NO. 208: IN MEMORIAM OF THAT SERVANT

No. 208

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

In Eph. 4:10-13 the Apostle Paul gives a terse outline of the Gospel-Age Church in its organizational nature; and we offer some of this Scripture from the Diaglott: “He (Jesus) is the one having ascended far above all of the Heavens, so that He may fulfill all things. And He gave indeed the apostles, and the prophets, and the evan­gelists, and shepherds and teachers... for the work of service... to the building up of the body of the Anointed One.” The Apostles in this text refer exclusively to the Twelve, who wrote by inspiration, and were given plenipotentiary powers by Jesus. ‘Whatsoever thou shalt bind on earth shall be bound in Heaven; and whatsoever thou shalt loose on earth shall be loosed in Heaven.” (Matt. 16:19)

Next in order, and in rank in the Church are the “prophets.” These cannot be the Old Testament prophets because they are not a part of the Church; therefore, they must be men of rank in the Gospel Age, and we understand them to be included in the “seven stars” of Rev. 1:16: “He (Jesus) had in his right hand seven stars.” On page 345 of the 1916 Watch Tower, there is this comment about them:

“This One whom we thus know, thus recognize, as the Instructor and Caretaker of the candlesticks, we are also to recognize as having in His right hand – in His favor as well as His power – seven stars, the angels, the messengers, of the seven churches. That they are in His right hand seems to teach us that these should be considered as in some special sense under the Master’s guidance, protection and care in the interest of the Churches which they represented.”

So far as we know, That Servant never named seven individuals as these “seven stars”; however, immediately after Brother Russell’s demise, J. F. Rutherford named St. Paul, St. John, Arius, Waldo, Wycliffe, Luther and Brother Russell as the “seven stars.” While we agree that the above seven are a part of the “seven stars,” we be­lieve there were others. This list leaves out Claudius of Turin, the first Protes­tant Reformer, John Wesley, Servetus, Hubmaier, and many other saintly Reformers of the Gospel Age. We believe the “seven stars” are a composite group of forty-nine ­7 X 7 = 49 – just as The Mystery of God, The Christ, is a composite group of 144,001 members. “The mystery of the seven stars which thou sawest in my right hand.... The seven stars are the angels of the seven churches...” (Rev. 1:20) “But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.” (Rev. 10:7)

It is not our purpose here to elaborate upon the “evangelists” (lesser lights in the general church than the “prophets”) or the “shepherds and teachers” (local elders), other than to note that these four classes of leaders constitute the full and complete organization of the Church – and is not an organization made by man. This organiza­tion should not be added to nor taken from. “Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. For I testify unto every man that heareth the words of the prophecy of this book, If any man add unto these things, God shall add unto him the plagues that are written in this book.” (Rev. 22:7,18) And, since St. Paul wrote by inspiration, we may accept his outline as being infal­lible. He further defines these two classes of Church leaders in Eph. 2:19,20, Dia.: “You are fellow-citizens with the saints... having been built on the foundation of the Apostles and Prophets.” During the Age many have attempted to add to, or take from this organization, or arrangement, for the Church, which has brought to them the con­demnation of Rev. 22:18,19. They are the class described in Psa. 107:11 – “They re­belled against the words of God (the true Bible doctrines) and contemned the counsel of the Most High (the organization of the Church as given by St. Paul).”

The same Apostle gives the Church organization in slightly different words in 1 Cor. 12:27-29, Dia.: “Now you are a body of Christ, and members in part. And those whom God placed in the congregation, are first Apostles; second, Prophets; third, Teachers... All are not Apostles; all are not Prophets; all are not Teachers.” Here again St. Paul says the Prophets are second to the Apostles, and given their place in the congregation for the work of the ministry, for the perfecting of the saints. And, since God has so placed them, woe be to any who attempt to place themselves into such positions, or to ignore those that God has so placed. When the great apostasy developed, after the demise of the Apostles, the Church of Rome tossed aside completely the organi­zation of the Church – just as they did with all the important teachings of the Bible ­they “rebelled against the words of God, and contemned the counsel of the Most High.” And in like manner, the Jehovah’s Witnesses have done much the same thing since Brother Russell’s demise. “And on this account God will send to them an energy of delusion, to their believing the falsehood (such as Millions Now Living Will Never Die; and more recently, their establishment of the Kingdom in this “present evil world,” etc.); in order that all those may be judged who believed not the truth, but approved the in­iquity.” (2 Thes. 2:11,12, Dia.)

“Them that honour Me I will honour” (1 Sam. 2:30); and we do well also to honor those that the Lord honors – not as ‘angel’ worshipers, but in sound and proper ap­praisal of their position in the Household, their service in the Household, and as “ex­amples of the believers” in the Household.   Actuated by this text, we now offer some observations concerning Brother Russell in memory of his passing beyond the vail Oct. 31, 1916.

Some of the Gospel-Age prophets had a special doctrine that they emphasized above all others, and which acted somewhat as the foundation of all their teachings; and we believe this was true of Brother Russell, which we would briefly describe as – ­A correct understanding of the Atonement as portrayed in Leviticus 16, the central teach­ing of which is RESTITUTION.

THE PATH OF THE JUST

“The path of the just is as the shining light, that shineth more and more unto the perfect day.” (Prov. 4:18) This truth has applied all during the Age to the course of the individual believers, and to the Church as a body; and it was pointedly true of Brother Russell in his own endeavors to arrive at the truth on various subjects, same of which we now describe. First, however, we would commend the courage of the man for casting aside the vast accumulation of error that existed in the early days of his min­istry. Many of those errors were firmly entrenched as the truth by the powerful lead­ers of Christendom; and it required not only courage, but unusual brilliance of mind to separate the wheat from the chaff. Even of those truths that were held by the var­ious systems, such as justification by faith, baptism, etc., much polishing was neces­sary to bring them to the clarity with which we now understand them, and which we ac­cept as fact, often not considering the great amount of work that was required to hand them to us as we now accept them in commonplace fashion. And one of these great truths was the doctrine of Restitution, which had been completely lost during the Dark Ages.

Some detail on the subject will clarify this. Brother Russell had been closely associated with Messrs. Barbour and Paton as co-editor of the Herald of the Morning; but in 1878 Mr. Barbour began to develop his errors in denial of the Ransom; and he cunningly stressed Leviticus 16 as proof of his contention. This distressed Brother Russell greatly. He knew the arguments were wrong, but he did not understand the truth clearly enough to refute them. Knowing they had come into the Harvest of the Gospel Age, he logically concluded that any error that appeared would be clearly re­futed by the Truth, because the time had come for “the hail (hard sharp Truth) to sweep away the refuge of lies.” Therefore, he sent word to the foreman of his Pittsburgh store that he would not come that day, and for him to conduct the business as usual in his absence. Knowing that Hebrews discusses more than any other Biblical book the tab­ernacle types, and that St. Paul possessed a very clear understanding of those types, he spent that whole day in study and prayer in a strenuous effort to learn the truth about them. By evening he was still completely in the dark, so he spent the next day in the same manner, and with the same results. He went to his task the third day, and about noon came to Heb. 13:10-16, wherein the Apostle contrasts the sacrifices of the Jewish ritual with those of the Gospel Age – first of all the sacrifice of Jesus as the antitype of the Atonement Day bullock, then the sacrifice of the one goat being handled in precisely the same manner as that of the bullock. Realizing that his prayers and efforts had finally been rewarded, he jubilantly exclaimed to his wife: “I have it! I have it!” To which she answered, “Do not be too sure.” However, going over the verses again with her, he reassured himself that he had the truth, and that Restitution was the logical answer to the types in Leviticus 16.

However, he then became measurably afraid of his own findings, so that, instead of rushing into print with this phenomenal truth, he called a conference of leading breth­ren, and discussed the subject with them for eight days, making notes there that he later published as Tabernacle Shadows of the Better Sacrifices. Excepting Mr. Paton, those leaders were convinced of the truth, and began to preach it to the Allegheny ec­clesia; but they, too, were hesitant about accepting it. But once finally convinced, they heartily began to preach it to others; thus, the light on this great doctrine shone more and more unto the perfect day. The “perfect day” in our text would be better rendered “median day,” meaning the position of the sun at high noon, when it is bright­est and when it seems to stand still in the heavens.

The great truth contained in Tabernacle Shadows immediately swept away the refuge of lies on eternal torment, the consciousness of the dead, confusion on the establish­ment of the Kingdom, etc. However, almost always during the Harvest there was primar­ily a hesitance on the part of those hearing it for the first time to believe it; but persuasion and detailed explanation usually convinced them, after which they, too, ac­cepted it with enthusiasm and then began to preach it to others.

Perhaps a little digression should be injected here. In Ex. 34:29-35 we are told that when Moses came down from Mount Sinai his face shone, “And the children of Israel were afraid to come nigh to him... Moses gave the children of Israel all that the Lord had spoken with him... Till he had done speaking he put a vail on his face.” St. Paul also tells us in Hebrews that those things that occurred at Sinai were typical of the establishment of the Kingdom here in the end of the Age. And the brethren, innoculated as they all were with the colossal errors of the past, at first feared to receive the Truth. Of course, the first to respond fully to the Tabernacle truths was Brother Rus­sell himself, although even he was overwhelmed by its brilliance for a time; but the Lord then used him as the vail between Him and the brethren to buffer the dazzling effect at first experienced. From this standpoint, Brother Russell was the antitypical vail that the Lord used to convey new and radical truths to the Harvest workers.

As stated aforegoing, Leviticus 16 reveals the offerings for sin, which in turn effects atonement, which “in due time” will accomplish “the restitution of all things.” (Acts 3:19-23) After clearly understanding this great truth, Brother Russell repeat­edly preached it in his public lectures; and he urged all the pilgrims to do likewise. This in turn aroused the vicious antagonism of the Hell-fire preachers throughout Chris­tendom; but the more they opposed, the more the message prospered; and by the time Bro. Russell died in 1916 it was considered by many in Christendom as a reflection upon the intelligence of any one who still believed in eternal torment as the wages of sin.

BELOVED OF GOD

Those who knew him well loved Brother Russell as a father – probably loved him more than they did any other human being. And this affection shown toward him was never abused, nor did it mar his humility. He was also greatly beloved of God. We understand he was the antitype of Daniel in

certain of his activities; and three different times (Dan. 9:23; 10:11; 10:19) we are told he was greatly beloved. “O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken to me, I was strengthened.” (10:19) He was also the antitype of Eldad in Num. 11:26,27; and Eldad means Beloved of God.

His demise in 1916 greatly saddened the entire Truth movement, although it was not long after 1916 before sundry and subtle errors beclouded the minds of many, as they endeavored to take from him what God had given him. But the following from E-9:319 is a glowing tribute still nourished by many who knew him well:

“He will ever occupy in our hearts the large place that his holy character, unsel­fish service and faithful sufferings have won for him. That his memory may still con­tinue fragrant and blest to us, let us together briefly review the activities, achieve­ments and attainments of this eminent saint of God. He certainly was a SCHOLAR in the true sense of that term. Those who require a university diploma as indispensable evi­dence of learning will deny him the merit of scholarship. However, there are not a few cases of scholars that were self-made, gaining their knowledge apart from the schools of the learned world. Among such our Pastor won a high place. Apart from English he was not a linguist, though he learned how to use well for his Biblical work the gains of the best scholarship in Greek and Hebrew. He was deeply versed in history, as his writings attest. So thoroughly did he understand business that able financiers eagerly sought his advice. His writings show that he was at home in the perplexing questions of industry, economics, sociology, capital and labor. The realms of philosophy were deeply explored by him, and he was an expert in theoretical and practical psychology and phrenology. Few have understood the workings of the human intellect and heart so well as he. Human anatomy and physiology were open books to him. His knowledge of these sciences, com­bined with that of medicine, made him a physician; and though he had no medical diploma, he attained better results in healing art than the average physician. However, his real eminence in learning was in the domain of theology, in which he was without a peer since the days of the Apostles. His knowledge of the Bible was phenomenal; and when other theologians will have been discarded, he will be recognized as a standing authority in this the greatest of all sciences.

“Naturally such a scholar would be a writer. Very few human beings have written more than he. His correspondence alone was sufficient for the life work of an indus­trious and talented man.  When it is remembered that some years over 300,000 letters and postals were written to him, and that he supervised the answers to this huge mail, we can realize something of the amount of his correspondence and the time and labor in­volved. As an author he produced six unrivaled books on the Bible whose combined cir­culation during his life aggregated 10,000,000 copies. As a bookleteer he published a number of booklets of great value, one of which, on Hell, has been circulated more widely than any other booklet ever written. He produced over 200 tracts, some of which attained a circulation of over 50,000,000 copies. His sermons, appearing regularly every week for thirteen years, were published part of that time simultaneously in over 2,000 newspapers, having a combined circulation of over 15,000,000 copies. He edited a semi-monthly religious magazine with a circulation of about 45,000 copies.”

The foregoing is the comment of an eminent scholar, a scholar who had the advantage of higher institutional learning; yet his superiority of schooling did not deter him in giving to Brother Russell the glowing tribute reproduced above. He freely admitted that Brother Russell was his intellectual superior, and gladly rendered honor to whom honor was due. And, as respects Brother Russell’s executive ability, we were told that a prominent industrialist once said of Brother Russell that he would be worth two mil­lion dollars a year to any corporation large enough to afford such help.

THE PAROUSIA MESSENGER

It is our opinion that the opening words of the Jeremiah prophecy are well adapted to describing Brother Russell: “The word of the Lord came unto me, saying... I sancti­fied thee, and I ordained thee a prophet unto the nations. Then said I, Ah, Lord God! behold, I cannot speak: for I am a child. But the Lord said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. Be not afraid of their faces: for I am with thee to deliver thee. Then the Lord put forth His hand, and touched my mouth. And the Lord said unto me, Be­hold, I have put My words in thy mouth. See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.” (Jer. 1:4-10) In his youth Brother Russell was acutely con­scious of his lack of higher learning; thus, he considered other prominent religious leaders more qualified than he to declare the truths that had been given him. But he soon recognized that the task was his – that the Lord had indeed put His words into his mouth.

With the great advances that had come since 1874 in invention, in learning, in the professions, Christendom was basking in the security that no evil could befall them. This was truly a strong deterrent to the preaching of a great world war breaking forth in 1914; and it required exceptional courage and faith to continue to announce it. In fact, we are told that the Gideons (the group that place the Bibles in the Hotels) had a convention in Toronto in 1913, and there made the proclamation that it was non­sense to expect a great war in a year, that Christendom was much too advanced for any such folly. With everything so calm on the surface, the casual observer was inclined to agree with them. It was causing Brother Russell some concern, too, so he made care­ful re-check of the chronology, but could find nothing wrong with it.

When the war did start right on time in 1914 it was like a bolt of lightning from a sunny sky. With the assassination of the Austrian Archduke and his wife, as they were taking a carriage drive through a part of Serbia, the world became a holocaust in twenty-four hours’ time; and it gave loud testimony to the world that Brother Russell had been “ordained a prophet unto the nations.” Inasmuch as he had made crystal clear the meaning of the Lord’s Parousia – over the thousand years, and in its various stages ­Brother Johnson began to refer to him as the Parousia Messenger. This title is not to be found in the Bible by direct statement, but it is easily conceived by considering a few texts. In Psa. 91:11 it is stated, “He will give his angels a charge concerning thee,”; and the Manna comment for November 17 explains that these angels would be hu­man messengers provided for the special oversight and welfare of the church. Thus, Pa­rousia Messenger could aptly be stated Parousia Angel, but Parousia Messenger makes the thought a little clearer to the average reader.

He was not only the Parousia Messenger, but he was That Servant (Matt. 24:45-47), he was the prophet unto the nations (Jer. 1:5), he was “that faithful and wise stew­ard” (Luke 12:42), he was one of the stars (Rev. 1:16), he was one of the prophets in the Gospel-Age Church, and those who knew him intimately would readily testify that he was one of the foundation stones in the Parousia Church (Eph. 2:20), he was a pilgrim, he was a warrior and, as such, he was the antitypical Parousia David. He was also the antitypical Eleazar of the Gospel-Age Harvest. As such he had full charge of the anti­typical Tabernacle, the Church: “He shall make him ruler over all His goods.” (Matt. 24:47) In this he was the parallel of the twelve Apostles in the Jewish Harvest. He was a genteel man, but most of his adult years were spent in fighting – set for the de­fense of the Truth. In Webster’s New Collegiate Dictionary, under biographical names, it list Charles Taze Russell (1852-1916) “American Pastor.” And the same dictionary lists Joseph Franklin Rutherford (1869-1942) “Judge” – American leader of Jehovah’s Wit­nesses. It is our hearty recommendation that wherever two or more brethren may meet together that they hold a memorial service the last week in October, which meeting could include testimonies, and perhaps a reading of some sort pertinent to his life, work and character, as we all join in saying, God bless his memory!

