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)

NO. 347: "THERE SHALL BE NO MORE CURSE"

No. 347

The various writings that have been presented during this Laodicean period have carried copious references and explanations concerning the curse. No doubt this is due to the fact that “the time is at hand” (Rev. 22:10) to make the subject crystal clear. In Gen. 3:17 we find the sentence against Adam: “Cursed is the ground for thy sake”; and in Rev. 22:3 is the statement, “There shall be no more curse.” The Diaglott states it thus, “There will be no more any accursed thing.” The “accursed thing” in this text refers to “death and hell” which would be cast into the lake of fire. Here are the Berean Comments: “Death – including aches, pains, mental and moral imperfections of every sort; and Hell – Hades, oblivion, the great prison house of the tomb in which mankind awaits a resurrection.” Thus, Hell is the actual death state of man, with death referring to all the infirmities which have afflicted the human race for the past six thousand years. Therefore, the eradication of the curse includes not only the elimination of the death state, but also those things that have been incidental to producing death – including persons and things.

Pertinent to the foregoing is this quotation from Parousia Vol. 5, p. 193: “Thus shall the great Jehovah and His Spirit of holiness and all who ally themselves thereto finally triumph, and sin and Satan and the spirit of evil shall be forever extinguished and there shall be no more curse.” (Isa. 28:17; 1 Cor. 4:5; 6:2; Acts 3:23; 2 Thes. 1:9; Rev. 22:3)

All the present evils are the gradual result of the disobedience in Eden, Adam bearing the direct responsibility. And in direct contrast, the second Adam (the Lord from Heaven) will be directly responsible for the complete elimination of these evils. This is very clearly related in Heb. 2:14: “Forasmuch then as the children are partakers of flesh and blood, He (Jesus) likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil.” Clearly enough, if the devil has the power over death, death itself cannot possibly be forever eliminated until the one responsible for death – that is, the devil – is also eliminated.

It is stated that he (an angel from Heaven) “laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled; and after that he must be loosed a little season.” (Rev. 20:1‑3) Self‑evidently if he who “has the power over death” is not destroyed at the beginning of the “little season,” then death also will not be destroyed at the beginning of the “little season.” This leaves but one logical conclusion – namely, death (the dying process) will not be completely eliminated until “that old serpent” is likewise eliminated – and this will not take place until the full end of the “little season.” “Then cometh the end (the end of the “little season”) when He (Jesus) shall have delivered up the kingdom to God, even the Father; when He shall have put all enemies under His feet. The last enemy that shall be destroyed is death (including Hades – the death state, and the dying process).” (1 Cor. 15:24‑26) It should be emphasized here that “Hell” (the Adamic death state) will have been cast into “the lake of fire” many years before the Little Season even begins, when the last one of Adam’s race has been awakened, so “Hell” cannot possibly be the “last enemy.” Therefore, the “last enemy” has to be the Adamic death process.

All during the thousand years that Satan is bound the foregoing evils will be gradually destroyed. As each one comes forth from the tomb, Hades (the actual death state) will be instantaneously destroyed for that particular individual; and inasmuch as each person will be allowed at least one hundred years (Isa. 65:20) to make some progress up the “highway of holiness” (Isa. 35:8), it follows that the actual death state that has been inherited by all from Father Adam must be completely eliminated at least one hundred years before the “little season” begins. According to the chronological reckoning, this should be not later than 2774 AD, or over 800 years from now.

But with the dying process (all the evils – aches, pains, mental, moral and religious imperfections) it will be considerably different. The release from the tomb for each one is brought about without any assistance or foreknowledge from such persons; it is a gift from God through Jesus. This is well described in Psa. 103:2, 3: “Bless the Lord, O my soul, and forget not all His benefits: Who forgiveth all shine iniquities; Who healeth all thy diseases.” Jesus made His soul an offering for sin, which guarantees to every man release from that iniquity that was inherited through Father Adam. “He will destroy in this mountain (the Kingdom of God, the New‑Jerusalem) the face of the covering cast over all people (Hades, the death state), and the veil (of superstition and ignorance) that is spread over all nations. He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of His people (sin and error) shall He take away from off all the earth.” (Isa. 25:7, 8) The forgiveness of iniquities and the healing of diseases will be a free gift from God to every one as he emerges from the tomb; but the elimination of the various defects now inherent in man will only be eliminated by the cooperation of each individual himself – and those who do not wish to cooperate will, after one hundred years, die the second death – will be cast into the figurative “lake of fire, which is the second death.” (Rev. 20:14 – also see Acts 3:23)

As the “little season” arrives, all who reach that time will have been freed from all physical imperfection – their physical diseases will all have been healed. But with some their mental and moral diseases will yet be present (the Adamic Death Process will yet be present with them in their unholy hearts’ condition); and thus will come the division of the sheep and the goats of Matt. 25:31‑46: “Then shall the King say unto them on his right hand (the sheep), Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.” (Matt. 25:34) “Then shall He say also unto them on the left hand, Depart from Me, ye cursed, into everlasting fire (the second death), prepared for the devil and his angels.” (v. 41) This clear separation, rewarding and sentencing to the “lake of fire” can occur only at the full end of the “little season”; the sheep could not receive a free, clear and unencumbered title to the Kingdom until all evil persons and things have been fully obliterated. Then will be fulfilled the promise, “They shall not hurt nor destroy in all My holy mountain (the microbes of disease and pestilence will be fully restrained); for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” (Isa. 11:9) “There shall be no night (error) there... for the Lord God giveth them light (the pure truth)” – Rev. 22:5. “They shall all know Me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.” (Jer. 31:34)

Following is a statement from E‑12:200: “In the Millennium He will actually heal all the physical, mental, artistic, moral and religious faculties and their contents of the unbelief class as from the heart they accept His medicines and other healing helps. The following Scriptures prove this: Jer. 3:22; 30:17; 33:6; Hos. 6:1; 14;4; Psa. 107:20; 67:2; Ezek. 47:1, 8, 9, 12; Rev. 22:1‑3; Mal. 4:2. Thus our Lord as the Good Physician heals the faith class now, and will heal the unbelief class in the Millennium from the physical, mental, artistic, moral and religious diseases that sin and the curse (the Adamic death process – JJH) have brought upon them.”

And continuing from E‑12:310: “The ransom price guarantees that there will be gradually given to the whole world what it lost in Adam, if and as it obeys in the next Age (Luke 19:10; 1 Cor. 15:21‑26; 1 John 3:8; Heb. I:8; 10:12, 13; Rev. 20:4‑9; Hebrews 9:23). And through the ransom‑price Jesus and the Church as the tree of life will actually give to the obedient world all that Adam lost for it – perfect humanity and life. the right to life and its life‑rights (Rev. 21:3‑5; 22:1‑3; Acts 3:19‑21)

Follows now Hos. 13:14: “I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.” In the sense of rescuing from the power of the grave, the Elect Church will also have part in the ransom process; and, just as various plagues, injuries, violence in various forms now send men to that great abode “where the wicked cease from troubling, and the weary be at rest,” so just the reverse is promised under the Kingdom. Then, instead of the people being plagued with diseases, it is the diseases that will be “plagued” out of the people. Also, the Adamic death process (the evils inherited and acquired under the curse) will be “plagued” out of the people – the willing and obedient.

Complementing the above is this from E‑17:428: “We have now studied Millennial testimonies all the way from Genesis up to and including the last chapter of Revelation: from the time, after the curse of sin and death came upon the human family through Adam’s sin, that God promised Abraham that through him and his seed all the families of the earth would be blessed, until the time that the great Seed of Abraham, the Christ, Head and Body, developed during the Gospel Age, will have reigned over the earth as kings and priests for a thousand years and blessed all the families of the earth, living and dead, with the opportunity of obtaining everlasting life on a perfect earth; until the Adamic death state and the Adamic dying process (1 Cor. 15:26) will have been destroyed, and there will be no more curse; until Satan (Ezek. 28:19; Heb. 2:14), the unrepentant fallen angels (Matt. 25:41) and the ‘goat’ class – all the wicked (Psa. 145:20) – will have been utterly, completely and eternally annihilated in the second death, symbolized by the lake of fire (and by the Red Sea destruction of Pharaoh and his hosts – JJH) – ‘they shall be as though they had not been’ (Obad. 16). Then ‘the righteous shall see it and rejoice: and all iniquity shall stop her mouth (Psa. 107:42). Sin shall never rise again. God will be glorified forever and ever by perfect creatures, both in heaven and on earth. ‘And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever.”’

GRADUAL WORKINGS OF THE CURSE

The question would seem in order here: Did Adam immediately realize the workings of the curse in him after the disobedience? We would say he felt no physical discomfort. Gen. 3:22,23 would seem to confirm this: “Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever: Therefore the Lord God sent him forth from the garden of Eden.” Here is a clear statement that the man could have continued living forever even after the transgression – had he been allowed to remain in his ideal home.

However, there is no doubt that he had great mental disturbance because of what he had done. “I heard thy voice in the garden, and I was afraid.” (Gen. 3:10) Here then appears the first human weakness to afflict man, which became greatly magnified in the human race as the years ticked on; and it is probably true that today it is present in varying degrees in every member of the human family. Shakespeare disputes this conclusion: “Cowards die many times before their deaths; the valiant only taste of death but once. Of all the things I yet have heard it seems to me most strange that men should fear, seeing that death, a necessary end, will come when it will come.” Of course this statement is the contention of the fatalist; and it finds no support whatever in the Bible. Nevertheless, some are much less oppressed by fear than others. We find some people afraid of the dark; others imagine that some one is always chasing them. Of the Jews it is written that if they would “despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but break my covenant, then ye shall flee when none pursueth you.”–(Lev. 26:15‑17) About like the boy that ran from his own shadow.

A second defect – now universally common among men – immediately showed itself in Adam – that of blaming some one else for his mistakes. “The woman whom Thou gayest to be with me, she gave me of the tree, and I did eat.” (Gen. 3:12) The impudence of this remark is readily apparent: It was God’s fault that Adam disobeyed; had He not given Adam the woman, none of this would have happened. This second failing also has been greatly expanded during the years that have followed.

Even so, these two things would not have been sufficient to inflict the death penalty upon the disobedient man; he could have continued to live forever had he been allowed to remain in Eden. Therefore, “He drove the man out, and placed ... a flaming sword which turned every way, to keep the way of the tree of life.” (Gen. 3:24) And it was only after he was faced with the trialsome task of keeping alive under very unfavorable circumstances (“cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns and thistles shall it bring forth to thee... till thou return unto the ground” – Gen. 3:17‑19), that the aches, pains, mental and moral imperfections of every sort made their appearance, and have pyramided over the years. Such things are now accepted as a way of our life even by the finest minds, because none are able to escape the ravages of decay to be seen on every hand. And, while some eat their bread with a minimum of “sweat of the brow,” yet all do eat it with plenty of sorrow. All are now resigned to the fact that “The fathers have eaten a sour grape, and the children’s teeth are set on edge.” (Jer. 31:29) As Adam had to learn by experience what he could not learn by instruction, so all his descendants are being similarly educated. “Cursed is the ground for thy sake.” (Gen. 3:17)

Outside of Eden the earth was not prepared to perpetuate life in keeping with the ideal conditions that had prevailed in the Garden. This condition of the earth outside of Eden was not the result of the transgression; it had been that way all along – and was simply then used as a convenience to exact the sentence “in the day that thou eatest thereof thou shalt surely die.” (Gen. 2:17) This would be better expressed “dying thou shalt die”; the execution of the sentence was a gradual one – eroding process, which was fully completed when Adam entered the tomb. “Adam lived 930 years: and he died.” (Gen. 5:5) After the great deluge the dying process was greatly accelerated, the evidence of which is clearly apparent to this day.

However, for more than one hundred years now we have been “In the day of His preparation” (Nahum 2:3) – the preparation for the new order which will “wipe the tears from off all faces.” This has been easing many of the back‑breaking burdens of the past; but the span of life has not been greatly increased thereby. While it is true that the “average” age of life has been raised considerably, this is mostly due to fewer dying in infancy; there is yet no comparison to Moses, for instance: “Moses was an hundred and twenty years old when he died; his eye was not dim, nor his natural force abated.” (Deut. 34:7) Also, much of the earth itself has been much improved, although none of it is yet perfect, and much of it is yet very much untamed, very much imperfect.

THE WRATH ‑ THE CURSE

These two expressions are often used interchangeably, as can be seen from the following in Par. Vol. 5, p. 439: “The ‘wrath,’ the ‘curse’ will be lifted from all who come into harmony with God through Jesus the Savior, and all who do not avail themselves of this grace will be swallowed up of the Second Death – for ‘the wrath of God abideth on them’ (Acts 3:23; John 3:36; Rev. 22:3).”

However, though the “curse” has but one application, applying to both man and the earth, yet the “wrath” has a broad and a specific definition. When Job exclaimed, “O that thou wouldst hide me in the grave till thy wrath be past” (Job 14:13), he was using its general meaning. But other Scriptures speak of a specific time – a “day of wrath.” “The Lord shall strike through kings in the day of His wrath.” (Psa. 110:5) And Zeph. 1:14,15: “The great day of the Lord is near... That day is a day of wrath, a day of trouble and distress,” of which we see plenty all about us now. Also Rev. 6:17: “The great day of His wrath is come; and who shall be able to stand?” This “day of wrath” began in its broad sense in 1874; but in its narrow sense it began in    1914, when the violent features of the Time of Trouble broke forth. Since that date we have been living in that period of time known as the Epiphany, and which will continue for some years yet – until the end of Jacob’s Trouble – after Anarchy has leveled all existing institutions.

