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


later divided, each group containing two subordinate leaders, besides two each of the four subordinate groups of speakers: pilgrims, auxiliary pilgrims, extension workers and discoursing elders, responded to this call and gathered their fellows, and set themselves aside to the cleansing work (vs. 12-15). The chief leaders undertook to cleanse the most sacred things, and cast out the uncleanness to the subordinate leaders to dispose of into an unclean condition (v. 16). They took an equal time for cleansing the most sacred and the less sacred things (v. 17). They reported to J.F.R. that they had cleansed the sacred things as God and new creatures viewed them and as the justified viewed them (v. 18). They also reported that they had restored all the neglected teachings and that they were ready for the Lord's altar (v. 19).


This was then immediately followed by J.F.R.'s gathering the leaders to avail themselves, by faith, of the acceptableness of Christ's sacrifice by God for forgiveness and spiritual blessings, and to set forth the atoning sacrifice of the Church for the non-new creatures (vs. 20, 21). Then he requested Jesus and the Church to do their pertinent work as to these two kinds of sacrifice. This was done for the faith of the bringers of the sacrifices, first with the burnt offering of Jesus as manifesting God's acceptance of Christ's sacrifice in forgiveness and bestowal of spiritual blessings in a threefold emphasized way (v. 22). Then the sacrificing of the Church's humanity followed, as done for the non-new creatures as their part in the finished picture, even as J.F.R. charged (vs. 23, 24). He then set the subordinate leaders to serve, in volunteering, colporteuring and teaching, according to Bro. Russell's arrangements, sanctioned by the Parousia deeper discerners of the Word and the pilgrims, even as God had given these arrangements (v. 25). The subordinate leaders served with the Volumes, Towers and tracts, while the main leaders served with discourses (v. 26). At J.F.R.'s charge the acceptableness of Christ's sacrifice to God was emphasized by the proclamation of the Song



of the Lamb by the speakers and the literature distributors (v. 27). Even outsiders joined in this service; the pilgrims discoursed; the literature distributors spread it, while by faith the manifested acceptableness of Christ's sacrifice to God was held (v. 28). All participated in this service (v. 29). J.F.R. and the other leaders charged the subordinate leaders to set forth the Divine attributes with Bro. Russell's and the deeper discerners' teachings (v. 30). This was a renewal of consecrations by God's people.


J.F.R. stressed this, and on its basis exhorted the brethren to renew their consecrations, which the brethren did with thankful and appreciative hearts in great abundance (vs. 31-33). The main leaders being too few to help the people present their consecrations, the subordinate leaders assisted them, in fact were more willing thereto than the main leaders (v. 34). It was a time of abundant consecrations with pertinent simple teachings, as an evidence of God's manifestation of His acceptance of Christ's sacrifice; and thus was an orderly service set up in the Church (v. 35). J.F.R. and all the brethren rejoiced for these blessings; for this service was done very quickly. All this was in full swing before J. had returned to America, where he arrived April 9, 1917, 13 days after the Hezekiah aspect began. Our comment on 2 Chron. 30 will be very brief: The Passover feast there described, being kept the 14th of the second month, did not represent the same things as one kept on the 14th of Nisan. In the large picture the Passover kept the 14th of the second month represents the Millennial privileges of restitution. In this little picture it represents a Passover that the Divine foreknowledge recognized as a crown-losers' Passover. And such it was, as is readily concluded from the fact that it was under the direction of the chief crown-loser, J.F.R. It was attended by large reconsecrations of many crown-losers in America and some in Britain; many of the British crown-losers would not respond to J.F.R.'s invitation to partake in its deliverance features of the 14th nor in its joys of the Christian life features of the 15th to the 21st, because of loss



of confidence in him. But some of these, from three tribes, corresponding to some of the British prospective Kohathites, Merarites and Gershonites, responded, and very many in America responded, and kept the best Passover that crown-losers ever kept, with much faith in the Lamb of God, many consecrations of new brethren (Youthful Worthies) and reconsecrations of old new creatures.


