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

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to such Voiceists as powers of their own, but refused so to do. If a group having already certain official powers (If he, 10), e.g., the group in the Fort Pitt Committee, which had official powers to publish a magazine and conduct a pilgrim service for its adherents, unite itself with other powers additional to those already united with it (take another), e.g., the group uniting itself and others, with the P.B.I. corporation, it should continue to supply such prior powers all the strength (food), protection (raiment) and sphere of service (duty of marriage, literally, habitation) as they had before the additional powers were taken, and not diminish them (not diminish). If one or more of these three things are refused (not these three unto her, 11), the powers are to be freed gratuitously (free without money), as was the case with the Fort Pitt Committee's powers, which were freed in its loyal members.

 

(19) As the slayer in Num. 35: 10-30 represents one who commits sin and thus slays righteousness in varying degrees of guilt, so vs. 12-14 represent the same thing in less detail. By sinning with full wilfulness one, as far as he is concerned, slays righteousness (smiteth a man, so that he die, 12), and he is to be put into the second death (be surely put to death). But if one sins in Adamic weakness and ignorance (man lie not in wait, 13), occasioned by God's permitting evil (God deliver … into his hand), God appoints Christ as the city of refuge (I will appoint thee a place), to which fleeing in faith, he will be saved from the stroke of Divine justice (whither he shall flee). But if in pride and the guilt of full deliberation and wilfulness (presumptuously … with guile, 14) he slay righteousness (neighbor, to slay him), even if he pleads the merit of Christ for forgiveness, as some Second Deathers have done (take him from mine altar), Divine justice refuses Christ's merit for him (take him) and will put him into the second death (that he may die). The new creature who sins wilfully against God as His Father (smiteth his father, 15) and the Oath-bound Covenant

 

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as his Mother (his mother), God will certainly put into the second death (surely put to death). They who by false teachings and arrangements steal a servant or a company of servants and children of God from their proper field of service (stealeth a man, 16) for their own personal gain (selleth him), as was done by the Society leaders with the Epiphany messenger, with the Board's majority and with many others from 1917 to 1920, in which last year the act was brought to a completion, and they are proven guilty of it (found in his hand), as were the Society leaders, they will surely be put into the second death (surely be put to death).

 

(20) The new creature who blasphemes with sifting errors (curseth, 17), like the no-ransomers and no-church-sin-offeringers, God as his Father (his father) and the Oath-bound Covenant as his Mother (his mother), will certainly by God be put into the second death (surely be put to death). If two groups, like the Societyites and the "Opposition," or like the group and the three in the Fort Pitt Committee, become involved in a controversy (if men strive together, 18), and if one group by a misused teaching (stone) or by a misused arrangement (fist) injure the other (one smite another), as the Societyites did to the "Opposition" with the alleged legal opinion and arrangements of the "present management," and as the group did to the other three Fort Pitt Committee members with their misused charter advocacy and misused arrangement for the editorial committee, even if such evils did not cut them entirely off from the Lord's service (he die not), yet greatly hindered them therein (but keepeth his bed), as in the case of the "Opposition" and the three loyal Fort Pitt Committee members, but they come back again with much effort to a restricted service (rise again, and walk abroad, literally, make himself walk abroad upon his staff, 19), then the wrong-doer will not be guilty of fully wilful sin, and as a result will not be condemned to the second death (that smote him be quit), but shall make good the others' loss (shall

 

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pay for the loss, literally, his cessation he giveth), as the Societyites and the Group had to yield members, prestige, support, etc., respectively to the "Opposition" and the three members of the Fort Pitt Committee. And this making good of the wrongs will not be completed until they have fully restored the wronged (cause him to be thoroughly healed), a thing that is largely yet future in the examples above given.

