple, uttered the unwelcome words which roused Israel from its self‑satisfied security, and sounded, only too clearly, the knell of its approaching doom. One after another, the discourses which he delivered closed with the same ominous outlook of disaster and exile. At last, when he named the reigning monarch personally (“And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword!’ – 7:9) His words excited the alarm and opposition of Amaziah, the priest of Bethel (much the same experience that was meted out to Jeremiah), who sought accordingly to obtain his expulsion from the country.

Apparently his endeavor was not successful: anyway, Amos repeated his previous predictions in still more pointed and emphatic terms (7:17); and uttered fresh prophecies of similar import (8:1, 9:10). Of the prophet’s personal life no further particulars are recorded in his book; but in view of the well‑planned disposition of his prophecies, we may presume that he had completed his prophetic ministrations at Bethel; and he returned to his native home, and there leisurely arranged his prophecies in book form. He introduced most of his predictions with the words: “Hear ye this word.”

At that time Israel rested under the delusion that they had the unconditional guarantee of security – much the same as did those Jews in 70 A. D., when they retreated to the temple in the belief that Titus could not take the building. In both instances they were very much wrong! However, Amos laid great stress upon Israel’s sins. (3:1, 2) Hard as this judgment is, the prophet follows through; for no event happens in nature without a proper and sufficient cause; and the appearance of a prophet with such a message is an indication that Jehovah had sent him. (3:3‑8) The heathen themselves can bear witness that the sins of Samaria are such as deserve judgment. (3:9, 10) Amos tells them that the foe is at the door; and so sudden will be the surprise that of the wealthy nobles of Samaria only a scanty remnant will escape, and altars and palaces will be in ruins together. (3:11‑15)

In Chapter 5 the prophet sings his elegy over Israel’s fall. God had demanded obedience, judgment and mercy, but Israel had run persistently counter to His demands. God knows only too well that they will decline His invitation, so Amos gives them a picture of the lamentation and mourning of which the land will soon be full, through the havoc wrought in it by the foe. (5:18‑27)

From Chapter 7 onward Amos stresses the judgment that he said would come upon Israel, that it could no longer be averted. Though the Lord had often ‘repented’ of His purpose to bring extreme chastisement upon Israel, He could do so no more; the time for mercy was now gone. However, in Chapter 9:11‑15 there is the promise of a brighter future. The dynasty of David, the now debased, will be reinstated in its former glory and power, and the blessings of peace will be shared forever by the entire nation. We see the beginnings of this now in Israel, although they presently seem to be in a very precarious position. This may yet become worse; but the promise is sure that Israel will emerge triumphantly when they recognize their Messiah – when they look upon Him whom they pierced, and mourn Because of it – as one mourneth for his only son ... the land shall mourn every family apart – all the families that remain. (Zech. 12:10‑14)

THE TIME OF AMOS’ PROPHECY – The period in which Amos prophesied is fixed by the title, which is supported by the Internal evidence of his book; and the mention of Jeroboam II in 7:10, 11 being king of Israel at the time Amos visited Bethel. While we cannot say definitely the exact year of Jeroboam’s reign when Amos made his first appearance as a prophet, it does say it was “two years before the earthquake”; but the earthquake is not mentioned in the historical books, so we cannot know definitely the year in which it happened. However, we may reasonably assume that Amos’ prophecy was in the latter part of Jeroboam’s Reign – because the prosperity and opulence of Israel had already been achieved. The material and moral condition of Israel thus gives the clue to Amos’ prophecy. 

The humiliation of Israel had already begun under Jeroboam, but was still more humiliated under the reign of Jehoahaz. As some writers state it, he “made them like the dust of the threshing floor,” gaining possession of various cities. The details given in the book of Kings are meager, but the terms used by the writer make it clear how serious were the losses of Israel, with the strength of the nation impaired. But under the reign of Jehoash the tide turned. Ben‑hadad succeeded Hazael on the throne of Damascus; and from him Jehoash recovered the cities which his father had lost; and Amos tells of the repose of Israel over the victories that had been won. The old limits of its territory were thus regained, and Israel could again breathe freely, and devote itself to the arts and enjoyments of peace. But it was Jeroboam mainly who had accomplished this; thus it would seem the prophecy of Amos was uttered in the later years of his reign.