This “day of wrath” in its limited sense has been designed for the world in general, and for a specific class in particular – “the great multitude, which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.” (Rev. 7:14) But this day is decidedly not for God’s faithful people: “We are not of the night, nor of darkness... For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ.” (1 Thes. 5:5‑9) However, some sections of the earth, and some people in particular, may experience much less of the “overflowing scourge,” the day of wrath (Isa. 28:18) – than will others. Thus, Zeph. 2:3 offers the counsel, “Seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s wrath.”

Complementing the foregoing is the following from Par. Vol. 5, p. 410: “Hence, this Day of Vengeance and of special wrath, additional to what has prevailed previously, it is declared, will be ‘A time of trouble such as was not since there was a nation.’ God’s saints are assured that they shall be accounted worthy to escape all those things coming upon the world, and to stand before the Son of Man. They shall escape this special wrath, but they do not escape the general wrath which is revealed from Heaven against all unrighteousness. They share this with the world, in many respects, and yet there is this finely drawn distinction, which the Scriptures clearly point out:

“Those who accept Christ during this Age are reckoned as having passed from death unto life; as having escaped the wrath, the curse, ‘escaped the corruption that is on the world.’ (2 Pet. 1:4; 2:18, 20) True, they are still in the world, still subject to death, and may still share with the world the sickness, pain, sorrow and trouble incidental to the curse, and from the worldly standpoint there is no difference; but from God’s standpoint, which is to be the believer’s standpoint, there is a wide difference. Such are not reckoned any longer as dying because of Divine ‘curse’ or wrath,’ but in view of their justification and subsequent presentation as living sacrifices their death is reckoned as part of Christ’s sacrifice ... ‘If we be dead with Christ, we believe that we shall also live with Him.’ (Rom. 6:8)”

A GLARING ERROR

In recent years the Jehovah’s Witnesses have been loud in their claim that they are now separating the sheep and the goats of the great parable spoken by our Lord in Matt. 25:31‑46. Concerning that time, when the true separation will be proceeding, there is this prophetic statement: “Judgment also will I lay to the line, and righteousness to the plummet.” (Isa. 28:17) Properly interpreted, this text can mean only that earth’s affairs in that day will be squared and plumbed with righteousness and brought into strict conformity thereto. Manifestly, this could be accomplished only through perfection of administration. We doubt that even the Witnesses would claim perfection for themselves; thus, their present attempt to do something perfectly through imperfect agents can be described only as glaring error – a spiritual mirage. Since they have taken over there has been no relief whatever from the curse; rather, just the reverse has occurred – “the evil day” is becoming daily more apparent and distressing.

In previous papers we have detailed the striking similarity of the Witnesses to the Roman Catholic Church; and on this particular aberration concerning the sheep and the goats they offer almost identical deception. When the Roman Church was in its hey‑day, they also were separating the sheep and the goats, except that they consigned their goats (the heretics) to eternal torment, as they promised their sheep eternal bliss in Heaven. Today the Witnesses predict eternal extinction in Armageddon to the goats (all outside their organization), as they promise their sheep eternal life here on earth. Very few people want to die; thus, the promise of eternal life with unbroken bliss – either in Heaven or on earth – is a very appealing enticement. They are telling them something they want to hear.

But the facts of the case belie their claims. During the thousand‑year counterfeit of the Roman Church from 799 to 1799 the curse probably exceeded all previous exhibitions – a time known as The Dark Ages. And now, since the counterfeit reign of the Witnesses – from 1914 up to the present – the curse once more is exceeding all previous experiences – “iniquity shall abound” (Matt. 24:12) – “a time of trouble such as never was since there was a nation, even to that same time” (Dan. 12:1) – a clear statement that the curse would be worse than at any previous time. Instead of no more curse,” there is curse more abundant; instead of “no more death,” death is everywhere rampant, and it is taking its toll with the Witnesses along with others of the human race. Even though we are living in the Epiphany – the bright shining – insofar as the curse is concerned we are living in the “little Dark Ages,” which will continue through anarchy until the Kingdom is established. But to the errorists, “God will send to them an energy of delusion, to their believing the falsehood.” (2 Thes. 2:11, Dia.) Instead of “every man knowing the Lord,” 99% of those living today know little or nothing of the real God.

Even among the Witnesses themselves, a great many of their adherents have a very vague understanding of what their headquarters teach. And there is good reason for this: Since 1914 they have changed their teachings so much that today they bear almost no resemblance whatever to what they taught in 1914. Aside from the debacle of 1925 and Millions Now Living Will Never Die, they have changed their chronology so that they now cannot speak with certainty on any part of it. They first came out with the date 1918 as the time for the door being closed to the High Calling; then they changed the date two or three times since then, with about 1935 as their last attempt – although they are even now not certain if it is closed or not. Instead of “the earth being full of the knowledge of the Lord, as the waters cover the sea” (Isa. 11:9) ignorance and superstition prevail in all quarters. Instead of the “law going forth out of Zion, and the word of the Lord from Jerusalem” (Isa. 2:3), the Witnesses contend the Word of the Lord is going forth from them; But, in view of the frequent changes they are forced to make, it is not going forth with convincing clarity – rather, it is proceeding with the unsteady gate of an inebriate.

But when the real Kingdom is established, the truth will be clear and convincing there will be no error there – physical, mental and moral diseases will be gradually healed, as the individual cooperates with the Kingdom rules. A far‑cry from these two counterfeit reigns! Real Bible students have been taught what to expect in that glorious Kingdom. Isaiah Chapter 35 gives a beautiful picture of the Kingdom – and we have seen none of this in the two counterfeit kingdoms.

THE DOUBLE CURSE

While the curse has been passed on from generation to generation, including all nations, there has been a double curse upon a small segment of the human family; namely, upon the Jews. A hint of this is given by St. Paul in Rom. 7:9: “I was alive without the law once: but when the commandment came, sin revived, and I died.” Here the Apostle is speaking not only for himself, but for the whole Jewish race. Just what is he trying to tell us? Simply this – all men, including the Jews, were promised relief from the curse through the promise given to Abraham: “In thy seed shall all nations of the earth be blessed” – Gen. 22:18; but, when they agreed to keep the Law given to them through Moses at Sinai, they promised more than they could perform, which placed a double liability upon them – one inherited from Father Adam, and one from their broken agreement to keep the Law. That perfect law was far beyond the reach of the imperfect Jews. St. Paul confirms this conclusion in Rom. 7:10,11: “And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me.”

Then the words of Jesus in John 3:14: “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.” Referring to this same situation, St. Paul says in Gal. 3:13: “Christ hath redeemed us from the curse of the law, being made a curse for us (which relieved the Jews of the double curse resting on them through their inability to keep the law): for it is written (Deut. 21:22, 23), Cursed is every one that hangeth on a tree.”

However, although the Jews have been under a double curse, they will also be the recipients of a double blessing when that double curse is lifted from them. This is well stated by That Servant as follows: “At the inauguration of the new Age of blessing, natural Israel will be granted a special place and privilege; ‘for the gifts and calling of God are not things to be repented of.’ We see how in another way, also, this special privilege will come to them; namely, in that the law has been more or less of restraint upon them in their daily lives as a people. They have had more or less of loyalty to God, which had kept them separate from other nations. This special Privilege of preeminence in the Messianic Kingdom, however, will not be granted to all who are Jews by blood; but only to those who prove loyal to the law and the prophets – those who are Jews at heart, and not merely outwardly. All others are merely Gentiles (Rom. 2:28, 29)

“The earthly phase of the Kingdom will be composed of the Ancient Worthies of the Ages preceding the First Advent of our Lord. Abel, Enoch, Noah, Abraham, Isaac, Jacob, Job, and the Hebrew prophets and other faithful ones will be in power as ‘princes in all the earth.’ (Psa. 45:16 – also see Hebrews Chapter 11) The orthodox Jews will be more ready to receive the blessing of the new dispensation promptly than will any other people. Therefore, they will have the first blessing (a double blessing for their double curse – JJH) – not by reason of partiality on God’s part in showing favor to these people, but by virtue of the fact that He made a covenant with them as the posterity of faithful Abraham.” (Reprints 5964, col. 1, Oct. 1, 1916)

Commenting further on this same thing, there is this on pp. 204,205 of the Book of Covenants: “Since the Mediatorial work of the Millennial Kingdom is to be accomplished through Natural Israel, and since all the families of the earth are to be blessed through them, it follows that nothing can be done until Israel shall have been recovered from their present outcast condition. Then the blessing of the Lord will go forth... will be accomplished through Natural Israel ....

“Then, as the people of the various nations shall gather themselves to the Lord and seek to come into harmony with Him, the way of approach will be by coming into accord with the Holy Nation – God’s representative Kingdom in the world... The New Covenant is not to be made with any others 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, who will bring the glorious blessings that they had expected under Moses, but failed to obtain because of the inability of Moses to make satisfaction for their sins; for the blood of bulls and goats could never actually take away their sins. The antitypes of these – the sacrifice of the Lord and members of His Body – must first be accomplished before this New Covenant with Israel could supersede the old or Law Covenant, which it then will do.”

While the New Covenant will have its initial working at the beginning of the Mediatorial reign, the full effect of the promise “THERE SHALL BE NO MORE CURSE” will not be realized until the full end of the Little Season – when the curse (all the evils which now afflict the human race), and all those afflicted with it in any manner, will be forever obliterated. Then will come “the end” of 1 Cor. 15:24 – “when He shall have put down all rule and all authority and power” – when He shall have destroyed him that has power over death, that is to say the Devil. Let us not forget, “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.” (Gal. 3:24)

“Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold.” (Prov. 3:13, 14)

Reprint of NO. 230, August 1, 1974

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LETTERS OF GENERAL INTEREST

Dear Brother & Sister Hoefle: Christian greetings!

It has been a very long time since writing to you – nevertheless, you were always in my thoughts. I do realize the pressure of work you are experiencing at this time. I trust you both are enjoying good physical and spiritual health. God has promised to give strength to His people – and surely He will do so to enable the good work committed to your charge.

Your monthly papers are always enjoyed by us here in Jamaica. Our eldest Bro. Paul McKenzie is quite advanced in age, and not able to come out to study with the brethren. We still visit him occasionally to give him spiritual uplift and strength...

I need not refer to any special paper of yours, as they all are so timely and refreshing – helping us in the things we have learned and been assured of. Yes, the signs of the time do manifest the Lord’s Epiphany, gathering the nations and assembling the kingdoms – pouring out His indignation, for all the earth shall be devoured with the fire of His jealousy. (Zeph. 3:8) With Israel’s position, we know her troubles are not yet over, but we also know she shall not be overcome: they are beloved for the fathers’ sake; and the important thing, they as a nation are aware of it. We thank God for His promises which never fail – and also to those specially used by Him, to instruct and guide His people.

We are by His grace striving to uphold His Truth to those who may have a hearing ear for His Word – and that to the best of our ability. May the Lord’s continued blessings remain and continue to guide your pathway as you ever seek to serve Him.

With our best to you and the Bible House family. Yours by His Grace ------- (JAMAICA)

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Dear Brother & Sister Hoefle: Greeting in His precious name!

I grieve with you for the loss of your brother. Olive loaned me the funeral address and I have made a copy for myself and Bro. Mahoney, who expressed a desire to have one. We had a lovely service at the Smith’s on Sunday.

Thank you for the Christmas reminder. In your trials and hard testings you find time to remember the brethren individually as well as collectively. Your conduct is an example and inspiration to me.

I have just received the Jan. and Feb. numbers, and as usual I am enjoying them. It is good that God is returning His favour to the Jews, for it is through them that the Gentiles will get their blessing as they recognize the fact and become ingrafted into the family of Israel. I pray for you both always. We know that His strength is sufficient. With warm Christian love to you and the members of your household.

Your sister in His service, ------- (JAMAICA)

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Sir:

I would like to receive all the information on Israel and your organization. I have a great interest in the Bible.

 (CANADA)

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Dear Sir,

I picked up one of your articles – The Day of Judgment – and I found it extremely interesting. Listed on the back were other literature that you are offering. I would like very much to have the following: Nos. 1, 2, 3, 4, 5 and 8. Thanks very much.

Sincerely, ------- (CONNECTICUT)

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NO. 346: HISTORY OF THE GOSPEL-AGE APOSTATE CHRISTIAN CHURCH

No. 346

A request has come to us to give the history of the apostate Christian Church during the Gospel Age, which we shall now attempt:

Jesus, of course, established the Church in its pristine purity, which example the Apostles also followed. However, the Church greatly increased in numbers immediately after Jesus’ resurrection (“the number of men that believed was about five thousand” – Acts 4:4). This number was from just one effort of the Apostles; and others were won in various places, so that the Apostles could not have the control that Jesus had when He was with them. Thus Paul tells us in 2 Thes. 2:7: “the mystery of iniquity doth already work,” although worldly politicians did not really enter the fray until later.

Constantine The Great – It was not until the third period of the Church that the politicians became active. Pergamos means “earthly elevation”; and it was during this period that earthly elevation really made its appearance in the Christian church – when Roman Emperor Constantine accepted Christianity – about 313 AD. The Roman emperors have always held the notion that affiliation with some religion was essential to their success in ruling the Roman people. So, when the Church had increased in sufficient numbers, Constantine considered it good business to join with them.