 

(21) If people by false teachings misuse their authority (rod, 20) to bring (smite) Great Company members (servant) or Youthful Worthies (maid) unto a loss of their standing before the Lord (he die) by their evilly-used power (under his hand), even as the Society and P. B. I. editorial staffs, as well as other Levite teachers, have done, God would mete out to them condign punishment (he shall surely be punished). But if the misuse of their teaching authority by inculcating error does not result in the Great Company members or Youthful Worthies losing their standing before the Lord (if he continue a day or two, 21), since such teachers are Azazelites, they will not receive special punishment (not be punished), they suffering only the amount of punishment incidental to the weakened support that these can give them as a result of their weakened spirit of consecration (he is his money [capital thus diminished]), as can be seen, e.g., in Amramite and Dawnite leaders and ledlings. If groups (men, 22), like the Societyites and Standfasts, the "present management" and the Board's majority, enter into a controversy (strive) and so injure any of the Lord's people (hurt a woman with child) as to make them lose their fruitage (so that her fruit, literally, her children, depart), as the "present management" did in its conflict with the Board's majority, and as it did in its conflict with the Standfasts, and if there is no other evil resulting (no mischief follow), they will have to make good the wrongs done the Lord's people, as Jesus, the symbolic husband, determines (as the woman's husband will lay upon him), which the facts prove has

 

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been done by loss of adherents, influence and prestige by the "present management," and they will give it through their leaders (pay as the judges, literally, give by the judges [here there are no Hebrew words corresponding to the words, as and determine, and the A. V. omits altogether to translate the Hebrew word for by]), as the fulfilled facts prove was done by the "present management" for their injuries to the Truth people's fruitage. But if any other injury sets in (if any mischief follow, 23), as certainly was done by the "present management" to not a few of God's people, then justice requires, additional to what was just shown, an exact equivalent to be exacted (life for life), i.e., as their course occasioned some to lose their standing before the Lord, so did justice require "the present management" to lose its standing before the Lord. If any of such controversialists cause the eyes of understanding in any of God's people to be blinded, the evil-doers would by God be deprived of their eyes of understanding (eye for eye, 24), as we see in the "present management" and the "Group."

 

(22) If such controversialists cause any of God's people to lose their ability to make the Truth as food digestible (for tooth), those controversialists would by God be deprived of the ability to digest the Truth, as can be seen in the effects of the controversies of the Tower editors (tooth). If such controversialists disqualify any of God's people from service of God (for hand), they would become disqualified from Divine service, as can be seen in the course of Adam Rutherford with his, "Behold the Bridegroom," disqualifying some from service, and his later British Israelite activities, which prove him disqualified from Divine service (hand). If such controversialists undermine character and good conduct in any of God's people (for foot), they would be undermined in character and good conduct (foot), as is evident from J. F. R.'s controversies on no-character-development and service teachings. If such controversialists occasion destruction of good

 

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(burning, 25) in God's people' wounding their New Creatures (for wounding) and giving them verbal scourging (for stripe), they must suffer like destruction of good in them (burning), wounding of their New Creatures (wound) and verbal scourging (stripe), as can be seen in the cases of

J. F. R., I. H. Hoskins, F. H. McGee, G. K. Bolger, etc. If one injures (smite, 26) the eye of understanding (eye) of Great Company brethren under his charge (servant) or that of Youthful Worthies under his charge (eye of his maid) and blinds it (that it perish), he must give them freedom from his supervision (let him go free), in lieu of their pertinent loss (for his eye's sake), as can be seen in the experience of P.B.I.'s at the hands of their editorial committee on the chronology. If one injures (smite, 27) the ability of Great Company members (servant) under his charge to prepare their spiritual food for digestion (tooth) or do the same to the Youthful Worthies (maid) under his charge, resulting in the loss of such ability (knocks out; the A. V. fails to translate the Hebrew word corresponding to the words, knocks out), God's providence will deliver such from under his charge into freedom, which he must allow (let him go free), in lieu of his injury (for his tooth's sake), as is seen in the Tower editorial committee's course and its increasingly lost adherents.

 

(23) Vs. 28-36 foreshadow various acts of false teachers in the next Age, particularly in the Little Season, but as a type they also apply during the Parousia and the Epiphany. Oxen are used in several senses typically. We have seen in the case of the oxen that the tribal chiefs offered (Num. 7) and the oxen hitched to the new cart on which the ark was mistakenly borne (2 Sam. 6: 3-6), that they type charter and by-law powers. A very similar thing is typed by the cows (church creeds and laws) that the Philistines hitched to the cart on which they returned the ark (1 Sam. 6: 7-16). So, too, Jesus' humanity is typed by an ox (Ex. 24: 5; Lev. 27: 26; Deut. 18: 3). But here a

 

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different thing is typed by the oxen, viz., religious teachers. The Apostle Paul gives us this antitype of the ox (1 Cor. 9: 7-12). When this section is explained from this standpoint, it gives us Scriptural, reasonable and factual thoughts. If a false teacher (ox, 28) by his errors deceives (gore) strong (man) or weak (woman) brethren, so that they lose their standing before the Lord (that they die), Biblical truths as symbolic stones should by the true teachers be hurled at him until he is fully refuted (ox shall surely be stoned); and none of his privileges, powers, etc., shall be appropriated by the Lord's servants (flesh shall not be eaten), as can be seen from the fell effects of J. F. R.'s first errors and R. E. Streeter's errors on the chronology, and their Biblical, factual and reasonable refutations in THE PRESENT TRUTH. Their controllers, if non-participants in the errors, are not responsible further (quit).