The book of Amos gives us a vivid picture of the social condition at that time. On the one hand there was the material prosperity that Israel enjoyed. Wealth abounded and those who possessed it lived in self‑indulgence and luxury. They had their winter houses and their summer houses (3:15); they had houses built solidly of hewn stone (5:11) and paneled with ivory (3:15); they had couches inlaid with the same costly material, upon which they reclined, anointed with rich perfumes, feasting upon delicacies, drinking wine in bowls, and listening to strains of varied music (6:4‑6); there was a ‘palace’ and ‘great house,’ in which, during these happy days of Israel’s prosperity, the sound of ‘revelry’ was often to be heard (6:7, 8, 11). The temples, especially the one at Bethel (which was under royal patronage – 7:13), were well appointed, and thronged with worshipers (9:1); pilgrims flocked to the principal sanctuaries, Bethel, Gilgal, and even Beer‑sheba, in the south of Judah (4:4, 5; 8:14); tithes and other dues were regularly paid; voluntary offerings were ostentatiously rendered (4:4); a splendid, and no doubt impressive ceremonial was punctiliously maintained. (5:21‑23) Thus they could say, in proud consciousness of its newly‑won powers – “Have we not taken to us horns by our own strength?” (6:13)

But there was a darker side to the picture: The moral deterioration that resulted from unbroken prosperity. As one gifted writer states it: Very few people can tolerate great adversity; but fewer still can properly handle great prosperity. The affluence of the wealthy in Israel was not obtained as a result of their own honest toil, but was wrung by injustice and oppression, from the hard‑worked Fellahin,’ the poor cultivators of the soil, who lived penuriously, and had as much as they could do to keep body and soul together. Such conditions are prevalent today in the prosperous civilized ‘Christian’ nations.

The book of Amos is full of illusions to the sufferings inflicted upon the poor by the hard‑hearted aristocracy, by remorseless creditors, by avaricious and dishonest traders, by venal judges. Some of this was personally experienced by Amos himself “among the herdsmen of Tekoa.” Justice was sold to the highest bidder; for the sake of some trifling article, the value of which he could not pay, the debtor was sold into slavery; the sufferings and misfortunes of the poor were viewed with complacency. (2:6‑8) “They sold the righteous, and the poor for a pair of shoes.”

In the capital itself might ruled over right, and the palaces of the nobles were stored with the gains of violence and robbery (3:9, 10). Even the women cooperated with their husbands in unscrupulous exactions, that they might have the means of indulging in a carouse (4:1). Justice, so‑called, was simple injustice; the claims of innocence were listened to with impatience; presents and bribes were openly demanded (5:7; 10‑12; 6:12). Violence reigned supreme (6:3); the rapacious merchants longed for the time when the sabbath or the new moon would be past, in order that they might resume their dishonest practices, and make fresh profits out of the helplessness of the poor (8:4‑6). Immorality, moreover, was shamelessly practiced (2:7) – often, if we should complete the picture given in Hosea 4:13,14, in accordance with a strange usage, common in many Semitic peoples, and introduced no doubt into Israel from the Canaanites, or Phoenicians, under the cloak of religion. The ceremonial observances, so sumptuously and lavishly maintained, were no guarantee, Amos plainly tells us, of the moral or religious sincerity of the people (5:21‑24). Yet the Jews were seized with a phobia that the eternal, the Almighty God was with them; and clung closely to David’s words: “There shall no evil befall thee,” regardless of how they represented “the high and lofty one.”

The nobles of Samaria, immersed in their own pleasures, were selfishly indifferent to the welfare of the nation of which they were the responsible leaders: they were satisfied with the external semblance of strength and soundness which it presented; they had no eye for the inner flaws the prophet’s enlightened vision too truly perceived; and they were heedless of the future. (6:6) Here again the text strikingly applies: “They (the prophets) spake as they were moved by the Holy Spirit.” The Prophet Hosea, who wrote a few years after Amos, gives us substantially the same picture.

