Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
Aramaic, to symbolize that J.'s ministry was one of supervision over the Great Company and Youthful Worthies, and not one of supervision over the Little Flock; for had it been one over the Little Flock, the commission would have been written in Hebrew, though as a star-member he has a charge toward, but not of the Little Flock. J.'s commission and its implications were made a matter of a Divine decree (I make a decree, v. 13) designed to facilitate the return of all of the Spiritual Israelites (all … Israel), all of their main leaders (priests) and all of the subordinate leaders (Levites) who acknowledged allegiance in true consecration to Jesus (in my realm), and who acted in the matter of their own free will, from Little Babylon to the sphere of the clarified Truth and its arrangements (go up to Jerusalem), under the direction of J. (with thee).
He was commissioned by Jesus (the king, v. 14), through the seven Directors (seven counsellors), (1) to make investigations as to the state of the Lord's people (Judah) and the sphere of the Truth and its arrangements (Jerusalem), in harmony with the principles of the Word (law), which was placed in his stewardship (in thine hand). V. 14 proves that both Jesus and the Board [through the executive committee] gave J. bonafide credentials. J. was commissioned (2) to minister the Epiphany Truth (carry the silver and gold, v. 15) that had been put into his charge by Jesus and the seven Directors (which … freely offered)— "the fully accredited representative of the Society to lecture on and teach the Bible and to preach the Gospel in any country in the world," which power was given him by Jesus and the seven Directors for the honoring of God by appropriate service of His people (offered unto the God of Israel) in the sphere of the Truth and its arrangements. J. was commissioned (3) to minister the Parousia Truth (silver and gold, v. 16) in so far as it needs exposition and defense (that thou canst find in … Babylon), with freely suggested confirmations of the Parousia Truth (freewill offering), regardless of whether they were
offered by the led (the people) or by the main leaders (priests), provided they would advance the interests of God's people as the Epiphany temple (for the house of their God), and were used in harmony with the sphere of the Truth and its arrangements (Jerusalem), J. being particularly exhorted to use these truths to gain (buy speedily with this money, v. 17) brethren who, in reliance upon Christ's merit (bullocks), as to which God expresses His acceptableness of Christ's sacrifice (rams), will use their consecrated humanity (lambs), by presenting hard truths (meat offerings) and easy truths (drink offerings), to carry out their consecration (offer them upon the altar) amid the Lord's people as the Epiphany temple (house of your God), in the sphere of the Truth and its arrangements (Jerusalem), J. being also exhorted to use other truths than those adapted to arousing brethren to carry out their consecration in the form of service for developing the Lord's people, as shown in v. 17, for other upbuilding purposes according to the Lord's will (v. 18).
J. was further commissioned (4) to minister the doctrinal, refutative, corrective and ethical teachings (vessels, v. 19) entrusted to his stewardship (given thee) for the good of the Epiphany temple (service of the house) and to do so as in the very presence of God (deliver … God), whose was the sphere of the Truth and its arrangements (Jerusalem). He was also commissioned (5) to use (bestow, v. 20) anything in the Bible (king's treasure house) needed (whatsoever … needful) to fulfill his mission toward the Epiphany temple (for the house of thy God). The commission (decree, v. 21) likewise authorized J. (Ezra) (6) to require (shall require) from all teachers (all the treasurers … the river) to present at J.'s requirement whatever teachings he should ask of them, and that promptly, a power that proves that these were to teach under J.'s supervision the things that he directed them to teach (scribe … of God), and that for the furtherance of his work for the Great Company and Youthful Worthies, they adding such further confirmations to such
teachings as they could find in the Bible. These teachings which he was to give them, which they were to set forth as he directed, and for which they might furnish further Biblical confirmations, were matters pertaining to natures lower than the Divine class, i.e., matters respecting the Great Company, Youthful Worthies, the tentatively-justified and the world, both in the latter's present condition of the curse and in the restitution times (100 … 100 … 100 … 100 [the number 100, being the square of 10, i.e., 10 × 10, stands thus for matters pertinent to natures lower than that of the Divine], v. 22). These teachings are those of the pertinent Bible doctrines (talents; Rev. 16: 21) containing things hard (wheat) and easy (wine) for the Spirit of understanding (oil), backed by an unlimited number of Bible passages (salt without prescribing how much). Thus is shown that the Storehouse for Epiphany purposes is put into J.'s charge. An earnest exhortation is then given to all (let it be done, v. 23) earnestly (diligently) to fulfill God's Word in the interest of the Epiphany temple (for the house … heaven). Otherwise there would come wrath from God upon the Lord's people, as a domain (realm) of Christ (the king) and His supporters (sons).
Then the commission contains a prohibition of power-grasping and lording (not impose toll, tribute or custom, v. 24) over any of the main leaders (priests), subordinate leaders (Levites), teachers and speakers (singers), workers seeking to interest new ones, i.e., public-preaching pilgrims, evangelists, extension workers, colporteurs, volunteers, pastoral workers, newspaper-workers, etc. (porters), auxiliary pilgrims (Nethinim) and conversationalists, letter-writers, headquarters' workers, etc. (ministers of this house of God). J. was commissioned finally (7), according to the Divine wisdom given into his care (wisdom … in thine hand, v. 25), to appoint for Epiphany, not for Parousia, purposes auxiliary pilgrims (magistrates) and pilgrims (judges), to assist the Lord's people in teaching ways
(judge), along the lines of things old (know the laws) and new (know them not). Thus in the decree there were seven powers given to J. for his exclusive use, which shows his membership in the Little Flock. Additionally there were three others that he, but not he exclusively, was to use. The first of these three is set forth in v. 18, the second in v. 24 and the third in v. 26, which will shortly be explained. Whatever of these three things concerns the whole Epiphany temple were for J. to administer, e.g., withdrawing general priestly fellowship from leaders and their partisan supporters, others joining with him therein after he would do it; and whatever withdrawal of priestly fellowship concerned local leaders and ecclesias was in the hands of the local ecclesias to administer, J. whenever desired by them cooperating with them therein. The fact of these three duties' being partial charges of J. makes his duties tenfold, a proof that his pertinent ministry is toward those of natures lower than the Divine class. The Youthful Worthies are a part of the Court of the Epiphany temple. As a rule they mingle among the Great Company groups as members of the same groups, e.g., Elisha types both classes in the Society group, and they as such are, both of them, parts of the Court of the Epiphany temple. Violators of the Parousia (law of thy God, v. 26) and Epiphany (law of the king) teachings and arrangements (will not do) are summarily to be dealt with (executed speedily). The sentence (judgment), as the case may require, is to be to the Second Death (unto death), if they have already been manifested as Levites, and for years persist in defiling the brethren with error (1 Cor. 3: 17), or to disfellowshipment, if guilty of gross unrepented sin (banishment), or deposition from office (confiscation of goods), or withdrawal of priestly fellowship (imprisonment), with pertinent restraints as to the antitypical lampstand, table and golden altar, laver and brazen altar.
