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




Ex. 20—24; 32—34




OUR LAST study brought us into Parousia and Epiphany happenings in the very presence of the Kingdom, that has since Oct., 1874, in Jesus, the Head, and since April, 1878, in the Church, His Body, been forming beyond the veil. Our present study gives us the laws that God has been giving and will continue to give throughout these two periods. These laws, as the antitype of those which were the foundation of the Old Law Covenant, are laws connected with the New Covenant, whose sum is supreme love to God and equal love to one's neighbor, i.e., they are the laws of justice, duty-love, as distinct from the laws of love, disinterested love. Such duty-love, which will also be the law of the New Covenant, extends over all God's free moral agents—The Christ, the angels, the Ancient and Youthful Worthies, the Great Company and the human family as such; for God's law of justice; under which God Himself is and acts, is universal and eternal. Hence the same law of justice, which will be the law of the New Covenant, will not only be over those who will be under that Covenant, but also is over beings who never will be under the New Covenant, e.g., God, the good angels, The Christ and the Great Company. However, these are not under the law of justice as the expressed law of a covenant, but under it as the law of their being. This law of justice was written in the minds, hearts and wills of Adam and Eve; and while it has been transmitted to us as their descendants, vestigewise by reason of our inherited depravity, yet it is still the law of our being (Rom. 2: 14, 15); and we accepted it also personally as such in justification, on agreeing to live righteously.



(2) In addition to Jesus' having this law written in His perfect human heart and mind, like the perfect Adam and Eve, He also accepted the law of justice as the basis of the Law Covenant, under which He lived as a human being. Finally, as New Creatures, even as God is under the law of disinterested love, Jesus and all new creatures, the Little Flock and Great Company, by the covenant of sacrifice, now are and forever will be, and the Ancient Worthies were and the Youthful Worthies are and forever will be, under the law of disinterested love; for none while sin is in the ascendancy can carry out his consecration without disinterested love. During the Millennium, while under the law of disinterested love, sin no longer being in the ascendancy, the Ancient and Youthful Worthies will not sacrifice unto death, but will use the law of disinterested love enough to do the Levite work of that time, while rendering obedience to the law of duty-love in the New Covenant. But during the Little Season, when sin again will come into strength, if not into ascendancy, the law of disinterested love in their then Spirit-begotten New Creatures will lead the Ancient and Youthful Worthies to sacrifice unto death, which seemingly at its end will be by physical violence. The angels, too, are under the law of duty and disinterested love; but among the good angels, sin not being in the ascendancy, they do not by it sacrifice unto death. Seemingly it is God's will that spirit beings be all under the law of both duty and disinterested love, both of which will be gradedly higher, the higher the plane of one's spirit existence is, which means that those of the Divine nature will have the highest form of duty and disinterested love. Hence duty-love and disinterested love in some lead to higher expressions of them than in others, e.g., the duty-love of the restitution class will not put such high expressions upon them as duty-love in the Christ class puts upon its members.


(3) It is very necessary for us to note the distinctions pointed out in the preceding paragraph. It is,

355 At Mount Sinai. e.g., because some thought that, since all are under duty-love, and since the law of the New Covenant is duty-love, all are under the New Covenant, that the 1908-1911 sifters insisted that the Church is under the New Covenant. That the Church—both crown-retainers and crown-losers—has not been, nor is now, nor will later be under the New Covenant is evident from the fact that Ex. 19-23 (Heb. 12: 22-29) treats of matters occurring in, and of teachings given during the Parousia and Epiphany, the giving of the Law there representing the first uncoverings of some of the first teachings belonging to the New Covenant, while the making of the New Covenant takes place later, as is shown in Ex. 24: 1-8 (Heb. 9: 13-23). But the fact that the angels are and the Ancient Worthies were under the natural law of justice and the former are not and never will be, and the latter in this life were not under the New Covenant, proves that to be under the former does not necessarily imply that one is under the latter, though in principle these two laws are similar. So, too, The Christ, as the Mediator attached to the New Covenant as its Guarantor, is not under the New Covenant, though they are under the law of duty-love, which is also the law of the New Covenant. The Christ's being attached as Mediator, High Priest, Prophet, Judge, etc., to the New Covenant to make it operate implies that, while these are not under it, many of its types are typical of their pertinent acts, duties, privileges, etc., and that because they are attached as such to it, and act and have duties, privileges, etc., in connection with it. But, being under the law of duty-love, they are under obligation to principles similar to those under which the world will be put by the law of the New Covenant.


