Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13


to understand that all these thoughts were sent at one time in the antitype, for the type sums up the whole of the correspondence in one letter, whose antitype consisted of a long-drawn-out correspondence. Their letters were of the character that would arouse the envious opposition of a power-grasper like J.F.R. (the king, v. 17).


His pertinent letters to J. Hemery, H.J. Shearn, etc., stretching over a considerable time, are typically summarized in vs. 18-22. He stated that he had given attention to their letters (the letter … read, v. 18). He professed to have studied (search … made, v. 19) the siftings of the Harvest as rebellions (city … insurrection … rebellion … sedition … therein), that these siftings were led by able men (mighty kings, v. 20), who held sway over many (countries), and received support from them (toll … paid unto them). He then commanded that no further progress be allowed to the misrepresented work of J. and his colaborers (cause … cease … city [?] be not builded, v. 21), unless he should say so (another commandment shall be given from me). He cautioned them not to fail in doing his command (heed … fail not to do this, v. 22). He considered the work damaging to him and the Lord (Cyrus), whom, as represented in the Board, he, its executive, represented in a certain sense (why … hurt of the kings). Thus the work was ordered to be stopped, under gross misrepresentation as to what it really was, which misrepresentation J.F.R. believed. The charge was that it be not allowed to proceed. The work already done was not undone, either in the type or antitype, though J.F.R. sought to undo it to the extent of reinstating the two mismanagers, who, however, would not submit to J.'s Bethel arrangements, i.e., that J. Hemery be the directing manager, and, therefore, left Bethel as managers shortly after returning there as such, and to the extent of seeking, but in vain, to persuade the Tabernacle ecclesia to elect the two as elders. One of the misrepresentations was



that J., who dismissed them as managers, had dismissed them as Secretary and Treasurer of the I.B.S.A. corporation, which he never did, nor intended to do, as that could be done only by the I.B.S.A. shareholders; another was that he dismissed J. Hemery a dozen times in one day, and a third was that he presumed to dismiss the six signatory elders after their repentance and reelection.


As the antitypical correspondence was a long-drawn-out affair in various stages, so was the stopping of the work a long-drawn-out affair in various stages, but in each stage the pertinent part of the correspondence preceded the corresponding part of stopping the work. The first feature of the command to stop the antitypical work was J.F.R.'s falsely denouncing J.'s work as "absolutely without authority" and the second, his usurpatorial recall of J. The latter's response was a week's cessation therefrom, while he was under the misimpression that J.F.R. had the right to recall him. It was J. Hemery who immediately (in haste, v. 23) forwarded J.F.R.'s absolutely-without-authority cable and recall cable to J., and at Bethel for a week treated J., to use his own words, as a "discredited representative of the Society." On receiving the first of these two cables, J. Hemery acted out its intent, immediately cabling to J.F.R., among other things, "I resist [him] as your representative." Seeing on March 6 (J. received the recall cable, Feb. 28) that J.F.R. had no right to recall the Board's representative without the Board's order, which J.F.R. usurpatorially presumed to do, J. resumed his work as special representative, which led to certain struggles, in part described in Vol. VI, Chap. I. The outcome of it all was a final stoppage of the work in Bethel by force (force, v. 23), through J. Hemery's guards in Bethel, and by power, through his, W. Crawford's, H.C. Thackway's and others' denunciations of J. in the Tabernacle, where he was by J. Hemery, who had charge (power) of J.'s pilgrim work, refused an opportunity to speak. Indeed,



these (Rehum … companions, v. 23) hastened (in haste) to the sphere of the Truth work and arrangements (Jerusalem) against the servants of the Lord (Jews) and made them "cease by force and power." Thus the work of building the Epiphany temple, for its Great Company aspects especially, could proceed but very little, if any, beyond the foundation (ceased … house … Jerusalem, v. 24) until the time Jesus (Darius) caused the Board as His representative in the Society in its majority to see matters aright. But that foundation was laid firmly, i.e., that the Lord's people must work in harmony with the Parousia Truth and its arrangements and their loyal servants. Despite the years' long efforts of power-grasping and usurping Great Company leaders to ignore that foundation, and to build another temple on another foundation, the foundation that was laid in Britain will remain, and upon it will come every group of the Great Company, and become a part of the Epiphany temple. Various groups of the Kohathites have built upon that part of the foundation implied in the expression, the Lord's arrangements, and many of them have built on that part of it implied in the expression, the Parousia Truth. And some of the other Levite groups, e.g., the Dawnites, the Hoskinsites, etc., are feeling their way back toward the Parousia Truth and its arrangements as a foundation; and before long, thanks be to the Lord, all of them will do so in harmony with their loyal servants.