While, like the rest of the leading brethren, under the misimpression held by Bro. Russell at the time of his death,
that he had not given the penny (and hence after his death these brethren, including J., drew the conclusion that, while he was that Servant, he was not the steward of the penny parable), J., in Britain, seeing in general outlines the powers given him in Ezra 7: 14-26; Neh. 2: 7, 8 and elsewhere, concluded that he was the steward of the penny parable. Under the aforesaid misimpression this conclusion was the natural one to draw under the circumstances; but later, seeing that Bro. Russell had given the penny in both distributions, J. withdrew this thought, but did not, when making that withdrawal, repudiate the thought that he was made the priestly executive and teacher in charge of the special work of the Lord after Bro. Russell's death, but continued to consider himself as such, in harmony with the pertinent Scriptures. But as time went on, what was not clear to J. at first as to the meaning of the special office given to him by the Lord became clear to him. And as this became increasingly clear to him, increasingly he blessed the Lord therefore (Blessed be the Lord God, v. 27), who thus was continuing graciously to deal (our fathers) so as to have moved our Lord Jesus (put … king's heart) to arrange for necessary repairs and improvements (beautify) on the Epiphany temple (house of the Lord) in the sphere of the Truth and its arrangements. As J. also did the same to God for His extending kindness to him (mercy unto me, v. 28) before our Lord Jesus (the king), the seven Directors (counsellors) and all other leading brethren (king's mighty princes), God's power (hand of the Lord) rested on J. (upon me), and strengthened him for his work. He, therefore, proceeded to gather leaders to go with him (gathered … chief men … with me) to the sphere of the Truth and its arrangements. It would here be in place to stress the fact that revolutionists, who have been proven to form the majority of the Lord's people, have refused to accept J.'s Divinely-given commission, and to act in harmony therewith; on the contrary they have positively rejected it and fought
him, falsely charging him with that of which they, according to the Bible, have been guilty—power-grasping, lording and false-teaching—and of none of which he has been guilty. But it is a matter of great joy that shortly these Levite groups will cleanse themselves of these evils and come into harmony with the Lord's commission to J. and thus with the Lord.
This brings us to Ezra 8, which will now be explained in its small antitype. As pointed out in the preceding chapter, the beginning of J.'s journey out of Little Babylon was connected with his firm refusal, Dec. 22, 1916, to give up his right stand taken on the Manchester Convention program; and the first ones who started out after him were the three managers, and, naturally, the rest of the speakers at that convention (v. 1). All of these (apart from J.) correspond to the 18 heads of the people mentioned in Ezra 8: 2-14; for, apart from him, there were exactly 18 brothers who took (including the participants in the two symposiums) speaking parts in the convention program. Additionally there were nine others who took part on the program in subordinate services, like praise, testimony and Bethel services, as we saw while expounding Neh. 8: 4-7. Believing that the order in which the speakers appear on the program follows the order of the names given in vs. 2-14, we submit the following as the types and antitypes: (1) Gershom (stranger there, v. 2), J. Hemery; (2) Daniel (mighty judge, or judge of God), F. Linter; (3) Hattush (warrior), Morton Edgar; (4) Zechariah (remembrance of Jehovah, v. 3), W. Harrison; (5) Elihoenai (unto God are mine eyes, v. 4), C. Hansson; (6) Jahaziel (seen of God, v. 5), E. Housden; (7) Ebed (servant, v. 6), H. Hemsley; (8) Jeshaiah (safety of Jehovah, v. 7), H.J. Shearn; (9) Zebadiah (endowed by Jehovah, v, 8), W. Crawford; (10) Obadiah (servant of Jehovah, v. 9), W.O. Warden; (11) Josiphiah (added to by Jehovah, v. 10), W. Williams; (12) Zechariah (remembrance of Jehovah, v. 11), S. Smith; (13) Johanan (Jehovah is gracious, v. 12), Bro. Greenlees;
(14) Eliphelet (God delivers, v. 13), Bro. Smedley; (15) Jeiel (removed by God), Bro. Kilkain; (16) Shemaiah (heard by Jehovah), G.T.R. Swain; (17) Uthai (aided by God, v. 14), R.G. Burton; and (18) Zabbud (endowed), T. McCloy. The last two named were given special parts on the program not mentioned thereon. We have forgotten the initials of Bros. Greenlees, Smedley and Kilkain. The numbers of the males given after the names of the 4th to the 18th represent the strong supporters of these 15 brothers.
J. (I, v. 15), as the leader of the Epiphany movement, gathered these speaking brothers, as well as the other conventioners, to the Truth (river) given at that convention, which Truth merged into the Parousia Truth (runneth [literally, entereth] to Ahavah [water], i.e., at the juncture of these two rivers; see vs. 21, 31). This convention lasted three days, Dec. 30-Jan. 1 (three days), in a transient condition (abode in tents). Here J. made a special study (viewed) of the brethren (people), especially the main leaders (priests), concerning whom he made many inquiries from various brothers recommended to him by J. Hemery as well acquainted with the brethren, especially their main leaders. J. recognized (found) that there was a dearth of subordinate leaders (Levites) among the brethren there. The eleven men named in v. 16 correspond with J.'s eight counselors outside of London and the three at London—the three managers. The eight extra-London counselors were Bros. Tait (Eliezer, my God is help, v. 16), Warden (Ariel, lion of God), Black (Shemaiah, heard of God), Barnes (Elnathan, God gave), McKenzie (Jarib, he strives), Robinson (Elnathan, God gave), McCloy (Nathan, he gave or gift) and Smedley (Zechariah, remembrance of God). The three London counselors were the three managers, J. Hemery (Meshullam, recompensed), W. Crawford (Joiarib, Jehovah strives) and H.J. Shearn (Elnathan, God gave). Please note the distinction made in the text between the first ten and the last two (i.e., chief men; also for). These eleven were J.'s
counselors (men of understanding [literally, wise ones]) for British Church affairs. J. charged them (sent them with commandment, v. 17) to pray to the Lord (Iddo [time, or timely]), who is the Head of the Kingdom (chief … Casiphia [white, righteous]), specifically charging them (told them what they should say [literally, I put words into their mouth]) to make their prayer to the Lord (Id do) as to His brethren (literally, as to his brethren; not, and to his brethren), auxiliary pilgrims (Nethinim), that He be pleased to give (should bring [literally, to cause to come]) to the Church (us) brethren who had the spirit of service (ministers) for the temple (house of our God).