(4) But the pertinent principles apply so differently to them that the former are not obligated to do many things that the restitution class will be obligated to do, e.g., Christ and the Church and the Great Company will not have to pray for the return of their dead friends and relatives, provide lodging, food and clothing



for them, etc., as the restitution class will have to do in fulfilling the terms of the New Covenant (Matt. 25: 36), and Christ and the Church have not in this life stood, nor will they stand trial and final sentence under the terms of the New Covenant in the Little Season, as the restitution class will have to do. On the other hand, since the principles of the law of duty-love and the law of the New Covenant are the same, many things have been prohibited Jesus and the Church while in the flesh which will be prohibited the restitution class; and many things have been commanded The Christ while in the flesh which will be commanded the restitution class. Hence these apply as types to the Church, as matters of justice, but without their being under the New Covenant, the things in Ex. 20-23 which will apply as antitypes to the restitution class under that Covenant. Hence many a happening under the Old Law Covenant the Apostles apply to the Church, e.g., the two or three witnesses that the Law required in case of capital crimes (Heb. 10: 29), because of their being attached to the New Covenant as Mediator, etc., and because of the principle underlying it, and the thing itself also applies to the next Age as antitype. It is because of this principle that we will in Ex. 20-23: 19 apply to the Church many things which as parts of the Old Law Covenant will have their antitypes as parts of the New Law Covenant, as our Pastor very frequently did. It will also be helpful for us to remember in this connection that it is during the Parousia and the Epiphany that the Lord sets forth many of the laws that apply to the restitution class, because in principle they apply under the law of justice to the Church. And in the study of these chapters we will not attempt to point out their Millennial antitypes, as not yet due. With these introductory remarks made we are now ready to begin our study of Ex. 20—23, for which may the Lord grant His enlightening grace.


(5) These principles of justice, as the heart of His law of duty-love, God Himself, as their Source, has



been proclaiming throughout the Parousia and Epiphany, not indeed by His voice making itself heard as a sound on the air, but by multiplied agencies at His command and use, as will be shown in connection with each prohibition and command. While giving these laws during the Parousia and Epiphany, during which in principle they as justice apply, yet they are laws of the New Covenant as antitypes, which as such will obligate the restitution class, while the world as prospective restitutionists are now having these laws forcibly brought to their attention. But as yet, as the type shows, they have not accepted and agreed to keep them, which will be a Millennial matter (God spake all these words, Ex. 20: 1). He makes it known to His present and prospective people and to the prospective restitutionists that He is their Creator and the self-existent One of perfect wisdom, justice, love and power (I am Jehovah thy God, 2), who delivers them from Satan's empire (brought thee out of … Egypt) and from the bondage of sin, error and the curse (house of bondage). In view of His being and doing such, He demands, as due Him, that He be given the place of supremacy over all other beings in the minds, hearts and wills of all His free-moral agency creatures, especially His present and future people (Thou shalt have no other gods before [ahead of, above] me, 3). This principle, kept fully in heart and mind, inevitably leads to consecration, both constructively, as to good, and destructively, as to evil. As it is the first word (so the Hebrew, not commandment) and charges supreme devotion to God, so it forbids giving any creature the place of supremacy in our minds, hearts and wills; hence it forbids putting self in any of its forms, the world in any of its forms, sin in any of its forms and error in any of its forms in the place of supremacy in our minds, hearts and wills, as well as putting Jesus, saints, angels, good or bad, or any other creature, into supremacy in our hearts, minds and wills. God has been and is giving these charges and prohibitions mainly in the teachings on consecration



that He has issued through His consecrated and justified people, especially in the Truth, but also in the nominal church, during the Parousia and Epiphany. In fact, any individual that has been setting forth consecration has been a means of God's speaking this first word. He has been giving it through Truth and non-Truth channels, in their speaking against sin, error, selfishness and worldliness in any of their forms in relation to God's supremacy. Especially through the writings and preachings of the Parousia and Epiphany messengers has God been speaking this word. It will be seen as we proceed that it is largely through God's people that He has been speaking the first four "words" (commandments).