Next Ezra 5 will engage our attention. While the foundation of the Epiphany temple was laid in Britain, the preliminaries toward beginning the superstructure were made in America, which work began about May 1, 1917. After J. found out that his protest and his two petitions were by J.F.R. not allowed to come before the Board, he gave them to the three Board members who had not yet seen them, i.e., J.D. Wright, I.F. Hoskins and R.H. Hirsh. He discussed them from time to time with all three, and by about June 1



convinced the last of them, J.D. Wright, of their correctness. Later on he convinced A.N. Pierson of the correctness of these. Thus 5 of the 7 Directors took J.'s view on the situation. J.'s part in this preliminary work of arousing the Board's majority to the real situation is typed by the prophesying of Zechariah (remembrance of Jehovah, v. 1), the son of Iddo (time, or timely). Then the 5 Board members (Haggai [festive]), one after another, agitated the matter among themselves until they had gotten themselves a unit on the matter of making the Church work (neither they nor J. at the time understood that the work that they were doing was an erecting of the Epiphany temple) conform to the foundation laid down for it in Britain. The Directors also discussed the pertinent points with certain other reliable brethren. These discussions were the antitype of Haggai's and Zechariah's prophesying. Presently these matters were told to still other sympathetic leading brethren (Jews that were in Judah and Jerusalem), and the message of these was God's mind and work on the subject (in the name … God). Like other antitypes these were long-drawnout matters. In his Bible-expounding capacity in this transaction J. is represented by Zechariah; in his executive capacity, by Zerubbabel (v. 2) and in his being the leading priest therein, by Jeshua. In all three of these capacities he aimed at conforming (build the house) the entire work to the foundation already laid, an insistence on the general work's being done, not only in harmony with the foundation, but according to the charter and will as respects the sphere of the Truth and its Spirit (Jerusalem). This led to an attempt to correct the injury to the work done through J.F.R.'s unauthorized meddling in the British work of the Board's representative, J., first through a review of that work by the Board, which J.F.R. violently opposed, then compromised on four of the Board members at Bethel to conduct the investigation; for J. had gotten the four to sign a petition for a Board meeting to



examine the British matter, which petition J. handed to J.F.R., June 14, 1917. This apprized him (Tatnai [gift, bribe, v. 3]), his special helper, W.E. Van Amburgh (Shethar-boznai [star of splendor]) and their supporters, of what was going on, and they demanded to know by whose authority the work went on (Who hath commanded you?).


The Directors and J. answered by a question put by their stand, Who has the right to direct the work of the Society, the Board, its controller, or J.F.R., the Board's representative as executor? (What are the names [office powers] … make this building [literally, build]? v. 4). These, being the Board's majority, by right stood for the Board. That being the case, they as such had the legal right; and J. being the Lord's appointed executive for the building purpose, of course, together they had the right to build this Epiphany sanctuary. So this building work was sanctioned by Divine and human law. But this matter of right was the point of dispute, which involved the validity of J.'s British work, as well as what was being then done in America, and, therefore, could be decided for the Board by an investigation only. But until this investigation could be made God watched over the pertinent matters so that the building could go on (eye of their God … not … cease, v. 5), until the Lord by the Directors made the investigation and gave their report (matter came to Darius … returned answer). J.F.R. (Tatnai, v. 6), W.E.V. (Shetharboznai) and their division-making co-workers (Apharsachites [dividers], v. 6), by the Board's accepting J.F.R.'s contention that the whole Board do not examine the question, but that the four Directors do so, sent word (letter, v. 7) to the Board as Jesus' (Darius) representative to investigate through its committee the British matter and its aftermath in America.