By God's special providence for the Church (hand … upon us, v. 18) a number of brethren recommended to the Church (they brought [literally, caused to come to] us) a specially sober-minded brother, whom later J. found to be one of the finest and most dependable of British brethren, though he was then but a subordinate leader (son of Levi), viz., E. Housden (Sherebiah [warmth of Jehovah]), who had a number of supporters (his sons and his brethren), thus making him the twelfth of J.'s counselors. They did the same as to A. Kirkwood (Hashabiah [reckoning of Jehovah], v. 19) and R. Cormack (Jeshaiah [safety of Jehovah]). Both of these also were at that time subordinate leaders (Merari), who also brought their supporters with them (his [their] brethren and their sons, twenty). Thus J. acquired 14 counselors in British matters. Additionally, auxiliary pilgrims (Nethinim, v. 20) were nominated, whose ministry Bro. Russell (David) and the leaders (princes), had arranged (had appointed) to be a subordinate service (for the service of the Levites), and were expressly mentioned by name (all … expressed by name) in one of the lists that later J. Hemery surreptitiously took out of J.'s portfolio. J. solemnly exhorted the conventioners, particularly those of his counselors who were present at the Manchester Convention (at the river of Ahava, v. 21), to practice self-denial
(proclaimed a fast) in carrying out our consecration (afflict ourselves), as a thing connected with the Lord's matters (before our God), assuring the brethren that without it we could not count on the Lord's exercising His providences on our behalf, but that with it we could confidently look to Him to protect the well developed (for us), as well as the babes (little ones), as well as our Truth and Spirit of the Truth (all our substance), in the narrow way (right way). Having assured Jesus (the king, v. 22) of his faith in God's providential care over the pertinent Truth people in full protection of His own against the enemies (enemy) of the high calling, asserting (saying) with that assurance that God's power (hand of our God) works in the interests of those who diligently seek Him (for good that seek Him), while His power and wrath (power and His wrath) work against all that prove disloyal to Him (forsake Him), J. felt ashamed (I was ashamed), as a thing that contradicted such assurance, to ask (require) for earthly favors in the way of protection by earthly organizations (band of soldiers and horsemen).
The conventioners, particularly J.'s counselors, there present entered into the advised self-denial in consecration (fasted, v. 23); additionally, they prayed ardently of the Lord His protection and help for this desert journey; and in harmony with His promise He heard and answered the self-denials and prayers (He was entreated of us). As in the case of the twelve typed in Ezra 2: 2, so J., as executive (Sherebiah, v. 24) and as lecturer and writer (Hashabiah), and the ten main leaders (chief of the priests) of ten leading groups, who in eight of them are set forth here anticipatorily, i.e., each as he came on the scene of activity, the beginning of this work being set forth here typically as in almost all cases of antitypes, were given by J. a special charge as to presenting the Divine truths (silver and gold, v. 25) and the doctrinal, refutational, corrective and ethical teachings (vessels). All of these J. detailedly explained, defined and described (weighed) as he committed these to the ten, for as group
after group arose its main leader stood antitypically for one of them in the type and the teachings were, accordingly, given him as each case required, so that the sum total of the teachings as they are severally applicable to the various groups are represented by the silver, gold and the vessels. Actually, at the Manchester Convention only two of these ten, J. Hemery and H.J. Shearn, were present. Thus the beginnings of this work were at that convention. The Lord Jesus (the king), the seven Directors (his counselors), other leading brethren (his lords) and the brethren in general (all Israel present) had provided some Divine Truth (silver and gold) and doctrinal, refutative, corrective and ethical teachings (vessels).
The numbers attached to these are in all cases multiples of ten, except two, which are made exceptions, because they refer to two Parousia doctrines (two vessels of fine copper, precious [literally, desirable] as gold, v. 27), i.e., the Sin-offerings and the New Covenant, treated of against the pertinent errors of F.H. Robison, the P.B.I. and J.F.R., and hence not doctrines peculiar to the Great Company, the Youthful Worthies, the faith-justified and the world, all of whom are of natures lower than the Divine, teachings pertinent to them, therefore, being symbolized by the number ten, its multiples or its fractions. These teachings were true (silver, v. 26) and also were in their fullness for the Great Company and Youthful Worthy Gershonites (10), Merarites (10) and in part for the Kohathites (5), who not having corporations needed no obligatory teachings thereon, all of whom are more or less evil, contaminated (6). Thus 650 ÷ 10 = 65, and 65 ÷ 10 = 6.5. The weight of the gold, apart from that in the vessels, is not given; but such gold is repeatedly mentioned (7: 15-18; 8: 25, 28, 30, 33); the words referring to the weight of such gold must have been lost out of the text. It was doubtless given in a multiple of ten; perhaps the figure was 650 talents, like the weight of the silver not in vessel form, e.g., like the similar weights of the gold and silver
vessels. These constitute Divine truths (silver vessels … gold) and were a full set of doctrines, refutations, corrections and instructions in righteousness (vessels 100 talents … 100 talents) for the four above-named classes lower than the Divine class (100 … 100). And to stress the fact that very much of J.'s writings directly dealing with the Great Company and Youthful Worthies, etc., are controversial, they are set forth as such as Divinely sanctioned (20 basons of gold, of 1,000 darics [all figures multiples of 10]). The two vessels of copper were such because they, as viewed from the standpoint of the Court, are Divinely approved (precious as gold).