THE EPIPHANY MESSENGER

As Pilgrim, Brother Paul S. L. Johnson was Brother Russell’s special helper dur­ing the final years of his life. The title Epiphany Messenger is likewise not found in the Bible; but, using Psa. 91:11, there is no difficulty in coining the expression. He did for the Epiphany what the Parousia Messenger did for the Parousia, although his ministry was not nearly so extensive or compelling. At the death of the Parousia Mes­senger we believe it could truthfully be said that all the living saints had come into his organization, leaving none to be found elsewhere; but this was definitely not the case with the Epiphany Messenger. He often said that there were more saints in the other Truth groups than he had with him – which means it was not necessary for them to come under his direction to retain their saintly standing, although those who did so received special blessings, particularly in service, that did not come to those in the other groups.

He was one of the stars, one of the prophets, but much less important than the Parousia Messenger had been. He was certainly the son of the Parousia David; and this is the record in I Chron. 22:5: “David said, Solomon my son, is young and tender, and the house that is to be builded for the Lord must be exceedingly magnifical, of fame and glory throughout all countries: I will now therefore make preparation for it. So David prepared abundantly before his death.” Indeed, the Parousia David left a good­ly heritage not only to his son Solomon, but to the entire Household, in the clear and logical structure of the Parousia Truth; although many of the former pilgrims began to tamper with that Truth, and it then fell to the lot of the Epiphany Messenger to defend almost every important tenet of Parousia Truth. And now it has become so vitiated by some that it is no longer recognizable for what it once was.

Recognizing the colossal task which faced him, the Epiphany Messenger made special prayer for wisdom and strength sufficient for the job to be done, and this is what 1 Kgs. 4:29-31 has to say about it: “God gave Solomon wisdom and understanding exceed­ing much, and largeness of heart, even as the sand that is on the seashore. And Solo­mon’s wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt. For he was wiser than all men.” Very often did various religious organizations write to him for his analysis of extremely difficult Bible texts; and those of us who were close to him know the skill with which he answered them.

As a young man, before he joined the Harvest Movement, he had gained extensive recognition as a Lutheran minister in Columbus, Ohio, and elsewhere. By intensive study for about three months in 1903 he had been able clearly to see the Truth on the unity of God, human mortality, death as the wages of sin, Papacy as the Beast, identity of the Millennium and the Judgment Day, and 1914 as the end of the Age. Thereafter he made no progress toward understanding Present Truth until he came into the Harvest move­ment. He was a true scholar of Greek and Hebrew, spoke German fluently; and in his earlier years he was able to give an oration in Latin – a feat which very few College professors of Latin are able to do. He graduated from Capital University in Columbus, Ohio, with the highest honors of any one who ever attended that institution. We knew a prominent Lutheran minister in Dayton, Ohio, who had been his classmate, and he said Paul Johnson was known throughout the campus as the mental giant. All this is simply a statement of fact, and in no sense intended to give him undue praise, in like manner as he wrote about the Parousia Messenger after his death. Thus, we conclude this pres­ent appraisal the same as we did that of the Parousia Messenger – God bless his memory!

We invite all of like mind to join with us in giving honor to whom honor is due, and in honoring those whom the Lord honors. Our Lord Himself said, “If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.” (John 12:26)

Sincerely your brother,

John J. Hoefle, Pilgrim

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QUESTION OF GENERAL INTEREST

QUESTION: – When you tell us you do not require a subscription price for your monthly papers, and that all your literature is free, aren’t you encouraging indolence in the Lord’s people to their responsibilities toward the Truth and its prosperity? What about 1 Cor. 16:2?

ANSWER: – Certainly, it is not our desire to encourage indifference and slothfulness in the Lord’s people, but rather the reverse. We would encourage all the Lord’s people to “seek ye first (chiefly) the Kingdom of God and His righteousness” (Matt. 6:23) – “spend and be spent” in doing the Lord’s good and acceptable will. But each one must decide for himself his course in so doing. Of course, this should be done in harmony with the rules and instructions of the Scriptures.

Our lord and the Apostles had no paid ministry, nor did they take up collections of any kind, but this is no reflection upon those who have subscription rates for their magazines – nor do we oppose this course. But we believe our method for the work we are doing is best for us. At the outset of our publications, it was our purpose to reach our brethren in the LHMM to defend the truth that was “once deliv­ered unto the saints,” and to oppose the errors and revolutionisms of the Truth that appeared in that Movement shortly after the demise of its founder. However, it is due to the good cooperation and encouragement of faithful brethren, that we now have a sizable mailing list (many times the size of our first mailing in 1955), which in­cludes many brethren of other groups. The Lord has prospered us in our efforts to bless and encourage His people.

As our Lord has indicated, we will receive criticism no matter what course we pursue: “Whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. For John came neither eating nor drinking, and they say, He hath a devil. The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners.” (Matt. 11:16-18)

When Brother Russell was criticized for using luxurious Pullman trains, hotels, etc., he advised: “But even if you cannot see eye to eye with us, do not stumble yourself, but remember that to his own Master each servant stands or falls. Take all the blessings from our ministry that you can get, and leave the remainder of the matters which you cannot understand to God. In other words, let us more and more realize that God Himself is guiding His own work; and that whatever blessing we may obtain we should be thankful to Him for the same.” We are in full agreement with these sentiments, and would express the same for us and our work.

“Upon the first day of the week let every one of you lay by him in store, as God has prospered him, that there be no gatherings when I come.” (I Cor. 16:2) Brother Russell answered a question on this text in the February 1914 Watch Tower, Reprint 5409:

‘We understand that the principle applies to all. This is not a law, however... He taught that all of the Lord’s people are put on their own responsibility as to the use of the things they have sacrificed to the Lord... We think a principle is here involved – a principle of sacrifice; and that if we follow the Apostle’s advice, we would lay by something every week or every month to give to some who are in real need, and thus exercise a spirit of benevolence, like our Heavenly Father, and that we may be able to have at least a small share in the support of the Lord’s work. We believe that to whatever extent we have this thought before our minds we are like­ly to have a special blessing. ‘He that watereth shall be watered also himself.’—Prov. 11:25”

In Reprint 2542 That Servant gives us the following: “A few, but not very many, may need caution lest they should carry the matter of consecration to an extreme. An occasional one out of a thousand might perhaps act too literally upon the instruc­tion that whosoever would be the Lord’s disciple must forsake all to follow Him ­might understand this to literally mean an abandonment of houses, lands, etc. .......... Family, home, beauties of nature, should all be appreciated, but in a secondary sense as compared to the Lord. What would please the Lord must be supreme.”

In the August 1923 Present Truth there is an article entitled “Riches,” from which we quote excerpts as follows:

“From this point of view earthly riches of every kind, opulence of money, of in­fluence, of talent, should not be despised by the Lord’s people, but, on the contrary, should be appreciated – not after the worldly manner of appreciation, for selfish interests and purposes, but because those who possess riches of any kind have that much more than they otherwise would have to offer upon the Lord’s altar as a sacri­fice in His service, to glorify His name, to advance His truth, to bless His people... If they hold and hoard their earthly riches they are burying their talent, their op­portunity, instead of using it; and such will demonstrate to themselves eventually the meaning of our Lord’s words, ‘It is easier for a camel to go through a needle’s eye (a small gate in the walls of ancient cities, for the convenience of belated trav­elers after sundown, after the main city gates were closed. These needle-eyes were so low that camels could enter them only upon their knees and after being stripped of their burdens) than for a rich man to enter into the Kingdom.’ (Luke 18:25) He can­not get into the Kingdom at all except as he strips himself of his riches – sacri­fices them, devotes them to the Lord. ... The Apostle speaks of the deceitfulness of riches; and on every hand we may witness this deceitfulness; we see how often earthly wealth deceives and misleads and corrupts the reasoning powers ... We see the same deception operating powerfully in those who possess a wealth of talent in any di­rection; they feel like keeping all of it for self, and if not all, the larger and choicier parts.

“When we see a noble example, like that of our Lord, who was rich in everything, and who gave all, we rejoice in it, and realize that as His sacrifice was so great His reward also is proportionately great. When we see the noble example of the Apostle Paul, who possessing some considerable wealth of ability, talent and influence, and possibly of financial means also, laid these all, a willing, a glad sacrifice, at the feet of the Lord, laying them all down with joy in God’s service, in the service of the Truth, in the service of the brethren, it causes our hearts to rejoice, and we feel sure that one so rich, and who spent his riches so faithfully, will be one who will shine very brightly in the Kingdom, when it is set up and manifested. ‘Then shall the righteous shine forth as the sun in the Kingdom of their Father.’“

Those who have known us intimately over the years know that we have coveted no man’s silver or gold. Freely we have received of the Lord, and freely we have given of time, strength, talent and this world’s goods. And as of now, we have no regrets for the course we have followed. The strong consolation of Heb. 6:10 is daily with us; and we are daily grateful for the providential circumstances that permit us to carry on as we have. (See Acts 20:33-35)

Some one told That Servant that he had set the standard much too high, to which he answered, The Lord set it there, Brother; I didn’t. But we are to remember that we are stewards over our goods, and not over the goods of others – that, “to his own Master each servant stands or falls.” The Apostle Paul queries: ‘And who is suffi­cient for these things?” And we are persuaded that God’s faithful people will be ‘sufficient’ as they realize – “Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God.” (2 Cor. 3:5)

NO. 207: "THINK IT NOT STRANGE"

No. 207

“Beloved, think it not strange concerning the fiery trial, which is to try you, as though some strange thing happened unto you,” is the counsel of the Apostle Peter in 1 Pet. 4:12; and in v. 16 he appeals further, “If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.” It is often most helpful to the proper understanding of any text to discern its background, the basis which prompted its expression; and such is definitely true in the present instance. It will be noted in v. 1, chapter 1, that the Apostle is addressing his letter to “the strangers” of the Black Sea Provinces. The Diaglott expresses it much clearer “Peter, an Apostle of Jesus Christ, to the sojourners of the dispersion.” Who were these “sojourners of the dispersion”? Apparently, they were such Jews as had been exiled from or about Jerusalem, or those who had left because conditions there were more or less unbearable for them. It would seem these are the same ones mentioned in John 7:35, when the Jews who were hearing Jesus, “said among themselves, Whither will he go, that we shall not find him? Will he go unto the dispersed among the Gentiles?”

Among such dispersed ones, those who had suffered afflictions for some cause or other, there would certainly be found some who were ready listeners to the message that Jesus was indeed the Christ, their Messiah; and it would seem St. Peter had been among them, had convinced some, and was striving to “establish them in the Present Truth.” Of a certainty, those Jews had never seen Jesus personally; therefore, their acceptance of Him had been prompted by the testimonies of St. Peter or others. (1 Pet. 1:8) The prophecy (Isa. 8:14) that “He shall be for a stone of stumbling, and for a rock of offense to both the houses of Israel” was not without purpose. Those Jews who received Him gladly did so from the heart; but those Jews who rejected Him likewise hated Him from the heart ‑ hated also their former brethren who then accepted Him. To some He was the savor of life unto life; to some the savor of death unto death; and the latter snarled the opprobrious name ‘“Christian” at their former fellows, as they spat upon the ground in the same breath, the worst of all insults they could express toward the new converts. Thus, St. Peter was telling such who had become His disciples that if they suffered under the offensive name “Christian” to be not ashamed, but to “Glorify God in this name.”

The expression “fiery trial” in our text is from the Greek purosis, meaning literally “a burning,” being the same word found also in Rev. 18:9 and 18:18 ( the word occurs but three times in the Bible), where the “burning” of that Great City which is called, spiritually, Sodom, is described. This may be regarded as a fitting sarcasm in contrast that the same word should be used to describe the “sweet‑smelling savor unto the Lord” which comes from the “burning” – the sharp and faith‑developing trials of the true Christians on the one hand, and the “burning” – the utter destruction of the “vine of the earth” on the other hand. And all of this is emphasized further by St. Peter in v. 17 of chapter 4: “Because the season is coming for the judgment to begin from the house of God; and if it begin first from us, what the end of those who are disobedient to the glad tidings?”

Today the name Christian is often spoken with respect, even by many Jews in the more enlightened countries; the name itself is no longer “a stone of stumbling, and a rock of offense.” Now Christians in name only must find other insulting terms for “Christians indeed” (“Israelites indeed” – John 1:47). To some, who believed Brother Johnson and his ardent adherents were in the second death, the epithet “Johnson‑ite” would bear similar meaning to their fellows as did the name “Christian” in Apostolic times. Thus, we might substitute the words, “If any man suffer as a Johnson‑ite, let him not be ashamed” – that is, if he suffers such epithets as a faithful footstep follower of Jesus Christ. Let us keep in mind that if we “suffer as a Christian,” because of the Truth, we need never be ashamed – whether it be labeled Russellism, Hoefleism, or whatever opprobrium erstwhile brethren may use in contempt – the same as did the Jewish brethren of Jesus in contemptuous use of the name “Christian.” a He was in this world, so are we.”

“THAT OLD SERPENT THE DEVIL”

All of the “burning” – fiery trials – of God’s people under the reign of evil have been instigated by “the God of this world,” the evil one; and this has been markedly true of the difficulties of all new creatures during this Gospel Age. This is apparent at the very outset of the Age, when “The Apostle and High Priest of our Profession, Christ Jesus” was “led up of the Spirit into the wilderness to be tempted of the Devil.” (Matt. 4 1) The word here translated “Devil” is from the Greek ‘diaboles,’ and is a specific name for the individual Satan – the Devil. It is the same word as found in Rev. 20:2: “He laid hold on the dragon, that old serpent, which is the devil, and Satan.”

We believe the words dragon, serpent, Devil and Satan portray the four unholy attributes of Azazel – the personification of evil in completeness – just as Power, Wisdom, Justice and Love describe the four character attributes of Jehovah – the personification of Goodness and true Holiness in perfection. As the “dragon,’“ the Evil One, has attempted to devour the Gospel‑Age saints by the unholy use of power, just as he through Pagan Rome actually did “devour the child”– Rev. 12:4. Honest opponents are devoured and crushed by the unholy use of power, just as that great apostate “woman Jezebel” used unholy power to become “drunken with the blood of the saints”– Rev. 17:6. But in all of this seeming victory, God’s holy use of power has preserved the fully faithful, has “laid up for them a crown of righteousness, which the Lord the righteous judge will give them in that day... to all those who love His appearing.” As the “serpent,” the evil one has been the deceiver, the beguiling tempter, of the Age in a perverted use of wisdom – Azazel means perverter. “Now the serpent was more crafty than any living thing” – Gen. 3:1, Rotherham; and “The woman was deceived” – 1 Tim. 2:14. But the “pure wisdom which is from above” has kept the fully faithful during the Age from being “hardened through the deceitfulness of sin.”

As the “devil,” the Evil One has been the false accuser, the calumniator (so the Greek) of God’s people, especially so in the Parousia‑Epiphany in the persons of antitypical Jannes and Jambres, the slanderous false‑accusing sifters described by St. Paul in 2 Tim. 3:1‑9. And slander, lying, false statements, misrepresentations, bad conscience manifested toward the fully faithful, are they not all an abuse of justice, i.e., “in”‑justice? But here again, the “justice that is laid to the line’s has spoken – or will eventually speak – in vindication of all those “whose righteousness is of Me, saith the Lord.” Then, finally as “Satan,” the Evil One is the adversary, or opposer of God’s fully faithful people – often using the measurably faithful to oppose the fully faithful – the “buckwheat” class meddling in the affairs of the wheat class, attempting to usurp their office powers. They frequently use the Truth given by God through His faithful mouthpieces to their own advantage, often palming it off as their own – all motivated through a lack of love – those persons “who received not the Truth in the love of it,” and who have been given an “energy of delusion” in return. “Thou hast given them blood (error) to drink”! (Rev. 16:6) But the true love, coming from the One “altogether lovely” provokes to good works (Heb. 10:24) – just as the lack of it opposes such “good works,” and attempts to promote evil works. Thus, there is clearly depicted the “High and Lofty One, who inhabiteth eternity, whose Name is Holy,” as contrasted with the Evil One who will be “bound a thousand years, cast into the bottomless pit, that he should deceive the nations no more” – and eventually annihilated.