For this investigation the Board's minutes, the reports of the British investigation committee, etc., were given the Board committee by J.F.R. and W.E.V., which were



what constituted the antitypical letter. (Additionally J. gave it a five hours' report on his British work.) This antitypical letter implied that a great work was going on (with great stones and timber, v. 8), that its builders were asked on whose authority they built (who commanded, v. 9), and what the office powers of the leaders (chief, v. 10) were. The materials for investigation given the four also implied that the builders claimed to be doing the Lord's work (servants of God, v. 11), that they were continuing the temple of God which our Lord built (a great king of Israel builded), which fell into ruin (destroyed, v. 12), because of sins that provoked God (provoked … unto wrath), at the hand of Satan (Nebuchadnezzar) in Little Babylon, resulting in God's people going into a little Babylonian captivity (carried … Babylon; in the Smallest Miniature Oct. 30, 1916, corresponds to 539 A.D.). The genuineness of J.'s credentials, dictated Nov. 10, 1916, and signed and sealed the next day, according to the British Investigative Commission's findings, proved that by the Board, Jesus (Cyrus, v. 13) using it as His hand, the building work had been authorized to go on, and was made the justification of J.'s work by the reports furnished the four, and by the materials given the four for their investigation. These reports showed that these builders claimed that they were given the true teachings (vessels, v. 14) to preserve for the temple (v. 15), according to J.'s credentials, after bringing them out of little Babylonian captivity, and that these were by those credentials given into J.'s charge (Sheshbazzar [i.e., Zerubbabel], v. 14). Finally, these reports stated that the builders said that J. laid the foundation of the work in Britain, but that the work was not yet finished (v. 16). Thus the various materials that J.F.R., W.E.V. and their sifting associates put into the hands of the Board's committee for their investigation gave the committee a fairly accurate description of the British work; and the main materials so put into the committee's hand, as the antitypical letter, consisted of the



reports of J.F.R.'s investigative commission, which decidedly favored J.'s British course. Hence the accurate description of the true situation and claims of J. and his colaborers in the typical letter. Hence J.F.R., W.E.V. and their associates, by furnishing such materials for investigation, asked that there be an investigation into the full facts connected with J.'s powers, commission and British work (search … treasure house … decree … of Cyrus … build this house … Jerusalem, v. 17). They thus also asked for a report on the results of the investigation (king send his pleasure … matter).


We now come to the study of Ezra 6. The Board, as Jesus' (Darius, v. 1) hand, ordered (made a decree) the investigation (search) into J.'s credentials, commission and British work. The committee investigated especially J.'s commission in the record of the pertinent acts of the Executive Committee (house of rolls), wherein the powers (treasures) of the Board lodged (laid up) in this matter, in the Board's domain (in Babylon). The committee found the minute (Achmetha, or Ecbatana, i.e., in a coffer; see margin; v. 2) of the Board (palace … province of the Medes [earthly hand of Christ]), to be the authorization of J.'s British work. It also found that the Executive Committee in carrying out the Board's authorization arranged to give J. credentials (a roll; Vol. III, 412-414). The antitypical roll's being in the antitypical coffer implies that what the Executive Committee did in carrying out the Board's authorization was impliedly included in that authorization, i.e., that the giving of J.'s credentials was the Board's act. The powers given J. in the credentials were by the Lord given him through the Board as Jesus' (Cyrus … made a decree, v. 3) representative acting in the Executive Committee. From the standpoint of the Lord, the real Giver of those powers, these invested J. with the office of superintending (i.e., executive work), as the Lord's eye, hand and mouth, the erection of the Great Company and Youthful Worthies as the Court of



the Epiphany temple. That this is true can be seen from the specifications in vs. 3, 4: It was to consist in its Court buildings of the Great Company and Youthful Worthies divided into 60 groups (height … breadth thereof threescore [60] cubits), which will be subdivisions of three main divisions (three rows of great stones [corresponding to the Gershonites, Merarites and Kohathites], v. 4), which three main divisions would compose one new class (a row of new timber). Further, the Lord designed these credentials to imply that the Epiphany temple (house of God) be built as one wherein service (sacrifice) could be rendered the Lord, and to imply the charge that its foundations, the Parousia Truth and its arrangements and their loyal servants, be strongly made. All these things are implied according to the Lord's intentions in J.'s credential-given executive powers.