And being a true Roman, he entered the Christian Church with the same ardor that he did with secular things, so he is designated as “the great.” Before his acceptance of Christianity there was raging in the Church a great controversy over the Trinity; and, when Constantine learned of this, he did what would ordinarily be considered a clever thing: He summoned the bishops of the Christian Church from all over the Empire – to the Council of Nice in 325 A. D. About 350 of those ‘bright minds’ responded – a third of all the bishops in the Empire. There they engaged in heated debate about this delicate subject. The chief opponent of this great error was the Star Member, Arius. So much had he aroused the populace that one of his opponents in that debate made this statement from the platform: This man has so agitated the people that if you go into a store and ask the price of bread, the answer you get is ‘the Father is greater than the Son, and the Son is inferior to the Father.’ But of all that assembly only two stood with Arius; so Constantine stood with the majority – probably thinking it good politics to do so; and he banished Arius from the Roman Empire. But this old man in his seventies – went to North Africa, and the eleven years he lived there established a flourishing Church. And what was their name? Why Arians, of course! The Catholics called Arius a heretic, and still do so to this day.

St. Augustine, also of North Africa, is considered by many the most brilliant mind of the human race in all history. When asked to explain the error of the Trinity, said it is simply a mystery, not capable of explanation. Recently we read the expression of one writer, who concluded that the popes of the Dark Ages were not all bad because none of them has ever denied the Trinity.

Justinian – This man became Roman Emperor in 527 AD. He was born in 483 AD and died 565. From the year 500 onward there had again arose a heated debate over the Trinity, and the emperor was not to be left out of that. He was a scholarly man, a great intellect. He codified the Roman law; and his legal and architectural monuments have lasted through the centuries. As a codifier of laws and as a legislator he published the Codex Justinianus in 534. He also had a very stringent ecclesiastical policy, which supported “orthodoxy” (meaning belief in the Trinity, etc.); and he forced many pagans and “heretics” to stop teaching.

The battle over the Trinity is recorded as the second great “heresy” in the Eastern Empire, the first having been “disputed by the teachings of the Alexandrian presbyter Arius, who, in an effort to maintain the oneness and majesty of God the Father, had taught that He alone had existed from eternity, while God the Son had been created in time. Thanks in part to imperial support, the Arian heresy had persisted throughout the 4th century and was definitely condemned only in 381 with promulgation of the doctrine “that Father and Son were of one substance and thus co‑existent.”

And some more from the same writer: “If the fathers of the 4th century quarreled over the relations between God the Father and God the Son, those of the 5th century faced the problem of defining the relationship of the two natures – the human and the Divine – within God the Son, Christ Jesus. The theologians of Alexandria generally held that the Divine and human natures were united indistinguishably, whereas those of Antioch taught the two natures coexisted separately in Christ, the latter being ‘the chosen vessel of the Godhead – the man born of Mary.’ In the course of the 5th century, these two contrasting theological positions became the subject of a struggle for supremacy among the rival sees of Constantinople, Alexandria and Rome. Nevertheless Nestorius, patriarch of Constantinople in 428, adopted the Antiochene formula, which in his hands, came to stress the human nature of Christ to the neglect of the Divine. His opponents (first the Alexandrian patriarch, Cyril, and later Cyril’s followers, Dioscourus and Eutyches), in reaction emphasized the single Divine nature of Christ, the result of the incarnation. Their belief in One God, or the nature of Christ as God the Son, became extraordinarily popular throughout the provinces of Egypt and Syria. Rome, in the person of Pope Leo I declared in contrast of dual gods, a creed teaching that ‘two natures, perfect and perfectly distinct, existed in the single person of Christ...

“Justinian is but one example of the civilizing magic that Constantinople often worked upon the heirs of those who ventured within its walls. Justin, the uncle, was a rude and illiterate soldier; Justinian, the nephew, was a cultured gentleman, adept at theology, a mighty builder of churches, and a sponsor of the codification of Roman law. All these accomplishments are, in the deepest sense of the word civilian; and it’s easy to forget that Justinian’s empire was almost constantly at war during his reign. The history of east Rome during that period illustrates, in classical fashion, how the impact of war can transform ideas and institutions alike. The reign opened with external warfare and internal strife. From Lazica to the Arabian Desert, the Persian frontier blazed into action in a series of campaigns, in which many of the generals later destined for fame in the West, first demonstrated their capacities. The strength of the east Roman armies is revealed in the fact that, while containing Persian might, Justinian could nonetheless dispatch troops to attack the Huns in the Crimea and to maintain the Danubian frontier against a host of enemies. In 532 he abandoned military operations for diplomacy, negotiating, at the cost of considerable tribute, an ‘Endless Peace’ with the Persian king Krosrow, which freed the Roman bands for operations in another quarter of the globe.”

His subjects at that time were divided mainly into two classes – the Blues and the Greens. The Blues were the landholding senatorial aristocracy – mostly orthodox in their sympathies; the Greens, in contrast, found their leaders among men whose wealth was based upon trade and industry and whose theological sympathies lay with the One‑God idea. There were some very severe riots during Justinian’s reign. In one of them his troops slaughtered 30,000 rioters. Their leaders were executed, and their estates passed, at least temporarily, into the emperor’s hands. The western Romans preferred the rule of a Catholic Roman emperor to that of an Arian German kinglet. In those early years of the 530s, Justinian could indeed pose as the pattern of a Roman and Christian emperor. Latin was his language; and his knowledge of Roman history and antiquities was profound. In 529 his officials had completed a major collection of the laws and degrees of the emperors promulgated since the reign of Hadrean. Known as the Code of Justinian and partly founded upon the fifth century Code of Theodosius, this connection of imperial edicts pales before the Digest under Tribonian in 533. Meanwhile architects and builders worked apace to complete the new Church of the Holy Wisdom, Hagia Sophia, designed to replace older churches.

It took five years to complete the Church of the Holy Wisdom – finished in 539 AD, which marked the beginning of the 1260 years supremacy of the apostate church, united with the kings and emperors of the various unchristian governments until 1799 AD, of which more later.

It should be noted here that Justinian dealt with almost every aspect of the Christian life: entrance into it by conversion and baptism, administration of the sacraments that marked its several stages, proper conduct of the laity to avoid the wrath God would surely visit upon a sinful people; finally, the standards to be followed by those who lived the particularly holy life of the secular or monastic clergy. Pagans were ordered to attend church and accept baptism, while a purge thinned their ranks in Constantinople, and masses of them were converted by missionaries in Asia Minor. Only the orthodox wife might enjoy the privileges of her dowry; Jews and Samaritans were denied, in addition to other civil disabilities, the privilege of testamentary inheritance unless they converted. A woman who worked as an actress might better serve God were she to forswear any oath she had taken – even though before God – to remain in that immoral profession. Blasphemy and sacrilege were forbidden, for – famine, earthquake, and pestilence punish the Christian society. Surely God would take vengeance on Constantinople, as He had on Sodom and Gomorrah should the homosexual persist in his “unnatural” ways.

The best possible men were needed, for, in most Roman cities in the sixth century, imperial and civil officials gradually resigned many of their functions to the bishop, or patriarch. The latter collected taxes, dispensed justice, provided charity, organized commerce, negotiated with barbarians, and even mustered the soldiers. By the early seventh century, the typical Byzantine city – viewed from without – actually or potentially resembled a fortress; viewed from within, it was essentially a religious community under ecclesiastical leadership. Nor did Justinian neglect the monastic clergy, or those who had removed themselves from the world. Drawing upon the regulations to be found in the writings of the 4th century Church, Father St. Basil of Caesarea, as well as the acts of the 4th and 5th century church councils, he ordered the cenobitic (or collective) form of monastic life in a fashion so minute that later codes, including the rule of St. Theodore the Studite in the ninth century only develops the Justinianic foundation.

Probably the least successful of Justanian’s ecclesiastical policies were those adopted in an attempt to reconcile the Trinitarians and non‑Trinitarians. After the success of negotiations, which had done so much to conciliate the West during the reign of his uncle, Justinian attempted to win over the moderate anti‑trinitarians and separate them from the extremists. Of the complicated series of events that ensued, only the results need be noted. In developing a creed acceptable to the moderate trinitarians of the East, Justinian alienated the believers of the West and thus sacrificed his earlier gains in that section.

However, that same century witnessed the growth of a Christian culture to rival it. Magnificent hymns were written by St. Romanos Melodos, and reveal the striking development of the liturgy during Justinian’s reign, a development that was not without its social implications. Whereas traditional pagan culture was literary and its pursuit or enjoyment thereby limited to the leisurely and wealthy, the Christian liturgical celebration and its musical component were available to all, regardless of place or position.

Next came the acceptance of images as a normal feature of Christian practice, which satisfied certain powerful needs as Christianity spread among the Gentiles and certain Hellenized Jews who had broken with the mosaic commandment. The convert all the more readily accepted use of the image if he had brought into his Christianity – as many did a heritage of heathenism. These people taught that through contemplation of that which could be seen – i.e., the image of Christ – the mind might rise to that which could not be seen. From a belief that the seen suggests the unseen, it is but a short step to a belief that the seen contains the unseen and that the image deserves veneration because Divine power somehow resides in it. And this then was but a short step to veneration of the emperor’s image – the Divine right of kings.

The foregoing detail has been given to offer very positive proof that Justinian was indeed the foundation of the 1260 years of real apostate Christianity, most of which finds no support from the Bible, the teachings of Jesus or the Apostles. Of course, the Communists in Russia saw this, probably not so clearly, when they took over in 1917, took the supposed bodies of the saints, which had never decayed, and picked them apart on the steps of the temple, to show they were nothing more than stuffed cotton dummies much to the amazement of the Russian faithful Christians.

Charlemagne – Latin Carolus Magnus, meaning Charles the Great, Born 742; died 814; King of the Franks 768‑814, united by conquest nearly all Christian lands of western Europe and ruled as emperor 800‑814. His reign was characterized by a brilliant court and by an imperial unity unrivaled for centuries before and after. He conquered the Lombards and the pagan Saxons, whom he Christianized. He continued expansion of the Frankish state. His close alliance with Papacy and the papal desire for a western emperor to counter Byzantium resulted in the coronation of Charlemagne in 800. His court became an intellectual, political and administrative center after 794.

The Papacy – From the time of Justinian to the reign of Charlemagne the apostate church made great strides – in subduing all ‘heretics’ and expanding their own territory and increasing their numbers. During that time the Papacy gradually developed. The word is derived from the Latin ‘papacia,’ meaning pope or father. It is of medieval origin. In its primary usage it denotes the office of the pope (of Rome); hence, the system of ecclesiastical and temporal government over which the pope directly presides.

Early in the Age there developed two great divisions of the Church – the Roman and the Greek. One of the outstanding differences between them is that the Roman system forbids its priests to marry, while the Greek does not. As the conflict between the two sharpened, Rome decided to build up its prestige by naming their leader the Pope, which means Father. Not to be outdone, the Greeks then named their leader the Patriarch, which means Great Papa; and thus it stands to this day, although, as previously stated, the Greek Catholic Church is now without a titular head.

Of course, the Roman Church claimed to be the successor to St. Peter, the “chief of the Apostles,” although there is no record at all that St. Peter ever even visited the City of Rome, much less resided there. And there is strong logic to prove that he never was in Rome. “The multiplicity and variety of papal titles themselves indicates the complexity of the papal office. In the official Vatical directory he is described as Bishop of Rome, Vicar of Jesus Christ, successor of the prince of the Apostles, supreme pontiff of the universal church, sovereign of the state of Vatican City, servant of the servants of God. In his more circumscribed capacities as Bishop of Rome, metropolitan of the Roman province, primate of Italy, and patriarch of the West, the pope is the bearer of responsibilities and the wielder of powers that have their counterparts in the other episcopal, metropolitan primate and patriarchal jurisdictions of the Catholic Church.” (The Bible does not give God Himself as many titles as the Pope has – JJH)

What differentiates his particular jurisdiction from others and renders his office unique is the Roman Catholic teaching that the Bishop of Rome is at the same time successor to St. Peter, prince of the Apostles. As the bearer of the Petrine office, he is raised to a position of lonely eminence as chief bishop or primate of the universal church. The precise lineaments of this belief have undergone considerable development over the centuries, but as defined by the first Vatican Council in 1870 (when the ruling power in Italy – the house of Savoy – severed all connection with the Roman Church-) – and reaffirmed by the second in 1974 – it involves those fundamental assertions: that Christ singled out St. Peter among the Apostles, conferring upon him not only a preeminence among them but also the leadership or primacy in that visible community or church which he established after His resurrection, that Christ intended this primacy to be one not merely of honour but of true jurisdiction, and one exercised not merely by Peter himself but also by his successors down through the ages to the end of time; and that the bishops of Rome are to be recognized as these successors.

“Because of the development of this belief the popes have come over the course of time to wield supreme legislative, executive and judicial powers (jurisdictional functions) in the church – issuing authoritative statements on matters of doctrine (the magisterial or teaching function) creating and suppressing church laws, establishing dioceses, appointing bishops, controlling missions, acting as a court of first instance as well as of appeal, and performing either by deputy or in person, a host of other functions. Also, because of this belief, they had assumed already in the 5th century the title of supreme pontiff (summus pontifex) that had earlier been borne by the pagan Roman emperors as the heads of the college of priests. During the middle Ages the popes also began to monopolize the title of ‘vicar (i.e., representative) of Christ,’ which, like the very name of pope for that matter, the early Latin church had customarily accorded to bishops in general. The title of sovereign of the state of Vatican City refers to the pope’s position as temporal ruler of the tiny sovereign state in Rome created in 1929 by Italy in accordance with the terms of the Lateran Treaty (with Mussolini – JJH). The last title, ‘servant of the servants of God,’ an essentially pastoral designation, is the title that popes themselves have very often chosen when called upon to issue solemn pronouncements of great importance for the whole church.”