THE PATTERN OF TEMPTATIONS WELL DEFINED

If we “consider Him,” it becomes clear enough that Jesus had His most severe trials at the very outset, and then at the end of His walk on the “narrow way.” After His anointing “with the spirit without measure” at Jordan, He was possessed of a consuming zeal, which so engrossed Him He did not even stop to eat for forty days. It would seem reasonable to believe that, knowing the great import of His mission on earth, and that “the King’s business required haste,” He memorized the entire Old Testament in those forty days, as well as to “rightly divide the word of Truth” on the various Tabernacle types, etc., of which He Himself would be the central figure in the antitype. According to His own words a little later, He had instructed those who have followed Him during the Age that every Tabernacle type had to continue until its antitype appeared “Till Heaven and earth pass, one jot or one tittle shall in no wise pass from the Law, till all be fulfilled.” (Matt. 5:18; Luke 16:17) Then, at the extreme end of His earthly ministry came the most severe trial of all – Gethsemane and the Cross; and this pattern is also clearly marked in the experiences of the Apostles – much persecution immediately after Pentecost, with greater climax toward the end of their lives. James was killed with the sword (Acts 12:2), Peter crucified head downward, John thrown into a vat of boiling oil, Paul having his head chopped off, etc. – with all of them having their most severe testings at the beginning and at the end of their narrow‑way experiences.

And Satan, master of psychology, makes his boldest and strongest attempts when his intended victims are weakest. This he did in the case of Jesus, when He was weakened from His fast and arduous concentration at the end of the forty days. And this he did by evidencing real concern for His physical welfare. “You are hungry and weak,” he had implied, “but You have received the Holy Spirit without measure; you have power to provide your every need; command that these stones be made bread.” This would not only try out the new power He had received, but would provide His temporal necessities at the same time. It might even decide Satan to repent and be converted, to join hands with him in the work He was about to undertake. Inasmuch as “He was tempted in all points like as we are, yet without sin,” we may be certain His followers all during the Age would be similarly tried – tempted to use the power of the Truth to their own present advantage; yet accomplish just as readily the work given them to do. Numerous are the examples along this line: Balaam, who succumbed to the temptation (Num. 22); St. Peter “offered money” for the power he had; but emphatically responding that “the gift of God is not to be purchased with money” (Acts 8:18‑20); the Gospel‑Age builders of Great Babylon becoming “rich, and increased of goods, and in need of nothing,” as they foolishly determined to bring to earth the Kingdom of God before “due time” – “my Lord delayeth.” “Money is power,” says Solomon; but it does not bring the power that maketh wise unto salvation; yet it has deceived many into believing they could be the “rich man” in this world, and “Lazarus” in the next. Just a cursory look at our Lord’s course should convince them of their fallacious reasoning.

TEMPTATION TO USE UNLAWFUL METHODS

At Jesus’ prompt rejection of Satan’s first bit of sophistry, he took up a second mode of attack: “If thou be the son of God, cast thyself down” from the pinnacle of the temple. (Matt. 4:6) This task of redeeming, uplifting mankind from the mire of sin, from relieving the poverty and human frailty, so apparent on every hand, just could not be done without some sensational methods; and this has been the thinking of the minds of worldly men throughout the Age. One outstanding weakness of the “great multitude” all during the Age has been this very mistake; thus, they become “doubleminded” – a mind to serve the Lord while using Satan’s methods. They would do great works, win great numbers, gain great favor with their fellows, yet bask in the smile of Heaven at the same time – a combination always parried by the fully faithful, but readily grasped by those befuddled by Azazel, attempting to juggle the “pearl of great price” with one hand, as they juggle “the pleasures of sin for a season” with the other hand. “They that will be rich fall into temptation and a snare” (1 Tim. 6:9) – “lifted up with pride they fall into condemnation of the Devil.” (1 Tim. 3:6) “The Kingdom of Heaven cometh not with outward show,” said Jesus, and He set us the example of being “meek and lowly of heart.” There can be no argument with the statement, “The entrance of thy word giveth light,” and the great “quickening” that comes upon entrance of the Truth into the human mind has caused the large majority to “think more highly of themselves than they ought to think.” But the jester spoke a great truth when he declared, “O, if you would only know how much you have to know to know that you don’t know nuthin.”

It is a common fallacy of professional men – doctors, lawyers, preachers, technicians – to consider others stupid because the general knowledge of their particular vocation is so limited in the general mind. This is a mistake, of course, because many uneducated people could have made excellent doctors, lawyers, etc., had they been given the opportunity. It is a sage observation that the big difference between the professors and the students is that the professors read the books first. Therefore, it is sound counsel to all, and especially to the leaders in the church, to consider St. Paul’s words: “Who maketh thee to differ from another? and what hast thou that thou didst not receive? Now, if thou didst receive it, why dost thou glory, as if thou hadst not received it?” (1 Cor. 4:7)

TEMPTATION TO COMPROMISE

With Jesus’ positive rejection of Satan’s suggestion, there came immediately the third temptation – the temptation of Combinationism, which has overcome vast multitudes throughout the Age, and especially so here in the end of the Age. Satan would have Jesus to join with Him to accomplish His mission. Could not the two of them do it better than one of them alone? Would not two heads be better than one? Satan made it clear, of course, that he himself would be chief of the two heads: “All these things will I give thee, if thou wilt fall down and worship me.” This temptation of Combinationism to God’s people has been among the most alluring all during the Age – not stated in exactly the same words, of course, but with the same underlying principle. “Money is power,” says Solomon; and this influence is stronger today than at any time in history, because there is so much more of it in the hands of so many more people of differing ideals and desires. The person today who contributes, say, $10,000 per year to his particular church, will not be lightly considered when he states his wishes to the preacher. One great source of strength with the last two Principal Men was their decision, SEATS FREE ‑ NO COLLECTIONS. Since they asked no one for money, they could afford to tell them the truth; there was no need to compromise. This revives the story of an Admiral from the American Navy: Deciding to go to church one Sunday morning as he returned from the sea, he walked to a pew near the front, occupied by one lone old man. As he joined the party, he was given reproachful glances, which, however, he ignored. The old man, not to be thus disregarded, took one of his personal cards from his pocket, wrote on it, “I paid $1,000 for this seat.” The Admiral turned the card to the other side, handed it back to its owner with the answer, “You paid too much.” And certainly Jesus would have “paid too much” had He succumbed to the tricky deceit of Satan.

TRUTH STRANGER THAN FICTION

It is a sound observation that truth is stranger than fiction; and this is illustrated all about us today. Who wishes to hear the Truth? Even some among former brethren – those who once claimed to love the Truth more than life itself – there is very little of the “hearing ear” any more. And this situation is very evident in Churchianity everywhere; they are willing to listen to and receive almost any kind of hocus-pocus just so long as it isn’t the Truth. Thus, to the vast majority, the Truth is indeed a “stranger,” which emphasizes the truth of Jesus’ inquiry: “When the Son of Man cometh, will He find the faith on the earth?” (Luke 18:18) And the Berean Comment is most fitting: “The question implies that at that time the true faith (the Truth) would be almost extinct.” (Luke 18:8 – Berean Comment) But for those who do have the faith – the Present Truth – there is the comforting assurance of Psa. 89:15: “Blessed are the people that know the joyful sound (that have an ear for the Truth); they walk, O Lord, in the light of thy countenance.” Such have meat to eat that others know not of; to such the Aaronic blessing is sure: “The Lord lift up His countenance upon thee, and give thee peace” – the peace of God, which passeth understanding.

All of the three temptations of Jesus, which He met and rejected without wavering, have come in principle to all of His followers during the Age, added to which they have also been tempted to sin. It is well to bear in mind that temptation is an appealing suggestion. Without appeal, there can be no temptation. Thus, the statement, “God cannot be tempted of evil” ‑ evil is distasteful to every pore of His Being; just the reverse of Satan, whose characterization of The Evil One is indicative of the full corruption of evil that pervades every pore of his being. Nor is it any sin to be tempted; sin enters only when we are “overcome of evil.” Therefore, “be not overcome of evil, but overcome evil with good.” In all of their temptations, the fully faithful eventuate as “more than conquerors” – they gain the “crown of righteousness” which wins for them a throne. “He that overcometh shall sit with me in my throne, even as I overcame, and am set down with My Father in His throne,” is the sure promise of the fully faithful new creatures.

But the Scriptures are very clear that the new creatures who are measurably faithful a “great multitude” – are not such overcomers; they will never gain a throne. At best, they will serve “before the throne” – the throne being the heritage of their fully faithful brethren. After they have “washed their robes, and made them white in the blood of the Lamb” it will also be their privilege to become a kind of police force in the spiritual realm. And we believe it is sound and just observation that every one of the Great Multitude leaders today has failed in at least two, and probably in all three, of those temptations which came especially upon Jesus – selfishness, error, worldliness – with the additional charge against some of them that they also fall under the fourth temptation, Sin. As the Epiphany Messenger has taught, Sectarianism is a great sin. During the Gospel Age Great Company leaders have built the sects in Big Babylon, and have perverted the Star Members’ teachings they embraced for their sects. The Great Company is one of the elect classes, but as a class they are not counted as overcomers of sectarianism and clericalism, even though they all must overcome their sins of teaching and practice as individuals if they receive the “palms” of victory. (Rev. 7:9) Thus, we offer St. Paul’s counsel: “Exhort each other every day, while it is called Today, so that no one among you may be hardened by a delusion of sin.” (Heb. 3:13, Dia.)

Another class of faithful overcomers are those who consecrate between the Ages, after the “door is shut” to the High Calling and before the full opening of the Millennium – that is, before the New Covenant is inaugurated, and opportunity to consecrate for restitution purposes is available. That Servant taught there would be such class in the end of the Age when no more crowns would be available – a class that would be similar to the Ancient Worthies, and would receive a “better resurrection” (Heb. 11:35) and be rewarded in partnership with the Ancient Worthies. He also saw in later years that they would be rewarded with spirit nature at the end of the Kingdom reign. The following respecting “Those Consecrating Between The Ages” is from That Servant’s writings in the September 1, 1915 Watch Tower, Reprint 5761:

“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. 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 (during the time when sin and evil are in the ascendancy ‑ such as in this our day – JJH), 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. 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 Millennial.”

The Epiphany Messenger accepted That Servant’s teaching and was privileged to bring out additional light and much convincing Scriptural support for such a class; and we also “continue in what we have learned and been assured Of” and heartily believe that such consecrators between the Ages – after the “door is shut” and before opportunity for consecration for the non‑elect – will, if faithful, be rewarded with the Ancient Worthies with a “better resurrection” and become “princes in all the earth.” Like the Ancient Worthies, the Youthful Worthies are on trial for faith and obedience, and not for life, but they will tested and proved worthy if they achieve their goal – the visible rulers of the Kingdom, under the invisible Kings and Priests of God. (Rev. 20: 6) “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.” (1 Cor. 15:24‑26)

J. F. Rutherford taught in harmony with That Servant at the outset of his career, but later reversed himself. He produced a class of his own imagination, calling them Jonadabs, which later became the “great multitude.” RGJ also continued in the Truth on Youthful Worthies in the beginning of his career, but has now replaced such consecrators with a non‑existent class of his own imagination, which he calls consecrated Epiphany Campers. Both of these groups are now enmeshed in a “quagmire of error” because they have “rebelled against the words of God” (Psa. 107:11) ‑ revolutionized against the truth they once received and taught. We believe that all the Lord’s people would be greatly benefited if they would take heed to That Servant’s admonitions and warning in the Feb. 15, 1912 Watch Tower, Reprint 4970:

“The Lord’s followers are to note how these same temptations are the very ones by which the adversary assails them: (1) He would be their friend and helper and would thereby induce them to violate their covenant of sacrifice by requests for physical healing, physical blessings, which they have agreed to sacrifice. (2) He would suggest to them some wild, foolish way of capturing the world for God by some great exploits or prayer tests. (3) He would have them compromise with the world and its spirit and its methods of church federation and otherwise. We are to resist the adversary courageously that he may leave us permanently, seeing no hope of winning us.”

“Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness. Grace be with all them that love our Lord Jesus Christ in sincerity.” (Eph. 6:13,14,24)

THE MAY‑JUNE 1972 PRESENT TRUTH – “THE YOUTHFUL WORTHIES”

Several requests have come to us for our opinion on the above Present Truth; and we would observe at the outset that this is one of the better articles that has appeared in this magazine in recent years. And it is better because large parts of it are the teachings of the Epiphany Messenger. Pages 34,35,36 and 37 are almost an exact reprint of E‑4:317‑327.

But it seems just too much to expect RGJ to give the Truth, the whole Truth, and nothing but the Truth in anything he offers his readers; and this is true in the present instance. Half truths are often more misleading than whole errors; and in this article he not only injects some of his errors into his quotations, but he omits major points that should be included to make the whole Truth clear to all. And this prompts us to quote Jesus’ words: “Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.” (Matt. 23:15) As recorded of him in E‑10: 646, he is quite adept at Azazelian deception; and he gives us a good sample of it in this magazine, in which he sandwiches his errors in crafty fashion to trap the unwary and casual reader.

It seems he has especially designed this Present Truth to engage the attention of other Truth Groups; but, if everything he presents therein on the Youthful Worthies is entirely the Truth, it still is nothing more than informative ‑ because he now teaches that since 1954 there is no opportunity for any one to enter that Elect Class. And, since he also teaches that the High Calling is now no longer available, and no entrance to the Court, he is forced to invent a class of his own, walking a “narrow way” in the Camp, thus grossly revolutionizing against the Messengers’ teaching. (See Psa. 107:10,11)

His situation is identical with that of the Foolish, Unprofitable Shepherd of Zech. 11:15‑17. All familiar with the situation know that Brother Russell taught a class of consecrators would appear between the Ages that would stand in the Household in similar manner as the Ancient Worthies served God. After That Servant’s death the Society labeled such people as Modern Worthies; but, when they rejected Tentative Justification, they were forced to deny the existence of such a Class. Then they, too, had to invent a Class for present‑day purposes – because they likewise declared the High Calling closed – so they came forth with their Jonadabs – the same being presently their “great multitude” of Revelation Seven. Substantially the only difference between these latter and RGJ’s Consecrated Epiphany Campers is the name.

It will be noted that the Foolish Shepherd was guilty of four errors of omission: (1) He shall not visit those that be cut off; (2) Shall not seek the young one; (3) Shall not heal that that is broken; (4) Shall not feed that that standeth still. In due time we may offer comment on all of these points, but for now we consider only No. 2: “Shall not seek the young one’s ‑ literally, the growing person. All who come into the Household through “justification by faith...peace with God” (Rom. 5:1) could properly be described as “growing persons” ‑ that is, they have accepted Christ as their Saviour, and repented of sin. Thus, they advance from the Camp into the Court of the Tabernacle – they “grow” to that extent. And, when we do not attempt to help such people to advance further to the Door of the Tabernacle (the place of consecration), it would properly be stated that we fail to “seek the growing person.” Such is now RGJ’s position. He has his “consecrated” in the Camp outside the Court since 1954 – although he offers them some lame Millennial promises, weaker even than what the Witnesses now offer their Great Multitude.

Certainly, we are still in the ”ends of the Ages”; but with this comes the logical conclusion that there must come a time when the “growing persons” could not advance beyond their condition. As of now, we do not have a solid date for that event; but we have a Scripture which tells us the condition that will prevail when that time comes: “Neither peace to him that went out or came in because of the affliction.” (Zech. 8:10)

The peace in this text might properly be classified as the “peace with God,” which will be impossible to obtain once Rev. 2:27 is fulfilling – “As the vessels of a potter shall the nations be broken to shivers.” Then will also be fulfilled the text in Rev. 22:10,11, “when no more persons will enter the tentatively justified state.” (See E‑10:114) And once more we cite what That Servant and the Epiphany Messenger taught about “growing persons” in the ends of the Ages – a basic quotation that should have been included in RGJ’s treatise, if he had been honestly motivated, and wanted properly to instruct his readers:

“Z ‘20, 21‑28 flatly denies our dear Pastor’s thought that those who consecrate and prove faithful in the interval between the close of the General Call in 1881 and the inauguration of the earthly phase of the Kingdom, will become associated in reward and service with the Ancient Worthies in the Kingdom.” (E‑4:337 – also see E‑4:342)

Since Brother Johnson is stressing the opportunity for Youthful Worthies as taught by That Servant, to refute J. F. Rutherford’s error of a non‑existent class to replace the true class, we need “think it not strange” that RGJ failed to include these quotations in his Youthful Worthy treatise. He couldn’t do that because he himself now has an identical twin for the Jonadabs, or Great Multitude, in his Campers Consecrated!

RGJ omits this basic teaching for Youthful Worthies, even as he inserts errors of his own to bolster his “strange fire” and displace the true Scriptural class the Messengers have taught us would be the consecrators “between the Ages.” On p. 38, colt 2, par. 1, he tells us of “Miriam the prophetess,’ coupled with Aaron in v. 20 as his sister, suggests that mouthpieces subordinate to the Ancient and Youthful Worthies are typed by Miriam....The first of them to consecrate as such (his Campers Consecrated, of course! – JJH) do so early in the Basileia, or Kingdom, period, as it begins lappingly in the ending of the Epiphany period; and, if faithful, they will become the chief leaders in the Miriam class.”