J. appealed to the twelve bearers of these truths as consecrated to the Lord (ye are holy unto the Lord, v. 28), as to the doctrinal, refutative, corrective and ethical teachings as dedicated to the temple (vessels are holy) and the Divinely true teachings (silver and gold) as freely given to the same Lord as received the Parousia truths (God of your fathers), as the reasons why they should take special watch care (watch ye, and keep, v. 29) over these teachings until they would finish their stewardship thereover, which would be when they would have defined, described and limited them (weigh them) before the chief, the subordinate (chief priests and Levites) and the other leaders (chief of the fathers) among God's people (Israel) in the sphere of the Truth and its arrangements (Jerusalem), according to their offices (chambers) in the Epiphany temple (house of the Lord). These twelve brothers, accepting J.'s definitions, descriptions and limitations (took the priests and Levites the weight, v. 30), undertook this mission (to bring them to Jerusalem unto the house of our God). These things had merely their start during the Manchester Convention, Dec. 30-Jan. 1. Like all pertinent antitypes, the antitype here continued to run on for all the Levite groups. Hence it is still fulfilling. The Manchester Convention ending the night of Jan. 1, 1917, Jan. 2, God's time, the departure therefrom occurred Jan. 2, 1917,
which was exactly the 12th day after the start of the symbolic journey, on Dec. 22, 1916 (departed … Ahava on the twelfth … first month, v. 31; Ezra 7: 9), led by the Lord prosperously on this symbolic trip to symbolic Jerusalem (to go … our God). It has been a very toilsome and trialsome journey in its sixtyfold form, beset with Satan's opposition and traps (enemy … lay in wait by the way), as the preceding, present and subsequent chapters show, but the Lord delivered His own out of all of these in complete safety.
As shown above, J. came to clearness on the matters of certain ones' relations to the Truth and its arrangements on April 19, 1917, just four lunar months to the day from the outstart of the trip (came to Jerusalem, v. 32; Ezra 7: 9). J. spent April 19-21 studying over the situation as it became clear to him during his conversation, April 19, with Menta Sturgeon (abode there three days). On April 22 (fourth day, v. 33) J. began to describe, explain and limit (weighed) various features of Truth that the Lord had made clear to him in Britain. That afternoon he explained the main features (silver and gold) in the two parts of Ezra to J.F.R. (Meremoth, heights; Uriah, light of Jehovah), who had his Bible open, following J.'s explanations, and who assented to certain facts connected with his pertinent activities typed in Ezra 4. That evening J. explained, etc., (weighed) certain features of 1 and 2 Kings and 2 Chro. to I.F. Hoskins (Jozabad, Jehovah endowed; Jeshua, savior). The next evening, that of April 23, J. explained (weighed) certain features of Nehemiah to R.H. Hirsh (Noadiah, met by Jehovah; Binnui, built up); and the afternoon of April 24, J. explained parts of Ezra and Esther to Menta Sturgeon (Eleazar, God is help; Phinehas, brazen mouth). Later on he explained various of these matters to A.I. Ritchie and his wife, and later still, under earnest solicitation from F.H. McGee, J. explained certain of the above-mentioned things to him. Thus as to the symbolic gold and silver J. limited the explanation of these to the above-mentioned seven friends. But as to the
doctrinal, refutative, corrective and ethical teachings (vessels), he, as need arose, published them broadcast, especially in The Present Truth; some of the symbolic gold and silver, partly given J. in Britain and partly given him since, is presented in this book. As indicated above, in a type a single act in each matter is performed, but in the antitype usually the act is a general act, hence is a long-drawn-out matter, often taking years to finish the separate acts that constitute the general act of the finished picture. According to their nature (number, v. 34) and description (weight) these things were set forth to the seven above-mentioned brethren by J. And all of them at that time made a mental record of these things (all the weight was written at that time). The antitype worked on in the other 59 movements.
These things were followed by much sacrificing on the part of those who were coming out of Little Babylonian captivity (which were come out of captivity, v. 35). These had, through qualities formerly had, but no more controlling (children), been taken into such captivity (that had been carried away). These offered sacrifices whereby God manifested His acceptance of Christ's sacrifice for all twelve tribes of Spiritual Israel (twelve bullocks), in services that Jesus performed through them on behalf of that part of the priesthood that was still remaining in Little Babylon (96 rams; not 144 [12 × 12], but 96 [8 × 12], 2/3 of the whole, as indicating in a general way the proportion of those in Little Babylon to those coming out of it). But these sacrifices were made by the bulk of the priesthood beyond and this side of the vail (77 lambs [11 × 7]; not 84 [12 × 7], the whole of the Divine priesthood both sides of the vail). All participating in this sacrifice represent the entire priesthood, which will ultimately share in the sacrifice, partaking in the Church's share in the Sin-offering (twelve he goats for a sin offering). God looked upon this service, and through it manifested His acceptance of our Lord's sacrifice (all this was a burnt offering); for we are to remember that the
service performed on behalf of delivering the priestly brethren, which all New Creatures are, unless and until manifested as Levites, from any part of Little Babylon, is a priestly sacrifice; and such is the nature of every one of the 60 separations from their various quarters of Little Babylon. The first of these separations was that of priestly brethren from the British Gershonites, who later became manifest as Libnite Gershonites, i.e., Shearno-Crawfordites. And very shortly such delivered priests for the most part entered into the captivity of the Merarites in Britain. The scene described in v. 35 refers primarily to the services in the Spring and Summer of 1917, connected with the general separation between antitypical Elijah and Elisha in the Summer of 1917, and secondarily to all of the other 58 separations coming later. During this whole Spring and Summer more or less stress was laid upon J.'s various commissions as coming from the Lord and its connected requirements (delivered the king's commissions, v. 36) to the Board members (the king's lieutenants) and to the Society's three officers (governors), who in the various ways explained in our comments on 6: 8-15, some directly as positive service, i.e., J., the five Directors, etc., and some indirectly, by forcing the ripened faithful from their midst into supporters of J., the five Directors, etc. (furthered the people and the house of God).