(6) The second of the ten words (again we say, This is the literal translation of the Hebrew for the A. V.'s "commandments") forbids images (graven image, or likeness, 4), which antitypically means any work of man to which he gives his devotion. The chief of these are the church creeds and the pet theories of individuals and groups, like evolution, higher criticism, atheism, agnosticism, materialism, pantheism, deism, the sifting errors in the sanctuary, court and city, as well as Millennial, especially Little Season, errors deified. Furthermore, they can be art, science, literature, education, politics, etc., possessions, friends, relatives, leaders, sex, sect, in short every thing to which one bows down in devotion (bow down, 5) other than the Lord, regardless of whether these be spiritual (heaven above), earthly (earth beneath) or sinful (water [sea, rebellion and rebels against righteousness]). These put in the place of God (bow down … serve) arouse His zeal to vindicate Himself against rivals (jealous, literally, zealous). By the law of heredity does God especially, also by other ways, punish such and other sins to the third and fourth generation of His enemies (visiting … hate me), showing kindness to lovers and obedients (mercy … love, and keep my commandments, 6). In addition to the above prohibitions this commandment charges that we subordinate everything



thing to the Lord in our thoughts, motives, words and acts, in their relations to the things on which they work. God has spoken this "word," especially through the Parousia and Epiphany movement, more particularly by literary and oral denunciations of the things mentioned above, e.g., Bro. Russell's "Creed Smashing" sermons, the two Messengers' writings and speakings against the many errors in their phases of the six siftings and the participation of the rest of the Truth people against these. In some of these things even justified and consecrated nominal-church adherents have taken part, as they and the Truth people have taken part in announcing the bowing down to physical things, like possessions, etc., to be forbidden.


(7) The third word in general denounces misuse of God's name (take the name … in vain, 7), i.e., God's appellation, nature, character, reputation, teachings, official authority and honor. This is done by cursing, swearing and perjuring with His name, blaspheming it, falsely teaching as to it, bewitching with it, carelessly using it and violating the terms of our consecration. Positively this "word" charges a true, reverential, believing, hoping, loving and obedient use of it and loyalty to our consecration vows. Such charges were in antitype given by Truth writings and preachings, also by such on profanity, cursing, perjury, blasphemy, false doctrine, witchcraft and careless use of God's name, by nominal-church members' writings and teachings, by court exposures of perjury, by testimony against practice of spiritism and occultism and by protest against ordination vows to creedism. Certainly, God has punished and will continue to punish all such misuses of His holy name. The fourth "word" prohibits the unrest of sin and the curse (six days … labor … do all thy work, 9) and commands the rest of freedom therefrom (Sabbath … holy, 8). To God's Gospel-Age people this prohibition in principle forbids their living in sin as though under the curse, in groaning and travailing, in fellowship with the race under



the curse, in the dread of God's wrath, real or fictitious (eternal torment) and in dread of the devil and the effects of the curse. It charges them in principle to exercise the rest of faith in peace with God as to His forgiving them, imputing to them Christ's righteousness and fellowshipping them.


(8) It implies that they are to reckon themselves as having already gotten all the Millennial blessings and as living beyond the Little Season in human perfection. It also implies that they have the peace of God guarding their hearts and minds. This is their antitypical Sabbath, kept every day of the week throughout their lives. To the restitution class it means that they are to rest in Millennial freedom from the labors and travails of sin and the curse and in the enjoyment of the ever-increasing blessings of restitution, physically, mentally, artistically, morally and religiously, while overcoming sin and practicing righteousness. Every thing that the Lord's people now are and the restitutionists then will be is to be kept in the Sabbath rest pertinent to each respective class (not do any work, thou … stranger within thy gates, 10). Here (Ex. 20: 11) God gives His six creative days' work and His Sabbath (six days … seventh day … blessed, 11) and in Deut. 5: 15 He gives His delivering Israel from Egyptian bondage, typical of the deliverance from Satan's empire, as the reason for Sabbath keeping, the former typing God's putting into activity during six 1000-year days the ways, means and agencies of His pre-Millennial plan and His rest during the seventh 1000-year day after completing those six 1000-year days' work. We have elsewhere set forth God's pertinent activities in the antitypical six creative days. God gave utterance to this word through the written and oral teachings on the fall, the curse, the permission of evil, the death state, the ransom, justification, now by faith, later by works, consecration, restitution. All of these teachings went out from Truth circles, some of these were set forth by justified and consecrated ones