In the above statement, RGJ apparently willfully disregards the teaching of the Apostle Paul and the two Messengers, that the Jews will be first and chief in the Kingdom arrangement ‑ and will be the first to receive the New Covenant blessings. And how clear this revolutionism becomes to all who have a “love of the truth” when we consider the fact that all Restitutionists will have to become Jews if they get the blessings, and receive eternal life. All know, too, that all Restitutionists will not become Epiphany Campers Consecrated, or quasi‑elect consecrated. The Scriptures are very clear, too, that there is a class all during this Age, and especially so in its Epiphany ending, who “receive not the truth in the love of it” (2 Thes. 2:10,11), and because of that they have received “strong delusions,” such as non‑existent classes supplanting the true class taught by God’s faithful Mouthpieces. So we repeat, RGJ spoils the truths on Youthful Worthies he does present by his sins of omissions and commissions – omitting basic truths and inserting destructive errors. The warning in 2 Tim. 4:3,4 is pertinent to such jugglery: “For the time will come when they will not endure sound doctrine... and they shall turn away their ears from the truth, and shall be turned unto fables.”

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ANNOUNCEMENT OF GENERAL INTEREST

In harmony with the arrangements for the Epiphany, we suggest Sunday, Oct. 15 through Sunday, Nov. 12 for our Special Effort in Antitypical Gideon’s Second Battle – the battle against Eternal Torment and Consciousness of the Dead (see Epiphany Vol. 5, pp. 236‑245). This is in memory of That Servant, for his faithful pursuit of these two King errors – and also in memory of the Epiphany Messenger who continued in that “good fight.” Our tracts, Where are the Dead, What is the Soul, and The Resurrection of the Dead, as well as the books, Life‑Death Hereafter and The Divine Plan of the Ages, are especially adapted for this service. We suggest to all who wish to participate with us, that they order the literature in time. Our literature is free, postage paid. We invite all of like mind to join with us in the prayer, “God bless their memory!” (1 Tim. 5:17)

NO. 206: THE 107TH PSALM

No. 206

This Psalm is in effect a prophecy, which has special application to this our time. We say this because it has never been even remotely understood until the Harvest; and, as has been so well stated by That Servant, prophecy cannot be clearly understood until it has been fulfilled, or is in course of fulfillment. A potent illustration of this truth is to be found in Rev. 12:6, where the 1260 days of Papal persecution of the saints is set forth. It is conceded by most people that Martin Luther is one of the 25 greatest intellects among the entire human race; yet, with all his brilliance, and his intense effort to understand Revelation, he could not possibly produce the right interpretation of Rev. 12:6 – because those days did not end until 1799, more than 200 years after he died. Therefore, it was left for the bright shining of Harvest truth to give the prophecy its proper interpretation. Although not so pointedly true as Rev. 12:6, the 107th Psalm may be given the same general comment; it, too, could not be understood until the “due time.”

“O give thanks unto the LORD.” The Psalm treats of four general classes of the human race, each of which we shall consider in due course; but we first offer some comment on the introduction. Rotherham’s translation, which we shall use in much of our explanation, says, “O give thanks to Yahweh.” This Yahweh – or Yahveh – is translated from the tetragrammaton, the same being from the Greek word used to denote four letters. The four Hebrew letters – or consonants – are Yod, He, Vav, He, and they are the counterparts of our English consonants J ‑ H ‑ V ‑ H, which some have used to form the word Jehovah – although such construction is based almost exclusively on imagination. The Tetragrammaton occurs about 7,000 times in the Old Testament; and it has become known as the ineffable name because there are no vowels in it, which makes it unpronounceable. At the first Advent, the Jews had come to regard that combination of letters with such awesome reverence that none of them would even attempt to state it. It is usually translated LORD in the King James version; and, whenever Lord appears in all capital letters – as it does in the opening of this Psalm, we may know it is from the tetragrammaton.

It is probably for the general good to offer some quotation here from Doctor Rotherham’s Introduction: “As it might appear premature, at the outset of this chapter, to spell out that Divine Name which some regard as not only incommunicable but unpronounceable, it will be considerate to begin the present investigation by the aid of abbreviation... The Tetragrammaton, or name of four letters, is a technical term frequently employed by scholars, and will here serve a useful purpose... We can reverently speak of The Name, or can set down the first letter only, Y, in the same way as Hebrew critics are wont to use the letter Yod as the initial of the Divine name intended...

“It is willingly admitted that the suppression has not been absolute... To those who can note the difference between LORD and Lord, and can remember that the former do while the latter do not stand for The Name... an intimation of the difference is conveyed. Yet the mere reader remains completely in the dark respecting it, because in nearly all the occurrences of The Name the special Name of God is withheld. ‘Nearly All,’ for there are about a half dozen instances in the A.V., in which this concealment does not take place... In these it appears as Jehovah...Is it too much to assume that The Name has about it something very grand or gracious, or at least something very mysterious? Whichever conclusion is accepted, is there not something essentially presumptuous in substituting for it one of the commonest of titles, seeing that there are on earth ‘lords many,’ and the master of the humblest slave is his ‘lord’? Therefore, it is the most natural presumption that the suppression of The Name has entailed on the reader irreparable loss.

“The motive was good – let that be assumed... The motive is respected; but the reference is regarded as misapplied, the reason given to be invalid. A plausible argument in favor of leaving The Name veiled, as it is now, may be based upon its concealment by the Septuagint, which conceals the Tetragrammaton under the common title ‘Kurios’ Lord. Jesus used that version as it stood. (Matt. 22:41‑45) Therefore what was good enough for Him should be good enough for us. However, Jesus had to plead His Messiahship with the Scriptures then current; and any criticism of the nation’s Sacred Documents might have placed a needless obstacle in the people’s path.

“Why not then translate The Name as Jehovah? Is that not euphonious? It is, without question. Is it not widely used? (Especially since 1931 by the Jehovah’s Witnesses – JJH) The reason it is not used here is that it is too heavily burdened with merited critical condemnation – as modern, as a compromise, as a ‘mongrel’ word. What are the facts? First, as to age ‘Jehovah’ was unknown before 1520, when it was introduced by Galatinus; but was contested by others as against grammatical and historical propriety. Next as to formation: Erroneously written and pronounced Jehovah – which is merely a combination of the sacred Tetragrammaton and the vowels in the Hebrew word for Lord, substituted by the Jews for JHVH, because they shrank from pronouncing the name... But to give the name JHVH the vowels of the word for Lord, and pronounce it Jehovah, is about as hybrid a combination as it would be to spell the name Germany with the vowels in the name Portugal – namely, Gormuna. The monstrous combination Jehovah is not older than about 1520 AD, so the Jews are not responsible for it. Therefore, the form Yahweh is here adopted as practically the best.’

Later writers than Doctor Rotherham – adept in Hebrew and Greek – say Yahveh is better still, so we go along with that. We assume many of our readers do not have access to what we have quoted foregoing, which is one of the reasons we have gone into such detail about it. A second reason is to alert our readers to the fact that the name “Jehovah’s” Witnesses has no Scriptural foundation whatever; and the great flare they try to give the name is simply a “profusion of words to no purpose.”

Now, as to the Psalm itself, there are seven (Divine completeness) distinct divisions in it, the last of which is the summation in v. 43: “Who is wise? Let him observe these things! And diligently consider the lovingkindness of Yahveh.” In its overall purport the “lovingkindness of Yahveh” is His great Plan of Salvation for the human race; and who is wise to understand this Psalm here in the end of the Age will have a clear understanding of the entire Plan. But, “none of the wicked shall understand; but the wise shall understand.” (Dan. 12:10) It is our understanding that (1) vs. 1‑9 treat of the Little Flock (the wise); (2) vs. 10‑16 of the Great Company; (3) vs. 17‑22 of fleshly Israel during the Gospel Age, with special emphasis here in the end of the Age; (4) vs. 23‑32 of the world in general during and at the end of the great tribulation; (5) vs. 33‑38 of the Millennial conditions and people; (6) vs. 39‑42 of the good and evil in the Little Season – “Satan must be loosed for a little season” (Rev. 20:3); then (7) v. 43 as already stated.

THE LITTLE FLOCK

Vs. 1‑9 – “Let the redeemed of Yahveh say, whom He hath redeemed from the hand of the Adversary.” Rev. 5:9 tells us “Thou hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation.” These “redeemed of the Lord” have indeed been a conglomerate lot – a cross‑section of the human race, as to color, residence, intellectual achievement and providential circumstances. “And hast made us unto our God kings and priests: and we shall reign on the earth.” (V. 10) This Little Flock is the “us‑we‑ye” of this and many other Scriptures. “These were redeemed from men, being the firstfruits unto God and to the Lamb.” (Rev. 14 4) These are they who ever “give thanks to Yahveh... whom He hath redeemed from the hand of the adversary.” And they have come “from the east and from the west, from the north and from the south” (107:3), the “quickened, who were dead in trespasses and sins... walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience.” (Eph. 2:1‑2) According to v. 4, “they wandered about in the desert – in a waste – a city to dwell in found they none.” “We have here no continuing city.” (Heb. 13:14) “Their soul within them fainted.”

Amidst all of the foregoing “they made outcry to Yahveh in their peril, and out of their distresses He rescued them.” (v. 6) The sentiments stated in v. 6 are repeated in vs. 12, 19, and 28, the underlying thought in all these verses being that when the various classes call upon Yahveh in true penitence He is ever ready and willing to hear and give them the relief they seek. It should be noted that in the first nine verses of this Psalm, which have to do with the Little Flock, there is no adverse criticism; whereas, there is sharp denunciation of the next three classes that are discussed in vs. 10 through 32. However, the prayer of thanksgiving is identical from all four classes after He has heard their petitions and given them the needed relief: “Let them give thanks to Yahveh for His lovingkindness, and for His wonderful dealings with the sons of men.” The footnote for this last clause says it should read, “For His wonderful dealings with the sons of Adam.”

In response to their petitions, the Psalm proceeds to tell us that Yahveh “led them by a straight road.” He gave them the instruction and the ability to “make straight paths for their feet.” (Heb. 12:13) “That they might journey to a city to dwell in” – in New Jerusalem – Zion, “the perfection of beauty.”‘ (Psa. 50:2) Theirs is the promise, “The Lord shall bless thee out of Zion: and thou shalt see the good of Jerusalem all the days of thy life.” (Psa. 128:5)

THE GREAT COMPANY

Vs. 10‑16 – “Such as sit in darkness” – error. The contrast here is between the Little Flock and the Great Company on the Truth. “Ye (the Little Flock) are all the children of light: we are not of the night (of sin), nor of darkness.” “But ye, brethren, are not in darkness.” (1 Thes. 5:4,5) Note the Berean Comment on these      texts: “Even to the last solitary one, no matter where he may be located….. The spirit will show you things to come.” Here, then, is the clear contrast between the Little Flock and the Great Company – especially now in the end of the Age, when the Truth has shone with special brightness, even making “manifest the counsels of hearts.”

And in their darkness (error), their groping about in confusion, they “sit in the shadow of death” – that is, the second death constantly casts a shadow in their direction, leading them into devious and sundry activities, to which their unholy ambition prods them. While the Great Company did not appear as a class all during the Age, there were many individuals of them – many times more than the Little Flock. “Many are called, but few are chosen.” Their confused views on “the straight road” prompted them to build Great Babylon; and here in the end of the Age they have repeated the performance in building Little Babylon. Especially while in Azazel’s clutches do they become ambitious in works of false propaganda, of building false religious sects, and indulging in slander against their more faithful brethren. Thus they are deceived into believing they will accomplish great works, win great numbers (such as filling the Epiphany Camp with consecrated ones outside the linen curtain of Christ, and deceiving them into believing they will have the preeminence in the Kingdom in superiority to the Jews), gain great favor. So often are we reminded of some at the first Advent: “They loved the praise of men more than the praise of God.” (John 12:43) But in this day, “when He maketh manifest,” they will learn by sad experience that “the praise of men” is a very transitory and unprofitable possession.

Also, they are “bound with oppression (humiliation) and iron.” (v.10) “Because they had rebelled (revolutionized) against the sayings of God.” Among the oppressions (humiliations) that come to them their defeat in controversy is probably at the head of the list. Of those who have rebelled against the sayings of God. St. Paul says, “On this account God will send to them an energy of delusion, to their believing the falsehood (various errors which bring them severe humiliation); in order that all those may be judged who believed not the Truth, but approved the iniquity.” (2 Thes. 2:11, Dia.)

“The counsel of the Most High they had spurned.” (v. 11) Yahveh has given definite instructions for the conduct of His people and their ministry of the Truth such as congregationalism (each ecclesia is mistress in her own locality), the settlement of differences between brethren, ranking officials in the Church, how to carry on the study and spread of the Truth, etc. To set aside any of these things would be to “spurn the counsel of the Most High” – consider His instructions of little worth by such as think they see a better way to do things. Some of the Lord’s people during this Epiphany have replaced the Berean method of study for text-bookism, which is also “spurning” the counsel of the Most High. During the Age this has led to the erection of autocratic systems in some sects, and in loose and irresponsible conduct in others. Most of these perversions have been traceable directly to the crown‑losers, who often have been held in higher esteem by the general public than their Little Flock brethren. John Calvin, for instance, is considered to be one of the sharpest intellects of the entire Age, and he readily attracted a following – so much so that he persuaded his supporters to burn Little Flock member Miletus Servetus at the stake because he could not meet the truth that Servetus presented.

Here in the end of the Age, when we have arrived at the time when “He maketh manifest,” we may definitely conclude that those are of the Great Company who “Rebel against the sayings of God, or spurn the counsel of the Most High.” This is the only way we have of knowing those who “received not the love (the motivating conduct) of the Truth”; but such a conclusion would not be proper for any slight departure, or even some gross departure, from the Truth or God’s arrangements, unless – after the offense is clearly directed to their attention, they then persist therein. This would mean their conduct is not a safe guide for reaching such a conclusion, because we cannot know what degree of Adamic depravity afflicts the individual. It is “God that looketh on the heart.” There are some who believe that Brother Russell was the last saint; thus, by the death of a man they relegate by one broad judgment all others out of the Little Flock. Such a decision is in itself a rebelling, revolutionizing, “against the sayings of God,” because there is no Scriptural support for such a thought

There was a time, up to about 1910 or 1912, that Brother Russell was firmly convinced that the entire Christ Company would leave the earth by the Fall of 1914. Some one, for reasons not known to us, once asked him if 1914 came and went, and he was still on earth, would he then conclude that he, too, was of the Great Company. To this he answered an emphatic, No! The Epiphany Messenger was also firmly convinced that he would remain with us until 1956, and that his death would mark the last of the Little Flock on earth. But, had some one asked him – as they did Brother Russell – if 1956 would come and go, and he would yet be living on earth, would he then conclude that he was of the Great Company, we may be certain he also would have given an emphatic, No!

But to those who have actually fallen from the Little Flock, and have been delivered to the ‘fit man’ for buffeting experiences in the wilderness of adversity, verse 12 tells us “He brought down their heart with labor” until “they made outcry to Yahveh in their peril”; after which “He brought them out of darkness (erroneous and sinful ways) and death‑shade, and their fetters He tare off.” This means identically the same thing – although stated in slightly different fashion – as Rev. 7:14: “These are those coming out of the great affliction, and they washed their robes, and whitened them in the blood of the Lamb.” “That Lamb which is in the midst of the throne will tend them (after bringing down their heart with labor), and will lead them to fountains of waters (clear unadulterated Truth) of life; and God will wipe away every tear from their eyes.” (Rev. 7:17, Dia.) “The bars of iron (enslaving erroneous practices) He hewed asunder.” (Psa. 107:16)

THE JEWS

Vs. 17‑22 – “The perverse by reason of their transgression, and on account of their iniquities are afflicted.” The “transgression” for which the Jews have been afflicted is their treatment of the Messiah, when “He came to His own, but His own received Him not.” The “iniquities” are their many violations of the Mosaic Law, which they repeatedly did against one another and against the prophets that Yahveh sent them. “But they refused to hearken, and pulled away the shoulder, and stopped their ears... Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of hosts hath sent in His spirit by the former prophets: Therefore came a great wrath from the Lord of Hosts.” (Zech. 7:11, 12)

For 1845 years the Jews had enjoyed the special blessings from Yahveh. “You only have I known of all the families of the earth.” The land of Canaan, which the Lord had given them, was a goodly land, with an excellent climate – a place in which it was easy to live. Their abuses of their blessings reached a climax when they rejected the Lord of Glory; and He pronounced upon them the penalty: “Your house is left unto you desolate. For I say unto you, Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.” (Matt. 23:38,39) That day their religious house was left to them desolate; then began the fulfillment of the prophecy, “Even today do I declare that I will render double unto thee.” (Zech. 9:12) The word ‘double’ is from the Hebrew ‘mishneh,’ which means repetition, that is, they would receive a repetition of disfavor for the same length of time they had received the favor – namely, 1845 years. And so completely was this carried out that, after the razing of Jerusalem by Titus in 70 AD, the entire Jewish religious ritual of the Aaronic priesthood was so completely demolished – desolated – that the Tribe of Levi was lost in the dispersion. This prevents them from now having a high priest; and any attempt to carry on as did Aaron and his successors is now simply an exercise in futility – an empty performance.