In J.'s being authorized, as his fourth power, to be "also the fully accredited representative of the Society to lecture on and teach the Bible and to preach the Gospel in any country of the world," the Lord gave him the authority to bring forth from the Bible the Epiphany Truth and to refute every little Babylonian error that Satan would attach to any truth (golden and silver vessels … Nebuchadnezzar … brought to Babylon, v. 5), and restore it to its original purity (brought again … Jerusalem … in the house of God). This made him the Epiphany messenger in a worldwide teaching ministry. All these powers are implied in the credentials, and were by the Lord intended to be given to J. The report of the Board's committee set forth these credentials as genuine; for A.I. Ritchie, its leading member, also a member of the Executive Committee that as the Board's agent gave J. these credentials, knew that they were bonafide. J.F.R.'s envious and self-interested denial of their genuineness is contradicted by every fact connected with their giving, by J.'s 3½ months' exercise of them as bonafide and by J.F.R.'s cooperation for 3½ months in such exercise. In a later chapter it will be Biblically shown that it was his



unholy ambition and envy that made him repudiate J., his credentials and his credentials-sanctioned work. The five members of the Board (A.N. Pierson later joining the four) maintained their genuineness, as their report shows; but as the Board's compromising resolution shows, for policy's sake they did not do so with sufficient positiveness. This feature of their actions is omitted in the type, which passes from the committee's report to what the five did after the four were ousted. The five were by God counted as the majority of the Board and thus the real Board until the election, Jan. 1918, as the Smallest Miniature shows. Their pertinent declarations after the four's ousting are set forth typically in vs. 6-12.


The Lord in the Board's letter to the Church dated July 27, in Light After Darkness, in Facts For Shareholders and in some of their oral utterances warned J.F.R. (Tatnai, v. 6), W.E.V. (Shetharboznai) and their division-making supporters (Apharsachites) to refrain from interfering with the work that (unknown to them) was a building of the Epiphany temple (be ye far from thence). Indeed, the report on J.'s credentials, commission and British work implied the same charge to refrain from such interference. But it was emphasized (let the work … alone, v. 7) by the part that the five took in the movement of "the Opposition," which emphatically, by repudiating J.F.R.'s, W.E.V.'s, etc.'s, revolutionisms against the charter and will of Bro. Russell, was a forbidding of them to interfere with the work of building the temple, which was carried forward by the Opposition's work under the leadership of J. (governor), the five Board members and F.H. McGee (elders of the Jews) in their preachings, letters, conversations and writings. Jesus by the five Directors (I, v. 8), as the Board's majority, and thus the rightful controllers of the work, as it affected the Society as such, decreed that J.F.R., W.E.V., etc., yield the things needful to the work led by the above-mentioned seven brothers (elders of the Jews), as out of the



powers of the Board's majority (king's goods), whatever service (tribute) they needed for the work. How was this service rendered? By the revolutionists' making a division whereby they had to yield up to the seven many of the revolutionists' former supporters, who became supporters of the seven, and rendered them service (tribute) that they would have rendered the Society, had the revolutionists not made the division. This, of course, furthered the work that the seven led (they be not hindered). In a similar sense the revolutionists were by Jesus through the five Directors required to yield to them the sacrifices, etc., needed for the service of the Epiphany temple, i.e., the memorials of the sacrifice of Jesus (bullocks and rams, v. 9) and the sacrifices of the Church (lambs), which were withdrawn from the revolutionists' uses, and were devoted to the good of the Epiphany temple, all of these being indicated by God as manifesting the acceptableness of Christ's sacrifice (burnt offerings). They were by the Lord through the five required to yield to the opposition hard Bible teachings (wheat), Bible passages (salt), easy Bible teachings (wine) and the Lord's Spirit of understanding (oil), a thing that the controversies of that time occasioned. This was required of them by Jesus through the five, according to the Word (according to appointment) on matters of leaders (priests) in the sphere of the Truth and its arrangements (Jerusalem). This was required without fail daily (given them day by day without fail). How did the revolutionists do this? By their opposition to the right and by their mistakes and errors these things all were yielded to the so-called "Opposition," because their evil acts turned brethren who had these privileges, truths, etc., away from the revolutionists' side to the side of "the Opposition," which made the revolutionists give them up to "the Opposition." The Lord's intent through the five Directors by this requirement was that acceptable sacrifice (sacrifices of sweet savors, v. 10) be offered to God, and that the brethren pray for the preservation of the



Directors, as God's representatives in the Society and their helpers (pray … king … sons).