 

(24) But if the teacher of error is such of long standing (ox were wont to push, literally, gore … in time past, 29), as was the case of the two mentioned above, and others, like J. T. Grey, G. K. Bolger, etc., and if his controllers have been given repeated notice to that effect (testified to his owner), which was done in all the cases mentioned, and, though having the power, they neglect to prevent further false teaching on the part of such teachers (not kept him in), as the controllers of those mentioned above, and others, having the necessary power, neglected to do, then both the persevering false teachers are to be soundly refuted by pertinent truths (ox shall be stoned) and their persevering controllers are to be cut off from the fellowship of the faithful (owner … put to death). If the false teacher by his errors so deceives strong (man) or weak (woman) ones among the Lord's people as to cause them to lose their standing before the Lord (hath killed a man or a woman), and if their controllers have not the full power to prevent such errorists from teaching their errors, or do not clearly see the points at issue, and are only lukewarm in their support, which makes

 

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their offense one of partial weakness and, therefore, measurably atonable (if there be laid on him a sum of money, literally, if an atonement be laid upon him, 30), as God directs (whatsoever is laid upon him), he shall undo the wrong to the best of his ability, relying on Christ's merit to make his efforts acceptable to God (give for the ransom, literally, redemption, of his life). If such a false teacher deceives (gored, 31) as to a Truth movement (son) or as to a Truth power (daughter), to their being put aside, as the "present management" did as to the Board's majority and the Directors' Truth powers, the procedure as to him and his supporters should be according to the principles underlying vs. 28-30, as just expounded.

 

(25) If a false teacher (ox, 32) deceives (push, literally, gore) Great Company brethren (manservant) or Youthful Worthies (maidservant) unto their losing their standing before the Lord, his controllers must make good to the Lord Jesus (their master) the full value of the fallen ones (thirty shekels of silver [the ancient price of a slave]), by losing as many Great Company members and Youthful Worthies from among their associates as were brought to a fall by their false teacher, as J. F. R.'s and others' supporters have had to yield up such numbers. If a group among the Lord's people (man, 33) spreads (open) slanderous and lying reports (pit; Gen. 37: 20-24, 28; 2 Sam. 23: 20), as the Societyites did against the "Opposition" leaders and the Group against the Fort Pitt Committee's minority, or invents slanderous and lying reports (shall dig a pit), as the 1891-1894 and the 1908-1911 sifting leaders and the clergy did against the Parousia Messenger and as "the present management" and the four revolutionary Fort Pitt Committee members did against the Epiphany messenger, and not conceal its invented slanders while they were yet unspoken (not cover it), and if a true teacher (ox), like the two Messengers, or a true teaching, like restitution, or manifesting Levites, "judging," or arrangement (ass) of spreading

 

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the Parousia Truth and the Epiphany Truth are thereby given a bad reputation (fall therein), the spreader and the inventor (owner, 34) of the slanderous and lying reports (pit) shall make full amends by suitable apologies and retractions (make it good) and give the supporters of the slandered one public assurance that the slandered teacher and teaching and arrangement have good characters (money unto the owner of them) and must himself bear the bad reputation that his exposed slanders gave them (dead beast shall be his).