“All manner of food their soul abhorreth, and so they draw near unto the gates of death.” (V. 18) The scourgings they have received during their “double” in this Gospel Age have indeed been horrible – enough to take away their appetites, and bring them to the brink of the grave. During their stay in Palestine they had been very much an agricultural people; but that was no longer practical for them, because they were often forced to flee to another city or country, and they could not take their farms with them. Consequently, they were forced into becoming businessmen, and to keep their assets as liquid as possible – to be carried with them if they were forced to leave on short notice. On numerous occasions, during their dispersion, they employed all the ingenuity at their disposal to regain the land of their fathers. They attempted to buy it; they attempted to regain it by force; they used all the tricks of diplomacy; but to no avail. The sentence of ‘desolation’ against them by Jesus was not lightly spoken; they were to learn by the bitter dregs of experience that “the word that goeth forth out of My mouth shall not return unto Me void, but it shall accomplish that which I please.” (Ice. 55:11)

The sentence of desolation was pronounced upon them in the year 33 A. D.; and, if they were to have 1845 years of disfavor – a double of their time of favor – it would bring us to the year 1878, at which time the Berlin Congress of Nations decreed for them certain rights in Palestine, which were the opening wedge in their efforts to regain their homeland. Since that time they have been in what the Bible terms “Jacob’s trouble.” “That day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it... and strangers shall no more serve themselves of him.” (Jer. 30:7,8)

The trouble is to have two phases, the first part a rather mild experience. “I will send for many fishers, and they shall fish them” – offer enticing bait to bring them back to Palestine; then “will I send for many hunters, and they shall hunt them… they are not hid from My face, neither is their iniquity (the violations of the Mosaic Law) hid from Mine eyes. First will I recompense their iniquity and their sin double.” (Jer. 16:16‑18) There was good evidence of rapacious hunters in Germany during the last great war; and those atrocities tended to sharpen the desire of Jews everywhere to once more have a land of their own – which was eventually realized in 1948.

Although they are now established as a nation, they are yet to experience the second phase of “Jacob’s Trouble,” the same being contained in the prophecy of Zech. 14:1‑3: “The day of Yahveh... I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. Then shall Yahveh go forth, and fight against those nations, as when He fought in the day of battle.” Then will be fulfilled the words of Psa. 107:19: “Then make they outcry to Yahveh in their peril, and out of their distresses He saved them. He sendeth His word (the truth about their Scriptural past, present and future), and healeth them, and delivereth them from their graves.” After that, “they shall look upon Him whom they have pierced” – they will then “give thanks to Yahveh for His lovingkindness” – they will “sacrifice the sacrifices of thanksgiving, and recount His works with a shout.” (v. 22)

THE WORLD

The world of mankind during and at the end of the great tribulation – vs. 23‑32: “Men who go down to the sea in ships, doing business through mighty waters.” All know that the Capitalistic system has been the dominating economic force during this “present evil world” – doing business through mighty waters. But, “Yahveh speaketh, and there ariseth a tempestuous wind (the world war in 1914 “The wind” of Rev. 7:1), which lifteth on high its rolling waves; They mount the heavens; They descend the roaring deeps (vs. 25‑26), their soul by trouble dissolveth.” On the literal ocean it is wind that produces roaring waves, which roll high, thus making huge deep clefts in between them. This is indeed a vivid illustration of what the symbolic wind (the World War) did in 1914. Although the United States was not involved then, the New York stock market received such a jolt that it was closed for three months after August 1, 1914. That trouble did truly dissolve the souls of the market traders, who had no way to buy or sell on that Exchange.

The World War in 1914 was the greatest calamity in history up to that time; but the “rolling waves” have continued to make “roaring deeps” – each “deep” being lower and more severe than the previous ones. When the market smash came in 1929, it brought on the depression of 1930‑1932; and the “roaring deep” of those years probably caused more distress than did the years 1914‑1918, because it was wider in scope, and brought distress upon more people – although probably not as many deaths as did the war.

Came next the “rolling waves and the roaring deep” of 1939‑1945, which was a much deeper calamity than the 1914‑1918 or the 1930‑1932 distresses. The waves rolled higher, and the clefts were much deeper than any previous episode. One man from England, who had been there during 1914‑1918, and who still had relatives in that country, told us at the outbreak of the conflict in 1939 that he felt like lying down in the gutter and weeping. When the German army overran Belgium in 1940 they defeated an opposing army of two million men – described by writers at that time as the most destructive battle in all history – the roaring waves, caused by the tempestuous wind, rolled higher and deeper than ever before.

Just ahead is the next “rolling waves and the roaring deep” – Armageddon, which will prove even more severe than any of the previous happenings since 1914; and this will shortly be followed by Anarchy, which will be worst of all, ending in Jacob’s Trouble, and the destruction of all existing institutions. As previously written, we witnessed the riot in Detroit in 1967, with the immense destruction it produced; and we made comment then that once Armageddon topples over these present governments, it will not be very long until Anarchy will follow, because it will not be possible to assemble any sort of sound order from that wreckage. Detroit is not yet even substantially recovered from that debacle, although they have had the help of the Government and other communities, which they will not have in Armageddon.

At that time “make they outcry to Yahveh in their peril, and out of their distresses He bringeth them forth.” For, “He calmeth the storm to a whisper, and silent are their rolling waves” – after the great tribulation has accomplished to the full the dissolution of present elements. Then, “Let them extol Yahveh in the convocation of the people, and in the seated company of elders let them praise Him.” (v. 32) The word ‘elders’ in this text is from the Hebrew ‘zaqen,’ which is the same word that is translated ‘old men’ in Joel 2:28. Thus, the “company of elders” here means the Ancient Worthies who will be sending forth the Word of the Lord from Jerusalem – after the tribulation be passed. (See Isa. 2:3) The World will then have learned through excruciating experience what they could not learn by instruction.

MILLENNIAL CONDITIONS AND PEOPLE

Vs. 33‑38 – When the benign Kingdom reign is established “Yahveh turneth rivers into a desert, and springs of water into thirsty ground” – “the desert shall rejoice and blossom as the rose” (Isa. 35:1) This section of Psalm 107 is in exact keeping with the 35th Chapter of Isaiah, a beautiful companion text for this Psalm. “Thus hath Yahveh blessed the people, and they have multiplied greatly (as one generation after another returns from the tomb the total population will amount to something like thirty to fifty billion – “multiplied greatly” by present standards)” – and their labors will be greatly blessed – “Their cattle He maketh not a few.

THE LITTLE SEASON

Vs. 39‑42 – “Yahveh poureth contempt upon nobles, and causeth them to wander in a pathless waste” – typed by Pharaoh and his armies engulfed in the pathless waste of the Red Sea – the “goats” of the parable in Matt. 25:31‑46. “But Yahveh hath set the needy on high from affliction, and made families like a flock.” (v. 41) Here the “sheep” of the parable are described; they will be “set on high from affliction” typed by the Jews passing through the Red Sea on dry land, and eventually to the opposite shore in full safety. “The upright (sheep) seeth and is glad” (v. 42) – typed so markedly in Ex. 15:20, 21: “Miriam, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. And Miriam answered them, Sing ye to Yahveh, for He hath triumphed gloriously; and the horse and his rider (the ‘nobles’ of v. 40) hath He thrown into the sear” – into the Second Death at the full end of the Little Season. The world of mankind will be under the “resurrection by judgment” – krisis, or trial time – (John 5:28, 29) all during the Mediatorial reign; but the real and final test that will make clear separation between the sheep and the goats will not occur until the Little Season has come to a complete end. All Restitutionists will enter the Little Season with perfect minds and bodies, but all will not have perfect heart condition – perfect characters. Those goats who don’t have perfect hearts will not be able to stand the tests of the Little Season.

“Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.” (1 Cor. 15 24) And this will be the “restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” (Acts 3:21) Not until then the end of the Little Season – can this “restitution of all things” be accomplished.

It is only then that the Restitutionists will be made kings, as was Adam in the Garden of Eden. “Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men!” (Psa. 107:31) That Servant expresses it beautifully in Reprint 5636, Feb. 15, 1915:

“God created Father Adam the king of earth. Had he remained loyal to his God, he would have retained not only his life and health and happiness, but also his kingly authority over the beasts, the fish and the fowl – ruling them with telepathic powers. The breaking of the covenant with God by Adam not only brought death and separation from God, but impaired his ruling powers as respects the lower creatures. The redemption accomplished by the death of Jesus is eventually to reach every member of Adam’s race, and not merely will be applicable to their restoration to human perfection of mind and body, but will include a restoration of kingly powers.

“Surely the Divine program for humanity is beautiful, simple, and sublimely grand! As the Bible declares, it will be ‘the desire of all nations.’ Those whose eyes and ears of understanding are open to appreciate this message of the Bible have much advantage in every way over the average man at the present time. ‘Who is wise? then let him observe these things’ (Psa. 107:43). This knowledge is very assistful to them as they come to realize that the anointing of the Holy Spirit upon them is with a view to preparing them to be the royal priesthood of the future and, with Jesus, to bring to mankind the blessings of Jehovah, lost by sin, redeemed at Calvary.”

“The righteous shall see it, and rejoice: and all iniquity shall stop her mouth. Whoso is wise, and will observe these things, even they shall understand the lovingkindness of Yahveh.”

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LETTERS OF GENERAL INTEREST

Epiphany Bible Students Ass ‘n

Mount Dora, Florida 32757

I have just finished reading your two articles – No. 1, Where Are The Dead, and No. 2, What Is The Soul? I found both to be some of the most interesting material I have ever read – and I should like to study more of your work.

Would you please send me your articles – The Resurrection of The Dead; No. 5, Two Distinct Salvations; No. 8, The Permission of Evil, and No. 10 God’s Standard. May I also inquire of your religion? Or, are your students a mixture of different denominations?

Thank you for sending me your first two pamphlets. It has shed some light on some subjects I have often wondered about. Sincerely yours ------- (TENNESSEE)

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Epiphany Bible Students Ass’n

Please send the following: Where Are The Dead? “Two Distinct Salvations” – “God’s Great Sabbath Day.”

Thank you, and may God bless your work! Thanks again!

Sincerely yours ------- (NORTH CAROLINA)

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Dear Brother Hoefle: Christian greetings!

Enclosed is a small contribution for the papers and for a continuation of my subscription.

Yours in the love of the Truth, ------- (VIRGINIA)

NO. 205: IN THY NAME PERFORMED MANY WONDERS

No. 205

“Not every one who says to me, Master, Master, will enter into the kingdom of the Heavens; but he who performs the will of that Father of mine. Many will say to Me in that day, have we not taught in thy name?: and in Thy name expelled demons? and in Thy name performed many wonders? And then I will plainly, declare to them, I never approved of you.” (Matt. 7:21‑23,Dia.) Inasmuch as the Lord says “many” would be guilty of these defects, it would seem we should have little difficulty in locating them; but it has been well stated that all systems of error have some truth, some good in them; otherwise, they would fool no one. Some of the worst systems of error require their adherents to live exemplary lives in some respects – no tobacco, no alcohol, some even forbidding condiments, such as salt, pepper, and the like. Outwardly, many such would be considered as “examples of the believers” by the multitude not skilled in discerning spiritual things; and St. Paul stresses this point in Rom. 2:28, 29, Dia.: “Not that which is external (outwardly) makes the Jew, nor that which is external in the flesh circumcision (the mere physical performance of circumcision counts for nothing); but the Jew is hidden within, even circumcision of the heart – spiritual, not literal; whose praise comes not from men, but from God.” Clearly enough, “Man looketh on the outward appearance,” but this avails nothing. “The Lord Looketh on the heart”; thus, to his own Lord each man will stand or fall.

Inasmuch as “many” will be clamoring for recognition in “that day when I make up My Jewels,” we may logically conclude that there would be varying degrees of guilt in those who receive the answer, “I never approved of you.” Therefore, we shall consider here only those who have been more prominent in misleading “the unstable and the unlearned”; and these are clearly set forth in the type of Balaam, whose record is to be found in Numbers 22, 23, and 24. He is mentioned three times in the New Testament 2 Peter 2:15, Jude 11, and Rev. 2:14; and the Berean Comments on these verses say he is a type of those who teach error for profit. The Apostle Peter says such are guilty of “alluring unstable souls...having forsaken the right path, they wandered; having followed the way of Balaam... they loved the reward of unrighteousness.” In Revelation they are mentioned for the first time in connection with the Pergamos Church – the third epoch of the Gospel‑Age Church – where it says of them, “Thou hast there those holding the teaching of Balaam... and in like manner those holding the teachings of the Nicolaitines” (power “graspers in the Church).

It is well to emphasize here that the Pergamos period of the Church was the one in which the Roman Catholic and the Greek Catholic Churches began to rise to influence and to grasp for power, influence and wealth in the earth. It had its beginning about 313 AD, when Constantine gave his approval to the Bishop of Rome as the outstanding authority in the Christian Church. When he assembled the Council of Nice in 325 AD to establish the doctrine of the Trinity, almost the entire assembly of Bishops from all parts of the realm gave sanction to the teaching – the only exceptions being Arius (then about 75 years old) and two other bishops. These three were banished from the Roman Empire. The comment on the Pergamos Church is “where Satan’s seat is... where Satan Dwelleth.” This is indeed fitting description of the Roman Hierarchy, which during that era began “to hold the teaching of Balaam.”

However, it is not our wish to offer profuse detail on Dark‑Age happenings, or of early American history. Rather, we shall concentrate upon present‑day conditions, since the members of antitypical Balaam are so much in evidence on radio and television and in the printing press. Occasionally we give ear to some of them, because their very errors and tactics give much food for thought. Solomon was well alerted to such in his day; and he offers sound description of them in Prov. 6:12, 13 (Rotherham): “An Abandoned man, a man of iniquity is he who Winketh with his eyes, speaketh with his foot, pointeth with his fingers.” Here is a terse description of an actor; and, when we see any one resorting to the antics of an actor in the Church, we may be certain he is a phoney – a member of antitypical Balaam. The true teachers in the Church all during the Age have never found it expedient to resort to the actor’s technique. St. Paul offers sound counsel: “Let your speech be always with grace, seasoned with salt.” (Col. 4:6) In view of the numerous warnings of Jesus to “be not as the actors,” we may be certain He resorted to none of it in His sermons. On the contrary, “All bare Him witness, and wondered at the gracious words which proceeded out of His mouth.” (Luke 4:22)

When That Servant died in 1916 there shortly arose numerous divisions among those who had been his enthusiastic followers; and the evidence is clear enough that many of them followed “the teaching of Balaam,” so we now offer some interesting facts about some of them.

JEHOVAH’S WITNESSES

In less than a year after That Servant’s demise J. F. Rutherford had firmly established himself in power as President of the organization. Then the adherents were known as the International Bible Students Ass’n; the name Jehovah’s Witnesses was not adopted until about 1931. But the Judge began immediately to modernize operations; he would put some ‘zip’ into the organization. This had its first real pronounced impetus at the Cedar Point Convention at Sandusky, Ohio, in September 1919 – a few months after JFR and his seven associates had been released from Atlanta penitentiary, which had been their home for about a year due to their unwarranted criticism of the United States’ efforts in the Great War. At that Convention he stressed the importance of service – let each Class appoint a Service Director, and prepare for the big drive. He then persuaded certain salesmen in the group to go from city to city to instruct the brethren in high‑class sales methods; service was emphasized above all else. Even the development of good character was relegated to limbo. “You do not develop a character; you are a character,” said he. Thus, the exalted standards of the High Calling, which had prevailed under That Servant, were soon sullied and passe. Tobacco, alcohol and other vices quickly became acceptable – although it should be stated, in fairness, that after his death in 1942, reforms were instituted by the Present Management.