Furthermore, the Lord through the five Directors forbade anyone's altering these matters (alter, v. 11) on pain of his position's (house) being refuted (pulled down) and by its own materials of thought his being publicly set forth as an evil-doer (hanged thereon). This He did by their threatening an exposure of the matters at controversy between them and J.F.R., W.E.V., etc. While the type does not show the carrying out of this threat, since it designs to show how these had to yield up the above-mentioned things, yet we know that the revolutionists did try to alter these matters and received the tearing down of their theories on whose materials they were publicly proven evildoers, e.g., taking J.F.R.'s view that the directors had to be annually elected, and, if not, their office was vacant, it was thereby proved that he would not have been a director at the time of the 1917 election, because not annually elected, and hence he could not have been elected as the Society's president, since, according to his view, he was no director, and the charter required that only directors be elected officers of the Society. Thus a scaffold was erected from symbolic beams of his own symbolic house, his theory of the situation; and he was symbolically hanged thereon, i.e., publicly proven to be an evil-doer. And his symbolic house, his theory of the situation, was made a symbolic dunghill, i.e., proven to be corrupt refuse (house … dunghill). Finally, the Lord Jesus through the Directors by their pertinent work, not in words, prayed that God destroy (God … destroy, v. 12) Satan and the fallen angels (kings) and those wholly given over to them, Second Deathers (people), who would persist (put their hand) in efforts to alter the determined things (alter) and to destroy God's temple (destroy this house of God), which is in the sphere of the Truth and its arrangements (Jerusalem). These things He uttered as antitypical Darius through them, the Board acting as Christ's hand in Society matters



(I, Darius … decree), as He also desired the work to be done quickly (done with speed).


And the course that J.F.R. (Tatnai, v. 13), W.E.V. (Shethar-boznai), etc., took made them give up to the builders, the so-called "Opposition," the very things (mentioned above) that the position and acts of the Lord by the five Directors required (according … Darius … sent … did). This was done speedily (did speedily). Shortly after June 20, 1917, it became known in Bethel that there was trouble between the four Directors and J.F.R. over the British matter and over his usurping controllership over the Board. J.F.R.'s, etc.'s, divisional course in Bethel in this situation, his (allegedly) ousting the four Directors, his evicting first J. and then the four Directors from Bethel, his letter to the class secretaries of July 18, his circulating Harvest Siftings, his campaign of defamation and misrepresentation against J. and the four Directors, his straw vote campaign, his course as to the election—one and all turned many from him to the side of the symbolic builders. And thus he and his supporters gave speedily to the builders these as sacrifices, and what they had of the Spirit, Word, etc., for the good work, even as typed in vs. 8-10. The leaders (elders, v. 14) of the faithful (Jews) worked on. They were helped (prospered) through the oral and written teachings (prophesying) of the five Directors (Haggai the prophet) and J. (Zechariah), the latter giving the meat in due season (Iddo [seasonal]), e.g., The Last Related Acts of Elijah and Elisha, Calls, Siftings and Slaughter-Weapons, That Evil Servant, The Foolish And Unprofitable Shepherd, etc. And they brought the work to a completion (finished it), according to the Lord's Word (commandment of the God of Israel), the charge of Jesus (Cyrus) acting in the Board to J. in his credentials and the proper stand of the five Directors as representatives of Jesus (Darius), as later J. as Ezra's antitype repaired matters at the Lord's charge (Artaxerxes).


The work on building the superstructure of the typical



temple lasted from the 24th of the 6th month (Elul) of Darius' 2nd year (Hag. 1: 14, 15) to the 3rd day of the 12th month (Adar) of Darius' 6th year (v. 15), i.e., 4 years, 5 months and 8 days. This time seems to type the entire time of developing the Great Company and Youthful Worthies as the temple's Court into their 60 groups, a thing that seems to have come to a beginning of an end in Dec., 1937 to Feb., 1938, when the 60th group appeared in its leaders. It seems that in principle at each of the 60 groups' taking and keeping a right stand against erroneous opponents, its building into the temple is finished, the type ignoring their various aberrations as no part of the picture, but symbolizing their cleansing (vs. 19-22). The first group of the unorganizational Great Company and Youthful Worthies which began to come into the temple's Court superstructure was the manifested Sturgeonites and Ritchieites, beginning in Jan., 1918. The dedication of the temple and the court in its beginning (v. 16) seems to represent the separation, in the sense in which it began, June 27, 1917, as between J. and J.F.R., as respective representatives of the Little Flock and the Great Company, and proceeded in these two forms in the sense that it affected other crown-retainers and crown-losers who sided with the four Directors and J. (beginning about July 5 and showing itself markedly from July 17, 1917 onward) and the manifested crown-losers as antitypical Elisha who sided with J.F.R. Those crown-losers who sided with the Board's majority, and who from fear of the effects of J.'s unpopularity more or less held aloof from J., especially after Harvest Siftings appeared, for the most part later at various times in various movements became manifest as parts of the Court. At this separation all New Creatures faithful to the Parousia Truth and arrangements, the charter and will, and to the four Directors and J., came into apartness unto the Lord as the Holy (dedication, consecration) in the conditions then prevailing, as the Elishaites came into apartness as the first part of the Court. The main