The Instruments Of Papal Government – “In the day‑to‑day exercise of his primatial jurisdiction the pope relies on the assistance of the Roman Curia, a name first used of the body of papal assistants in the 11th century. The Curia had its origin in the local body of presbyters (priests), deacon (lower order of clergy), and notaries (lower clerics with secretarial duties), upon which, like other bishops in their own dioceses, the early bishops of Rome relied for help. By the 11th century, this body had, on the one hand, been narrowed down to include only the leading (or cardinal) presbyters and deacons of the Roman diocese, while, on the other hand, being broadened out to embrace the cardinal‑bishops (the heads of the seven neighboring or ‘suburban.’ dioceses). From this emerged the Sacred College or Cardinals, a corporate body possessed, from 1179 onward, of the exclusive right to elect the pope. This right it still possesses, as it does the right to govern the church in urgent matters during a vacancy in the papal office. Recent popes have extended the size of the Sacred College beyond the TRADITIONAL limit of 70 (which had been patterned after the Jewish Sanhedrin of 70 members – JJH), and have attempted, with growing success, to broaden its national complexion and to make its membership more faithfully representative of the church’s international character.

“During the Middle Ages, the cardinals played an important role as a corporate body, not only during the papal vacancies; as today, but also during the pope’s lifetime. In the 12th century the Roman councils that the popes had hitherto convoked when urgent matters were at hand were replaced by the assembly of the cardinals, or consistory, which thus became the most important collegial (corporate) body advising the pope and participating in his judicial activity. Eventually it began to make oligarchic claims to a share in the powers of the Petrine office, and attempted with sporadic success, to bind the pope to act on important matters only with its consent. During the 16th century, however, with the final establishment of the Roman congregations (administrative committees), each charged with the task of assisting the pope in a specific area of government, the significance of the consistory began to decline, and with it the importance of the cardinals as a corporate body.”

Another Authority – Following in a quotation from Vol. 2, Studies in the Scriptures, p. 310: “From Ferraris’ Ecclesiastical’s Dictionary, a standard Roman Catholic authority, we quote the following condensed outline of papal power as given under the word ‘papa’: ‘The pope is of such dignity and highness that he is not simply a man, but as it were, God, and the vicar (representative) of God ... Hence the pope is crowned with a triple crown, as king of heaven of earth and of hell. Nay, the pope’s excellence and power are not only about heavenly, terrestrial and infernal things, but he is also above angels, and is their superior; so that if it were possible that angels could err from the faith, or entertain sentiments contrary thereto, they could be judged and excommunicated by the pope ... He is of such great dignity and power that he occupies one and the same tribunal with Christ; so that whatsoever the pope does seems to proceed from the mouth of God ... The pope is, as it were, God on earth, the only prince of the faithful of Christ, the greatest king of all kings, possessing the plenitude of power; to whom the government of the earthly and heavenly kingdom is entrusted.’ He further adds:’ ‘The pope is of so great authority and power that he can modify, declare or interpret the Divine law. The pope can sometimes counteract the Divine Law limiting, explaining, etc.’

“Thus, Antichrist not only endeavored to establish the Church in power before the Lord’s time, but he was audacious enough to attempt to ‘counteract’ and ‘modify’ Divine laws to suit his own schemes. It thus fulfilled the prophecy which over a thousand years before declared, ‘He shall think to change time and laws.’ (Dan. 7:25)

“In a bull, or edict, Sixtus V declares; ‘The authority given to St. Peter and his successors by the immense power of the eternal King, excels all the power of earthly kings and princes. It passeth uncontrollable sentence upon them all. And if it find any of them resisting God’s ordinance, it takes more severe vengeance on them, casting them down from their thrones, however powerful they may be and tumbling them down to the lowest parts of the earth as ministers of aspiring Lucifer.

“A bull of Pope Pius V, entitled “The damnation and excommunication of Elizabeth, Queen of England, and her adherents – with an addition of other punishments,’ reads:

“‘He that reigneth on high, to whom is given all power in heaven and in earth, com‑ misted one holy, catholic and apostolic church (out of which there is no salvation) to one alone upon earth, namely, to Peter, the Prince of the Apostles, and to Peter’s successor, the Bishop of Rome, to be governed in fullness of power. Him alone he made prince over all people and all kingdoms, to pluck, destroy, scatter, consume, plant and build.’

“Saint Bernard affirms that ‘none except God is like the pope, either in heaven or on earth.’

“‘The Emperor Constantine,’ says Pope Nicholas 1, ‘conferred the appellation of God on the pope; who, therefore, being God, cannot be judged of man.’

“Said Pope Innocent III: ‘The pope holds the place of the true God and the cannon law, in the gloss, denominates the pope – our Lord God.’

“Innocent and Jacobatius state that ‘the pope can do nearly all that God can do,’ while Decius rejects the word ‘nearly’ as unnecessary. Jocabatius and Durand assert that ‘none dare to say to him any more than to God – Lord, what doest thou?’ And Antonius wrote: ‘To him (the pope) it belongs to ordain those things which pertain to the public good, and remove those things which prevent this end, as vices, abuses which alienate men from God ... And this according to Jeremiah 1:10: ‘Behold, I have placed thee over the nations and kingdoms, to root up and destroy, to scatter and disperse,’ that is, as it regards virtues. (Here again appropriating to Antichrist a prophecy which belongs to Christ’s Millennial reign – JJH

“‘The church can punish, indirectly, the Jews with spiritual punishment, by excommunicating Christian princes to whom the Jews are subject, if they neglect to punish them with temporal punishment when they do anything against Christians.’ Men may speedily be led into every form of cruelty and oppression, if first they can convince themselves that in the exercise of such depravities they are the more like God – imitators of God.

“‘The power of the pope is exercised over schismatics and heretics, denoted also by oxen, because they resist the truth with the horn of pride.’ The following utterances of the popes culled from Fox’s Acts and Monuments. by H. G. Guinness, an English writer of note, deserves a place of prominence... ‘Of he that exalteth himself shall be abased, what degradation can be commensurate with such self‑exaltation as this?’

“‘Wherefore, seeing such power is given to Peter, and to me in Peter, being his successor, who is he then in all the world that ought not to be subject to my decrees, which have such power in heaven in hell, in earth, with the quick and also the dead.”’

Summary – Much more of the foregoing can be given, but we assume that what we have written is sufficient for present conditions. Therefore we now recapitulate various dates and the occurrences of each date:

313 AD. – In that year Constantine the Great was the first Roman emperor to embrace Christianity.

325 AD. – Constantine summoned the Council of Nice to consider the Trinity. Being the politician that he was, the emperor went with the crowd and accepted the error, banishing Arius and his two confederates from the Roman Empire.

539 AD. – Roman emperor Justinian conferred great favors upon the Roman Catholic Church, favoring them with a temple which was five years in building; and 539 marked the beginning of the 1260 years of dominance of the Church, a period that ended in 1799, of which more later.

799 AD. – In that year Charlemagne greatly enhanced the prestige and power of the Church by merging his vast empire (practically all of Christendom) with the Church. That marked the beginning of “The Holy Roman Empire” – the beginning of the counterfeit Millennium. When we ponder the real Millennium – “There shall be no more death, neither sorrow nor crying” (Rev. 21:4) – with the atrocities of their 799‑1799 Millennium, we recognize the depth of insult that is attempted by assuming the name of “Holy Millennium” for that period. And we can say the same for the Jehovah’s Witnesses who are now separating the “sheep from the goats” while sin is still in the ascendancy when “knowledge is not abroad in the earth.”

1799 AD. – In that year Napoleon (the man of destiny, and mentioned in the Bible – Dan. 11:36‑45) declared himself emperor of France. He ordered the pope to come to France for the occasion; but, instead of asking the pope to crown him – as had been the custom for centuries – he boldly placed the crown upon his head himself, cast the pope into a French prison, where he died in deep disgrace, ending the phony Millennium and freeing the world of much of the butchery the apostate Church had been committing. But of Napoleon also it is recorded: “He shall come to his end, and none shall help him.” (Dan. 11:45) He was exiled to the Island of St. Helena, where he died.

1870 AD. – The House of Savoy severed all relations with the Vatican, thus divorcing the pope from all temporal power.

1929 AD. – Mussolini renewed Italian alliance with the Vatican; thus, the Church could once more say, “I sit a queen, and am no widow, and shall see no sorrow” (Rev. 18:7); but the Church has been seeing plenty of “sorrow” since that date; and will see yet much more of it in the immediate years ahead. This is well expressed in Isa. 4:1: “In that day (in which we are now living) seven women (all the apostate church systems) shall take hold of one man (Christ), saying, We will eat our own bread (follow our own ideas and teachings), and wear our own apparel (flaunt our own respectability and position): only let us be called by thy name (be called Christians), to take away our reproach (do not expose our apostate doings).”

“They that trust in the Lord shall be as Mount Zion, which cannot be removed, but abideth forever.” (Psa. 125:1) “Ye shall know the Truth, and the Truth shall make you free.” (John 8:32)

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LETTERS OF GENERAL INTEREST

Dear Friends,

We are writing you for your free literature – Nos. 1‑11, 121, 130, etc. We would like you to send us your editions of The Herald of the Epiphany when issued. We have obtained your copy of The Herald at a local supermarket, dated July 1, 1980. Please send some more recent editions.

Please send enough free literature so that we can distribute it on the streets and elsewhere. A quick response to this letter would be greatly appreciated – especially if we could receive the literature before Christmas.

Sincerely yours, ------- (CONNECTICUT)

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Dear Friends: Greetings!

“May God our Father and the Lord Jesus Christ love you and give you peace.” (Phil. 1:2) I obtained your address from a list of, pardon the expression, “Watchtower Splinter Groups.” I am very much interested in your association, because I understand we have similar understandings of Scripture. My wife and I Both revere Jehovah (Yahweh) alone as Almighty God, believe in the mortality of the soul, and deny hell‑fire. We would appreciate some information from you explaining your beliefs in fuller detail – the purpose of your group, and How you differ from other groups that stem from C. T. Russell, like Jehovah’s Witnesses, Dawn Bible Students, etc.

Taking 2 Tim.4:1, 2 personally, we try to be active in sharing the Good News with those in our community. Enclosed is a copy of our humble tract. We welcome your constructive criticism. We’re looking forward to hearing from you. Love, ------- (California)

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Dear Friends,

Again I have procrastinated much too long. I have received notice from David Horowitz that you have sent in a subscription to the United Israel Bulletin. I fully intended sending you a check quickly so you could forward it in your letter. But, as usual, I made the mistake of laying your note aside. However, I’m finally getting around to making out a check,

I have often wondered what Jewish people were thinking about current times, and I believe this Bulletin will help me to understand. Thank you for suggesting it.

Sincerely, ------- (PENNSYLYANIA)

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

We here are all so happy to learn of Brother Hoefle’s recovery. You are in our prayers daily. We are all reasonably well. Eustace has had no attack for this year, for which we are thankful to God. Vinessa is suffering with arthritis, but she can move around with the aid of a cane. Only today I had to visit my physician due to cardiac disorder, but he assures me that with medication and a slowing down of activity, there should be no cause for concern.

There has been so much in your papers, particularly the May‑June, July‑August and Sept.‑October issues. We thank God for your work!

Day after day on the world scene, things are unfolding right on our doorsteps prophecy is being fulfilled. You must have read of the events in Grenada where the Prime minister, members of his Cabinet and many other people were killed – and the intervention of US Forces. This has caused panic among some folks, But we know it is all the fulfillment of Divine Plan.

As the year comes to an end, we thank God again for your recovery and wish you both all God’s blessings in your work. With Christian love from us all, Your sister, ------- (TRINIDAD)

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Dear Sister Hoefle,

Thank you for your very dear letter. My best wishes for Brother’s health. I shall translate some passages of your good literature, and distribute these articles here. The people here have not had enough testimony of the Gospel, so I shall spread the Truth all over our country. Thank you very much for your good wishes and prayers. The Lord bless you and Brother Hoefle. Faithfully and very sincerely,

Your brother in Christ, ------- (AUSTRIA)

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NO. 345: SOME THOUGHTS FOR THE MEMORIAL

No. 345

The Annual Observance of our Lord’s death occurs this year after six p.m. April 13, which date is reached as follows: The Vernal Equinox this year arrives at 12:25 p. m. March 20 at the 30th Meridian East, this Meridian being used as it is the nearest to Jerusalem, Thus Nisan 1 occurs at six p.m. March 31, Bible reckoning. The moon becomes new at 2:10 p.m. April 1. The proper date for the Passover would thus be fourteen days later, or 6 p.m. April 13. We expect to observe this service at 7:30 p.m. at Mount Dora, Florida; and we extend a cordial welcome to any of our readers who may be in this vicinity at that time.

This date is exactly 3,598 years since the real Passover was kept in Egypt; and we would stress that the annual observance of that event is simply a memorial for that awesome event. There was only one Passover; and the Jews were instructed: “Ye shall observe this thing for an ordinance to thee and thy sons forever.” (Ex. 12:24). And the faithful Jews have scrupulously done this every year since that time.

Few and simple are the memorials of the true Church in contrast with those of heathendom and formalistic nominal Christendom. Instead of the numerous fast and feast days and weeks, we have only three memorials: (l) Baptism, the symbol of the death and burial of the already justified human will into the will of God in Christ. (2) The Memorial Supper, emblematizing the literal breaking of our Lord’s Body and shedding of His blood (His death as “the man Christ Jesus” at Calvary) – and reviving our covenant to “be dead with Him, that we may also live with Him”; to “suffer with Him,” that we may also be glorified together. (3) The memorial of our Lord’s resurrection on the first day of the week, now commonly called Sunday.