in the nominal church. Thus we see that the first table of the Law types duty-love to God in the Millennium, though the principles of such duty-love, apart from the antitype, apply to all God's free-moral agents and, therefore, as principles apply to God's Gospel-Age people. And we see how—by what means—God has spoken these words during the Parousia and Epiphany to the prospective restitutionists. The reason why we Christians are not subject to the Jewish Sabbath is that it was never given to us and that it was not a part of the natural law of justice implanted in the hearts of Adam and Eve and transmitted to the whole human family by heredity. It, with the other nine, was a law given to the Jews alone (Ex. 34: 28; Deut. 4: 13; 5: 2, 3). When Seventh Dayists insist that it is a part of the moral law, and hence binding on all men, we reply that whatever was moral law in the ten commandments was such not because it is in the ten commandments but is such because it is a part of the law written in the heart of Adam; but the Sabbath command was not given to Adam, hence is not binding on all men, but only on the Jews, to whom alone it was given. It is not a part of the moral law, but of the typical law (Col. 2: 16, 17; Gal. 4: 9-11), hence Christians are not subject to it (Rom. 14: 5, 6). Jewish Christians by coming into Christ are free from Moses (Rom. 7: 1-7). That the Law Covenant centered in the ten commandments is meant by St. Paul in Rom. 7: 1-7 is evident from v. 7, which cites the tenth as one included in the law of which he speaks. Gal. 2—4 are complete proof that Christians are not under the law of the ten commandments, but by nature are under the moral law written in Adam's heart.


(9) We now come to the second table of the Law, which types duty-love to the neighbor for the Millennial world, though as matters of justice its principles, but not as under the antitype, have a universal application. First, we will study its first, which is the fifth word. To us its principle charges that we reverence



(Honor, 12) God as our Father and the Oath-bound Covenant as our Mother (father and mother). It also implies that we love, trust, serve and obey them as such. As humans its principle implies that we honor, love, trust, serve and obey our earthly parents and those who are over our humanity, like rulers, teachers, employers, etc., as it prohibits their opposites, even as justice requires this of all natural men. In antitype this word charges the restitution class to honor, love, trust, serve and obey Jesus as their Father, the Church as their Mother, and the Ancient and Youthful Worthies and Great Company as their rulers, teachers, etc., as it prohibits the opposite of these things. During the Parousia and Epiphany God has been speaking and will continue during the rest of the Epiphany to speak this word through His people in the Truth and in the nominal church, through parents, employers and teachers, through legislative, executive and judicial departments of the State, through newspapers, magazines, correctional agencies and institutions, whereby the things commanded and prohibited have been widely set forth. It promises prosperity (well with thee, Deut. 5: 16) and long life (long) to its obeyers. The sixth word by its prohibition (not kill, 13) forbids our inflicting any injury on the bodies, minds and hearts of ourselves and our fellows; and by its command implications it charges that we wish and do ourselves and them good in body, heart and mind, as we are able, and as we and they stand in need. Through the records of murders' suicides, legislative, executive and judicial processes, of cruelty, oppression, neglect, indifference to need, unjust wars, etc., God has been issuing the prohibitions of this word; and in the records of movements and institutions of mercy and benevolence, in the publication of the merciful and benevolent acts of private individuals, as well as of states, and in the pertinent teachings of His people in and out of Babylon, as well as noble worldlings' written and verbal sayings, God has been making known the things of the sixth word.