Although That Servant had advocated service as a necessary way of the Christian life, his was a gracious persuasion, and not high‑pressured commercial technique. At his death there was estimated to be about 40,000 readers of the semi‑monthly Watch Tower, making for publication of about 75,000 of the magazines each month. The present average monthly publication of the paper is 15,600,000 – a lusty 2,000 per cent increase as a result of the ‘improved’ methods instituted by The Judge. By present‑day commercial standards that would be rated an outstanding success. At five cents each, that means a monthly return of $780,000 – or $9,360,000 per year. Thus, it is easily discerned that the operation may be reckoned as ‘big business.’ Now, the principal cost of the magazine is the paper and ink – no advertising, no sales expense, no taxes of any kind – so a little calculation will readily reveal a handsome profit, what with the labor production cost being a very minimum – no unions, no strikes for ‘higher wages,’ no competition. Perhaps we should exercise charity and not unequivocally quote the text, “Thou hast there those holding the teaching of Balaam” (type of those that teach error for profit); but, whether or not we correctly evaluate the ‘profit’ motive, we do unequivocally attest to the error they have produced, and the autocratic methods which have prevailed in their undertaking since 1916. While it was true that That Servant had absolute control over every feature of the work while he was there – the whole thing belonged to him – yet he used, but never abused that power. But to guard against another individual gaining the same supremacy, he stated in his will that seven brethren should form the editorial committee of the Watch Tower; but that mandate was short‑lived – the Judge quickly saw to that. He would tolerate no restraint from any one; he would be master of all he surveyed. But in America such high‑handed dictatorship is not lightly taken; and just recently there has come to us an article published in February 1972, about one result of such management:

“THE LEGAL CASE AGAINST THE WATCH TOWER EXPOSED BY A FORMER ‘INSIDER”‘

“Briefly stated, ……. was Legal Counsel for the Watchtower organization at the Brooklyn headquarters from 1935 to 1939. On July 21, 1939 he submitted a letter of resignation in protest against a number of internal organizational matters, chiefly discrimination and ill treatment of headquarters personnel. But the resignation was actually transformed into a summary discharge on a 12‑hour notice.

“Because of the material published in the Watchtower magazines of October 15 and November 15, 1939, ……. brought suit to recover $100,000 damages. A jury, on May 27, 1943, awarded $30,000, which was reduced to $15,000 and costs, on appeal. The Watchtower paid up. (This last statement is made because there have been subsequent distortions by some members of that organization.)

“The events surrounding the trial and the testimony brought out during it provide a wealth of information as to what the so‑called ‘Theocracy’ of the Watchtower is, in fact. For one thing it is guilty of the same sins it so zealously accuses other religious organizations of committing and omitting. Although it appropriates to itself the terms ‘Theocracy’ and ‘God’s organization,’ it is an organization of mere men with capacities for evil and good. ‘Judge’ Rutherford was every bit a Hitler or a Catholic Pope, two of his pet symbols of evil. He could have said ‘The Theocracy’ as easily as Louis XIV.

“The testimony at the trial revealed that the headquarters staff had to be ever mindful of the possible consequences of chance remarks or off‑the‑cuff opinions. Who was friend and who was foe was an important factor in personal relationships at ‘Bethel,’ the name given the dormitory at 124 Columbia Heights, and the factory at 117 Adams Street, both in Brooklyn, N.Y. It was also abundantly clear in the testimony in ...... vs. Franz that a very real ‘thought control’ extended to the membership as a whole, and that means world‑wide. .…… had encountered the facts of that control when he attempted to re‑establish his life and business in his home state of Wisconsin after leaving Bethel, July of 1939. It confirmed his resolve to bring suit, and the jury, hearing and seeing the indoctrinated witnesses at the trial, also concluded there was a certain concerted plan to blacken the name of .......

“The trial lasted about three weeks and the printed record of it runs to almost 2,000 pages in three volumes.

“Many readers are aware of the changes in the Watchtower after its founder, ‘Pastor’ Charles T. Russell died and ‘Judge’ Joseph F. Rutherford became the boss. The trial testimony admits enough facts to indicate that all was not exactly ‘Godlike’ or ‘Theocratic,’ or even democratic, in the methods Rutherford used to secure his position. We learn that Rutherford first became affiliated and active with the Watchtower movement about 1909. By 1915 Rutherford, having been a member of the Board of Directors, withdrew from active service and the Society loaned him $1,000 to go out and set up a business in Los Angeles. (Although not clear in the trial testimony, several individuals have told me that Russell paid the money to get Rutherford away from headquarters because he was a dangerous man.) As soon as Russell died in October of 1916 Rutherford took a lively interest in Watchtower affairs, became a candidate for the presidency and was elected in 1917.

“Although Pastor Russell in his will had ordered that the Board of Directors should control the organization, and not one man, Rutherford immediately violated this by preparing and having a bylaw enacted which gave him complete authority in organization affairs. It was the first bylaw change ever made and it created considerable turmoil. There was a demand for an investigation and an attempt to rescind it. Rutherford was successful in ejecting all dissenting directors from Bethel and solidifying his position in the organization. The new bylaws and Charter of the Society ensured lifetime tenure for Rutherford and the “faithful” directors and became in effect a self‑perpetuating body.

“The plaintiff was aware of some dissension at Bethel in 1917, but cast his lot with the dominant group. His religious inclinations made him quite susceptible to the subtle thought control coming from Bethel in Brooklyn, until in 1935 he joyously accepted the call to serve ‘God’s Organization’ in his chosen profession as a lawyer. Disillusionment started soon after his residence at Bethel, but he was not one to act in haste. The opening salvo of battle was fired in October of 1940 with the service of a summons upon Rutherford and the Society. Rutherford died in January 8, 1942; and I believe ….... was disappointed at the loss of an opportunity for a confrontation with the pseudo‑messiah.

“Rutherford was a pseudo judge also. The testimony of the trial explains that although never elected or appointed to office as a Judge, he was advertised as such, because some time before 1917, while in a court at Booneville, Mo., the lawyers present elected him as a temporary judge for a period of but four days.

“Subsequent to the successful end of ….... personal Armageddon, additional evidence continued to come in about the evil and vindictive use of the power Rutherford enjoyed as the head of a body of devoted, but deluded martyrs (witnesses) of the ‘Theocracy.’ Not all were deluded, however. The top echelons of the organization were (and probably are today) aware of the absence of divinity and the presence of base humanity in the Watchtower theocracy.”

The general gist of much of the foregoing was quite familiar to us before the paper came to us. We learned from personal experience with Rutherford in the early twenties just what manner of person he was; and that persuaded us then to sever all relations with him and the Watchtower organization – for which we breathe a prayer of thanks at every remembrance of our good fortune. However, as stated aforegoing, we are content to treat lightly the financial complex of the Watchtower’s activities, and apply ourselves to some of their errors of teaching. The complexion of many of their teachings has changed with the rapidity of a chameleon changing color. It has been stressed by some of their top officials that “we do not believe this year what we believed last year; and we probably won’t believe next year what we are believing this year.” Thus, it seems unbelievable that educated men in America could be hoodwinked by such ‘sleight of hand’; and we are strongly reminded of the Scripture, “Unstable as water, thou shalt not excel.” (Gen. 49:4) Eventually, the axiom must prevail, “Be sure your sin will find you out.” Without attempting exhaustive analysis of their devious system of error, we shall confine this presentation to a perusal of their attitude past and present, toward

THE JEWS: – Going back to 1910, Pastor Russell was then in absolute control of the Watch Tower as owner, editor and publisher. Having a very clear understanding of Jewish hopes and prospects as they are revealed in the Old Testament, he arranged for a special meeting in the Hippodrome Theatre in New York City to explain his understanding of those prophecies; and the theatre was filled with Jews, many of them of high rank in American Society. So well were they persuaded that for many years after 1910 many Jews fondly referred to him as their Pastor.

However, after four years of devastating war from 1914 to 1918, the Gentile nations were so weakened that disaster was apparent on all hands. Whether the somber outlook was the motivating force, we cannot now know, but Great Britain asked for the Mandatory over Palestine, which was granted by the League of Nations on July 24, 1922, the same being known as The Balfour Declaration. But a slight detail should be mentioned here that is not in many of the records. Lord Curzon was then the British representative to the League, and he was very much against the Jews rebuilding Palestine. Thus, the outlook was dark indeed that the resolution before the League would receive favorable action. However, just before the matter was to appear for discussion Lord Curzon became ill, and England then appointed Lord Balfour to take his place. He was fully in favor of confirmation; and his appointment caused many Jews enthusiastically to declare, “It is a miracle from God.”

But the real miracle there was the Mandate itself, which came as a free gift to the Jews with little or no help from the Jews themselves. To those familiar with the history of Zionism this was indeed a miracle. After the dispersion in 70 AD by the Romans, the Jews tried every device known to man to regain their beloved homeland. They tried to buy it from the Turks; they tried to take it by force of arms; they tried to secure it through diplomatic channels – all of which met a blank wall at every effort. The “due time” had not yet come for them to rebuild the country; but, when the “due time” did arrive, God then gave it to them as a gift, which left no cause whatever for them to boast about what they had done, because they had not done anything. The United States, Great Britain, and other Gentile Governments combined to do for them what inspired prophecy had said would be done when the “due time’ arrived.

There is another incident worthy of record here: In 1917 British General Allenby had charge of the army that was besieging Jerusalem; and he was well informed that his strength was amply sufficient to capture the city. But, knowing the reverent regard for the City by Christian and Jew alike, he did not want his cannons to devastate the many places there that held such appealing historical background. Therefore, he assembled his entire air strength, and ordered them to fly over the City in the hope the Turks would be intimidated to surrender. Which is exactly what they did – without a battle – and the City was saved. It is our opinion that the prophecy in Isa. 31:4, 5 was that day fulfilled, which we now quote from the Rotherham translation: “Yaveh of hosts will come down to make war over Mount Zion, and over the hill thereof. As little mother birds hovering so will Yaveh of hosts throw a covering over Jerusalem, – Covering so will He rescue, Passing over so will He deliver.” Certainly, it requires no stretch of our imagination to conclude that this prophecy, “as birds flying,” was fulfilled that day in 1917.

“COMFORT FOR THE JEWS” – When J. F. Rutherford seized control of the Watchtower in 1917, the tree was still green; and many of the superior interpretations of Scripture that had emanated from the mind of Pastor Russell were still zealously accepted by “The Judge” and those that supported him. This was true of the Jewish question, too; and this prompted him in 1925 to publish “Comfort For The Jews,” a book of 127 pages designed especially to accomplish the “comfort” that the caption indicates. In the Foreword there are these lines: “This volume will be of profound interest to Jews and Gentiles alike. It is the first unbiased presentation of the subject from the Scriptural viewpoint published.”

The following brief, but disconnected quotations from that book will leave no doubt in the minds of our readers that the “Judge” then cherished warm friendship for the Jewish people and their place in prophecy. Here is the opening statement:

“Are the Jews the rightful owners and justly entitled to the full and uninterrupted possession of the land of Palestine? Will the Jews be restored to the possession of the land of Palestine, build there their permanent home and establish a government which shall beneficially affect other peoples of the earth? (p.5)... The question then arises, Who is a Jew? (p. 6) A Jew is one who is the natural descendant of Jacob (Israel) and who has faith in the words uttered by Jacob concerning Judah. Such a one will have faith in all the promises which God has made to the Israelites through His prophets, who were holy men of old. (p. 8)

“That class of natural descendants of Jacob who have such faith in God and in His word, really are Jews; and they will receive comfort by now giving a careful consideration to the prophecies of God’s word (p.9)... It will be found that the Scriptures definitely teach that salvation is of the Jews because it is from the tribe of Judah that Shiloh the Messiah comes, He who shall be the Savior and Deliverer of mankind – the Jews first and thereafter the Gentiles. (p. 11) The rebuilding of Palestine is now beginning (in 1925) and is well under way. This is being done clearly in fulfillment of prophecy uttered as promises from Jehovah. (p. 12) Of all the peoples of the world the Jews have the greatest reason for faith in Jehovah God and His Word. No other people were ever favored as were the Jews. (pp. 12, 13)

“When Abraham was 175 years old he died. God had promised him the land and had bound the promise with His oath; but Abraham never possessed a foot of it as his own. Does that mean that God’s promises are not true? It does not. God’s promises are sure; therefore, we must understand that it is the purpose of the Lord at some future time to raise Abraham out of death and give to him, and to his offspring who have the faith of Abraham, all the land that He promised him. That time is at hand. Hence every Jew should take comfort therefrom. (p. 18) Let every Jew take courage now and know that the promises that the Lord God made to Abraham, to Isaac, to Jacob and to the Israelites through the prophets are absolutely certain of fulfillment. (p. 19)

“God established with Israel the true religion; namely, that they should worship Jehovah as the only true God. (p. 37) Why did the nation of Israel fall? The answer is, because of their unfaithfulness to Jehovah God. (p. 44) But Is Israel cast off forever? The answer is, No indeed. Mark the statement made by the Lord to Ezekiel at the time of pronouncing the final decree against them. It is – ‘I will overturn, overturn, overturn it; and it shall be no more until He come whose right it is; and I will give it to Him.” (Ezek. 21:27) The mere fact that the Lord said He would overturn it until a set time, is conclusive proof that it is God’s purpose to restore Israel to His favor. (p. 45)

“That God has made the promise to Abraham that He would give to him, and to his seed after him, the land of Palestine for an everlasting inheritance, is of itself sufficient proof that at some time Israel would be regathered there and have possession of the land forever. (p. 53)... The men who are really doing the work of rebuilding Palestine are called ‘chaluzim,’ which means pioneers. Many of these are men of splendid education and training, but they are devoted to the arduous labor of rebuilding their homeland. (p. 62)... This is the time therefore (in 1925) when a message of comfort must come to the Jew. Every one who loves Jehovah should take pleasure in passing the good tidings on to those who are Jews and who desire to know and to do God’s holy will. (p. 69)... The blessing carries with it all the favors of health, peace, prosperity and happiness. Every feature of the divine law therefore becomes important to the Jew first, and afterwards to all those who shall receive the blessings through the divinely provided seed. (p. 80)

“During the past few years the strenuous efforts put forth by the Jews have resulted in enlisting many men and gathering considerable money and accomplishing some results in the rebuilding of their homeland. But they realize there is something lacking. Mr. Leon Simon, writing concerning the significance of Palestine for the Jews, says: “Palestine has not been restored to the Jews. The Jews are not a corporate body of the kind to which a country could be given. (p. 93) (But this is now an accomplished fact in 1972 – JJH)

“Has God spent all these years in an effort merely to establish Israel in Palestine to give her a home? No; that is not the sole purpose. God’s purpose is to regather Israel into that land that she may become a mighty nation, even greater than in the past, and that through her the peoples may be brought back into harmony with God and all the families of the earth receive a blessing through Abraham’s seed as promised. And to this end God has promised to make a new covenant with the Jews (p. 96,97)... God has gathered many of the people of Israel into the land of Palestine. As they begin to grow in wisdom by learning the Lord’s Word, God will draw near unto them and make with them a new covenant as He has promised (p. 98)... What could be God’s purpose in making a new covenant with Israel? In order that Israel might know what is required of her before she can receive the promised blessings, and that by keeping this covenant she may be blessed (p. 99)...