Our Lord instituted all three beautiful, yet simple, memorials. His baptism was different from the baptism of John, preached to Jews only, a “baptism unto repentance”; for He had no sins to repent of. His was the first baptism of the new order, symbolizing the death of the will of a justified human being, already acceptable to the Father, and full submission to God’s will, a full surrender, complete consecration. It took the place of “John’s baptism.”– Acts. 19:3‑5.

Our Lord instituted the observance of the first day of the week, in the same manner that He instituted the Memorial Supper and baptism; namely, not by command, but by example. He met with the disciples on the first day of the week, immediately after His resurrection; with Mary near the sepulchre, with Simon Peter, with the two who went to Emmaus, and with the ten disciples in the upper room. (John 20:1, 14, 19; Luke 24:13‑31, 34, 36) Then He waited another week, and again appeared to them on the eighth day, probably meaning the day after the seventh, the first day of the week. (John 20:26) The disciples seem to have expected something of the kind and had come together, and thereafter remembering the opening of their eyes of understanding to know Him, that it was in connection with the “breaking of bread.” They afterward not only met regularly on the first day, but regularly had a simple meal together, called “breaking of bread.” This some in our day have mistaken for a commemorating the death, and the other celebrating with joy the resurrection. The first day of the week was not only honored as the memorial of our Lord’s resurrection and manifestation and communion, but was again marked by Divine favor at Pentecost, and became the memorial of the outpouring of the Holy Spirit. (Acts 2:1; 20:7; 1 Cor. 16:2)

Our Lord instituted the Memorial Supper after, and to take the place of, the Jewish Passover supper. The killing of the Passover lamb was to be done on the fourteenth day of the first month of each Jewish year, in commemoration of the deliverance of Israel’s first‑born from the last plague of Egypt, and subsequently the deliver­ance of the entire nation from slavery. Our Lord was Himself the Antitype of the Lamb. His Church is the Antitype of the spared first‑born of Israel; and the near approaching “restitution” (Acts 3:21), in which all who love God will be delivered from the slavery of sin and death under Satan, will be the antitype of the deliverance of the nation – all mankind.

The Memorial Supper, with unleavened bread and wine, representing the flesh and blood of the Lamb of God, whose sacrifice takes away the sin of the world, making reconciliation for iniquity, was intended to keep fresh before the memory of the Church of the first‑born the remembrance of her purchase price, and to pledge her to fellowship in the sufferings of Christ, (‑1 Cor. 10:16, 17; 11:26) It was instituted, therefore, in the same night in which our Lord was betrayed, in the same day in which He was crucified (the Hebrew day counting from 6 p.m. until 6 p.m.).

It was not the intention of our Lord to commemorate the feast of Passover, which began on the 15th of Nisan and lasted for an entire week, but merely to give us a Memorial of His death on the 14th of Nisan. So far from being a feast of rejoicing, it was an occasion of sorrow and perplexity to the early Church. Jesus Himself was “exceeding sorrowful.” (Matt. 26:38)

Seeing that this Memorial celebrates the antitype of the killing of the Passover Lamb, we can see that it is properly celebrated on its anniversary – not monthly, quarterly, weekly nor daily, but yearly – and properly at the same time of the year at which our Lord died, and at which He instituted the Memorial. This was the custom of the early Church, which reckoned its date according to the Jewish method of reckoning time. The first deviation from this was by the churches represented by the Bishop of Rome, which substituted, appointed and observed the nearest Friday, when the 14th of Nisan fell on some other day, as it most frequently did. This was the origin of “Good Friday,” and the third day following was known as Passover Sunday, and later as “Easter Sunday.” Later, by the decree of the Council of Nice (AD 325), and still later under the revision of the calendar by Pope Gregory XIII, the so‑called Catholic churches have been brought into practical agreement, and annually fix dates for “Good Friday” and “Easter Sunday.”

During recent years we who are seeking the “old paths” (Jer. 6:16) have celebrated the Memorial Supper upon its anniversary, as reckoned according to the Hebrew usage, which was recognized by our Lord and the Apostles. Theirs is an easy and simple method. They begin their year (Nisan being their first month) with the new moon at the Spring Equinox, and on the night of the 14th, at 6 p.m., commences the 15th, which is the first day of their Passover feast. (Ex. 12:2)

Following this honored custom, therefore, we here at Mount Dora will meet on the evening of April 13 at 7:30 p.m., to commemorate the greatest transaction known to mankind. As heretofore our services will be very simple, consisting of praise, prayer, a review of the significance of the emblems and the realities celebrated, partaking of the emblems, “Passover bread” (i.e., unleavened bread), and “fruit of the vine.”

The special feature of the occasion is the heart communion with the Lord, facilitated by the appreciation of the significance of the emblems revealed in the Word. They are to be appreciated, not only as representing our Redeemer’s sacrifice, but also as representing our privilege of fellowship with Him in suffering for righteous­ness’ sake. Concluding with an appropriate hymn of praise (the Hallel – See Matt, 26:30 margin), we seek to avoid conversation, and to perpetuate the “communion” by thought respecting the great event just commemorated, and to follow our Lord reflectively to Gethsemane, and the day following to Calvary, thinking meanwhile of how little we are able to do to show our love for Him, and resolving to be more jealously careful in the use of every hour and every mite of influence in His service,

Let each one be thoroughly willing to sacrifice his own preferences in the interest of the fellow participants. Remember all the dear flock of the Lord, not forgetting us here at Mount Dora in your prayers, and we will remember all of you. “Watch and pray lest ye enter into temptation.”

Let each one be on guard against the wiles of the devil. Remember that we near the anniversary not only of our Lord’s sufferings, but also of Judas’ treachery and false kiss, and question “Is it I?” Let each one examine his heart and see that it is in such an attitude of love and devotion to the Lord, and to every other participant, that he can have communion with the Lord and all who are truly His, In any other attitude there is danger that Satan “enter in.” (Luke 12:45; Luke 11:26).

We believe the foregoing is all sufficient to bring to mind once more our obligations to “do this in remembrance of Me”; and it is our hope and prayer that all our readers may be richly blessed in their preparation for and participation in this year’ E Memorial as they “consider Him who endured such contradiction of sinners against Himself. “Neither is there any creature that is not manifest in his sight; but all things are naked and opened unto the eyes of him with whom we have to do.” (Heb. 4:13)

ANSWER TO SEPTEMBER‑OCTOBER PRESENT TRUTH

The Sept.‑Oct 1983 Present Truth, p. 77, under Questions and Answers, there is this statement at the heading of the questions: “Youthful Worthy Call Was Not To Remain Open Until Restitution Sets In.” Then the question: “Was not the call, the opportunity, to become Youthful Worthies to remain open until the time that restitution really sets in? Answer: No. Nothing in the Scriptures teaches such a thought.” And later in the answer: “At the time Bro. Johnson wrote in E 10, beginning shortly before 1941, he stated plainly on the basis of Rev. 22:11 (and we believe correctly), that ‘after 1954 no Youthful Worthies will be won’ (E 10, p. 114).”

Now we quote from that same E‑10, p. 209: “The Gospel‑Age Camp is the condition of the unjustified people of God, while the Epiphany camp in the finished Picture is the condition of truly repentant and believing, but not consecrated Jews and Gentiles.”

Brother Johnson repeatedly tells us that the Time of Trouble and the Epiphany are one and the same. So, according to his teachings, we are still in the Epiphany. The LHMM has the “repentant and believing,” the tentatively justified unconsecrated, and the tentatively justified consecrated or the Campers Consecrated, in the Camp now, with the door closed to the Court. From this it would seem that the LHMM has all the “unjustified people of God” remanded to outside the Camp, with the Camp containing all this conglomeration. The LHMM Camp also contains the “repentant and believing,” so it seems that the Camp is also closed for future entries. Just when will the LHMM Camp contain only the “repentant and believing,” as taught by Brother Johnson? The Editor should clarify this for his readers.

The two Messengers clearly refute the Consecrated Campers’ error: “Quite likely, therefore, there will be some in the end of this Age who, although faithful unto death, will not have been begotten of the Holy Spirit and not attain the spirit plane of being in the resurrection, but who will come forth members of the same class as the Ancient Worthies, who were developed before this Age began. ....

“We can assure them that, to our understanding, after participating in that glorious work, these princes will be uplifted at the close of the Millennium to the spirit plane of being – as part of the antitypical Levites.” (Reprint 4836, top, colt 1 and 2, June 15, 1911)

From the Epiphany Messenger: “The Scriptural doctrine that those faithful consecrators from 1881 until Restitution sets in, for whom there are no crowns available, and no Spirit‑begetting for Gospel‑Age purposes possible, will be the Millennial associates of the Ancient Worthies in reward and service.” (E‑4:342)

Here is a clear conclusion by both Messengers, which is now directly disputed by the Editor of the Present Truth. So we counsel our readers to determine for themselves if they prefer the teaching of the two faithful Messengers – or prefer the teaching of the LHMM, or other pseudo Pastors and Teachers who do not “continue in the Faith” once delivered unto the saints. we would also draw attention to the fact that Ancient Worthies were won on up to the opening of the Gospel Age – just as Youthful Worthies will be won so long as consecration is available before “Restitution Sets In.”

On p. 77, col. 2, under the heading of “1954 A Biblically Marked Date,” he stresses 1954 as the date all developing truth for the Great Company had been clarified. And we agree that all the Great Company developing Truth was clarified by 1954; and no more Truth has been given, and no additional Truth on the Great Company is needed. Also, all Great Company members were to get their first enlightenment of Truth in 1954 to bring them into the Truth by Passover, 1956; and Brother Johnson was to be here in 1956, when Anarchy would have its beginning. Did any of this happen? Brother Johnson taught there were many Great Company members in Babylon, as well as in the Truth groups – also said there were more saints in the other Truth groups than were with him. Did all these saints die in 1950?

In regard to the length of the Epiphany, or the Time of Trouble, Brother Johnson relied too heavily on parallels and types, just as did Brother Russell in his expectation for 1915. Parallels, types and the Pyramid do not teach a doctrine, only illustrate a doctrine that is clearly taught in the Bible.

On the basis of Rev. 22:11, there would be no chance for any one to become tentatively justified, or for sinners to repent when it applies. The Editor tells us this text now applies to the Holy and Court, but not to the Camp after 1954! This is a composite text and when it applies, it will not only apply to the Holy and the Court, but also to the Camp. “Certainly, when we come to a time when no more consecrations are possible for Gospel‑Age purposes, it would be useless to exhort the tentatively Justified to consecrate and sinners to repent, for the tentatively justified and sinners could arise no higher from their standings before God under such a condition.” (E‑10:114)

When the tentatively justified unconsecrated are in the Court it is for the very purpose of consecration. So the Epiphany Messenger had no reference to the Court, as all the unconsecrated had been ejected from the Court when he taught that the tentatively justified could not consecrate. He referred to the formerly faith justified that were ejected from the Court. He often referred to them as the tentatively justified, as we refer to a Judge who has completed his official office, as Judge. So after the tentatively justified have been ejected from the Court, even though they retain the same good character that they developed in the Court, Brother Johnson says it would be useless for them to consecrate, as they could arise no higher in their standing before God. However, all who have forsaken sin and live righteously, will be better fitted for the Kingdom under the New Covenant. Zeph, 2:3 well applies to the “repentant and believing”: “Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness; it may be ye shall be hid in the day of the Lord’s anger.”

So consecrations in the Camp are the same as Cornelius’ consecration: God held his consecration and prayers in remembrance until the door was opened for the Gentiles. So it is with the quasi‑elect in the Camp, their consecration for Restitution purposes will be held in remembrance until the New Covenant is inaugurated, when it will be “due time” for Restitutionists to consecrate. But those on a “narrow way” in the Court are on trial for their faith and obedience, and, if faithful, will share in reward and service with the Ancient Worthies – the unbegotten consecrators in the end of this Age.

However, among the quasi‑elect, the faithful orthodox Jews will be first, as God has promised, but the Gentile quasi‑elect will share with them in the Kingdom by becoming Jews, All will have to become Jews if they receive the blessings of the New Covenant. As Brother Russell repeatedly taught, with Bible support, the Kingdom will be ISRAELITISH. All will have to become Israelites if they get the blessing of the Kingdom. When the Court is closed, then, according to Brother Johnson’s teaching, the Camp will contain only the quasi‑elect – unconsecrated Jews and Gentiles. But according to the teaching of the LHMM, the Camp contains the tentatively justified unconsecrated, the “repentant and believing,” and the chief and foremost, the Consecrated Epiphany Campers, who are supplanting God’s promises to the Jews. It would be interesting to know how many Jews have been converted to this new doctrine, so they can get God’s promise to them and be first and chief in the Kingdom’

“The camp in the finished picture represents the formerly faith‑justified ones who hold to the Ransom and practice righteousness, and converted Israel; while the territory outside of the camp represents the condition of those who were the Gospel‑Age Camp, or who are excom­municated ones.” (1940 Present Truth, p. 13, col. 2, bottom) And on p. 14 of this same Present Truth he says the Camp in the Millennial Age represents the condition of the world undergoing restitution. The quasi‑elect, together with the Consecrated Epiphany Campers, are included in the world “undergoing restitution,” Even the LHMM correctly teaches they will have no part in the “better resurrection” of the Worthies! What a reward for those Epiphany Campers who are now walking a “narrow way” in the Camp! The unconsecrated “repentant and believing,” according to Brother Johnson’s teaching, will share with the Jews in being missionaries to the world. All Restitutionists will be equal in the end of the Kingdom – all will be made Kings,

Both Messengers taught that the Epiphany and the Time of Trouble are one and the same: “In its narrow sense it covers the period from the beginning of the World War in 1914 until the end of anarchy and of Jacob’s trouble. We understand that the special tribulation period and the Epiphany as a period are one and the same thing.” (E‑4:53, 54) It seems that the Editor is following in the steps of the Witnesses in his setting aside the basic Truths for his “advancing Truth” (?). They “turn up their noses” at those who are faithful to what they have been taught, saying, “that’s old stuff’“ The Bible is “old stuff,” too!