 

(26) If a teacher (ox, 35) of one group of supporters deceives (hurt, literally, gore) a teacher of another group of supporters (another's, literally, the ox of his neighbor), so that the latter teacher loses his standing before the Lord, as W. F. Hudgings, while a P. B. I. teacher, deceived W. N. Woodworth, a Society teacher, on the chronology and caused him to lose his standing as a Merarite Levite and become of a lower order of Levites, a Gershonite, whatever advantages would be derived from the deceiver's worth (sell the live ox) would be divided among the adherents of both groups (divide the money of it), the course of the deceiver, W. F. Hudgings, moving some of his winlings to go to the Societyites and some to remain with the P. B. I. adherents, and parts of the advantages of the deceived, W. N. Woodworth, likewise going to each group, part of his evil workings going to the Society adherents and part of them to the P. B. I. adherents (dead ox also they shall divide), e.g., both the Society and the P. B. I. have undergone considerable loss through W. N. Woodworth's Dawn proselyting work among them. But if the false teacher is one of known long standing as a deceiver (known … used to push, literally, gore, 36) and his controllers would not restrain him (not kept him in), as J. F. R.'s long deceiving many teachers was unrestrained by the Societyites, when he deceived some Standfast leaders, e.g., W. M. Wisdom, his adherents had to yield a corresponding number of teachers to the Standfasts (pay ox for ox), and the deceived

 

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one would belong to them (dead … own), as the Societyites kept W. M. Wisdom for a long time.

 

(27) We saw above that antitypical striving was controverting, and that antitypical goring was teaching false doctrine, to the injury of others. It was there pointed out that the ox is used to type a variety of things, as, e.g., perfect humans, teachers, true or false, Jesus as the ransom, etc. In this chapter the ox is used to represent Jesus as the ransom; and the sheep, to represent the Church as a part of the sin-offering. Stealing is here used to represent usurpation, power-grasping, which is a theft of spiritual powers, privileges, services, offices, etc. He who stole an ox (steal an ox, v. 1) types a new creature who commits an act of usurpation against our Lord as pertaining to His ransom sacrifice; hence any new-creaturely teacher of an error that in any way impinges against the ransom commits antitypical theft; for such a teaching is a usurpation on the teacher's part against Jesus as the Ransomer, since it is a misuse of the teaching office and its powers. Furthermore, he who stole a sheep (steal … sheep) types a new creature who commits an act of usurpation against the Church as pertaining to her as a part of the sin-offering; for such a teaching is a usurpation on the teacher's part against the church as a part of the sin-offering, since it is a misuse of his office and its powers. Hence any new creature as a teacher of an error that in any way impinges against Church-sin-offeringism commits antitypical theft. If in addition such a teacher denies the ransom outright (kill it) or betrays Christ for gain, as Judas and others have done (sell it), he must die the second death (restore five oxen for an ox). This is typed by the fact that, as 7 is the number of the Divine nature and 10 that of actually or reckonedly perfect natures lower then the Divine, 5 is the number of an imperfect nature lower than the Divine, which implies that the pertinent errorist has lost his New Creature and his justification. Such sins are never

 

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committed unless first the Holy Spirit is cast out of the heart. This is not the penalty necessarily of a Church-sin-offering-denying or a Church-betraying new-creaturely teacher, typed by the fact that the literal thief would have to make good by four sheep and by the preservation of Korah's children as Levites. However, he would have to forfeit his place in the Little Flock, be remanded to the Great Company and make good by reforming the evil characteristics from which his sin flowed, typed by the fact that four sheep were less proportionally than five oxen, which shows that his penalty is less severe than the greater errorists' (four sheep for a sheep).

 

(28) Certainly, such teachings on these penalties, as the types indicate, have been proclaimed during the Parousia and the Epiphany, as, e.g., the writings of their Messenger's show; so, too, have the antitypes of vs. 2-6 also proven it. If the ransom and sin-offering denier is caught in the act of his usurpation (thief be found breaking up [through], v. 2) and is immediately refuted (smitten) utterly (that he die), the refuter is to be declared free of guilt (no blood for him [literally, for it]). If the said usurpation be one against more or less light in the usurper (sun be risen upon him, v. 3) he must be held responsible for it to the extent of his ability, which implies the loss of the high calling, the death of a priest (blood for him [literally, for it]); and if it surpasses his ability to make good and still gain life (if he have nothing) he must be given up to the second death (sold for his theft). But if the denial is in the form of an impingement (logical deduction) against Jesus and the Church officially, or is against any doctrine, or is due to a misrepresentation of the Truth, which misrepresentation is denied and fought against, as, e.g., the antitypical children of Korah denied the Church's share in the sin-offering, because antitypical Korah deceived them into believing that the doctrine taught that Jesus did not provide a complete ransom, for which reason the Church was said to provide

 

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vide the rest that allegedly was lacking (if the theft be certainly found in his hand alive, v. 4), regardless of whether it is a usurpation against Jesus' (ox) or the Church's (sheep) office or against a doctrine (ass), the usurper is to make good doubly, i.e., he has (1) to drop out of the Little Flock into the Great Company, and (2) he has to work out of his character the fault arousing the usurpation (he shall restore double).