(10) The seventh word applies as a principle in its prohibitions and command implications to all humans in sex matters (not commit adultery, 14). To the subjects of the Oath-bound Covenant its principle forbids all participation in a union, alliance or quasi-alliance of state and church and all membership in or cooperation with Babylonian institutions. For the restitutionists its antitype forbids Millennially all longings for reunion, etc., with the institutions of Satan's destroyed empire, all longings Millennially for union with institutions other than those that the Kingdom will establish, and in the Little Season all union, etc., with the institutions, movements and associations that Satan will then establish or seek to establish. In its charge implication it commands the natural man to be chaste and encourage others to be chaste, and spouses to be faithful to each other and to encourage such faithfulness in others. It also implies that spouses fulfill all the obligations of their marriage vows, such as mutually to love, respect, help, trust and please each other, as well as the sole duties of husbands to wives, e.g., headship and support, and the sole duties of wives to husbands, e.g., obedience and care. To those in the Oath-bound Covenant it implies fidelity to Christ and separation from all things inconducive to such fidelity, and it will to the restitutionists as antitype of this word make them loyal to all the Millennial arrangements of The Christ for them. In its prohibitions this word has during the Parousia and Epiphany been going forth through the exposures of marital infidelity, the social evil, unchastity in the unmarried, pertinent legislative, executive and judicial actions anent these evils, the press, the pulpit, the platform and vice crusades. The consecrated in and out of Babylon by printed page and word of mouth have uttered this prohibition, as the Lord's people have exposed and protested against the union, alliance and quasi-alliance in state and church and individual union and cooperation with the Babylonian symbolic harlots and other Babylonian institutions. In its implied command



the agencies above mentioned have advocated literal chastity, faithfulness to all marriage obligations. Here, too, God's people in and out of the Truth have made their voices heard, especially in the Espoused Virgin keeping herself pure and chaste from all worldly and secular alliances in fitness to become Christ's Bride, and have advocated separation of state and church.


(11) The eighth word in its prohibition forbids all dishonesty as to the neighbor's business and property right, such as stealing, robbing, swindling, cheating, defrauding, larceny, plundering, piracy, profiteering, burglary, extortion, blackmail, kidnapping, etc. (not steal, 15). In its implied command it charges to protect, help, further support and counsel him in his business and possessions, and in his business and property need succor, befriend, counsel, relieve, ameliorate, remedy and lend to, him as able. Such are the prohibitions and commands to the natural man. To the Lord's people the principle of this word forbids to do the dishonest things mentioned above in religious matters, e.g., to rob, defraud, etc., others of the Truth, the heavenly affections, the new will, the graces, opportunities of service, privileges of suffering for the Truth, to take away their reputations, etc. The prohibitions of this word were grossly violated by great papacy during the Dark Ages and by little papacy throughout its entire career, especially in 1917. The command of this word is kept when we supply the needs of our brethren as to the Truth, the heavenly affections, the graces, opportunities and offices of service and suffering for Christ and witnessing to the world along the lines of overcoming sin, practicing righteousness, the offer of repentance, faith and the Kingdom. The prohibitions of this word as antitypes will be for the Millennial world not to rob, defraud, etc., one another as to truth, righteousness and opportunities of service, and its command will be to help them to gain these. The prohibitions of this word have gone forth from God during the Parousia and Epiphany through His people in and out of the Truth testifying



against the list of things mentioned above as the ways these prohibitions have been violated. God's voice has also gone forth in the exposures of corruption in judges and politicians, of graft, land frauds, squandering of state funds, stock frauds, watering and manipulating, profiteering, dishonest competition, palming off inferior for better materials, adulterations, landlord exactions, dishonesty of bank, insurance, labor and trust officials, bribery, tax dodging, sweat-shopping, underpaying employees, cheating and stealing from employers, exploiting the poor and weak, etc. These exposures were made by authors, like Lawson, Tarbell, Stephens, etc., by lecturers and professional agitators, by newspapers and magazines, by legislative, executive and judicial officers, by politicians and by reformers. Many of these agitated the command side of this word, along lines of benevolence, charities, hospitals, refuges, asylums, loans at small or no interest and easy payments for the worthy poor, housing projects, etc. Above all, God's people in and out of the Truth stressed honesty and philanthropy and the religious benefits that they and the world should bestow upon the needy.