Such were the sins and vices that were then rampant in Israel. One English writer emphasizes the analogies between the age of Amos and the fourteenth century in England the time of Langland and Wyclif. Then, as in the Israel of Amos’ day, a long and victorious reign was drawing to its close, city life was developing at the expense of country life, the rich and poor were forming two distinct classes, there was a national religion, zealously cultivated and endowed by the liberality of the people, with many pilgrimages to popular shrines, but superstitious and disfigured by grave abuses,

In eloquent and emphatic periods Amos hurls his indictment against the leaders of the nation, and sets forth the principles and conduct which the Lord God demands. And equally emphatic is he in telling them what the end will be. A nation in which there was so much moral delinquency, and whose leaders were so deficient in the first qualities of statesmanship, could not be expected to meet danger with a firm front, or to meet efficiently any political crisis. Accordingly each section of his prophecy – almost each paragraph – ends with the same prediction of invasion, defeat, or exile. Jehovah, he says in one of the passages (6:14), is raising up a nation which will afflict them in the extreme; they would be carried beyond Damascus. (5:27) The Prophet Isaiah had so clearly stated, “Of Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.” (10:5) The Assyrian in this text typifies the radical elements here in the end of this Age.

Even as Amos spoke the Assyrians were not far off; and within a generation his words were fulfilled to the letter. Upon Jeroboam’s death party spirit broke out unchecked. Zechariah, his son, after a six‑month’s reign, was murdered in a conspiracy headed by Shallum ben Jabesh. (2 Kgs. 15:8‑10) Then followed a period of anarchy, which may be illustrated from the vivid pages of Hosea. (7:3‑7; 8:4) One king followed another with the form but hardly the reality of royal power, with the aid of Assyria and Egypt being alternately invoked by rival factions. (Hosea 5:13, 7:11, 8:9 12:1) After one month Shallum was dethroned by Menshem ben Gadi, a brutal and unscrupulous usurper, who sought to strengthen his position by buying the support of the Assyrian monarch Pul (Tiglath‑pileser). (2 Kgs. 15:14, 16, 17, 20)

But the onward movement of Assyria could not be checked: Ahaz threw himself into the hands of Tiglath‑pileser, with the result that the Assyrian king invaded Israel and carried off into exile the inhabitants of the northern tribes and of Gilead (2 Kgs. 15: 29). Almost at the same time Hoshea ben Elah, with the support and connivance of Tiglath‑peleser (this information is secured from secular writers), conspired against Peka, and slew him (2 Kgs. 15:29). However, Hoshea had not been many years upon the throne before he broke with his protectors, and contracted an alliance with So (or Seve), king of Egypt. Shalmaneser, who had succeeded Tiglath‑peleser, took measures forthwith to punish his rebellious vassal, and laid sedge to Samaria, when it capitulated to Sargon. Large numbers of Israelites were deported to different parts of the Assyrian empire; and the kingdom of Israel was brought to its close in 739 BC (2 Kgs. 17:1‑6). These subsequently became known as the “ten lost tribes of Israel.”

CONCERNING THE BOOK OF AMOS

Amos is the earliest of the prophets whose writing we possess, and his book is a short one, but surprisingly full of acute observation of men and manners, and of teaching, at once profound and lofty, on the things of God. “Ignorant and unlearned,” yet with a brilliance that surpasses most of the intellectual luminaries of this world who do not have the enlightenment of the Holy Spirit. It is evident that the “shepherd of Tekoa” was far more than what one would imagine when we consider his birth and surroundings. He was no rustic in the ordinary sense of that word. He was a man of natural quickness and capacity, able to observe, to reflect, and to generalize, conscious of the breadth and scope of moral and spiritual realities, and capable of expressing his thoughts in dignified and impressive language. And this quality would undoubtedly intensify the rancor of those to whom he expressed himself.