 

(29) If one who, having an evil heart condition, and consequently having lost Little Flockship and its Truth on doctrine and practice, has thus depasturized the Truth for his followers (cause a field or vineyard to be eaten [depasturized], v. 5), makes an invasion as a teacher into the sphere of the Little Flock's teaching for the benefit of his adherents, as the six sets of sifting leaders have done (put in his beast, and shall feed), and there works devastation as to its teachings on doctrine (field) and practice (vineyard), he will have to give up as recompense (shall make restitution) the best of his teachings on doctrine (field) and practice (vineyard); for God will put such an one into such controversial disadvantages that amid them to defend his errors he will be continually surrendering formerly held truths that impinge against his new errors, as was done with all of the six sets of harvest sifters. Thus does God punish such invasions, which are usurpations. If a destructive sifting sets in (fire breaks out, v. 6) and works devastation on the evilly-disposed (catch in thorns, more properly rendered, find thorns) and perverts (consumed) some who already have been won for the Truth (stacks of corn), some who are winnable for the Truth (standing corn), or the Truth itself (the field), the sifter who wrought the destruction will surely have to suffer the penalty of his defiling God's people and the Truth—the second death— even as St. Paul teaches, "If any man defile God's temple [Ezek. 9: 7], him will God destroy (1 Cor. 3: 17). We know that the things typed in vs. 1-6 have been taught during the Parousia and the Epiphany.

 

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(30) In vs. 7-15 certain things are typed pertinent to the stewardships that Christ has committed into the care of His people, especially His servants, and most particularly, His special-mouthpiece servants. If Jesus commits to a servant of His (a man deliver unto his neighbor, v. 7) the Truth as a whole (money; literally, silver) or separate teachings (stuff; literally, vessels) as an entrustment (to keep; Tit. 1: 3; 1 Tim. 1: 14), and some new-creaturely false teacher make a usurpation against it (it be stolen), while its care is the office duty of the trustee (out of the man's house), and the usurper is overtaken and refuted, this new-creaturely false teacher must make good in a double way, if he is still to retain life: (1) he must forfeit his place in the Little Flock, dropping into the Great Company; and (2) he must work out of his character the fault that betrayed him into this act of usurpation (pay double). But if the false teacher is not a new creature, but is a nominal Christian or heathen and thus does not come into the hands of the Church as a captive (if the thief be not found, v. 8), the question must yet be decided as to whether the trustee is guilty of connivance in the usurpation, either by a lack of faithfulness in caring for the entrustment or by winking at the usurpation, and thus allowed the entrustment to be usurped. Hence the trustee must be brought before the ecclesia as judge, if he is a local elder, or if he is a general elder he must be brought before the general elders, especially before the special-mouthpiece elder (master of the house shall be brought before the judges), to determine the question as to whether he is guilty either as the real usurper, or by carelessness or unfaithfulness is a conniver in the usurpation (hand unto his neighbor's goods).

 

(31) This procedure must be followed in every usurpation as to an entrustment (all manner of trespass, v. 9), whether it involve our Lord personally (ox), or a doctrine (ass), or a church or the Church (sheep), or an official authority (raiment), or a case of a usurpation involving a lost truth or person (any manner of

 

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lost thing), as to which a serious question of responsibility arises (which another challengeth to be his; literally, which one shall say, This one may be he, i.e., may be the guilty one). Such a case must come before the ecclesia or before the general Church as represented in the general elders, especially the special mouthpiece elder (the cause of both parties shall come before the judges). If God brings about the condemnation of any accused one (whom the judges condemn; literally, whom God condemns; in the two preceding uses of the word translated judges the definite article is used before the word elohim, which evidently there proves that judges is the right translation; but in the third use of the word elohim the article is not used; hence it should be translated God, as indicated in the suggested antitype), he must make a double recompense for his trespass: (1) the forfeiture of his place in the Little Flock, and (2) overcome the unnoticed fault (he shall pay double unto his neighbor).