(12) The ninth word concerns speaking of our neighbor. It prohibits misrepresenting our neighbor, saying uncomplimentary things of him, whether true or false, undermining his good name, evil surmising and suspicion as to him, whether unuttered or uttered (not bear false witness, 16). Its command feature charges that we tell true complimentary things of him, defend him against misrepresentation, give him a good reputation, put as good construction as possible on his motives, words and acts, believe good things of him, etc. The principle of this feature of justice, like those of all other features of justice, obligates all of God's free moral agents, though the antitype of this command, like all others of the ten words, obligates only the restitution class in the Millennium. Certainly, during the Parousia and the Epiphany this word has been going forth from God through many agencies and in



many ways. Especially the two messengers have testified against slander and false witnessing, legislatures have passed laws against it, judges have assessed heavy fines against it. False witnesses have been imprisoned for perjury by judges, prosecutors have inveighed against it. Gossips and reputation assassins have been exposed. Liars have been held in much contempt when exposed. God's people in and out of the Truth have preached telling only true complimentary things of others, defending attacked reputations, giving others a good reputation, and putting a good construction on others' motives, words and acts. Thus has this word gone forth during the Parousia and the Epiphany.


(13) Finally, we come to the tenth word. It prohibits one's unjustly desiring anything belonging to one's neighbor. There are some things of his that we cannot desire without sin, e.g., his wife, but there are some of his things that we may desire, if it is in harmony with his will, e.g., we may desire to buy his house, his ox or ass or any other piece of his property that is for sale or that he may be willing to sell; but if not, our desiring such would be unjust. Again, we may desire to obtain an employee of his, if it is agreeable to him. If not, it is wrong for us to continue to desire it; for that would be coveting, which is an unjust desire to possess ourselves of what is our neighbor's. Covetousness often leads to murder, adultery, theft, envy and false witness, as the case of Ahab, Jezebel and Naboth shows, as it also dishonors the Lord and our superiors. Such covetousness is forbidden as to business, civil and religious privileges, offices, positions, honors, etc., of our neighbor, now and in the Millennium. All unjust desires for our neighbor's possessions are by this word forbidden. The thing that this word commands is generosity toward others, rejoicing in their prosperity, privileges, offices, honors and positions, encouraging their wives and servants to be loyal to them, and helping them by word and deed to prosper in their affairs now and Millennially. The ways and



agents by which God has been speaking this word are those shown above in connection with the fifth to the ninth words inclusive; for all of those ways and agents by their pertinent savings prove that in one form or other, those guilty of those evils are antecedently guilty of covetousness. Our brief study of the principles and antitypes of the ten words indicate what a grand law of justice these principles and antitypes are, since they embrace every duty of God's creatures to Him and one another; and, therefore, are a proof that the Bible on duty-love comes by inspiration of God.


(14) During the Parousia and Epiphany the real and prospective people of God (all the people, 18) have witnessed the involved controversies (thunderings), the flashes of Truth (lightnings), the proclamation on secular and religious matters coming from the Lord (noise, literally, voice, of the trumpet) and the great tribulation caused by the establishing of the Kingdom (mountain smoking). These things being perceived by them (people saw it), they, seeking to evade these conditions, go in mind and heart far away in their efforts to flee from the Kingdom in its principles, spirit and acts, e.g., the exposures drive them away, the World War, with famines and pestilences, in its two phases drives them away, the revolution and anarchy, with their famines and pestilences, will drive them away, Jacob's trouble in its first phase (from 1881 to 1954 at least) drives Israel away, and its second phase temporarily will do the same (removed). And in that distant attitude all will temporarily remain a long while (stood afar off). They by act and attitude beseech and will continue to beseech Jesus in His mercy to deal with them (Moses, Speak with us, 19) and they will promise to listen to Him (we will hear); and by act and attitude they plead and will continue to plead that God in justice deal not with them (let not God speak with us); for they fear that, if He should so continue to do, all of them will perish (lest we die, Matt. 24: 21, 22). Some have already asked these things, more will continue