leaders (priests) and subordinate leaders (Levites) rejoiced (with joy) that they could take their stand on the true principles involved in the controversy as the Holy (kept the dedication). In principle the same thing was repeated in the others of the 60 separations.


At that separation in 1917 the main leaders (priests), subordinate leaders (Levites) and the others (children of Israel) made large sacrifices of burnt offerings (100 bullocks, 200 rams and 400 lambs, v. 17), whereby God manifested His acceptance of Christ's sacrifice, first in the ministries of the crown-retainers among them done for the Epiphany temple, and secondly in the ministries of the unmanifested pertinent crown-losers done for the Epiphany temple. The pertinent sacrifices of the crown-retainers then made were very large, as sharing in the antitypical second Sin-offering for the world (sin offering for all Israel, twelve he goats). These had to sacrifice their former spheres and forms of service and the fellowship of many an one near and dear to them, and to bear much reproach, innocently, as wrong-doers. As the Little Flock leader and as executive and main teacher in this matter, J. suffered and sacrificed the most of all for his stand for Truth and righteousness. Of popularity among Truth people he sacrificed more perhaps than any other Truth servant throughout the entire Age, though others suffered more of such loss than he from non-Truth people. But all the crown-retainers, whether they remained with, or left the Society at that time, sacrificed much, and among these were members of all the 12 tribes of Rev. 7 (according to the number … Israel). These things were done in the other divisions as each came into existence.


At these separated brethren's organizing ecclesias, they elected elders as main leaders (they set priests in their divisions, v. 18) and deacons as subordinate leaders (Levites in their courses) for their ministries (service of God) in the sphere of the Truth and its arrangements (Jerusalem), according to the Lord's Word (as … in the book). This also



was done in the case of each of the others of the 60 divisions. These brethren kept the antitypical Passover, partaking of justification and sharing in consecration (passover … 14th day … first month, v. 19), as this was also done in each of the others of the 60 divisions. The purging of filthiness of flesh and spirit is something that will take place in all 60 groups shortly, as a contemporaneous work of all of them (purified together, v. 20). It will occur in the main leaders (priests), the subordinate leaders (Levites) and in the rest (children of the captivity); and all will in faith appropriate the merit of Jesus (killed the passover) to cover their unwilling faults (for all). We have for years looked longingly forward to this cleansing. All these New Creatures (children of Israel … out of captivity, v. 21) and all the Youthful Worthies (all separated … filthiness of the heathen) will in this cleansed condition feast on Jesus' merit (did eat). Henceforth they will live the consecrated life, enjoying its privileges, with joy (kept the feast … seven days with joy, v. 22); for the Lord made those who were severed from the Society rejoice (Lord … joyful), by making Himself in the four Directors helpful to them (heart of the king … unto them), and that to strengthen them in the Lord's work (strengthen … work). The same thing has been done in all the others of the 60 groups by the Lord, through Jesus in their leaders. Summing up: All New Creatures who stood for truth, righteousness and holiness in each one of the various 60 movements, regardless of whether they were crown-retainers or losers remained in the Holy as priests from the standpoint of the wilderness tabernacle, though subsequently the crown-losers in the Lord's due time became manifest as Levites in the Court, i.e., when they stood for error or unrighteousness or unholiness, things that occurred in every one of the 60 movements, in which the priests appeared as the Holy and the Levites appeared as the Court of the Epiphany temple, the Youthful Worthies by their stands demonstrating their places in the various groups as good or



as unclean Youthful Worthies in the Court, as the case has been, and the priests remaining in the Holy.