The contrast, which seems almost to be an incongruity, between his mental aptitudes and the humble circumstances of his life, is most excellently described by one gifted writer: “The humble condition of a shepherd following his flock on the bare mountains of Tekoa has tempted many commentators, from Jerome downwards, to think of Amos as an unlettered clown, and to trace his ‘rusticity’ in the language of his book. To the unprejudiced judgment, however, the prophecy of Amos appears one of the best examples of pure Hebrew style. The language, the images, the grouping are alike admirable; and the simplicity of the diction, obscured only in one or two passages by the fault of transcribers, is a token, not of rusticity, but of perfect mastery over a language, which, though unfit for the expression of abstract ideas, is unsurpassed as a vehicle for impassioned speech.

However, Amos is not more conspicuous on account of his literary power than for the breadth of human interest, embracing both acute observation, and wide historical knowledge, which his writings display. Not only does he evince minute acquaintance with the social condition of the Northern Kingdom, he possesses information respecting far more distant peoples as well. Says another writer: “The rapid survey of the nations immediately bordering on Israel – Syria, Philistia, Edom, Ammon, Moab – is full of precise detail as to localities and events, with a keen appreciation of national character. He tells us how the Philistines migrated from Caphtor, the Aramaeans from Kir. (9:7) His eye ranges southward along the caravan route from Gaza through the Arabian wilderness. (1:6) In the west he is familiar with the marvels of the swelling of the Nile (8:8; 9:5) and in the distant Babylonian east he makes special mention of the City of Calneh (6:2; Gen. 10:10).”

At closer quarters, we see and hear the bustle of the great festivals and fairs – the ‘solemn assemblies,’ the reeking holocausts, the noise of songs and vials (5:21); the brutish religious zeal kindling into drunkenness and lust on the very steps of the altar (2:7, 8); the embezzlement of pledges by the priests; the covetous restlessness of the traders, their false measures, their entanglement of the poor to debt (8:4); the careless luxury of the rich, their banquets, buckets of wine, ivory couches, pretentious preposterous music. (6:1‑4) These things are described as by an eye‑witness. Amos was not a citizen of the Northern Kingdom, to which he almost exclusively refers; but it was because he went up and down in it, using those eyes which the desert air had sharpened, that he so thoroughly learned the wickedness of its people, the corruption of Israel’s life in every rank and class of society.

Amos smites one nation after another, all the peoples of the known world, and in such passages as 9:8 – “Behold the eyes of the Lord God are upon the sinful kingdom, and I will destroy it from off the face of the earth.” His wrath is represented as pursuing the sinners of the people, and plucking them out of every refuge – Heaven, Sheol, the top of Carmel, the bottom of the sea. His glance penetrates equally into the spirit of men, for He declareth unto man what is his meditation. (4:13) The entire book of Amos may be described as an indictment of Israel for their persistent disregard of the moral law. He also stresses the avarice, the dishonesty, the immorality so rampant in Israel; he also points derisively to the zeal with which they keep the ceremonial Law. God hates, rejects Israel’s pilgrimages; He will ignore their offerings, even shut His ear to their praises (5:21, 23). He sets His eye upon them “for evil and not for good.” (9: 1‑4)

And so, though Amos sings his elegy over Israel’s fall (5:2), and twice intercedes on its behalf, when he becomes conscious that the failing nation is unable to cope effectually with calamity (7:2, 5), as a rule he delivers unmoved his message of doom. He and Hosea thus supplement each other; and a comparison of their writings furnishes an instructive view of the manner in which widely different temperaments may be made the organs of the same Holy Spirit, and how each, just in virtue of its difference from the other, may be thereby the better adapted to set forth a different aspect of the Truth. This same observation is outstandingly true of the various writers of the New Testament.