so to do as the evils of this day of wrath continue; and as it comes to a climax all will so do. Jesus encourages each one of the suppliants as he comes to them in their distant attitude, and thus finally will encourage all of them, not to fear (Moses … Fear not, 20), as He will increasingly make known to them that God has busied Himself to test them (God … prove you) and prepare them by the untoward Parousia and Epiphany experiences to develop in them a proper reverence of Him in head and heart (his fear may be before your faces), that thus they may be kept from sinning (that ye sin not). But for a long time the people's fear will keep them in a distant attitude (stood afar off, 21), while the Christ class in the flesh in heart and mind and time draw ever nearer and nearer God (Moses drew near) amid the trouble that comes out from God's giving His attention to the world conditions (thick darkness where God was). Jehovah charges the Christ class (said to Moses, 22) to declare to the people (say unto … Israel) that they have been, are and will be experiencing (have seen) God's dealing with them in the justice of the time of wrath (talked with you) by the arising Millennial powers of spiritual control beyond the veil (from heaven).


(15) The charges from here on to Ex. 23: 19, while typing New Covenant obligations, may well be called types of things pertinent to the Parousia and Epiphany people of God, because they are, some as parts of The Christ, others as their special helpers, attached, some as Mediator, Priest, Prophet, Judge, etc., others as Levites, etc., to the New Covenant, because in principle they are applicable to them; hence we will speak of such as types without meaning that the Little Flock and Great Company are under the New Covenant. Now follow some charges (vs. 23-26) given during the Parousia and Epiphany. The Lord has during these periods been charging both His Parousia and. Epiphany and by them prospectively His Millennial people not to make as serviceable to God creed idols



(not make with me gods, 23), even though seemingly true (of silver) and seemingly Divine (of gold). This was a prohibition to brethren now inventing new teachings as true and from God, a prohibition which the six classes of sifters and others have disregarded. It impliedly charges that the teachings that God gives by Jesus be held, and no others. Millennially, this would prohibit the people's inventing "new light," and charge them to accept God's teachings by The Christ, through the Ancient and Youthful Worthies. Next God charges that the humanity of The Christ be God's Altar (An altar … make unto me, 24) while this class is in the flesh (of earth), and that the manifestations of God's acceptance of Jesus' sacrifice (burnt offerings) and the consecration vows (peace offerings) of the brethren (sheep), made acceptable by Jesus' merit (oxen), be offered thereon. This was to be in every condition of God's people (all places) harmonious with God's Word and character (where I record my name; literally, where I cause my name to be remembered), as God's condition of drawing near and blessing His people (come … bless thee). In contrast with the earthen altar as typing a non-fixed condition of the Altar members, i.e., the humanity of The Christ while in the flesh, which is more or less variable (for members of it by forfeiting their standing can fall, and some have fallen, out of it), the altar of stones (altar of stone, 25) seems to represent the humanity of The Christ as an abiding condition of the Altar members as unremovable from that Altar, hence the Millennial Altar. That Altar should be accepted by the Millennialists as God will have made it, without their trying to shape it by erroneous opinions of their own (not build it of hewn stone); for such opinions attached to that Altar (lift up thy tool upon it) would defile it (polluted it). Then God adds a final prohibition that in approaching The Christ as God's Altar, either in this or the next Age, thereon to offer one's sacrificial service (go up … mine altar, 26), one should not in vaunting ambition



exalt himself by grasping for powers not given him by God and by lording it over others (neither … by steps). Whosoever so does, now or Millennially, will fall into sinful practices against God's arrangements and into false teachings against God's Truth, and will be exposed unto shame as such (that thy nakedness be not discovered thereon). How often God in the Parousia and Epiphany has given this warning and how often has it been disregarded, unto the exposure of the bad qualities and false teachings of the pertinent wrong-doer. On the contrary, this passage suggests a self-abasing spirit manifested in one's sacrificial service, which in due time will meet exaltation by God.