The second part of the book of Ezra treats of Ezra's work of repairing the temple, arranging for its service and overseeing a reformation in matters of conduct, especially of marriage with foreigners. Chap. 7 treats of his commission and of certain things connected with it. For the small antitype it emphasizes a different phase of J.'s work as the Lord's special representative, both as executive and teacher toward the Great Company and Youthful Worthies, especially along the lines of their cleansing themselves from filthiness of the flesh and spirit, while for the large antitype it emphasizes similar things done by John Wyclif, which will not be treated here. The facts of the fulfillment of the small antitype in J.'s experiences prove that Ezra types him from the above-mentioned standpoints. The expression, "after these things," as in the case of John's experiences in Revelation, suggests not the chronological sequence in the pertinent events, but that after J. saw the general antitypes of Ezra 1-6, he saw the general antitypes of Ezra 7-10. The antitypes occur during the Epiphany reigning period of Jesus (Artaxerxes [son of the great king, i.e., Son of God] king of Persia [horse sphere, i.e., the king of the sphere of true doctrine], v. 1). Various of J.'s qualities, experiences, powers, etc., are typed by the meanings of the names of those of Ezra's forebears that are given here (Ezra, help; Seraiah, warrior of, or prince of Jehovah; Azariah, help of Jehovah; Hilkiah, portion of Jehovah; Shallum, recompense; Zadok, righteous; Ahitub, brother of goodness; Amariah, saying of Jehovah; Azariah, help of Jehovah; Meraioth, height, or high position; Zerahiah, rising of Jehovah; Uzzi, my strength; Bukki, my rejected one; Abishua, father of riches; Phinehas, mouth of brass; Eleazar, God is help; Aaron, enlightener, vs. 1-5; not the names of all of Ezra's forebears are here listed, but only such as type J.'s pertinent qualities, powers, experiences, etc., e.g., in Ezra's genealogy given in 1 Chro. 6: 3-15 occur six names not given in Ezra 7: 1-5).



J. left Little Babylon in spirit first in Britain (Ezra … Babylon, v. 6). He was a ready teacher (ready scribe) of the Bible, the Divine revelation given through Jesus (law of Moses … God … given). The Lord Jesus gave him (king granted him) all the things, known and unknown to him, implied in his request to serve his brethren (all his request), according to the office of Epiphany messenger that God had, unknown to him at the time, given him (hand … God upon him). In addition to J.'s leaving Little Babylon for the clarified sphere of the Truth and its arrangements (Jerusalem, v. 7), some of spiritual Israel (Israel) did likewise, i.e., some of the main leaders (priests), of the subordinate leaders (Levites), of the teachers of the Word (singers), of the workers with new ones, like evangelists, colporteurs, volunteers, pastoral workers, newspaper workers (porters), and auxiliary pilgrims (Nethinim) in the Epiphany period of the Laodicean Church (seventh year … king). He reached the sphere of the Epiphany Truth and arrangements in their clarification (Jerusalem, v. 8) in the earlier part (fifth month) of the Epiphany period of the Laodicean Church (seventh year of the king). This journey began Dec. 22, 1916 (began to go up, v. 9; literally, the going up was founded), when H.J. Shearn and W. Crawford failed through F.G. Guard, Jr. to persuade J. to let them have their way as to the Manchester Convention program (first … first month … from Babylon). That night all three managers agreed to work in harmony with J. on Manchester Convention matters; and according to the Lord's prospering him in his office work he came (came) to clearness of understanding on matters as to the sphere of the Truth and its arrangements (Jerusalem) in their relation to J.F.R.'s power-grasping, April 19, 1917, when Menta Sturgeon explained to him some of the former's power-grasping acts while J. was in Europe, which, with certain pertinent Scriptures, made clearer certain pertinent teachings and arrangements of the Lord. Both the typical and small antitypical journey lasted 119 days.



1st month    = 30 days

2nd    "         =29     "

3rd     "          =30    "

4th     "          =29    "

5th     "          =  1    "


                      119    "


Dec. 22-31 = 10 days

   Jan. 1-31 = 31   "

   Feb. 1-28 = 28   "

   Mar. 1-31 = 31   "

    Apr. 1-19 = 19   "


                     119   "