 

(32) If Jesus should entrust to the care of a general or local elder, especially to the special mouthpiece, a doctrine (deliver unto his neighbor an ass, v. 10), either as to Jesus (ox) or the Church (sheep) or any other class, like the Great Company, Youthful Worthies or the faith-justified (any beast, to keep), and the doctrine, e.g., Jesus' Logos nature, carnation and resurrection change, restitution, high calling, man's mortality, sin's penalty, faith-justification, the end of the reaping in 1914, the existence of the Youthful Worthies and Great Company as classes, cease to be taught (die), or is marred, by the introduction of foreign elements or by the removal of features of it, e.g., the atonement as consisting exclusively of the satisfaction of justice, or exclusively of making man pleased with God, no tentative justification, vitalized justification apart from consecration (hurt), or a true doctrine made to serve a wrong system, e.g., like the doctrine of election made to serve Calvinism, or the doctrine of free grace made to serve Arminianism, the doctrine of

 

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John's baptism made to serve Campbellism (driven away; literally, made captive), and the thing is done so stealthily that no competent one was at the time made aware of it, e.g., none of the star-members had anything to do with the above-named suppressions, marrings or captivities (no man seeing), then the solemn assurance should be given by the trustee to Jesus (oath of the Lord between them, v. 11), to the effect that he did not cause the doctrine to cease to be taught, nor mar it, nor make it serve false systems of teachings (not put his hand unto his neighbor's goods). Consequently, when star-members solemnly protested against such suppressions, marrings and captivities, they gave the Lord solemn assurance that none of their class was responsible therefore, and their solemn assurance was accepted by the Lord Jesus for them personally and for the preceding members of their class (the owner of it shall accept), and the pertinent trustees will bear no responsibility and make no recompense therefore (shall not make good).

 

(33) But if any of these entrusted teachings actually suffered usurpation by his sufferance (if it be stolen from him, v. 12), then he would have to make good by loss of his high-calling standing and working out of his character the fault contributing to the success of the usurpation (make restitution). But if any doctrine is distorted and rent by demons and their beastly systems of error, e.g., the manner, object and time of Jesus' Second Advent, the Millennial reign, the judgment day distorted and rent by the sectarian denominations (torn in pieces, v. 13), on his proving by competent and trustworthy evidence such distortions and rendings (let him bring it [the torn thing, whose corresponding Hebrew is in the original, but has not been translated in the A. V.] for witness), which will relieve him of responsibility for the distortions and rendings (not make good). If an elder, whose powers on teaching are those belonging to a church by Jesus' entrustment and are by it through its election of him to

 

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office loaned to him to use in its stead, or if a general elder, who gets his office powers from our Lord exclusively as a loan (a man borrow ought of his neighbor, v. 14); misuses the pertinent office powers to the marring of a teaching (be hurt) or makes it cease to be taught (die), and that without the approval of the Lord (the owner … not with him), he will have to give recompense in the two ways mentioned several times above (surely make it good). Cases coming under this head would include, among others, the following teachings: that the call to the high calling continues since 1914, reaping work must now be done, local elders are not to be had, the Church is to continue to proclaim the Day of Vengeance as a future event, etc. But if our Lord approves of the pertinent marring of the teaching, e.g., refuting the idea that the call to the high calling is still operative, that the reaping still continues, that elders are not to be elected, that the Church is to continue to proclaim the Day of Vengeance as a future event (the owner thereof be with it, v. 15), the pertinent elder is to make no recompense (not make it good). It will be recalled that to the laborers in God's vineyard the Lord has promised a hundredfold for sacrificial service (if he be an hireling; Matt. 19: 20); but even if one's service is connected with the doctrine's ceasing to be taught, or with its being damaged (hurt, or die), the Lord will, nevertheless, give him the hundredfold (shall come with his hire). The last clause of v. 15 has been poorly rendered in many translations. It should be rendered as follows: If he be an hireling, He [the Lord] shall come with his hire. This rendering we have indicated in our parenthesized quotations. The word sachir, rendered hire in its first use in v. 15, can mean hire or hireling. It occurs in both senses in v. 15.