(16) We now come to Ex. 21, which, because of certain ones, The Christ and their Levitical helpers, being as its promoters attached to, but not under, the New Covenant, treats in part of Parousia and Epiphany matters; hence it gives types in principle of such, as such, while also typing Millennial matters. In our exposition we will give the application of types to such as now due, and not the Millennial antitypes, which are not yet due. Jesus and the Church beyond the veil have been receiving from God the charge to set before God's present people the doctrines that in type are set forth in Ex. 21-23: 19 (judgments [doctrines] … set before them, Ex. 21: 1). Some of these belong exclusively to the Parousia, some exclusively to the Epiphany and some to both. Vs. 2-6 as types describe the Great Company's experiences at Azazel's and sin's and error's hands. If Azazel, sin and error should acquire possession (buy, 2) of a new creature (Hebrew) who as such becomes their bondsman (servant), only during the time of his measurably wilful evil ways (six years) will he serve Azazel, sin and error (serve). When he comes to the time of his cleansing, he shall attain freedom from the service of Azazel, sin and error, without a price given Azazel, sin and error therefore (go out free for nothing). He shall attain this liberty in the same condition in which he was before he forfeited it,



i.e., if he came into their slavery by himself, without supporters (If he came in by himself, 3), he will regain his freedom by himself, without supporters (go out by himself); but if he is a leader and thus went into bondage to Azazel, sin and error with his supporters (if he were married), then his supporters will regain their liberty with him (his wife … with him).


(17) But if Azazel, sin and error give him supporters (master have given him a wife, 4), and if by these he has developed religious movements (borne him sons) and gained official powers (daughters), when he cleanses himself unto freedom from Azazel, sin and error, these will remain with them (shall be her master's), e.g., Bro. Geo. Fisher was by Azazel, sin and error given supporters; and by these he developed various movements as a pilgrim and an editor and had official powers as a pilgrim and editor; but at the time of his break with Rutherfordism he left the service of Azazel, sin and error in the Society, without their supporters, movements and powers bestowed while serving Azazel, sin and error in the Society, he left Azazel's service as he was on entering it (go out by himself). But if one clearly proves by his acts and attitude of full wilfulness (servant shall plainly say, 5) that he is wholly devoted to (loves) Azazel, sin and error (my master), his supporters (my wife) and his movements and powers (children), and refuses to gain liberty from these by cleansing himself (not go out free), Satan, sin and error will put him into open and bitter opposition to the Little Flock leaders, who thus will recognize him as a Second Deather (master shall bring him to the judges, 6) and to the leaders (door) and supporters (door post) of Azazel, sin and error; they will attach (bore) them to these by a mortal error (awl) in his understanding (ear), like no-ransomism, no-church-sin-offeringism, and thus he would be subject to them (serve) unto a completion (for ever).


(18) If for some personal advantage (if a man sell, 7) one gives up to be enslaved his official powers



(daughter to be a maidservant), as the Board's majority and many of their supporters under pressure gave up its controllership in the Society to J. F. R., refusing, in the hope of conciliating the Societyites, to challenge J. F. R.'s "legal" points in court, on such obtaining of liberty from the bondage of Azazel, sin and error, these powers will not obtain freedom from such enslavement (not go out) as the involved persons will obtain their pertinent freedom (as the menservants do). Such powers are forfeited, including those of crown-lost pilgrims, auxiliary pilgrims, elders, etc., who will never again get their Little Flock pertinent powers, when they do get freedom from Azazel, sin and error. If such sold powers, after being united to the buyer (betrothed her to himself, 8), become displeasing to him (please not her master), e.g., while yet with the Society, and thus united with Society powers, those who were about to become Standfasts became displeased with the Society, claiming that it had been the channel until Passover, 1918, and thereafter ceased so to be, as the price of their freedom, such could give up their powers (let her be redeemed), e.g., as the Standfasts did when, on gaining their freedom from the alleged channel, for the price of that liberty they gave up their Society powers to the rest of the Societyites, but such can have no power to sell their involved powers to a different group, e.g., these Standfasts could not give up those powers to the P.B.I. or to any of the antitypical Kohathite groups (to sell her to a strange nation … no power), and that because of his treachery against them (dealt deceitfully, literally, treacherously, with her), e.g., as the Standfasts did on the channel question. If a group would unite such powers (betrothed her, 9) to one of its movements (unto his son), e.g., the Standfasts as a whole gave up their powers to operate as a whole to the Elijah Voiceists as a movement, it would be obligated to treat such powers as its own (deal … manner of daughters), e.g., the Standfasts should have regarded the powers that they yielded