At one time Brother Russell was convinced that the Time of Trouble would be over by 1915, and the Kingdom set up then for the blessing of the world, So Rutherford announced that the Kingdom was set up for the separation of the sheep and the goats. The Witnesses are now “separating” the sheep and the goats, telling us that all who fail to join them by Armageddon will experience annihilation – no more hope for them!

Most of the Bible Students under Brother Russell were convinced, too, that the Kingdom would be set up in 1914, Brother Russell also relied too heavily on types and parallels. He certainly did not have a clear Scripture for his expectation, because if he had, then it would have occurred as he expected. In fact, our dear Brother John Edgar gave a convincing discourse at Asbury Park, N. J., in 1906, as given in the Souvenir Report of 1906, pp. 16‑24, to prove by types and parallels Brother Russell’s expectation for 1915. Nor is this meant to disparage dear Brother Edgar, nor does it disparage Bro. Russell for his wrong expectation. Indeed it was a test of faith, and many of them left the Truth when things didn’t mature as expected by Brother Russell.

It was the same with dear Brother Johnson with his 40 years for the Epiphany. He also relied too heavily on parallels and types to support his contentions; and his parallels and types were convincing! But types and parallels do not teach a doctrine. R. G. Jolly produced numerous figures in the Pyramid to support his expectation for 1954-56. The Pyramid does not teach a doctrine either. But after this Pyramid fiasco, when Brother Johnson died in 1950, R. G. Jolly shortly thereafter published another set of Pyramid figures to “prove” that Brother Johnson was the last saint – but died in 1950! As said, all these mistaken expectations were indeed a test of faith! However, the two years of overlapping broke the parallel. But the LHMM went right on claiming that the two‑year “overlapping” was a mistake. The LHMM is now in its 30th year of overlapping. A few more years and the “overlapping” will be longer than the Epiphany proper!

Neither Messenger claimed infallibility, as have the popes, but their basic teaching on the Plan of Salvation is correct, as they had Scriptural proof for these basic teachings. Time has also proved these basic teachings are correct. If we keep in mind that the Epiphany and the Time of Trouble are one and the same, as taught by both Messengers, we won’t be led astray by the “snare of the fowlers.” (Psa. 124:7) This Present Truth has a question on p. 78, col. 1, bottom: “What are the hopes and prospects for those who have consecrated since Oct. 1954 and who are now consecrating? Answer: While the opportunity to be of the Youthful Worthies, antitypical Levites, ended in Oct. 1954, this does not mean that all opportunity to be of the class Bro. Russell designated ‘Those Consecrating Between the Ages’ (Z 5761) has ended.”

All of the Present Truth readers know what the LHMM teaches for the “hopes and prospects” of Consecrated Epiphany Campers. Their “hopes and prospects,” according to the LHMM teaching, are to be “first and chief” in the Kingdom arrangement – the promises that God gave to the Jews.

However, the very reverse of “proof” for such a class is given by Brother Russell in Z 5761, ‘Those Consecrating Between The Ages,’ which we now quote: “It is our thought that with the closing of the ‘door’ of this Gospel Age there will be no more begetting of the Holy Spirit to the spirit nature. Any afterward coming to God through consecration, before the inauguration of the restitution work, will be accepted by Him, not to the spirit plane of being, but to the earthly plane. Such would come in under the same conditions as the Ancient Worthies who were accepted of God. The Ancient Worthies came in, no call being opened to them – the high calling not being yet open, and the restitution opportunities not open. (For the Restitutionist Campers – JJH) But they freely gave themselves up to God without knowing what blessings their consecration would bring, except that they had the intimation that they would, in the future life, have a ‘better resurrection’ than would the remainder of the world.

“Our thought is that whoever under such conditions as these will make a full consecration to the Lord, to leave all to follow in his ways, and will live up faithfully, loyally, to that consecration, may be privileged to be counted as a similar class to those who preceded this Gospel Age. (This would include all those who have made such a consecration an opportunity to receive the blessings in partnership with the Ancient Worthies – no matter how much they have been deceived by such errors as Campers Consecrated or by such errors as the Great Crowd of the Jehovah’s Witnesses – JJH). We know of no reason why the Lord would refuse to receive those who make a consecration after the close of the Gospel Age High Calling and before the full opening of the Millennium.” Reprint 5761, Sept. 1, 1915, column 2)

It is moronic for the Editor to cite Z 5761 as “proof” of Brother Russell’s support of his Consecrated Campers’ error, when this article clearly disputes his claim. However, it may be that he does not understand what he reads, and depends upon his readers to blindly accept his word without looking up the citation. While we realize that such as he are not in the hands of Azazel, yet it is certain they are not directed by the Lord, as “God is not the author of confusion,” or error.

We agree with Brother Russell that those who make a full consecration, acceptable to the Lord and are faithful and loyal thereto, during the interval between the Ages until Restitution sets in – will be rewarded with the Ancient Worthies (See Hebrews, Chapter 11). So we would offer a word of comfort to those faithful consecrators who believe they are in the Camp: If God has accepted their consecration, they are in the Court condition, not the Camp condition. A type represents a condition and not a place in the antitype.

The Executive Trustee makes the same mistake with his citation of Z 5761 that the previous Executive Trustee made when he cited Brother Russell’s teaching as “proof” that Cornelius was not “repentant and believing” before the door was opened to the Gentiles. We quoted from his same citation that Brother Russell taught that Cornelius was not only “repentant and believing,” but also consecrated. We heard no more from him about Cornelius after that’ We said that Cornelius’ condition, before the door was opened for the Gentiles, is the same condition of the faithful “repentant and believing” Campers in the finished picture – in the end of this Age: God will hold in remembrance their faithfulness in righteous living.

On p. 78, col. 2, bottom under the heading “Beginning Of Antitypical Taber­nacle,” there is this: “Question: When did the antitypical Tabernacle begin?” He states correctly that the Ancient Worthies were regarded in an anticipatory sense as antitypical Levites. Then he quotes from E 8, pp. 622‑24, supposedly to add to his “proof” that Brother Johnson supports his error of Campers Consecrated. This is just another fiasco, the same as his citation of Z 5761 to “prove” Brother Russell supports his error. There is nothing in this whole Chapter IX of E‑8 to support his contentions. The Tabernacle does not include the Camp – just the Most Holy, the Holy and the Court. However, we will quote from his quotation of E‑8: “This has been their (the Church’s) peculiar prerogative; for in the sense that they have these none others do. This is typed by the cloud resting upon the tabernacle and not, e.g., on the camp or on the territory without the camp.” (p. 79, par. 2, col. 2)

The Editor’s quotation of Brother Johnson’s treatise as his “proof” that Brother Johnson supports his error of Campers Consecrated actually refutes his error, and makes nonsense of his position. Is the Editor so blinded by the Adversary that he cannot understand what he reads – or is he willfully trying to mislead his readers?

All the Camp gets is from their nearness to the Court, and that is true for the Gospel Age and Epiphany Tabernacles, including the finished picture of the Epiphany. As Brother Johnson often asked: Why do these errorists cite Brother Russell’s writing for proof of their errors when they actually dispute their errors? Also, Why do they cite Scriptures that refute their errors instead of supporting them? And we now say, Why does the Editor follow in the footsteps of such errorists, cite Brother Russell’s and Brother Johnson’s teachings to “prove” his errors, when these same citations not only dispute his contentions but actually refute his errors better than we could?

The Editor has the temerity and impudence again to cite Z 5761 in his preamble about the Tabernacle and the Cloudy, Fiery Pillar. Brother Johnson called the Witnesses’ Great Crowd a non‑existent class, which is just as true of the Campers Consecrated. The Witnesses do use the Scripture in Rev. 7:9 – erroneously, of course – to support their error – teaching that the Great Crowd is an earthly class instead of a spiritual class. Brother Russell correctly taught that the Great Crowd are those who lost their crowns. They were spirit‑begotten the same as the Little Flock, therefore a spiritual class. They were not remanded to the Second Death: they were permitted to wash their robes, and made them white in the blood of the Lamb. (Rev. 7:14) They are before the throne (Rev. 7:15). Those who didn’t wash their robes were sentenced to the Second Death. God is very merciful and provided every opportunity for them to become over­comers; and those who cleansed their robes will be overcomers – not ‘more than conquerors’ as were the Little Flock. (Rom. 8:37)

The LHMM has no clear Scriptures whatever on which to base their error for their nonexistent class. The only Scriptures they use for their Campers Consecrated are types. Brothers Russell and Johnson both taught that types do not teach a doctrine. “A type must not be used to teach a doctrine, but merely to illustrate one that is already taught in plain terms.” (Berean Topical Index, p. 25)

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LETTERS OF GENERAL INTEREST

Dear Brother Hoefle: Greetings in the name of the Master!

Thank you for your letter acknowledging our change of address. Also thank you for reminding me that I have been on your mailing list since 1969. Yes, we receive all the papers. After I read the articles I pass the paper on to my mother‑in‑law. She is 94 years old and her mind is still very sharp and clear. She looks forward to the publication and reminds me about it if I fail to bring it to her.

Please find enclosed my check to help cover cost of mailing.

Yours in His service, ------- (ILLINOIS)

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Dear John,

I not only appreciate your papers on Zionism but would like you to keep in touch with me with your further thoughts on that subject as well as others dealing with Israel and the Jewish people.

I’m putting you on our mailing list so you’ll receive my monthly Shalom letter and know what’s happening on this end. It’s good to know you’re in the battle and building those bridges of love to a very special people with whom we will always have our roots – the Jews.

You’ll find enclosed around a half dozen of the last Shalom letters to give you an idea of some of the bases we’ve been covering. God bless you and yours, John. Have a blessed Christmas and may your New Year be filled with a newer and sweeter dimension of our Lord. Shalom, ------- (NEW HAMPSHIRE)

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Dear John and Emily: Shalom and Shalom!

Your lovely letter of the 15th, Emily, at hand with enclosures. Heartfelt thanks. I am thankful to God, first and foremost for the happy news that “John has made a wonderful recovery.” YHVH has heard our prayers, and it is as you say, out Rock’s “overruling Provi­dence.” And it is the goodness of John himself that invoked the Healer’s healing unto strength. Both Nan and I have felt the warmth of his love and affection. Thank you, John’

May the blessings of the Everliving One ever attend you and John, and may good tidings come your way. Heartfelt greetings from us both. With love, ------- (NEW YORK)

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“IN THE VALLEY OF THE SHADOW”

BROTHER J. Will HORN – also a natural brother of Sister Hoefle, finished his course December 4, 1983 at the age of 84. He loved the Truth with a zealous activity for its accomplish­ment. He was faithful in all his commitments, doing what he could. He and his beloved wife came to the Bible House every week to help in the work as long as they were physically able to do so. We will miss him very much, and grieve for him – even as all his family and friends will miss him. We cherish his memory, but are persuaded that he is now “asleep in Jesus,” awaiting the resurrection of “the Just.” (Acts 24:15) We repeat for him the words of the Apostle Paul a few days before when he knew the Romans were to chop his head off: “I have fought a good fight, I have finished my course, I have kept the faith.” (2 Tim. 4:7) To this we can add nothing – as it expresses everything we believe to be his due.

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BROTHER C. GEORGE PIERSON, of Illinois, finished his course December 29, 1983 at the age of 99. He was a long‑time member of the Household of Faith, having had a good and useful life in the service of the Truth. He had a clear and discerning mind, and was always able to “rightly divide the Word of Truth,” which caused him to readily accept Epiphany Truth. He was our good friend and loyal supporter for many years. Thus with his family and friends we will miss him. We hold many dear and refreshing memories of this beloved brother and faithful co‑laborer; and we rejoice in the reflection that he will appear in the resurrection as one of the “princes in all the earth.” (Psa. 45:11)

We publish his last letter written in his own handwriting, after which his beloved daughter-­in‑law wrote for him:

“Dear Brother and Sister Hoefle: Greetings in our dear Savior’s Name!

“Enclosed is a check to help you with the work. I hope this will find you in good health... I just had my 97th birthday last week, and it is hard for me to write, as I am so shaky in my hands. God bless you and keep you.

“Your brother in the Lord, ---------”

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NO. 344: THE RIVER JORDAN - TYPES AND ANTITYPES

No. 344

The land, the terrain and the peoples of Palestine are all markedly typical this being especially true from the Exodus from Egypt to the overthrow of Jerusalem by the Romans under Titus in the year 70 AD. Outstanding among these types is the River Jordan, some of which we shall treat in detail as to type and antitype.