This four months' journey was one of the weariest and saddest experiences of J.'s entire life, and certainly was beset with many dangers and difficulties. It started two days after the time on Dec. 20 when J. met the challenge of the three managers to set aside his decision on the Manchester Convention program. He had asked that it be changed in two particulars from what it had been made before his arrival in Britain; for that program arranged for the convention baptismal service to be conducted the day before the convention began, which J., in harmony with Bro. Russell's custom, to give the candidates previous convention uplifts, had asked to be changed to come on one of the days of the convention. Again, the only pilgrim on the program was J. Hemery, while 13 elders were appointed to give discourses. J. had asked that the three managers and Bro. Smedley, the only non-manager British pilgrim, be given talks on the program, with a corresponding removal of elders from the program. On Dec. 14, while on a pilgrim trip, J. received a letter from the three managers to the effect that his alterations of the program could not be accepted. Remembering Bro. Russell's disapproval of the managers' refusing to observe his arrangements, J. recognized the managers letter as a challenge to his executive powers in the British work. After five days of prayerful meditation over the situation, J. came to realize that his whole British executive work would be nullified, if he should permit this challenge to go unaccepted, since if he would weaken on that point, he would be all the weaker to meet their next challenge, sure to come.


Therefore he accepted the challenge, determining, Dec. 19, to insist on his suggestions' being put into effect. On



Dec. 20, immediately after his return to Bethel from a pilgrim trip, in a specially called managers' meeting, in no uncertain terms J. rebuked their attempted usurpation, and insisted that they revise the program exactly as he had asked. On H.J. Shearn's saying that it would have to be discussed, J. replied, "Not one word of discussion; do as I have asked, for I asked it as the Society's special representative." Thereupon W. Crawford said that he did not understand that J. had such authority, a statement that belied his previous actions up to the time J. left Bethel on the aforesaid pilgrim trip. Thereupon J. read to them his credentials, and almost immediately afterward left the room, refusing to return, though repeatedly asked so to do by W. Crawford. Before leaving the room J. discharged H.J. Shearn from his charge of the program, and put it into

J. Hemery's charge to carry it out in line with his changes, which were in line with Bro. Russell's pertinent arrangements, as the original program was contrary thereto, which J. had shown H.J. Shearn from convention programs that Bro. Russell had arranged for British conventions.


That afternoon J. left Bethel for pilgrim visits at Oxford and Hull, returning to London the afternoon of Dec. 22, and was met at the R. R. station by his private secretary, F.G. Guard, Jr., whereupon the experience typed in Neh. 6: 1014, as explained in the foregoing chapter, took place. J. then and there, the afternoon of Dec. 22, 1916, by his decision not to yield to the two mismanagers on that program matter, started out from Little Babylon, unconscious of the significance of the step, on the four months' symbolic journey. That night, in a managers' meeting, after H.J. Shearn had acknowledged that he did wrong in refusing to follow J.'s changes in the program, J., as an evidence of forgiving him, gave him charge of the program again, which seemed to please the other two managers, and thus they joined in on the symbolic journey with J. From time to time others joined in with him thereon amid very trialsome experiences; for this



journey was away from the captivity in Little Babylon to the sphere of the Truth and its arrangements in ever clearer comprehension as against the revolutionists, until April 19, 1917, when J. became quite clear on the meaning of the acts of the chief of all the revolutionists, J.F.R., whose power-grasping as such stood out clearly to J. as against the sphere of the Truth and its arrangements, a Little Babylonish effort to lead God's people captive. We have given more than usual details on this matter, because of the importance of the dates and events connected with the period from Dec. 22, 1916 to April 19, 1917.


J. (Ezra, v. 10) had for years, through his study and practice of the Lord's Word (seek the law … do it), been prepared by the Lord to teach the entire Church the ethical (statutes) and doctrinal (judgments) parts of God's Word, and was thus by the Lord qualified, at Bro. Russell's passing beyond the vail, to become the Epiphany messenger. In vs. 11-26 J.'s commission as the Epiphany messenger is given. This commission was given to J. by Jesus (Artaxerxes, v. 11), in part, in his credentials and, in part, in the Word as applying to the providential situations into which he was placed (copy of the letter). It was given to him because he had been a prominent and faithful Truth leader and teacher (priest, the scribe) in the Parousia. His place as a prominent and faithful teacher of the Truth in that period was emphasized by the uses made of him by the Lord Jesus under that Servant's direction, both in doctrinal (words of the commandments) and ethical (statutes) respects (even a scribe). Realizing the office to which He was promoting J., our Lord Jesus (Artaxerxes, v. 12) in the Epiphany period of His Second Advent (king of kings) addresses J. (Ezra) as the main leader (the priest) and teacher (a scribe) of the Word of God (the law), wishing him full peace (perfect peace), so necessary for him to have in order properly to fulfill his ministry amid the especially troublesome conditions of the Epiphany (and at such a time). Artaxerxes' letter was written in