 

(34) If a Truth group should mislead a group not espoused to our Lord, e.g., Youthful Worthies, the justified, or people of good will (none of whom are betrothed to our Lord), all of which the Society has misled (if a man entice a maiden, v. 16), and defile

 

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these into wrong practices and teachings, as the Society did with them (lie with her), that Truth group shall ordinarily surely take them as their espoused and become one of them (endow her to be his wife). But if the Lord Jesus, through the principles of the Word, should thoroughly refuse to consent to their becoming one, as He did as to certain ones in the two classes just mentioned (father utterly refuse to give her unto him, v. 17), that Truth group would have to give up the pertinent truth, as the Society did on there being a Youthful Worthy class, and a tentatively-justified class. God's people by pertinent refutations are not to allow false-teaching churches, which practice symbolic witchcraft by erroneous teaching as Satan's mouthpieces (2 Kings 9: 22; Rev. 2: 20-23), to go unrefuted, but are zealously to refute their symbolic witchcrafts (not suffer a witch to live, v. 18). God's people as such are not to enter into membership in a union of church and state; nor are they to unite with a church united with a state (lieth with a beast, v. 19). If they do they will be cut off completely from the high calling, as has been the case with some Truth people who have fallen away from the Truth and joined the Romanist, Grecian, Lutheran, Reformed and Anglican Churches (surely be put to death). Their sacrificial ministries are not to be for any of Satan's religious systems (any god, v. 20), which is a sacrifice to demons, but to God alone (save unto the Lord only). Whoever so does is cut off from the high calling (shall be utterly destroyed).

 

(35) God's new-creaturely people should be very careful not to distress or oppress Youthful Worthies, who are a class foreign to the new creatures (neither vex a stranger, nor oppress him, v. 21). These may be distressed, e.g., by unbrotherly treatment, by being discriminated against needlessly and by not being given services applicable to them. They are oppressed, e.g., when heavy burdens as to belief and practice are put upon them, exactions are required of them, as various Levite groups, particularly the Society, have done, and

 

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requiring unprofitable labor from them. As an exhortation against such distressing and oppression, God's Israel are to remember how in symbolic Egypt by tormenting doctrines, practices and persecutions, as strangers to the symbolic Egyptians, they were distressed and oppressed (ye were strangers in … Egypt). Nor are God's people to afflict, in the first place, an ecclesia which has lost its symbolic husband, elders, as Jesus' representatives, or, in the second place, the individual members of an ecclesia who by the loss of their elders are made symbolically fatherless. Those who grasp for power and lord it over such an ecclesia and its members afflict such. So, too, when the Church loses the Lord's special mouthpiece, as the Church did when Bro. Russell passed away, it becomes a symbolic widow and its members fatherless. The Levitical power-graspers who became lords over God's heritage afflicted this symbolic widow and her symbolic fatherless children (not afflict any widow, or fatherless child, v. 22). If local or general elders in their respective spheres in any manner become guilty of such affliction of these (If thou afflict them in any wise, v. 23), and they groan and cry out under it, as has been the case in various Levite groups, and these groans and resultant cries and prayers arise against their oppressors to God, even but a little (they cry at all unto me), God Himself will heed their cry (I will surely hear). The course and effects of the power-graspers will, in the first place, displease the Lord greatly (my wrath shall wax hot, v. 24); and He will raise up defenders of His oppressed people, who with the Sword of the Spirit will as God's agents thoroughly refute these power-graspers, as was done by God, e.g., against the Society and the P. B. I., and He will manifest them as crown-losers, slain as to their standing in the Little Flock (kill you with the sword), which will result in such ecclesias and groups, the symbolic wives of these power-graspers, and their individual members, as the symbolic children of these power-graspers, becoming symbolic

 

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widows and symbolic fatherless ones, so far as concerns Little Flock symbolic husbands and fathers (wives shall be widows, and your children fatherless).

 

(36) God's people should give instructions, help to growth in grace and appropriate opportunities of service to those needing such (lend money to any of my people that is poor by thee, v. 25), but such helpers should not, in the first place, take any advantage of such symbolic poor ones (not be to him as an usurer), nor should the giving of such helps be conditioned on their being made to their disadvantage to advantage their helpers (lay upon him usury). E.g., H. J. Shearn and W. Crawford required partisan support of those whom they favored with opportunities to serve as colporteurs, elders, extension workers, Photo-drama workers, etc. And if any of these refused, they oppressed them, giving in some cases such colporteurs such poor territory as would not afford them sales enough to pay their expenses, sending such extension and Photodrama workers to unproductive territories, even if they gave them territories at all. This made them antitypical usurers. Whoever use brethren in their own personal interests and disfavor brethren who will not yield them partisan support are antitypical usurers. Those who accept powers as to privileges of service yielded them out of the powers of an ecclesia, as a local elder or deacon does who accepts-the powers of being an ecclesia's pertinent representative, using some of its power as such, or as a general elder does who accepts the powers of being a special mouthpiece's representative, using some of his powers as such, are ones to whom the ecclesia's or special mouthpiece's official powers have been pledged, entrusted, for certain advantages that the ecclesia or special mouthpiece shall thereby gain (take thy neighbor's raiment [literally, garment] to pledge, v. 26). Such a local or general elder should not use those powers longer than the expressed or implied term of the office lasts (deliver it … the sun goeth down). For it is the ecclesia's or