Today this river pretty well marks the eastern boundary of Israel, When the Jews came to possess Canaan they camped east of the Jordan not far from the City of Jericho. That city was located about five miles from the north end of the Dead Sea and about seventeen miles from Jerusalem – at the foot of the ascent to the mountainous tableland of Judah. By previous agreement, the Tribes of Reuben, Gad, and the half Tribe of Manasseh, accepted their inheritance to the east of Jordan, with the remaining 9 1/2 tribes locating west of the River to the Mediterranean Sea. Since the Jews crossed the river on that momentous occasion it has been prominent in history to the present day. This prominence is now especially marked, as the Jews and Arabs continue to glare at each other from their respective sides – actually engaging in extensive armed conflict.

Its rise is in the upper hill country from clear water springs. This is augmented considerably in time of harvest (March or April) by the melting of the snow on Mount Herman. This explains why “Jordan overfloweth all his banks all the time of harvest.” (Josh. 3:15) Some of its characteristics are among the most peculiar of any stream on earth. So far as is known, it stands absolutely alone among the rivers of the world in the fact that throughout the greater part of its course it runs below the level of the ocean. At its headstream, when it issues from the cave at Banias, it is 1,000 feet above the level of the Mediterranean. By the time it enters Lake Hulah, twelve miles away, it has fallen to within seven feet of sea level. From Hulah to Galilee is 10 1/2 miles; and as it enters the Sea of Galilee it is 682 feet below sea level; and when entering the Dead Sea it is 1,292 feet below the ocean’s top.

The Dead Sea has no outlet, and its low level and warm climate have tended to make it the saltiest body of water on earth – about 27% salt. In such heavy brine an egg will float, and it is not possible for a human being to sink; in fact, when a man lies on his back he stretches straight out like a plank of lumber, and some effort is required to reach an upright standing position again. Its main supply of water comes from the Jordan River, which empties into it an average of 6,000,000 gallons of water every 24 hours. The sea is about 47 miles long. It reaches about 1,300 feet depth, so that its own surface level is almost exactly half way between its bottom and the level of the ocean. Like the Jordan River, this sea is also one of the most remarkable bodies of water on earth. No other is known to occupy so deep a hollow on the surface of the globe.

The Biblical associations with the Jordan attach mainly to the stretch from the Sea of Galilee to the Dead Sea. The river was fringed in ancient times, as it still is, with a thicket of trees and shrubs, principally tamarisks, oleanders and willows, among which lions lurked. (Jer. 49:19; Zech. 11:3) It was never bridged until Roman times, but was forded. The fords are frequent and easy in the upper stream and as far down as the mouth of the Jabbok, where Jacob crossed. (Gen. 32:10; 33:18) Below that point the river is rarely fordable, and then only at certain seasons of the year. The current is so rapid near Jericho that the numerous pilgrims who go thither to bathe are always in danger, and not infrequently are swept away.

When Joshua led the Jews across Jordan some miracle or extraordinary happening occurred which checked the waters long enough for the Jews to pass over with great ease. The river has been occasionally blocked by landslides, which sometime damned up the water for many hours; and this could have occurred in Joshua’s case, but we cannot be certain about that. Including the two lakes, and taking no note of the windings, the river from Banias to the Dead Sea is 104 miles long. Immediately north of the Dead Sea there is virtually tropical country, which produces crops of tropical luxuriance when properly irrigated. Gen. 13:10 tells us it is “even as the garden of the Lord”; and it had such appeal to Lot that he chose to settle there, disregarding the reprehensible character of the inhabitants of Sodom and Gomorrah – “wicked and sinners before the Lord exceedingly.” (Gen. 13:13) Also, it was at Jericho that Elijah smote the Jordan, and he and Elisha “went over on dry ground.” (2 Kgs. 2:8) Shortly after reaching the east bank of the river “Elijah went up by a whirlwind into heaven.” (v. 11)

A GRAND TYPE

Having such a steep fall from its source to the Dead Sea, Jordan’s name is well adapted to its action, the same meaning “The Descender,” or “Judged down.” It is a tortuous attempt to travel by river from Galilee to the Dead Sea; and one United States Navy officer who made the effort in 1848 wrote as follows: “In a space of sixty miles of latitude and four miles of longitude the Jordan traverses at least 200 miles. .....We have plunged down 27 threatening rapids, besides a great many of lesser magnitude.”

With such facts as the foregoing to guide, it certainly requires no great stretch of imagination to state that the Jordan (Descender) types the course of the human race in its sinful activities. Of the first man Adam it is recorded, “God created man in His own image, in the image of God created He him.” (Gen. 1:27) Nor does it require any argument that man is presently far from “the image of God.” “Lo, this only have I found, that God hath made man upright; but they have sought out many inventions” – inventions of evil things. (Eccl. 7:29) This is graphically set forth in Dan. 4:16: “Let his heart be change and let a beast’s heart be given unto him; and let seven times pass over him.” The whole history of man is largely occupied with a story of blood and tears. Man’s inhumanity to man makes countless thousands mourn. And this has been intensified especially during the passing of the “seven times” – the Times of the Gentiles (“Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled” – Luke 21:24; or as That Servant has said regarding Rom. 11:25, “until the full number from among the Gentiles, who are to be members of the body or bride of Christ, would be fully selected.” – Vol. 2. p. 77)

Since the “times of the Gentiles” began in 607 B. C., and have continued to their end in 1914 (a period of 2520 years) the violent and the brutal have dominated the affairs of men – “The Most High hath dominion over the kingdom of men, and giveth it to whomsoever He will, and setteth up over it the basest of men.” (Dan. 4:17)

This is well portrayed in the Metal‑Man dream as recorded in the 2nd chapter of Daniel. In that dream the King saw the image with the “head of fine gold, his breast and his arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay.” In giving the interpretation of the dream, Daniel said to Nebuchadnezzar, “Thou art this head of Gold.” Babylon was the first universal empire. “The God of Heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell… He hath made thee ruler over them all.” It is said that the streets of Babylon were literally paved with gold; thus, the brilliance of the empire was well portrayed by the head of Gold. Babylon in turn was succeeded by the Medo‑Persian empire – represented in the breast and arms of silver. But silver is much less valuable than gold, indicating the increase of evil in the second universal empire. “After thee shall arise another Kingdom inferior to thee.” Following the Medo‑Persian came the universal empire of Greece under Alexander the Great. “Another third kingdom of brass, which shall bear rule over all the earth.” Came then the fourth universal empire, Rome – with two legs of iron, showing the two divisions of the Roman Empire – one in Rome, and one in Constantinople. “The fourth Kingdom shall be strong as iron... As iron breaketh all these, so shall it break in pieces and bruise.” The dominion of Rome was well described as “the iron rule.”

Then follows the description of Rome’s decline. “The feet and toes, part of potter’s clay, and part of iron, the kingdom shall be divided; but there shall be in it the strength of iron... As the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken.” Here we have an excellent description of the nations of Europe – some very strong, as instance Russia under the Czars, and the British Empire under Victoria; with some of the other governments of little consequence.

At the time of the 1914 war there were about 22 governments in Europe, with many more than that today; but there are only ten language groups, as shown by the ten toes of the metal‑man feet. These groups are the Scandinavian, the Anglo‑Saxon, the Teutonic, the Gaulic, the Hispanian, the Latin, the Greek, the Turkish, the Slavic, and the Magyars. These are the divisions of the old Roman Empire in Europe – the ten toes of the image, “iron‑mixed with miry clay.” “But they shall not cleave one to another (no longer one dominion, as was true of the previous Babylonian, Medo‑Persian, Grecian and Roman rules) even as iron is not mixed with clay.” “And in the days of these kings shall the God of Heaven set up a kingdom (“Thy kingdom come, Thy will be done on earth, even as it is in Heaven”), which shall never be destroyed... It shall break in pieces and consume all these kingdoms (their disintegration has been steadily proceeding since 1914), and shall stand forever.”

It is well to emphasize here that the iron toes were “mixed with miry clay.” Very dry and hard clay may be easily mistaken for stone, and this point is not without purpose in the picture, because the various governments of Europe have combined with the different religions of Christendom – in counterfeit of the real Kingdom of God and the real religion (“Then will I turn to the people a pure language – not the imitations that we see today – that they may all call upon the name of the Lord, to serve Him with one consent.” (Zeph. 3:9) And this is to be accomplished by the “stone cut out of the mountain without hands” – by the Christ Company that has been gathered “without outward show” (Luke 17:20) all during this Age. The stone “cut out without hands” is slowly but surely breaking in pieces and consuming all these counterfeit combinations.

THE TIME OF THE HARVEST

“Jordan overfloweth all his banks all the time of Harvest.” (Josh. 3:152 In Matt. 24:3 the Disciples asked Jesus, “What shall be the sign of Thy coming, and of the end of the world?” In addition to the answer given there by Jesus, there is this in Matt. 13:39, “The harvest is the end of the world.” With Jordan typing the race under the curse, and overflowing its banks “all the time of harvest,” we should expect to see a marked increase of sin, error and death during harvest. This was markedly true during the Jewish harvest, when the Jews were under the Roman yoke, and were eventually expelled from their homeland, with great numbers of Jews being slaughtered in the dispersion; and we are witness to its great increase since 1874 in Christendom, when the harvest began. It requires no great intelligence to note the facts as they abound all about us. Greatly increased is vice in the form of white slavery, unnatural sins (as evidence the immorality and rowdy debauchery in many of the ‘hippie’ gatherings), drunkenness, gluttony, gang lawlessness, vicious narcotics and dope addiction on the part of many – even among teen‑age school children.

Many of our elite educational institutions are markedly on the downgrade, details of which come to us from time to time from friends who are acquainted with the conditions. In statecraft the same condition prevails. One wit has stated it quite well when he commented, “Politics is running the public’s business for private interests.” With so much money being handled in all places, it is only logical to expect that the temptation to dip into the public treasury would be just too much for the politicians to withstand. One prominent man had had his portrait made by a noted artist; and he asked Will Rogers what he thought of it. Rogers answered, It’s the first time I’ve ever seen you with your hand in your own pocket.

Militarism has likewise become much more active. The war that began in 1914 was up to that time the world’s greatest calamity. Then came the 1929‑1932 depression, which may not have caused so many deaths as the war, but it caused more suffering in general over the world, which would classify it as a greater calamity than was the war. This was followed by the 1939‑1945 war, which was worse in every way than the two calamities we have just described. And, following logically on, we may expect the next holocaust to be even worse than anything that has yet transpired “in the time of harvest.” We hear much talk about treaties between nations that will bring “peace and safety,” but we know from experience that many nations today are interested only in a treaty that will be kept by the other party, but not by them.

In the financial and industrial world we see similar conditions, such as huge and fraudulent stock manipulations and outright swindles. One has recently appeared in California where it is said about a quarter of a billion dollars is involved. “As it was in the days of Noah, so shall it be also in the days of the Son of Man.” (Luke 17:26) In Noah’s time “there were giants in the earth” (Gen. 6:4). ‘Giants’ is from the Hebrew ‘Nephilim,’ which means a bully or a tyrant. When the ten spies brought back their evil report about Canaan they said, “There we saw the giants (Nephilim), the sons of Anak ... and we were in our sight as grasshoppers.” (Num. 13:33) And when the Jews heard this “the people wept all night.” (Num. 14:1) Clearly enough, legend had thoroughly inoculated the Jews with the tales of the giants (Nephilim), so that they were terrorized at mere mention of the name.

Today – “in the time of harvest” – we have the antitype of the giants in the giant corporations that have developed, mainly since 1874. Some of these giants may have been in existence before that date, but they were then as grasshoppers compared to their present size and crushing power. Laws have been passed to curb their power, to prevent the destruction of competition; yet they continue to increase in size and prestige. Today they pretty well control the news agencies by the advertising they place with them, the agencies knowing they will lose this source of income if they antagonize the giants. We know of one instance personally where a newspaper writer had exposed a certain stock fraud; and he stated, I am practically a prisoner in this place now; I don’t dare to open my mouth. Such situations have tended to increase greatly class hatreds, of which we shall treat a little later. Concerning these matters, Mr. F. Simonds, the Historian, writes:

“Seventeen years (since 1914) of almost continuous conflict, interrupted only by incomplete truce, have reduced the whole European Continent to a state of economic and social disorder unparalleled since the Thirty Years’ War. Nations are bankrupt, trade is reduced to barter, money has lost its value, even the pound sterling has faltered. (This is even more true now than it was in 1931 – JJH) The unemployed millions are meagerly fed by public treasures, themselves filled by taxation which is extortionate. The miseries of the so‑called peace of today, miseries reaching to every human being within national limits, defy exaggeration. It is clear that what has been going on since 1914 cannot continue.”

Along this line family life should also receive attention. Selfishness has increased greatly; divorces have increased greatly; children are disobedient to parents in greatly increased numbers. Often children do not receive proper support and care from parents. The Law of Moses offers quite a contrast to conditions today: “If a man have a stubborn and rebellious son, which will not obey the voice of his father... they shall say unto the elders of the city ... Our son is stubborn and rebellious ... he is a glutton and a drunkard. And all the men of his city shall stone him with stones, that he die – so shalt thou put away evil from among you.” (Deut. 21:18‑21) Such a suggestion today would produce screams to high heaven; and we would stress that we are not offering such counsel to our readers now. Today capital punishment of the most vicious criminals is ruled to be inhuman.

The foregoing vices and dereliction of morals are graphically portrayed in the downward course of the River Jordan, which broadens to a width of 200 feet as it enters the Dead Sea. And the Dead Sea is most appropriately named, because it is indeed “dead.” The increasing corruption of the human race will eventually produce a “dead” condition on earth. “These days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I have set all men every one against his neighbor.” (Zech. 8:10) When such a condition arrives, commerce will be “dead”; and peace will be a scarce article – all of which is vividly portrayed by the Jordan ending in the Dead Sea.