Ezra 9 types the grief and resultant prayer of J. at the misconduct of four members of the Fort Pitt Committee and their partisan supporters, who together broke up that Committee and formed the P.B.I. as a corporation. See Vol. VII, Chapters III and IV. The primary fulfillment of Ezra 8: 35, 36 was from about May 1, 1917 to Jan. 8, 1918, though, as shown in principle above, its fulfillment was re-enacted as the brethren arose in resistance to revolutionism in the groups to which they had adhered, and from which loyalty forced them to separate themselves. Just so, while the primary fulfillment of Ezra 9 occurred as stated in the
opening sentence of this paragraph, it was re-enacted in J.'s subsequent revulsions against revolutionism in the other revolutionary groups as they became so. We will describe the experience as it occurred in connection with the revolutionists in the Fort Pitt Committee, the P.B.I. and the partisan supporters of these revolutionists. Accordingly, the primary fulfillment of Ezra 9 follows chronologically the primary fulfillment of Ezra 7 and 8 (when these things were [had been] done, v. 1). The four Fort Pitt Committee members, F.H. McGee, I.F. Hoskins, I.I. Margeson and J.D. Wright, more or less supported primarily by Menta Sturgeon, A.I. Ritchie, H.C. Rockwell and R.E. Streeter (princes), by their various evil characteristics, not by their words, told J. that the adherents of the Fort Pitt Committee (Israel), the main leaders, i.e., the eight above-named (priests), and subordinate leaders (Levites), who included not a few local elders, had not cleansed themselves from filthiness of the flesh and spirit (not separated themselves from the people of the lands), but were acting out fleshly and not spiritual characteristics (according to their abominations), i.e., were acting out the spirit of selfish and worldly compromises (Canaanites [merchants]), of fear (Hittites [fear]), of sectarianism (Perizzites [villagers]), of sifters (Jebusites [threshing floor]), of clericalism (Ammonites [of one's people]), of autocracy (Moabites [from the father]), of worldliness (Egyptians [fortress]) and of sin (Amorites [highlanders]).
This evil spirit began to show itself first in Menta Sturgeon and in A.I. Ritchie, in Jan. 1918. It received a large impetus when I.I. Margeson joined the Committee. Next I.F. Hoskins became infected with it; later the rest of the eight above-named. It is not necessary to go here into detail on this matter, since it was with sufficient detail explained in Vol. VII, Chapters III and IV. Suffice it here to say that, like an unholy contagion, it spread from the leaders to the led, until it had infected the majority of the so-called Opposition (they have taken of their daughters, v. 2).
This evil spirit in them was mixed with their Holy Spirit, making them double-minded (holy seed have mingled … people of those lands; Jas. 1: 8; 4: 8). But it is true that the main leaders (princes and rulers) were the chief evil-doers in this iniquity (chief in this trespass). From Jan. 24, 1918, when Menta Sturgeon and A.I. Ritchie resigned, the former first, the latter later, claiming that they did so because of J.'s alleged control of the Committee, and Jan. 27, when Menta Sturgeon in J.'s presence preached against him to the newly formed "Opposition" church, onward until July 29, at the Asbury Park Convention, these friends by their misconduct kept telling J. of their evil deeds (when I heard this thing); and their misconduct affected him antitypically as the typical misconduct affected Ezra. During those six months and five days J. spent at least as distressed a time as he ever did in any other like space of time in his life. This misconduct put J. into such straits for some weeks as moved him in times of weakness to do violence to his graces (rent my garment, v. 3), to deny the thought that he was clothed with executive authority in the Lord's work (my mantle), to deny that he had the office powers of special teacher to the Lord's people (plucked off the hair of my head) and, at the Committee's insistence in its padlocking resolution on its members' not interpreting types, prophecies and symbols not interpreted by that Servant, to submit for a month on the subject, and thus to give up exercising his office of interpreting such Scriptures for a month (beard). Their misconduct astounded and, figuratively speaking, paralyzed J. (sat down astonied) until the Asbury Park Convention (until the evening sacrifice, v. 4).
J., however, was not alone in experiencing a sense of horror, etc., at these unholy qualities blighting the guilty brethren. Others were in spirit and for the same reason drawn to him therein (assembled … trembled [revered] at the words of God, v. 4). First among these were R.H. Hirsh and R.G. Jolly, fellow committeemen. Then members of the Philadelphia Ecclesia, learning of some of these
evils through the Committee's Secretary's and others' mishandling the matter of J.'s lecture on that evil servant there, Feb. 18, 1918, gathered themselves to J. as the one in the right. The news of certain Committee evils reaching some in the New York, Jersey City, Boston and Newark ecclesias, some of the members of these likewise assembled to J., so that before the troubles in the Committee were unrighteously and dishonestly by I.F. Hoskins, H.C. Rockwell, etc., sprung upon the Asbury Park Convention, July 27, a considerable number of conscientious brethren assembled to J., as to the one protesting against the group's wrongs. The prayer of vs. 515 refers to J.'s discourse, set forth with much humiliation (upon my knees … my hands, v. 5), and his prayer, longing, thereafter, the morning of July 28, at the Asbury Park Convention (at the evening sacrifice). The defiling and murder of the Fort Pitt Committee the day before became clear to J. very early, July 28, as the small antitype of the rape and murder of the Levite's concubine (Judg. 19: 2228)—a thing that will be explained in a later chapter. This made J., who was to speak on, The Organization of the New Creation, at the convention that morning, change his subject, and, partly as an agonizing confession of the evils in the Committee, and partly as an expression of an ardent desire for the forgiveness and cleansing of the guilty, expose before the convention the unholy course of the four erring committeemen, J. humbling himself by blaming himself for not having been tactful enough and for speaking perhaps too much in the Committee meetings in his opposition to the wrongs of the four (I arose from my heaviness … fell upon my knees and spread … my God). J. felt much ashamed at the guilt of these wrong-doers (ashamed and blush … our iniquities … our trespass, v. 6)—sins dating back into Bro. Russell's times (days of our fathers … great trespass unto this day, v. 7), sins that led to chastisements in his day on the executives (kings) and main leaders (priests) among Truth people, resulting in their oppression under the tyranny of Satan and sin (kings of the
lands) in error, selfishness and worldliness (sword, to captivity, and to a spoil) in Little Babylon, where much mixture of Truth and error was received (confusion of face). Nevertheless, J. said, God for a while, since the last summer (a little space, v. 8), gave the come-outers some favor (grace hath been shewed from … God), in delivering them from Little Babylon (a remnant to escape) and giving them the first parts of the Epiphany Truth as a stay in the Church (a nail in his holy place), as an instruction to enlighten them by the advancing Truth (enlighten our eyes) and to revive the brethren from their captivity in Little Babylon (reviving in our bondage).