 

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special representative's only authority (his covering only, v. 27), their authority to make up for their human needs (raiment [literally, garment] for his skin), to protect them in their rest of heart and mind (wherein … sleep). Those who keep the office longer than its expressed or implied time limit, e.g., longer than the term of eldership, or longer than there is fruit produced by a general elder in his work, as some have done who, though dismissed by Bro. Russell from the pilgrim work, persisted in serving either by discourse or letter various ecclesias, are power-graspers, against whom the ecclesia or the special mouthpiece complain before the Lord (crieth unto me). The Lord will hear such complaints against the pertinent power-graspers and effect their removal from the involved office powers (I will hear); for God is merciful to the oppressed, to deliver them from lording tactics (I am gracious).

 

(37) The Lord's people are not to rail at, and ridicule pilgrims and elders, nor civil and clerical rulers (not revile the gods, judges, Acts 23: 1-5; v. 28); rather they are to be as respectful to these as proper principles require. Especially are they not to speak evil of, or slander the foremost of those general elders who are the special mouthpieces and executives for the Lord (not curse the ruler [literally, prince] of thy people), ever remembering that to rail at, revile, slander and speak evil of, are a mark of Satan and his spirit (Zech. 3: 1, 2; Jude 8; Rev. 12: 10), while the Lord's Spirit will not rail at even Satan (Jude 9). V. 29 is poorly rendered by the A. V. and much better rendered by the A. R. V., especially by its margin: Thou shalt not delay [to offer] of thy [harvest] fulness and of the outflow of thy presses [wine and olive oil]. The reference here is to meat-offerings and drink-offerings and the oil-gifts made for tabernacle and temple uses. In antitype the meat, or meal, offerings represent the deeper Truth teachings that the Lord's people are to set forth as a service to the Lord, the Truth and the brethren; and in antitype the drink-offerings are the

 

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simpler Truth teachings that the Lord's people are to set forth as a service to the Lord, the Truth, the brethren and the world, while the oil-offering represents the Lord's Spirit, in which these services are to be performed. Thus our teaching and witnessing in the Lord's Spirit as to the deeper and the simpler doctrines, precepts, promises, exhortations, prophecies, histories and types of the Bible are here referred to as things to be promptly done by us (not delay to offer thy harvest abundance and overflow [of thy wine and olive presses], v. 29). The charge is one that prohibits procrastination in the Lord's service; for it is not only the thief of time, but the ruiner of opportunities of service and fruitfulness. The justified, as the tentative firstborn of the Gospel Age, are exhorted to consecrate; and the Little Flock and the Great Company, as the vitalized firstborn, are to carry out their consecration; and the nominal people of God are not to refuse to yield these up unto consecration and its carrying out (the firstborn of thy sons shalt thou give unto me).

 

(38) Then the Lord gives instruction as to the consecratable. They should be the justified, either such as are actually or reckonedly justified, which is typed by the ox or sheep left with the mother for seven full days and then sacrificed on the eighth day (Likewise [literally, So] … oxen … sheep: seven days … dam; on the eighth day thou shalt give it me, v. 30). The following will clarify this matter: the seven full days will be the complete Millennium, when human perfection will actually be given the race; and Jesus, just before 30, i.e., just before consecration, was just like the perfected, sinless race at the end of the Millennium, the antitypical seven days. And at His consecration He was just like the perfect and sinless race in the Little Season. He remained under Judaism, His antitypical foster mother, as typed by Pharaoh's daughter (with his dam), throughout the reckoned antitypical seven days, the complete time before consecration; and on the antitypical reckoned eighth day He consecrated Himself