“God promised the land to Abraham and to Isaac and to Jacob. They are all dead. They have not had any part in the land. How can these promises be made good to them? If they remain forever dead the promises cannot be made good to them. God has promised, however, to open the graves and bring them up out of the graves, even as it is written, ‘Thus saith the Lord God, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.’ – Ezek. 37:13 (p. 101)... Now in the latter days, at the close of the Gentile Times, God’s favor is returning to Israel and the light begins to shine as the great antitypical Jubilee opens. (p. 106)... It is quite apparent that the first and chief purpose of the Law was to foreshadow better things to come and that by this schoolmaster God would teach the Jews concerning this blessing, that they might be used by Him in due time to give blessings to others. (p. 108)

“In view of the fact that we are approaching the time when the new covenant is to be made, it behooves every Jew to look well to the teaching of God’s Word that he may see what provision God has made. (p. 110)... Now the positive promise through the Prophet Hosea is that God will redeem man from death, the grave, and destroy death (p. 111)... The race must be blessed with an opportunity for life, because God by His word and by His oath promised Abraham that such should be (p. 112)... The time has come for Israel’s blindness to be removed and for her to see what wonderful provisions God has made for the salvation of the Jews and for the establishment of them again in their homeland… (p. 123)

“It must be apparent to every Jew who has followed the argument herein set forth, which has been based exclusively upon the Holy Scriptures, that God intends Israel, the Jews, to have the land of Palestine; that He promised that land to Abraham and to his seed after him, and that He purposes to keep that promise; that for many centuries God has by various experiences been teaching the Jews, and through them other peoples, that He is Jehovah God... that all who prove their love for God and loyalty and faithfulness to Him shall receive His blessings. (p. 125)

“The Jews now, in fulfillment of prophecy, are being regathered to Palestine (p. 125)… The day has come when Israel shall know as never before that Jehovah is her God. ‘Blessed is the nation whose God is the Lord; and the people whom He hath chosen for His own inheritance.’ (Psa. 33:12) The day of Jubilee is come; the good news must be given to the people of Israel and then to all the peoples of the earth. The long dark period of Israel’s warfare is ended. The favor of God is being extended to her… (pp. 126‑27) Some one who loves the Lord must speak the message of comfort to the Jews. The time has come for the prophecy to have its fulfillment... Let the good tidings be told, to wit:

‘Comfort ye, comfort ye My people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. O Zion, that bringest good tidings, get thee up into the high mountain: O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God.” – Isa. 40:1, 9” (Page 127)

SUMMATION – The foregoing gives a clear resume of the teachings concerning the Jews that prevailed with the Watchtower group in 1925 – which was 47 years ago. Many of their present‑day zealots were not yet born then, so they are in complete ignorance of the reversal that has taken place. Of their extensive membership today less than 10,000 were affiliated with them in 1925. Therefore, the large majority who now preach annihilation for the Jews in Armageddon may be quite honest in their belief, which does not make it right, of course. In the foregoing pages we have offered a very brief synopsis of the 1925 book, almost all of which is a paraphrase of Pastor Russell’s conclusions concerning the past, present and future status of that race as it appears in the Great Eternal Purpose of God. We were in full accord with all of it in 1925 – and we still are in full accord with it; and all the Watchtower adherents were then also in full accord with it. At least, we ourselves do not know of one dissenting voice among them at that time. Now the Witnesses have completely reversed themselves, and are not only not “speaking comfortably to Jerusalem,” but they are speaking very “dis” comforting tidings, as they resign them to extinction in Armageddon. Of course, they are doing this with every one now who does not accept them; but they emphasize it as regards the Jews. Just what has caused them to reverse themselves, we may not know; but they are now following the pattern pursued by their large Gospel‑Age counterpart, the Roman Catholic Church, which over the centuries past also carried out a pronounced antagonism toward the Jews – instigated perhaps by their failure to convert the Jews to their system of error. This may be at the bottom of the Witnesses’ present attitude also; but we offer this only as a possibility.

“Comfort For The Jews” ends with Isa. 40:1, 9, as given above, and the frontispiece has a picture of Jerusalem underneath which is this Scripture from Psa. 122:6: “Pray for the peace of Jerusalem – they shall prosper that love thee.” In between these two Scriptures is to be found the general contents of the book; and on p. 69 is to be found what we quoted aforegoing, which we now repeat for the benefit of our readers: “Every one who loves Jehovah should take pleasure in passing the good tidings on to those who are Jews and who desire to know and to do God’s holy will.” Therefore, comparing their 1925 teaching with what they now offer in 1972, it should be very clear that their “love of Jehovah” has experienced a direct reversal; and people who can be wrong on such a major tenet of Christian teaching may be equally wrong on many other lesser points. Thus, any teaching they present should be viewed with a critical eye. In fact, we are strongly reminded of Isa. 14:16 (in application only): “They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms?” “IN THY NAME PERFORMED MANY WONDERS.”

The LAYMEN’S HOME MISSIONARY MOVEMENT is another group that is following in the path of the Watchtower as respects the Jews – although they do not eliminate the Jews altogether, as do the Jehovah’s Witnesses. They have made special effort to “comfort the Jews,” but out of the other side of their mouths they teach that their Campers Consecrated are to be special recipients of the “comfort” instead of the Jews – setting aside the teaching of That Servant and of the Apostle Paul, that the Jews will have the preeminence in the Mediatorial reign. They tell their Campers Consecrated that they are the chief class of Restitutionists now, and will also be the chief class at the inception of the Kingdom – as helpers to the visible ruling powers (the Worthies). The Witnesses contend the same for their Great Multitude. We hope, D.v. to give more details on this subject in a future writing; but for now, these two groups – the Jehovah’s Witnesses and the Laymen’s Home Missionary Movement – are the only groups emanating from the organization left at the death of Pastor Russell – so far as we know – who have sullied his teaching on the “Jewish Hopes and Prospects” with vagarious teachings of their own invention. Thus, neither of these groups is now offering the Scriptural “comfort to the Jews.” Many sects in Christendom are now proffering some of this Scriptural “comfort” – much to the shame of these two groups, who have grossly revolutionized against the light they once had and taught – and have gone into “outer darkness” (error) thereon. (Matt. 25:30 – See Berean Comment)

Once more we would stress the counsel of St. Paul in 2 Tim. 3:13, 14, Diaglott: – “Evil men and impostors will make progress for the worse, deceiving and being deceived. But do thou continue in the things which thou didst learn (from tried and proven teachers such as That Servant), and wast convinced of, knowing by whom thou hast been instructed.

“For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession. The seed also of his servants shall inherit it: and they that love his name shall dwell therein. (Psa. 69:35‑36)

NO. 204: THE MARCH-APRIL PRESENT TRUTH

No. 204

On pages 23‑29 of the above paper RGJ offers further comment on “the ending of the Epiphany period,” in which he is voluminous about our tactics of a “shady lawyer,” tricks of a “shyster lawyer,” etc.; and he says we treat Brother Johnson’s writings “shabbily.”

If we allow that his present accusations are true, there is nothing in Brother Johnson’s writings anywhere that says we treated him personally in shabby fashion; but the record is clear enough that RGJ did just that ‑ and more. And for him to make himself vulnerable now on such a sensitive matter, even a “shyster Lawyer” would know better; but knowing him to be in the clutches of Azazel, nothing need surprise us concerning him. Definitely, he is unable to reason clearly on the Truth, or to assess sound procedure for his own welfare. He not only treated Brother Johnson in shabby manner, but he even attempted to foist his perversions and revolutionisms upon him, criticized him as being “impractical,” carried on a whispering campaign against him right in the Philadelphia Ecclesia (See E‑10:585), prevailed in his efforts to deny aid to a “sick, penniless and starving Youthful Worthy widow,” which almost caused a division in the Class.

And with the foregoing a matter of recorded fact, it should cause us no surprise now to see him making scurrilous attack upon another Youthful Worthy who is faithfully and consistently resisting his revolutionisms, perversions and “strange fire” against the teachings of the Epiphany Messenger and against That Servant. Immediately after the Epiphany Messenger’s death, RGJ carried on a whispering campaign against us, too, so it should be evident to all that this “leopard cannot change his spots.” He still reveals the same “approbativeness, bad conscience” and lying tongue that is ready to “explode like wine and new wine skins ready to burst.” (See E‑10:585, top) Of course, we realize his present effort is just a smoke screen to divert the attention of his readers from the crushing refutations we have given his gross and persistent revolutionism against Parousia and Epiphany Truth concerning the Jewish rating in the Kingdom. Indeed, he is not only treating the writings of That Servant and the Epiphany Messenger “shabbily,” but he is also setting aside the inspired writings of the Apostle Paul.

There is nothing at all akin to the foregoing in the record concerning JJH; but we do have a letter from Brother Johnson, in which he says – I do many things for you, my dear Brother, that I do not do for others, because of your faithfulness to the Lord, the truth and the brethren; and he said the same many times to us personally. Also he said similar things to us about other brethren, although among those fully faithful brethren never once did he mention the name of “Brother Jolly.” However, he does put into writing his distrust of him since as early as 1923, and especially so since 1938.

In this March‑April paper RGJ resorts to his usual diatribe against JJH, slandering him as “the errorist” at least fifty‑six times in the seven pages he devotes to the subject matter. Yet, in this same paper, p. 30, col. 2, he would have his readers know of his gracious prayers for the “sifting errorist,” although his acts belie his words. From one side of his mouth he is sanctimoniously praying for the poor deluded “errorist,” even as he screams to high Heaven from the other side of his mouth about our renegade teachings and acts. As we have previously stated, such unctuous prattle is simply rank hypocrisy. “He that turneth away his ear from the hearing of the law, even his prayer shall be abomination.” Judging from his sins of the past and present, it seems he offers the same kind of prayers for himself that he offers for JJH; and this readily accounts for his spiritual condition and the morass of error in which he is now involved.

QUOTATIONS FROM THE EPIPHANY MESSENGER

He castigates “this errorist’s perfidious course” for quoting only a part of Bro. Johnson’s comment in E‑4:53, so he adds what we left out. What we left out makes no difference in the thought at all, which is why we left it out. We always make special effort to use as few words as possible for efficiency – so long as we clearly express ourselves; whereas, with RGJ he can always be depended upon to express a sentence in two or three paragraphs. ‘“Loquacious, repetitious, false criticisms” is the way Brother Johnson describes him in E‑10:591; and it is clear enough to us now that Brother Johnson had him properly evaluated. He does the same with the Question Meetings at Conventions ‑ goes into such detail that when he is finished the questioner doesn’t know what his question was ‑ and perhaps feels foolish that he asked it. We refer, of course, to those questions regarding his “advancing truth,” etc.

After quoting E‑4:53, he again refers to the Epiphany in its “narrow or restricted sense,” although he cannot point to one instance where the Epiphany Messenger ever spoke of the Epiphany in such manner. The words are pure invention by RGJ; and it seems that he like his kinsmen early in the Epiphany – uses “vain repetitions, as the heathen do, who think they will be heard for their much speaking.” (Matt. 6:7) Once more we emphasize that there are no words anywhere in the Epiphany Messenger’s writings which refer to the Epiphany in its ‘marrow sense” ‑ anymore than there is no mention of the crown‑losers who lost the High Calling by the skin of their teeth receiving an “attenuated” abandonment, as he claims for himself and his soul mates in the LHMM. See E‑15:525 for the truth as given by the Epiphany Messenger. “Narrow senses’ for the Epiphany period will be found only in RGJ’s “non” sense.

Those of us who know – and believe – Epiphany Truth will have no difficulty whatever in evaluating RGJ’s “profusion of words” if we keep in mind the teaching that crown losers are strictly forbidden from offering a new doctrine. Such attempt is the forbidden “gazing” of Ex. 19:21 ‑ the offering of “strange fire” before the Lord. His entire effort in this Present Truth is to defend his “strange fire” of Campers Consecrated. And, when we consider that it is the identical twin of That Evil Servant’s Jonadabs (now named by the Witnesses as the Great Multitude), it should cause all to weigh carefully anything he may offer in defense of it. By his own admission, RGJ was forced out of the Holy in 1938 – some 34 years ago; yet he now has the audacity to attempt a return to the Holy to secure from the Lampstand sufficient new light to form a new doctrine.

CONCERNING 1954

Once more he stresses 1954 as the date line for his “strange fire’s of Campers Consecrated, and once more he cites E‑10:114 – and once more we quote from that page:

“After 1954 no more persons will enter the tentatively justified state.”

He not only casually ignores that statement – as he accuses JJH of treating Brother Johnson’s writings “shabbily” – but he is bending all effort to bring new ones to tentative justification in his feeble and futile effort to fill the Epiphany Camp. One writer has well summarized, “Usually when a fellow becomes convinced he’s wrong – his argument gets louder.”

He stresses that his Attestatorial Service began in 1954, one of the chief features of which is to fill the Epiphany Camp with his Consecrated Campers, so we turn once more to the record: According to his Annual Report in the January 1955 Present Truth, he had 1,422 subscribers to his Present Truth; and in 1971 (according to his January 1972 Annual Report) he had 1,096 subscribers. Thus, he is down about 23% in seventeen years – a glowing testimonial indeed to his Attestatorial Service; and his attempt to fill the Epiphany Camp. Behold, a mountain travailed and a mouse came forth! Brother Johnson has told us that after the Great Company members are cleansed, they will have a fruitful ministry. Applying this conversely, the Great Company will not have a fruitful ministry until they are cleansed; and this then reveals to us a clear proof of RGJ’s present condition.

Furthermore, E‑10:114 tells us that by Passover 1956 the last Great Company member will have come into the Truth. How many of them has RGJ brought “into the Truth” since 1954? His lawyer would quickly tell him, Don’t answer that question. Could he name ten? Considering the indisputable figures, it should be clear to all that RGJ’s bombast about 1954 is simply voluminous talk – the technique of a present‑day politician who is running scared. Indeed, what you are speaks so loudly I can’t hear what you say! We find no necessity for name‑calling “errorist, shady lawyer, shyster lawyer,” etc., with such facts to substantiate our contentions; the record is more than enough. In fact, by 1959 – five years after his Attestatorial Service began – did he have more or less new creatures with him?

THE 1954 PARALLEL

On p. 28, col. 2, RGJ berates us for what we published in a previous paper about his parallel that did not parallel. The parallels that occurred up to 1941 “are all grace parallels, not wrath parallels,” he says. Then he offers some of his own ‘grace’ parallels, such as: “The Watch Tower reported a deficit in finances in Dec. 1911, and in Dec. 1951 the P.T. reported a deficit in finances.” This is certainly an impressive illustration! Most people would consider a bank overdraft as a “dis” grace; RGJ is the only person we have ever met that would classify it as a ‘grace.’ Then follows another one: “Sept. 1, 1911 new bindings with more attractive covers were first announced for the six volumes.... and it was Sept. 1, 1951 that a new and more attractive cover for the Herald of the Epiphany was first announced.” (Here he is boasting about his superiority over the Star Member preceding him, as this crown‑lost leader asserts he is ‘paralleling’ That Servant. However, this is nothing new for RGJ: back in 1923 he was doing the same thing.) If our readers can see anything other than a pure physical performance here, we would be glad to hear from them. We fail to see any ‘grace’ operation here at all – but we do find some of his claims now, and his talking down to God’s Mouthpiece during Brother Johnson’s ministry, ‘dis’graceful.

He also cites Brother Johnson’s expectation of Anarchy by 1956. Had that occurred, we wonder if he would have considered that a ‘grace’ parallel, too. The parable of the Virgins likewise receives attention from him, and he says it “had to end fully in October 1054.” If it ended then, what proof does he have for it other than just the mere calculation? We are in full accord with the Scriptural injunction – By the mouth of two or three witnesses let everything be established.

Here again he reveals the confused condition of his mind, as he is unable “to rightly divide the word of Truth.” All the dates he offers for the ‘grace’ parallels had their Parousia counterparts before the violent features of the Time of Trouble had started; consequently, those acts back there could not be associated with acts of violence. But, when 1914 came, the acts of violence came, too. And, based upon those very acts of violence, The Epiphany Messenger expected acts of violence forty years later in Armageddon for 1954, and Anarchy by 1956. Furthermore, he expected the death of the Parousia Messenger in 1916 to be paralleled by his own death in 1956. Were RGJ not befuddled by Azazel, he would recognize that those ‘grace’ parallels concerned primarily the Church; whereas, the acts of violence concerned primarily the world. The world knew practically nothing of the happenings in the Church prior to 1914; but the world was thoroughly aroused by the acts of violence that occurred in 1914 ‑ just as they will be even more aroused with the acts of violence that are ahead in Armageddon and Anarchy.

In our previous paper we asked for just one small item to prove that Restitution began in 1954. His answer to this is that Restitution began in 1874. Certainly we agree with that; the Seventh Trumpet (the Jubilee Trumpet) began to sound then, and it has been sounding louder and louder since then. But we ask again, name one event in 1954 that made it different from 1953 or 1955. That seems to us a fair appraisal of the item.

And as to his Attestatorial Service, he now offers the new notion that it parallels the 1914 service only in its beginning, but not in its ending! Well, according to Webster a parallel is a thing “alike in essential party’; and surely the end of that service is just as ‘essential’ as the beginning – just as the close of the High Calling is as essential as its opening. And, when we recall that RGJ himself set the date of Sept. 20, 1954, we can but reply that his date is ‘self‑serving’; and in the courts of our land self‑serving testimony has about the weight of a feather. Thus, considering what he has accomplished in the past seventeen years, that is all the value we should give it.

Further on p. 29, col. 1, he states “the errorist... seems to be insisting that we throw out entirely 1954 as a Biblically marked date.” Here again the “Azazelian” cunning of this “false‑accusing Epiphany crown‑loser” (See E‑10:591, 646) manifests itself, because we have never even hinted at such a thing. Often in out papers we have stated our full approval with the interpretation of Leviticus 12 as covering the eighty years from 1874 to 1954, as most of our readers know; but our objection to RGJ’s use of it is that he is reading into it things that are not there at all. To conclude that a sign‑off for Great Company developing truths occurred in 1954 – and that should be proof for the close of the Youthful Worthy call ‑ is simply some more of his nonsense.