In this convention lecture J. expatiated on the condition in which they had been in Little Babylon (were bondsmen, v. 9), yet despite this God, he showed, was with them (not forsaken us) and by Jesus (kings of Persia) had extended kindness to them, to re-enkindle their spiritual life (to give us a reviving), to set them up as the Epiphany temple (to set up the house of our God), as well as to do repairs on parts of it needing them (to repair the desolations thereof) and to give them a defense (wall) in the sphere of the Truth and its arrangements (Jerusalem) and its sphere of service (Judah). J. then set forth the excuseless condition (what shall we say, v. 10) that, after obtaining these good things (now … after this), the brethren, especially the leaders, should forsake the precepts of God's Word (forsaken Thy commandments), who had told them by His mouthpieces (by Thy servants the prophets, v. 11) that their natural hearts and minds were defiled (land … is an unclean land) by all sorts of filthiness of the flesh and spirit (filthiness … abominations) that have defiled every faculty of the mind and heart (filled it from one end to another [literally, from mouth to mouth, i.e., by a whispering campaign of slander, which broke out into public slander at the convention]) unto external sin (uncleanness). Furthermore, he stressed the fact that they should not in double-mindedness unite their weak graces (daughters, v. 12) with the strong faults of the flesh (their
sons), nor their strong graces (sons) with their weak faults of the flesh (their daughters); nor should they seek to prosper their faults (nor seek their peace [literally, prosperity]), nor ever seek their supposed blessings (wealth); for, J. assured the brethren, if they would obey the teachings of the Lord's mouthpieces, they would become robust in character (strong), and would appropriate the Truth and its Spirit (eat the good of the land), and leave the sphere of the Truth and its Spirit in perpetual possession (inheritance … for ever) of their graces (your children).
J. then reasoned with the brethren, as though reasoning with God (seeing that Thou our God, v. 13), who had withheld much of deserved punishment (punished us less … deserve), and who had, despite their sins, delivered them from Little Babylonian captivity (given us such deliverance as this), asking them whether these great goodnesses of God should be requited with such acts of disobedience (Should we again break Thy commandments, v. 14), by mixing in double-mindedness the Truth and graces of the holy mind and heart with the errors and disgraces of the natural mind and heart (join in affinity with … abominations?). He asked them whether God would not be displeased with them (be angry with us) even unto destroying in the Second Death their New Creatures, if they persisted in these evils (consumed us … no remnant nor escaping?). V. 15 gives a brief summary of J.'s prayer at the end of his discourse, a typical summary of which in its main points is given in vs. 6-14. In that prayer he pleaded that God might touch the hearts of all with repentance and restore them to a clean condition. He acknowledged that in all pertinent matters the Lord had done aright and was not blameable (Thou art righteous, v. 15), and not only righteous, but through the merit of our Lord Jesus He was also merciful, gracious and long-suffering, otherwise they would have been cast off entirely from his favor (for we remain yet escaped), which did not take place (as it is this day). Then he cast himself and all the brethren upon the Lord's mercy, pleading that it
might be exercised toward all His people, who enjoy His favor (behold, we are before Thee), though laden with sin (in our trespasses). He humbly acknowledged for all that they had no righteousness by which they could have a standing before Him (cannot stand before Thee), because of their sins (because of this), unless His grace for Christ's merit should forgive.
The effect of J.'s discourse, which in part was delivered in tears, and prayer was arresting (prayed … confessed, weeping and casting himself down before the house of God, 10: 1). Some partisans of the eight mentioned above were put into doubt as to their position; many who were not convinced either way hitherto swung over to the view advocated by R.H. Hirsh, R.G. Jolly and J.; and their previous supporters were greatly strengthened in their stand. Many were greatly distressed at the evils that J. in his discourse clearly exposed as existing in the Fort Pitt Committee (the people wept very sore [literally, with a great weeping]). It might here be said that J.'s exposures of the evils of error or of conduct or of both in each of the various Levite groups, when the exposures will have reached their climax, will enact the same scene as was enacted by the penitent at the Asbury Park Convention. As it was, that discourse and the debate before the convention held that night, i.e., the night of July 28, between I.F. Hoskins and J. swung almost the whole convention away from the eight into temporary sympathy with J.'s stand (there assembled unto him … great congregation), who were so horror-struck by the exposures of J.'s discourse and the complete discomfiture of I.F. Hoskins on the debated questions of having corporations to control the priests' work (the latter said later of this and their debate before the Philadelphia Church a few weeks later: "Every time I debate with Bro. Johnson, he makes me look like thirty cents"), that on J.'s motions the convention defeated almost unanimously every proposal that the eight brought before the business meeting of that convention on July 29. Thus many gathered to J.
This gathering continued until several thousand left the P.B.I. movement and came into the Epiphany movement. Especially did this gathering to him set in at the Philadelphia Church when the bulk of its members who attended the Asbury Park Convention reported to the stayers-at-home the convention's events.
This church's pertinent reaction in J.'s favor was by the few P.B.I. supporters in that Church reported to the Committee, who charged that J. had misrepresented them to the Philadelphia Church, and who demanded that their secretary be given an opportunity to explain their view of the situation. The church decided that, not one, but both sides be heard in a debate, since J., apart from a brief incidental reference to the trouble, had not yet told it his side. The afternoon's debate was between I.F. Hoskins and J.; the evening's debate was between about five on the Committee's side and the three former Committee members on the other side. The Committee's side left Philadelphia a crushed group; and, except about ten, the whole church of about 175 members accepted the view of the three. From Philadelphia the assembling to J. continued world-wide—a great multitude. This assembling later took the form of an investigative convention, called to meet at Philadelphia, Sept. 8-10, 1918. But the P.B.I. Committee had had its fill of investigations, which it knew would lead to the further exposure of its iniquitous course; so its members boycotted this convention among themselves and their partisans. This convention appointed an investigative committee that was to put itself at the disposal of any ecclesia that requested its help to investigate evils of the kind typed in Ezra 9: 1.
Aug. 11, at Jersey City, N. J., R.H. Hirsh (Shechaniah [neighbor of Jehovah]; Jehiel [God lives]; Elam [concealed], v. 2) encouraged J. to go on with the pertinent exposures, after J. had shown him the uncorrected MS. of the paper, Another Harvest Sifting Reviewed, as a suggested exposure. He reasoned that the cleansing was needed and should set in, since there was hope of reformation (hope in Israel). He
urged that all agree (make a covenant, v. 3) to put away the bad qualities (put away all the [strange] wives) and all acts resulting from these qualities (such as are born of them), according to J.'s counsel (counsel of my lord), as well as that of other reverencers of God's Word (tremble at the commandment of our God). He urged that it be done according to the Word (according to the law). He then urged J. to initiate this matter as coming properly within the sphere of his work (Arise; for this matter belongeth unto thee … and do it, v. 4). He promised him the support of all the involved faithful brethren (we will be with thee) and encouraged him to go ahead. The Philadelphia Church later, in its main and subordinate leaders and in its other members, at J.'s suggestion and R.G. Jolly's motion promised so to act as J. proceeded to this work (arose Ezra, … swear, v. 5).