ANOTHER DISTINCTIVE TYPE

The Prophet Elijah was much occupied in his criticism and attempts to reform the wicked rulers of Israel – especially so with King Ahab and his heathen Queen Jezebel. In this he typed the true church of the Gospel Age in its attempt to reform this “Present evil world.” (Gal. 1:4) And just as Elijah failed completely, so also the Christian Church has failed completely. As related in the foregoing pages, practically all the evils known to man have been accentuated here in the end of the Age.

Since Elijah was such a prominent type of the Gospel‑Age church, anything he had to do with the River Jordan would also be typical. The most outstanding example of this is found in 2 Kings 2:1‑12, wherein Elijah was taken by “a chariot of fire, and horses of fire... by a whirlwind into heaven.” Just before this occurred, however, Elijah, accompanied by Elisha, had taken his mantle and had smitten Jordan, which parted the waters “so that the two went over on dry ground.” In this picture the Jordan types the peoples of Christendom undergoing a condemnatory sentence in their organized capacities. Water in the Bible symbols represents people: “The waters which thou sawest are peoples, and multitudes, and nations, and tongues.” (Rev. 17:15); and this same thought is inferred in Rev. 16:12, where it is stated that “the sixth angel poured out his vial upon the great River Euphrates, and the water (popular support of the people) thereof was dried up. The waters of Jordan, then, would represent the nations – especially the nations of Christendom – viewed from the standpoint of their political, ecclesiastical, financial and industrial organizational aspects; hence, the rulers, the clergy, the aristocrats, the labor leaders and their supporters. Therefore, the nations as organized in these four relations are represented as being severely censured and given a condemnatory sentence by antitypical Elijah (the true church – as it existed in all parts of Christendom), which is what is meant by Elijah taking his mantle and smiting Jordan. Elijah’s mantle was emblematic of his power as God’s Prophet to Israel; and it typified the power of antitypical Elijah in the Truth messages that were given right after the outbreak of the war in 1914, because that war was the direct result of the many evils enumerated aforegoing. The word mantle in this text is from the Hebrew ‘adareth,’ and carries with it the idea of an insignia of honor, power, splendor.

Just as the mantle was symbolic, so also was its wrapping, which would represent the combination and concentration of all the truths pertinent to the case, coupled with the financial and intellectual ability to accomplish the purpose. Thus, the “Divine right” of kings and clergy to occupy their offices was given devastating exposure by those members of the church who clearly understood the situation. This was carried on by lectures and the printed page, with such subjects as “The World On Fire,” “Distress Of Nations Preceding Armageddon,” “Why Financiers Tremble,” etc. Anent this last, the New York Stock Exchange was closed for three months after August 1, 1914, so that no one could buy or sell their stocks.

The smiting of Jordan that followed outbreak of the war involved several things: First, a truthful and irrefutable presentation of the evils, violative of the Golden Rule by those claiming to rule by Divine right; Second, a passing of the sentence of destruction upon all those institutions claiming Divine right; Third, the announcement of dismissal from office, and pronouncement of future punishment of all who made claim to Divine right. This work is accurately, literally and figuratively set out in Psa. 149:5‑9: “Let the men of lovingkindness (the true church) exult as they glory ... a two‑edged sword in their hand (the sword of the spirit – the Word of God): to execute an avenging among the nations; rebukes among the peoples; to bind their kings with chains, and their honored ones with iron bands; to execute upon them the sentence written.” (Rotherham translation) This work was done so thoroughly and clearly that very few indeed, especially in America, continue to believe in the Divine right of rulers or clergy. The Kaiser himself was much obsessed with that idea; but very few in Germany harbor such belief today.

As stated, the “waters” of Jordan represent peoples; and the dividing of those waters would represent the division of the peoples involved into two classes – the Conservatives and the Radicals. It certainly places no strain upon the imagination to recognize that this condition is sharply present with us now; and has become increasingly so since 1914. It is now pretty well admitted by responsible men that the 1914 war was nothing more than a commercial war; but no one dared make mention of such a thing while the war was on. At that time both sides in the conflict had their subjects aroused into a frenzy of patriotism perhaps never before equaled in the history of man. Certainly not with so many involved on each side. But, as 1918 passed, the cooling‑off began to appear, at which time large numbers arrived at the humiliating realization that they had been merely dupes and pawns in the conflict.

In the purely secular conflict that developed between the Conservatives and the Radicals the church stood aloof, not joining with either side, realizing, as they did, that both sides held sadly distorted views of the cause they championed. This is typified in the picture of Elijah and Elisha walking “over on dry ground.” However, that dividing of the waters of Christendom produced great changes. The Czar of Russia and his family just disappeared in late 1917. Up to that time Russia had been one of the most autocratic and powerful governments in all history. Also, the German Kaiser was forced to abdicate; and in both instances new governments were formed that were far removed from those they replaced. And this continues to proceed in the various countries of earth; and it is well portrayed in the division of Jordan into two bodies of water as shown by the smiting by Elijah with his mantle.

GENTILES NOT GOD’S CHOSEN PEOPLE

We stress here that the Gentiles are not now – and never have been – God’s Chosen people. However, the Gentile governments have been in power since the Fall of 607 B. C. – at which time the Jewish polity was taken from them; and they no longer had a government of their own. But, during the years before Jesus came, the faithful Jews were expecting a strong man to arise among them who would restore the glory of Solomon. Thus, the disciples asked Jesus, “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6)

Prior to Jesus’ arrival the Jewish nation alone was God’s chosen people: “For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth.” (Deut. 14:2) But it is recorded that He came to His own, and His own received Him not – although the very few did accept Him; and they formed the nucleus of the Christian Church. “You only have I known of all the families of the earth: therefore, I will punish you for all you iniquities.” (Amos 3:2) However, all the writers of both Testaments of the Bible were Jews; and the only way a Gentile could come into the chosen nation was to become circumcised, and accept the Law Covenant; and it is recorded that a few Gentiles did this, for instance, “Nicolas a proselyte of Antioch.” (Acts 6:5)

The first Christians were all Jews, although it is recorded that only about 500 of them had responded to the teachings of Jesus during His life – but thousands came in during the 3 1/2 later (Acts 2:41 and 4:4). Then, 3 1/2 after the death of Jesus, the unresponsive Jews were considerably ignored – and it is stated, “Lo, we turn to the Gentiles.” The first of these Gentiles was Cornelius with his entire house (Acts, Chapter 10). Before Jerusalem was taken by the Romans in 70 A. D., the general Jewish population so despised Jesus that even the mention of his name would cause the prejudiced Jew to turn around and spit on the ground; and since 70 A. D. scarcely a Jew was won into the Christian Church. But the Jews were offered the first opportunity to become Christians – just as they were first and exclusively the only ones of whom God called His chosen nation.

Since the conversion of Cornelius the call to Christianity has been mainly to the Gentiles – although this did not bar any Jew from becoming a Christian if he chose to do so; but as stated, very, very few of them have done so. This chief favor has extended to the Gentiles to the full end of the Gentile Times, as Jesus has said it would be: “Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” (Luke 21:24) This select group is designated by several different names: Bride of Christ, the Body of Christ, the Little Flock, Saints, etc. It is our understanding that all of this Class had been completed in time for them to participate in the first smiting of Jordan, which occurred from 1914 through 1916: “This honor have all the saints.” Since that time they have had the privilege of “executing the judgment written” – in the ejection of “the powers that be.” Note the Berean Comment on ‘this honor’: “Of a share in the establishment of the Kingdom, and the overthrow of Gentile power.”

The “overthrow of Gentile Power” has been proceeding since it began in 1914, and will increase in severity until they are all ground to dust. But during this same time a call has proceeded to others than the Saints – a class that will be rewarded in honor and service with the Ancient Worthies (See Hebrews, Chapter 11); and they will be among the earthly visible rulers of the Kingdom.

In summation, we would state there have actually been but two classes of God’s chosen people: the “House of Servants” (Heb. 3:5) under Moses, and continuing to the present time; and the “House of Sons” and servants – (Heb. 3:6) extending from Cornelius to the present time. The Jews were the first during the Gospel Age to become spiritual Israelites; and they will be the first under the Kingdom reign to receive the earthly blessings.

But so long as we “continue in the things we have learned and been assured of, knowing of whom we have learned them” (2 Tim. 3:14 – God’s special Messengers – particularly the last two Messengers), we may repose “in quietness and confidence” in the blessed promise of Psalms 91:7‑11.

“My counsel shall stand, and I will do all My pleasure: ... yea I have spoken it, I will bring it to pass; I have purposed it, I will also do it.” (Isa. 46:1O,11)

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LETTERS OF GENERAL INTEREST

Dear Brother and Sister Hoefle: Greetings in the name of our Lord Jesus Christ!

It is hoped that you both will accept our apology for waiting so long to write. But we can assure you that although we have not written for a long time, we often think of you. We hope that you are getting along fine, and above all continuing to fight the good fight of faith that you may lay hold on eternal life. (1 Tim. 6:12) The reason we haven’t written is because we have been so involved in moving. Hopefully we are now settled down for awhile.

We read with great interest the articles in both your paper and in the LHMM Present Truth magazine regarding the tyranny of the JW’s against those associated with them. It then occurred to me that the JW’s are not the only so‑called Truth organization involved in wielding the heavy hand of tyranny over the Lord’s people. In my opinion, based upon personal experience and observation of both the JW’s and the LHMM, that the only difference between the two is that the JW’s are more open and direct, while the LHMM indulges in covert actions and dirty tricks. In this manner they attempt to force absolute obedience in words, thoughts and deeds, to the little hierarchy, which they have established since the death of our dear Brother Johnson. It is not altogether by words, but by their acts they have shown that the head of this little hierarchy is to be considered as the absolute and exclusive MOUTHPIECE OF GOD, in which all the Lord’s people must render obedience as unto God. If the Lord’s people do not, they will suffer the consequence of the organization’s unholy covert actions, while they sanctimoniously deny any involvement but, nevertheless, their unholy covert actions support and approve all such actions against those who steadfastly remain faithful to the Lord.

In this manner they subvert the worship due God and Christ our Lord, to the organization or hierarchy. But those who love the Lord, and are earnestly seeking to make their calling and election sure, will turn away from such, for they cannot walk in the counsel of the ungodly, for the spirit of the Lord is not among them. For truly it is as the Apostle Paul assured us, “Where the spirit of the Lord is, there is liberty.” (2 Cor. 3:17)

Your brother in the service of our Lord Jesus, ------- (FLORIDA)

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Dear Brother Hoefle:

Thank you for your dear letter with three of your articles – Nos. 246, 335 and 336. My address is correct – you have written it correctly. I found your Association through a book, Encyclopedia of American Religions from US Information Service. I have read in this book many passages about Jehovah’s Witnesses and its history and its sects. The teachings of Jehovah’s Witnesses are wrong (false), as well as Laymen’s Home Missionary Movement in Chester Springs, Pennsylvania. There are also errors in their teachings. I get regularly The Bible Standard, and it is better than “Awake”’ and the Watchtower.

In my childhood I have met Jehovah’s Witnesses here in Austria in my village, St. Nokolai in Sausal. This village is not far distant from Deutschlandsberg. I was enthusiastic about some Truths in Teaching, so I overlooked the errors. Many years later I have contacted the small group in Graz – “Dawn Bible Students Association.” I held the Last Supper of our Lord and Saviour Jesus Christ with them; They had no brother, just only some sisters. The Association in Graz has come to an end, so I’m alone. I am happy to have found your group. I believe it is the Truth. Please send me further papers – from No. 1 and on. I will read all articles from your Association. If possible, I shall translate some of them into German, so I can spread the Truth here in Austria.

If you have booklets or books, please send me some of them. I am a young man – 31 years old, and sincerely interested in the Truth.

God’s blessings and all good wishes, ------- (AUSTRIA)

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Dear Brother Hoefle: Greetings’

Thank you for your prompt reply to my inquiry. I saw your name listed (incorrectly as “Mr. & Mrs. R. E. Hoefle” on page 142 of the book Magog, 1982, by David Allen Lewis and published by New Leaf Press. Your name is under the heading, “American and Canadian Organization active in Support of Israel.” I had heard of the Association only sparsely, as somehow associated with the Jehovah’s Witnesses. So I wrote you to learn exactly what the Epiphany Bible Students Ass’n is.

I appreciate the newsletter and would be pleased to be on your mailing list. I’ll never be able to tell you briefly of my background.

However, I was raised a Roman Catholic, but early became involved with drug abuse and “fast living.” At 21 years of age I was wonderfully converted to faith in the Lord Jesus; and for the past seven years have sought to walk in His way. I count myself a stranger and pilgrim, only temporarily sojourning on the earth, looking for “that city.” I have never joined a man‑made denomination, believing in a world‑wide Church of God maintained by the Holy Spirit. I do, however, regularly fellowship, work and fellowship, with a local expression of the Messiah’s Body in the Rockville, Md. area. It is a small gospel outreach founded by my in‑laws, called the Church of the Vineyard. I have come to the realization that much Truth is outside the Camp of so called mainstream orthodoxy and have sought to form relationship with brethren that others may call “controversial.” Outside of God’s Word one of the greatest sources of inspiration to my Christian experience has been the writings of Leonard Rovenhill..... I also really enjoy reading of the lives of great men of God – John Wesley and others.

I look forward to receiving your newsletters. Sincerely ------- (MARYLAND)

PS – Enclosed see an ad in a Christian magazine. You might be interested