Amos may be described as a spiritual prophet. While he does not dispute against the material representations of the great Jehovah, the calves of Bethel, yet he clearly understands the true essence of a spiritual religion. Amos clearly represents God as disapproving, and states it explicitly: “Seek good and not evil, that ye may live; thus the Lord of Hosts will be with you, as ye say, Hate the evil, and love the good, and establish judgment in the gate (the place of chief prominence); it may be that God will be gracious to the remnant of Joseph.” (5:14,15)

In Eph. 6:12, 13 there is this: “Our conflict is not with blood and flesh, but with the spiritual things of wickedness. On account of this:, take up the complete armor of God, that you may be able to resist in the evil day.” (Diaglott)

It is our conviction that we are now in “the evil day”; and that certain texts in this Amos prophecy are now emphatically pertinent, so we offer a few of them – with elaborated comment by us and others:

AMOS 5:13‑15 – “Therefore, the prudent shall keep silence in that time; for it is an evil time.” (v. 13) The French Revolution offered a small picture of coming events. At that time 7,000 of the higher element of French society had their heads chopped off; and it is our information that not one of those leaders who conducted any part of that conflagration lived through to the end of it. And we may expect much of the same now in the immediate future; but “the prudent shall keep silence.” “Seek good, and not evil, that ye may live ... God shall be with you, as ye have spoken. Hate the evil, and love the good ... it may be that the Lord God will be gracious unto the remnant of Joseph.” (vs. 14, 15) We should have no affectionate love for evildoers, though we should charitably hope that much of the evil is the result of misinformation and inherited weaknesses, and accordingly should feel and act kindly, with pitying love toward such.

AMOS 5:20 – “Shall not the day of the Lord (this evil day) be darkness, and not light? Even very dark and no brightness in it.” Here again the Prophet stresses the day of vengeance, the time of trouble. We are not yet fully in that time; the darkness will become much greater in the immediate future.

AMOS 9:11,12 – “In that day will I raise up the tabernacle of David that is fallen; ... and I will raise up its ruins, and I will build it as in the days of old’” (v, 11) This applies to the beginning of the Millennial Day, which is already dawning faintly, The rebuilding of the tabernacle of David, which fell after Jesus left their “house desolate” (Matt. 23:38), takes place at the second Advent of Jesus. The “throne of David” was over all the tribes, and here represents the throne of the Greater David the beloved Son of God – to be established after completion of the “taking out a people for His name.” (Acts 15:14‑17)

AMOS 9:13‑15 – “The days come that the plowman (the uprooting of the time of trouble) shall overtake the reaper” (those who are endeavoring to complete the Harvest work). This plowshare of Truth shall affect every element of society ... and the mountains (strong Gentile governments) shall drop sweet wine (after their humiliation is completed) ... And I will bring again the captivity of my people Israel (as we see it already established in Palestine) ... they shall plant vineyards, and drink the wine thereof ... And I will plant them upon their land which I have given them (the land He promised to Abraham), and they shall be no more pulled up out of their land.” (vs. 14,15)

Much of this is now going on before eyes; and will become yet more pronounced as we journey on toward that Kingdom: Thy kingdom come, they will be done on earth, as it is in Heaven.

So we summarize briefly the permanent lessons of his Book. He teaches, with clearness, eloquence and force, truths which never become superfluous or obsolete. “The truths that justice between man and man is one of the Divine foundations of society; that privilege implies responsibility, and that failure to recognize responsibility will surely bring punishment; that nations, and by analogy individuals, are bound to live up to that measure of light and knowledge which has been granted to them; that the most elaborate worship is but an insult to God when offered to God by those who have no mind to conform their wills and conduct to His requirements – these are elementary but eternal truths.’’

Much more could be written about Amos, but we believe enough has been given herein to enhance the appraisal of this remarkable prophet. His style possesses high literary merit. His language is pure, his sentences are smoothly constructed and clear; and it should be clear to all that he was one of those “holy men of old who spake as they were moved by the Holy Spirit.” “The time and manner of his death are unknown.” (Westminster, p. 26)

“As the mountains are round about Jerusalem, so the Lord is round about His people from henceforth even forever.” (Psa. 125:2)

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Dear Brother and Sister Hoefle: Grace and peace!