Immediately after the Asbury Park Convention, i.e., July 30 or 31, 1918, J. began to prepare a paper entitled, Another Harvest Sifting Reviewed, in which especially the office (chamber, v. 6) of I.F. Hoskins (Johanan [Jehovah is gracious]; Eliashib [my God returns]) in its misuses was severely exposed. His working on this paper gave him no refreshment (eat no bread, nor drink water); for he was inexpressibly pained at the evils that had been committed in the Committee and at the Asbury Park Convention, and that he had to expose in that paper (mourned … transgression). The Philadelphia Church, Aug. 18, 1918, passed a resolution asking J. to call a General Convention to meet in its hall, Sept. 8-10, as a sphere of the Truth and its arrangements, after the P.B.I. Committee had unanimously refused its request to call a General Convention at that place and time, especially to diagnose the evils in the Church and to suggest remedies. Accordingly, this convention was announced (proclamation … unto all … gather … unto Jerusalem, v. 7). In the last clause of that resolution it was decided to withdraw priestly fellowship from any "who individually or collectively attempt to prevent, pervert, thwart or oppose the purposes of this convention"
(v. 8). A week after this resolution was passed, Aug. 25, 1918, the above-mentioned debate before the Philadelphia Ecclesia took place. This debate convinced the bulk of the church that the four members of the Committee and their partisan supporters were guilty as charged by the other three. Three days before this debate, Aug. 22, the paper, Another Harvest Sifting Reviewed, appeared. It pointed out, among other things, 150 parallels between J.F.R.'s and the four recalcitrant Committee members' acts; it also contained a copy of the Aug. 18th resolution of the Philadelphia Church and the announcement of the Mizpeh (watch tower) Convention at Philadelphia, Sept. 8-10 (vs. 7, 8).
The P.B.I., by its directors, editors and membership, as said above, boycotted the Mizpeh Convention, which met at the announced time, Sept. 8-10 (within three days [literally, for three days], v. 9), as they later boycotted the Hebron Convention (Dec. 20-22), which they were personally invited to attend through the first number of The Present Truth, mailed about 8: 30 P.M., Dec. 8—God's time, Dec. 9. The leaders (men of Judah) and the led (men of Benjamin) met in the Mizpeh Convention (gathered themselves), within the sphere of the Truth and its arrangements (Jerusalem), for the announced three days. At the night session of Sept. 10, the last of the three days (ninth month, on the twentieth day), the conventioners, as representatives of the general Church, sat publicly before the general Church (people sat in the street of the house of God), quite fearful (trembling), because of the exposures of the evils (because of this matter) and because of the advancing Truth then being given on the condition (for the great rain). At that final session J. (Ezra, v. 10), speaking to the conventioners as representatives of the general Church (said unto them), charged that the brethren in general (ye) had sinned and cultivated the above-mentioned disgraces (transgressed, and have taken [literally, caused to dwell (with you)] strange wives), and thus caused iniquity to increase among God's people.
He exhorted the guilty to acknowledge their wrongs to the Lord (make confession unto the Lord God of your fathers, v. 11) and do what He charges, i.e., make reformation (do His pleasure); this would require them to put away (separate yourselves) their affinities with evil (people of the land) and the aforesaid faults (strange wives). By a resolution all repudiated these evils and promised betterment (all … said … we do, v. 12). They further by the resolution affirmed that, in view of the advancing Truth (much rain, v. 13) and the many transgressors (people are many), the matters could not then and there be settled (not able to stand without), since the work was one that would take a long time (neither … a work of one day or two), since there were many cases calling for attention (many … in this). A resolution was then offered which proposed that, at the invitation of the churches (cities, v. 14) that desired an investigation made and a cure offered, such diagnosis and cure be offered in previously announced sessions (appointed times), with their elders and deacons (elders and judges) and guilty members (strange wives) present, who should be examined by the general elders of the Church (rulers of all the congregation), that the Lord's wrath be stayed until the matter be settled (be turned from us until this matter [be done]—margin).
Only four stood up openly and spoke against (were employed about [literally, stood against, see margin and A. R. V.], v. 15) this motion: three of the Philadelphia elders, i.e., Dr. S. N. Wiley (Jonathan [Jehovah gave]; Asahel [made by God]); B.A. Parkes (Jahaziah [seen by Jehovah]; Tikvah [hope]); and R. Rogers (Meshullam [recompensed]); and one of the Philadelphia deacons, J. Laird (Shabbethai [sabbather, or restful] the Levite). The main objectors were the first two named; the other two assisted them (helped them). About four others, without speaking against it, joined them in voting against the resolution. Otherwise the motion passed unanimously (the children … did so). The convention then nominated a diagnosal and curative committee of three:
F.H. McGee, J. and H.J. Newman, with R.H. Hirsh, I.F. Hoskins and Wm. Hollister as their respective alternates, to serve in their places in case one or more of the first three did not serve (Ezra … with certain chief of the fathers … by their names, were separated).
Continuing its boycotting course, the P.B.I. sympathizers, F.H. McGee, H.J. Newman and Wm. Hollister, refused to serve. This left R.H. Hirsh and J. as the active members of the committee. On Sept. 15 the Philadelphia Ecclesia at R.G. Jolly's motion invited the committee to begin its work in its midst, which it started to do on Sept. 22 (sat down in the first day of the tenth month); and the P.B.I. boycotting the Hebron Convention, Dec. 20-22, it did no more work as such after Dec. 19, the day it made out its report for the convention, given Dec. 20, that there was no more work to do, unless the P.B.I. would alter its course, to secure which the convention sent it a special messenger—but in vain (made an end … by the first day of the first month, v. 17). It is remarkable how, undesignedly on man's part, the typical and antitypical committees acted out their commissions in the same number of days, as follows: the tenth, eleventh and twelfth months had 29, 30 and 29 days respectively, and the end came the first day of the next month, i.e., 89 days. The antitypical investigation's months had for the investigation, which began Sept. 22 and ended the day it made out its final report, Dec. 19: 9, 31, 30 and 19 days, i.e., 89 days. Moreover, from the time that the Investigative and Curative Committee was appointed, after 6 P.M., Sept. 10 (God's time, Sept. 11) there were 11 days until it began to investigate, i.e., Sept. 11 to Sept. 22, just as was the case in the type from the 20th of the ninth month (v. 9) until the 1st of the tenth month (v. 16). This is in line with the 119 days in the lunar time from the lst day of the first month to the 1st day of the fifth month and from Dec. 22, 1916 to April 19, 1917, in the journey, type and antitype (Ezra 7: 9).