DEUT. 10:10 – This text is stressed as a ‘proof’ for 1954; but a close analysis shows it to teach just the reverse. Each 40‑day stay of Moses in the Mount was typical; and it is sound reasoning to conclude that type and antitype must correspond in every detail. We see no reason to quarrel with the thought that Moses’ first 40‑day stay in the Mount was typical of the period from 1874 to 1914. But, did Moses’ second ascent of the Mount follow immediately his first forty‑day period? No, it certainly did not! At least several days elapsed before he went back the second time. The record clearly reveals this; and reason would support the thought also, because he did not eat food or drink water all during the first forty‑day stay. This would certainly necessitate some time for him to recuperate from that ordeal ‑ just as Jesus was also hungry after His 40‑day stay in the wilderness. All this being true, there is no sound reason to conclude the second forty years in the antitype should follow immediately the first one; the type itself offers direct contradiction to such a thought. It does not correspond in every detail with the antitype.

When Brother Johnson taught that the Epiphany and the Time of Trouble are identical, he was reasserting Parousia Truth ‑ the teachings of the Parousia Messenger. When he taught that the small Parousia period and the Epiphany would be equal in time, he thought he was teaching with Scriptural support – he relied on the two forty‑day periods of Moses on the Mount. This persuaded him to conclude that the Epiphany and the small Parousia periods would be the same. And from this same parallel he drew the conclusion that he would die in 1956 as a parallel to That Servant’s death in 1916. But he died in 1950. Surely not even RGJ is contending that he died in 1956 – to prove the parallel. If we contend that the Epiphany ended in any sense before the main features of the Time of Trouble have appeared, then we deny that the Epiphany and the Time of Trouble are identical. And such teaching is direct contradiction to both Parousia and Epiphany Truth and to the Scriptures.

As all Truth people should know, forty is a Bible number for trial; but it does not always indicate a forty‑year period. The forty‑year journey in the wilderness by Israel was typical of the entire Gospel Age; and there is no similarity whatever – in point of time – between the wanderings of fleshly and spiritual Israel. And none of the trials involved could be understood beforehand; otherwise, they would not have been much of a trial. Many of the time predictions in the Parousia and the Epiphany resulted in sore trial upon the Church. However, the fully faithful accepted what time itself revealed; whereas, some of the “foolish” crown‑losers refused to accept what time decreed. Right up to September 1914 A. H. MacMillan openly insisted that the Church would be glorified in October of that year – in direct contradiction of That Servant’s denial. Perhaps it is in order here to ask – Had Brother Johnson died in 1940, instead of 1950, would RGJ have insisted that the last saint then left the earth? He probably would have done just that; he would not have wanted any saints around to interfere with his program. Too, that would have forced him to preach that he and his kinsmen were cleansed Levites – just as he has been doing since 1950 ‑ although his acts and revolutionistic teachings since that time clearly reveal to all unbiased minds that his contentions are merely some more of his foolish imaginations. ‘“Deceived and being deceived.”

PROPER EPIPHANY DISTINCTIONS

On p. 24, col. 1, RGJ offers a sub‑heading: “Errorist Ignores Proper Distinctions.” Then he proceeds to quote from E‑10:10. We have never discussed that because it was not particularly pertinent to the subject matter. However, RGJ now makes it important, as he quotes from that citation: “So far as God’s people are concerned, the Epiphany is divided into two periods – (1) The time in which the priesthood deals with Azazel’s Goat, and (2) the time in which the Priesthood deals with the cleansed Levites.” Then he offers some more of his slanderous conclusions: “It is obvious that this errorist is not interested in such clear distinctions.” Now that he has become interested in “such clear distinctions,” perhaps he will please tell us “the time in which the Priesthood deals with the cleansed Levites.” This is certainly a pertinent question to the subject he has injected into the discussion. He is teaching that there was no longer any Priesthood on earth after 1950. If he wants to tell us now that the dealing with the cleansed Levites was before 1950, let him give us some proof of it. But, even if he could produce such proof, it would not be relevant to this discussion, because it could have no bearing whatever on 1954 – four years after the last Priest left the earth – according to his own teaching, which we do not accept.

On p. 25 he says the Parousia ended in one sense in the fall of 1914, for which he properly quotes Brother Johnson. Then he adds his own conclusion that the Parousia will end in a second sense in 1954, but this is purely some more of his imagination. Let him show anywhere in Brother Johnson’s writings that he told us there would be two small Parousias.

On p. 26, col. 2, bottom, he ridicules us for quoting from Epiphany Vol. 4, where Brother Johnson “inferred” certain things regarding 1954. He tells us that was first published in 1921, “when the advancing light was comparatively dim” on the subject. If Brother Johnson had changed his mind about that by 1938, why didn’t he say so? In this same Volume 4, p. 21, there is this: “The Epiphany is limited to the time between the Parousia and the Basileia. It is used to designate the period of the great tribulation (emphasis by Brother Johnson), the Time of Trouble.” Nothing whatever said here about a second Parousia ending in 1954. In fact, if RGJ’s Basileia begins in 1954, and the Parousia extends “in a limited sense” to 1954, let him give us “the time between the Parousia and Basileia” as the period of the Epiphany ‑ that is, explain the “‘overlapping” and what features it includes.

On p. 27, col. 1, bottom, RGJ presents some more of his nonsense regarding 1954 and 1956. He cites P ‘47, p. 53, in “what appears to be Brother Johnson’s last statement” – in which “he says not one word about the fighting stage of Armageddon beginning in 1954….. Though he did expect Anarchy to begin in 1956.” Well, here is something! If he did “expect Anarchy to begin in 1956” – just when should we expect the ‘fighting’ stage of Armageddon? Unless RGJ is now the exception, all Truth groups expect a lull be­tween Armageddon and Anarchy. If that is true – and we still believe it is true – then what length of time would RGJ allow for Armageddon if it should not have begun by 1954? Should we receive such puerile talk from a worldling, we would quickly walk away – but since he is preaching such foolishness to the general church, we feel an obligation to the brethren to take note of it, even as did the Epiphany Messenger feel the obligation to record the foolishness of this same “loquacious, repetitious and false‑accusing” Epiphany crown‑loser. (See E‑10 591; also p. 585)

It would seem that such palaver as the foregoing is simply a smoke screen to divert the attention of his readers from his revolutionism on the Jewish question; and he may be fooling some of the people some of the time. However, he is probably fooling himself worst of all. We know some brethren who still support him that do not accept his errors – just as there were some priests in the Society that did not accept JFR’s errors; but the Society had become ‘home’ to them, and they loved many of the brethren there, so they stayed. We knew some of them very well, who openly admitted to us that the errors appearing in the Watch Tower made them grit their teeth; and this same situation prevails now with some who still give token acceptance of RGJ’s leadership. We expect, D.v., to say more about this Present Truth in a future writing, but for now we offer:

SOME DE FACTO PARALLELS

Pertinent to our subject, we now offer some parallels – not of time, but parallels of fact:

(1) JFR placed himself on equality with Brother Russell. (See May 1932 PT, p. 78, colt l, par. 1) RGJ and his soulmates not only claimed equality with Brother Johnson, they actually considered themselves superior. Note E‑10:588 – “They (RGJ and associates – JJH) exhort that the right be chosen and the good be known. This they say because J. alleged that he was righteous (in his office work) but that God had taken away his privileges, and that notwithstanding his proper work he was reckoned a falsifier (whereas, RGJ and companions were the actual falsifiers – JJH)...These claims of J. aroused them to revile J... They give as a reason for these misrepresentations (actual falsehoods – JJH) the misrepresentation that J. had claimed that it is of no advantage for one to delight himself in God... Again in arrogance (a sense of superiority which manifests itself in an overbearing manner, Webster – JJH) they demand J.’s attention to their saying.” This is a record of the GOOD Levites in the Epiphany Movement!

(2) JFR completely rejected tentative justification; RGJ has perverted tentative justification – it is now available in the Camp, says he.

(3) JFR invented Jonadabs – a non‑existent class; RGJ has invented Campers Consecrated – also a non‑existent class.

(4) JFR refused to “visit those that be cut off” (Zech. 11:16 – the Little Flock that he had forced out of the Society); RGJ refuses to “visit those that be cut off” says they were all glorified as of 1950. Like JFR, he also “cut off” all new creatures who refused to go along with his errors. He vilified those who refused to accept his edict “Last Saint Gone.”

(5) JFR taught error to the justified; RGJ teaches error to the justified.

(6) JFR disfellowshiped brethren who opposed his errors, calling them tools of Satan; RGJ disfellowships brethren who oppose his errors and revolutionisms, and casts them out (Isa. 66:5), especially castigates the ‘sifters’ who publicly expose and resist his errors, calling them the tools of Satan. Our Lord himself had similar experiences with the Scribes and Pharisees of His Day; they called Him Beelzebub. (See Matt. 10 24‑25)

(7) JFR wept copious tears from the platform in ‘deep sympathy’ for the ‘poor deluded sifters’; RGJ now prays for the ‘poor deluded sifters.’

(8) JFR claimed to be Pastor and Teacher ‑ to be in charge of the Society, even as Brother Russell had been; RGJ claims to be Pastor and Teacher, and to control the Laymen’s Home Missionary Movement with the same authority Brother Johnson controlled it. All those with reasonable knowledge of the law know that neither of these crown‑losers could legally ‘control’ either Movement as the founders had done. These Movements were not willed to them personally, to possess and control according to the dictates of their minds.

(9) JFR said the Basileia began in 1914; RGJ says the Basileia began in 1954.

(10) JFR applied condemnatory texts to those that opposed his errors – texts that properly applied to him; RGJ does the same – The Papacy does the same.

The Scripture comes vividly to mind: “The words of wise men are heard in quiet more than the cry of him that ruleth among fools. Wisdom is better than weapons of war: but one sinner destroyeth much good.” (Eccl. 9:17,18)

“CONFUSION WORSE CONFOUNDED:’

On p. 25, col. 1, RGJ offers quite some elaboration about the various stages of the large Parousia. However, he paraphrases The Epiphany Messenger’s comments in Epiphany Vol. 4, p. 44 (without directly quoting it); and here is what he says:

“The errorist does not mention the three senses in which the Parousia is used. He says nothing at all about the Parousia’s second stage ending with the end of the Epiphany period, for to do so would interfere with his purposes. It is evident to any one who considers the matter carefully and does not have his understanding darkened, that just as the Parousia ended in a restricted, or narrow, 40‑year sense, in the Fall of 1914, then continued concurrently with the Epiphany and ended in a wider, 80‑year, sense in the Fall of 1954, so the Epiphany ended in a restricted, or narrow, 40‑year, sense in the Fall of 1954.”

Be it noted that this “false‑accusing Epiphany crown‑loser” (E‑10:591) is here charging us with ignoring the “three sense” of the Large Parousia, while all our writings in refutation of his errors have set out those three distinct and correct “senses” to correct his “non”‑sense. We have no need or desire to set the Epiphany Messenger’s teaching aside on the large Parousia, the small Parousia period, and the Great Tribulation, or Epiphany, period. We heartily agree that one of the ‘senses’ that Brother Johnson refers to ‑ the small Parousia period – has ended. We are now in the second ‘sense’ to which he refers, if we accept his teachings on the Epiphany. But when RGJ clings to the date of 1954, and a 40‑year Epiphany period ending there, then we are bound to have at least FOUR ‘senses’ of the Large Parousia. Surely any one with the “spirit of a sound mind” knows that with the ending of the Great Tribulation, a definite ‘sense’ will have ended – even more so than when the small Parousia ended. Quite a few Truth people do not accept the thought that the small Parousia is ended. They continue to do a reaping work. And certainly none of the world can see that the small Parousia has ended. But when the Great Tribulation ends, then all who are then living will be aware of that – as quickly as the turmoil ends in their area. We doubt there will be any of the Truth brethren who will dispute that.

That Servant and the Epiphany Messenger taught that the Great Tribulation and the Epiphany are identical; and, if we accept that premise, then we surely do know whether the Epiphany has ended or not. If we accept RGJ’s 1954 date for the ending of the Epiphany, we repeat: there will be FOUR SENSES. But we accept Brother Johnson’s ‘senses’ in preference to RGJ’s non‑‘senses’ here.

Note the following quotation from E‑4:43, bottom, and top of p. 44: “The Bible, as our Pastor rightly held, in so far as our Lord’s Second Advent is concerned, uses the Word Parousia in three senses: (1) in the sense of the 40 years of reaping, i.e., from 1874 until the Time of Trouble, 1914; (2) in the sense of the 80 years from 1874 to 1954 (though our Pastor did not see the Epiphany would last 40 years, it not being due in his time to see this), i.e., to include the Parousia in the first sense and the Epiphany as a period, which he did so understand though not its duration; and (3) in the sense of the entire 1000 years of His Second Advent.”

In other words, we have been living in the large Parousia ever since 1874, and will continue in the large Parousia until the end of the Kingdom – but during this large Parousia we have a small Parousia period, and a Great Tribulation period. The Great Tribulation period and the Epiphany period are identical, if we accept both Messengers’ teaching.

While it is important to our discussion to stress what the Messengers did not see, it is very important to our present understanding to note clearly what they did see.

Both Messengers saw very clearly that the Epiphany and the Time of Trouble are identical, and we quote now a little from E‑4:54 to the point: “We understand that the special tribulation period and the Epiphany as a period are one and the same thing. We purpose here to prove this thought from the Scriptures and to illustrate it from our Pastor’s writings...Matt. 26:64 proves that the Epiphany began with the World War, which began the destruction of the Nominal Church...will progress through the Revolution....... Hence this passage proves that the Time of Trouble and the Epiphany are identical.”

Follows now some more from E‑4:55 (53): “We will now quote and expound passages that prove that the Epiphany will end with Anarchy and Jacob’s Trouble. Its beginning, progressing and ending with the Time of Trouble demonstrates the Epiphany’s identify with the Time of Trouble.”

The real violent features of the Time of Trouble have not yet appeared; therefore, to contend it has already ended in a restricted sense is simply vagarious talk – the talk of a deluded crown‑loser. (See 2 Thes. 2:11) “Before those days hire for man could not be obtained, And hire for beast was there none, And neither to him that went out nor to him who came in was there success by reason of the danger, Yea, I let all men loose each one against his neighbor.” (Zech. 8:10, Rotherham) When this Scripture has been fulfilled, it will then be proper to speak of the end of the Epiphany as a period of time ‑ the last special period of the Gospel Age.

When the Epiphany Messenger said the Parousia is used in three senses, he did not intimate that the large Parousia (the third sense) would be ending when the small Parousia or the Epiphany had accomplished their purposes. However, if RGJ now wants to interpret it that way, then let him stay strictly with what is quoted above. If we want to strain matters (as he is now doing), we can say the small Parousia ended in a “restricted sense” in 1914, and in the full sense in 1916. Then, accepting his jugglery of the Epiphany, this feature ended in “a restricted sense” in 1954, but won’t end in its full sense until the end of Jacob’s Trouble. This would give us four senses; and, when we consider “the entire thousand years,” we may manufacture a few more of his “senses” – thus making a total of at least five senses, instead of the three described in Epiphany Vol. 4. We offer this compilation of senses in the hope it may finally silence RGJ’s “non” senses. The mere ending of Phase One (the small Parousia), and of Phase Two (the Epiphany) makes no allowance whatever for the ending of the large Parousia at those dates. The main purpose of the Parousia (the perfecting of mankind) has not even started; thus, to discuss its ending before it starts is indeed “confusion worse confounded.”

We have no quarrel whatever with the three senses described by Brother Johnson; we are objecting to the distortion injected into them by this crown‑loser. Brother Johnson says the Epiphany is the second sense (as a period ‑ the Great Tribulation period). Although he taught there would be a number of seasons in the Epiphany, he never discusses more than one ending – the end of Anarchy and of Jacob’s Trouble. He thought that 40 years would be sufficient for the events of the Great Tribulation, or the Epiphany – just as That Servant mistakenly thought two or three years would be sufficient for these things.

When RGJ stresses two of the Epiphany’s purposes (the Priesthood’s dealing with Azazel’s Goat; then following with another period for dealing with the cleansed Levites), he could just as properly say the Epiphany ended in “a restricted sense’s then as he can with the 1954 date, and that with a little less “non”‑sense than his present contentions. That would then give him at least three Epiphany endings by 1954; but nowhere does the Epiphany Messenger suggest such effervescent flummery. When these Levites extricate themselves from the clutches of Azazel, and their fleshly minds are destroyed (1 Cor. 5:5), they will have lost some of their “senses,” but they will also gain a priceless gift – “the spirit of a sound mind.” (2 Tim. 1:7)

“The Lord redeemeth the soul of His servants: and none of them that trust in him shall be desolate.” (Psa. 34:22)