I received the March‑April papers this week and read them with great interest. So glad you made a note of Brother Pierson’s passing and the tribute you gave him. Also I’m glad to hear his children requested your papers. They didn’t hear anything but the Truth when they were young. ......

I had a busy week. Myrtle’s son and wife picked me up Sunday morning and I had a nice birthday dinner there. I was 85 February 12. Then we went to see Myrtle. She was quite good that day, and knew us and was glad to see us. She was quite rational for her.........

I am getting along O.K. I have been getting Brother Horowitz’s papers okay lately. I would like to ask a favor of you. Will you renew my subscription for me? As soon as I get straightened out a little more I will repay you. I have been under heavy expense lately. Must close for now. Christian love, ....... (MICHIGAN)

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Dear Brother and Sister Hoefle: Grace and peace!

Many thanks for the January‑February papers. They are much appreciated. You certainly receive some very encouraging corres­pondence from near and far. It is marvelous to hear of so many isolated brethren holding fast to the Parousia and Epiphany teachings in these “last days” when all are being tested as to their allegiance to the Lord.

We are wondering whether you have seen a copy of the Manna Book recently published by the LHMM in which generally speaking the sentiments expressed by the two messengers in relation to the Little Flock and their experiences have been quite deliberately “watered down” because of their attitude toward the consecrated – that is, no Little Flock left. We need not be surprised, I suppose, as this was indeed their attitude even prior to the demise of Brother Johnson. There was quite an undercurrent of sentiment expressed in an attitude of “let us make no difference” – at least that was our experience.

This is a belated acknowledgment of your note along with the resume of Brother J. Will Horn’s funeral service. Many thanks for this – also a thank‑you for the Israel Bulletin mailed direct and which surely gives marvelous coverage of our Pastor’s messages for Israel’s benefit during those (now) far‑off days before the establishment of the State of Israel, as we see it mentioned every day now. Surely we live in stirring times when the Bible prophecies continue to be fulfilled in the Middle East. Our God moves in a mysterious way His wonders to perform, and we rest content in His overruling providences that all things work together for good to them that love the Lord.

We trust this finds you (Brother John) continuing to recover in health sufficient for your every need – and we pray the Lord’s continued blessing on you both in your efforts to minister the words of life to the Lord’s people.

Glad to say we keep reasonably well, hoping the spring‑like weather today will continue. With Christian love, Yours by His grace ……. (ENGLAND)

Dear Brother Hoefle:

Thank you so much for your very kind letter of the 23rd of February – and also for sending all the material which I requested. They are extremely informative, and I’ve been truly blessed by reading each one.

I would very much like to have you place me on your mailing list so that I could receive the monthly articles which you publish. Could you also send me pamphlets Nos. 4, 6, 7, 10, 11, and 121? I’d really like you to send me the book, “The Divine Plan of the Ages.” I believe that you mentioned that you’d be very happy to send the above book to me as a gift, but I feel led at this time to send you $‑‑ as a donation, to encourage you to keep getting the TRUTH out to the world (as you are doing!!) – in order to help the people, that you are helping.

But I truly appreciate your kind intention and desire to send me the above‑mentioned book as a gift. That truly touched my heart!

I’m truly looking forward to receiving the new materials from you – and may the Lord continue to bless your ministry. Love in Him, ……. (CONNECTICUT)

Dear Mr. Hoefle,

Thank you ever so much for your spiritual and financial support of two years ago. I hope that you will find from our progress that you judged rightly.

It is a great privilege to reciprocate by inviting you to become a Friend for Life of Root and Branch Association. I hope you will accept our invitation, and look forward to hearing from you. Yours in Shalom, ........ (ISRAEL)

Dear Brother & Sister Hoefle: Christian greetings!

You will be happy to know that Marjorie is improving every day. She is gradually getting her strength back. She makes two trips downstairs every day for two of her meals. ... She spends most of her time upstairs ‑ sits up all afternoon, reading, watching TV and walking around a little. ……. Her trouble has been pneumonia. Thank you for your concern and prayers. Be assured that you are in our prayers, too.... I will write again when I know more. Most sincerely, …….(Ohio)