The experiences set forth typically in Ezra 9 and 10 had
their small Epiphany antitypes in the experiences given above as the antitypes of these chapters so far presented, and in the rest of the antitypes of Ezra 10: 18-44 in the reformation of conduct that set in with the investigations from Sept. 22 to Dec 19, 1918, both among Epiphany and P.B.I. friends. We pass by these details of the small fulfillment as to the cleansings typed in vs. 18-44, to give the generalities of the large fulfillments that are just ahead of us, and that will involve all the unclean of 60 Truth groups; for, as just indicated, the 1918 experiences set forth in Ezra 9, 10 are the small Epiphany antitype of these chapters, while those just ahead are the large Epiphany antitype of Ezra 10, while the antitype of Ezra 9 has been successively fulfilling as each group has arisen and become unclean. We note first the divisions of the type: (1) the cleansed of the priests (main leaders, vs. 18-22), (2) the cleansed of the Levites (subordinate leaders, vs. 23, 24) and (3) the cleansed of Israel (the non-leaders, vs. 25-44). We note that the priests are set forth as in four groups: (1) Jeshua's ([savior]; Jozadak [Jehovah is righteous]—J., v. 18) two sons (Maaseiah [work of Jehovah]—Epiphany pilgrims; and Eliezer [God is helper]—Epiphany evangelists) and Jeshua's two brethren (Jarib [he strives]— Epiphany sympathizers among the leaders in the two organized groups [Merarites and Gershonites] of the Levites; and Gedaliah [greatness of Jehovah]—Epiphany sympathizers among the leaders of the one unorganized group [Kohathites] of the Levites). These will shortly after this book is issued recognize their evil qualities (strange wives, v. 19) and will pledge (gave their hands) to put these away (put away) and turn in faith to Christ's merit for their cleansing (a ram … for their trespass). The other three sets of priests correspond to the non-Epiphany sympathizers among the main leaders of the three groups of Levites: (2) Immer's ([talkative, or eloquent]—the Merarites, v. 20) two sons (Hanani [my favor]—the main Society leaders, not the Rutherfordite ones, but those of antitypical Elisha; and Zebadiah [endowed by Jehovah]—
the main Standfast leaders); (3) Harim's ([flatnosed]—the Gershonites, v. 21) five sons (Maaseiah [work of Jehovah]—the main P.B.I. leaders; Elijah [my God is Jehovah]—the main Dawn leaders; Shemaiah [heard of Jehovah]—the main leaders of the Watchers of the Morning [Hoskinsites]; Jehiel [God lives]—the main leaders of the Berean Bible Institute of Australia; and Uzziah [strength of Jehovah]—the main leaders of the Bible Students Committee of Britain); and (4) Pashur's ([prosperity everywhere]—the Kohathites, v. 22) six sons (Elioenai [unto God are my eyes]—the main leaders of the Sturgeonites; Masseiah [work of Jehovah]—the main leaders of the Ritchieites; Ishmael [God hears]—the main leaders of the Olsonites; Nethaneel [gift of God]—the main leaders of the Hirshites; Jozabad [Jehovah endowed]—the main leaders of the Kittingerites; and Elasah [God made]— the main leaders of the good Levites).
It will be noted that there are ten groups of the subordinate leaders (Levites, vs. 23, 24). These ten groups of subordinate leaders are those leaders in the ten Levite groups whose respective chief leaders are typed by the ten who came out of Babylon and went to Jerusalem with Zerubbabel and Jeshua (Ezra 2: 2; Neh. 7: 7), also by ten of twelve leaders who with J., as executive and teacher, carried the antitypical gold, silver and vessels to antitypical Jerusalem (Ezra 8: 24-30). In each of these ten groups there are subordinate leaders (Levites) who will begin to undergo cleansing shortly after this book appears. It will be noted that in vs. 25-44 there appear 86 names of the sons of ten heads of families. These ten heads of families correspond to the ten leaders just referred to in the third preceding sentence, from the standpoint of their relations to the led ones (Israel), as distinct from the main and subordinate leaders referred to in vs. 18-24. The 86 antitypical sons of vs. 25-44 consist: (1) of 56 of the general Levite groups (the antitypical Levites as a whole and their three main divisions, which four count in among the 60 Levite groups, being here ignored,
are not counted in); (2) of the 20 groups of Youthful Worthies not associated with any of the 60 groups of Levites consisting of Great Company and Youthful Worthy brethren (in Cant. 6: 8, 9 the 60 queens are the 60 parts of the Great Company in these 60 Levite groups; and of the 80 concubines of these verses, 60 are the Youthful Worthy parts of these 60 groups of Levites, and the remaining 20 are Youthful Worthy groups that are not combined with any of the 60 Levite groups); and (3) of the ten groups of good Levites (Benjamin's ten sons [Gen. 46: 21] in the Epiphany picture type these, as will be shown in Chapter IX). Thus 56 + 20 + 10 = 86. Seemingly, the first-named sons, the firstborn, of the ten heads of Israelite families mentioned in vs. 25-44 stand for the ten fathers and the ten chief sons in these 86 sons, even as we have seen the firstborn to be the pe shenaim, two family classes, fathers and sons, of which the firstborn consist. Otherwise, if we should add the ten fathers as groups we would have 96, which figure, so far as we know, does not enter into any picture of the Levite groups, either in type or antitype. It will take up too much space, as well as be largely a matter of repetition, here to name all the 86 as type and antitype individually. We have already given 56 of them in our exposition of Ezra 2. The 20 above-mentioned Youthful Worthy groups not affiliated with any of the above-mentioned 56 groups will consist of 20 groups of Youthful Worthies, without any Great Company brethren in any of them. Quite a few of such groups, e.g., in Germany, Poland, France, Brazil, India, etc., are in existence. The ten good Levite groups are the Epiphany-Truth-adhering crown-losers in the ten nations among which the Epiphany movement has a number of adherents: (1) the U.S.A., (2) Canada, (3) the American Tropics, (4) Britain, (5) Norway, (6) Sweden, (7) Denmark, (8) French-speaking countries, (9) Poland and (10) India. The cleansing of these is a thing devoutly to be hoped for.