Many present were unclean, yet offered quasi-consecrations and quasi-renewed consecrations, i.e., some Youthful Worthies and some of the three prospective groups of Levites. The main and subordinate leaders were very busy with such consecrations. They even doubled their joys as to the Christian life. This was the greatest renewal of consecration since that which accompanied J.'s ministry in England up to Feb. 28, 1917. This led to a putting away of the idols of selfishness and worldliness, of combinationism and little nominal-church ways, after which the reconsecrated ones betook themselves to their ordinary pursuits (2 Kings 18: 4; 2 Chron. 31: 1). J.F.R. continued this course of arranging for the various general services of the Lord's people, in assigning the main and subordinate leaders their work (2 Chron. 31: 2), and in putting his human all at the service of God's people as to justification, consecration and holy living (v. 3); and he exhorted the people to consecration, to which they generously responded (vs. 4-8). He inquired as to these consecrations and their expression, and arranged for their proper care and use in the Lord's service, through the stewardship of appointed brethren at Bethel and in the ecclesias (vs. 9-19). He refuted false views and practices as to the ransom, calling them brazen, not copper (2 Kings 18: 4). He was in the Hezekiah aspect better as an executive than in any of the little Judahite kings' aspects before or after it, doing the Lord's work heartily and prosperously (vs. 4-7; 2 Chron. 31: 21). He fought against Azazel and smote the sectarians (2 Kings 18: 8).


Before studying 2 Kings 18: 13–19: 37; Is. 36: 1–37: 38 and 2 Chron. 32: 1-21, we will first take up the story of Hezekiah's



sickness, as relating an event contemporaneous with it. After J.H. was delivered into Azazel's hands, April 1, 1917, Azazel made efforts to lay hold on J.F.R., whose spiritual malady showed itself on April 10, paralleling the 14th year of Hezekiah, the same as the year of the Assyrian invasion (Is. 37: 1; 39: 1), at J.'s first so-called "hearing before the Board" (EF 67-69); and J. told him that his present phase must cease and that he should reform his conduct (2 Kings. 20: 1; Is. 38: 1; 2 Chron. 32: 24). This led J.F.R. to pray for mercy (2 Kings 20: 2, 3; Is. 38: 2, 3; 2 Chron. 32: 24). J. left that Board meeting and mingled with the Bethel brethren, when the little parallel showed him that J.F.R.'s Hezekiah phase had yet 15 days to run, and he told him so, assuring him that the Society would be delivered from Satan for Bro. Russell's sake (2 Kings 20: 4-6; Is. 38: 4-6). This assurance had some mellowing influence on J.F.R. toward arranging for a second so-called "hearing before the Board," the night of April 11, God's time April 12, on the British matter, at which it was not discussed at all! J. advised that sweetening parts of God's Word be applied to J.F.R.'s great fault manifested April 10, and said that a healing of his malady would set in (2 Kings 20: 7; Is. 38: 21), and that he would do good in the Church (2 Kings 20: 8; Is. 38: 22).


J.F.R. asked for a proof of this. J. asked whether the proof should be given by opening the Bible correctly on things that were future or past as to the Lord's choice of His present messenger. J.F.R. asked for past proofs, which were furnished by J.'s expounding the Eldad and Medad type and that of David's nine mightiest men, particularly Eleazar, the second mightiest, as probability proofs that J. was the Lord's chosen messenger, which J. at that time mistakenly thought meant that he was the steward of the penny parable (2 Kings 20: 8-11; Is. 38: 7, 8; 2 Chron. 32: 24), J.F.R.'s prayer for recovery is typed by Hezekiah's in Is. 38: 9-20. But J.F.R. was not grateful, rather filled with pride and envy at J.'s exposition, and abruptly brought the meeting to a close, without giving J. the chance to finish



the probability proofs, let alone to proceed to the proofs from Neh., Ezra and Esther; and this brought wrath from God upon him (2 Chron. 32: 25). At that time J.F.R. received speculations from emissaries of Azazel and showed them his powers, prerogatives, etc. (2 Kings 20: 12, 13; Is. 39: 1, 2). J. made inquiry as to their nature and sphere of thought and action, and what he had shown them; and J.F.R. answered, his full powers (2 Kings 20: 14, 15; Is. 39: 3, 4), which he alleged were the same in the Society as Bro. Russell's. Then J., from the little parallel, told him that such power claims would bring him and all his into Satan's control (2 Kings 20: 16-18; Is. 39: 5-7). This had an humbling effect; and J., in answer to his question, assured him that it would not come for a long while, but was a test to him (after the Hezekiah phase; 2 Kings 20: 19; Is. 39: 8; 2 Chron. 32: 26, 31). After this J.F.R. prospered, increasing in resources, honor and stores for Divine truths, graces, truth appetizers, Truth-defense writings and teachings, as well as stores for nourishing hard and easy teachings and understandings and secure places for the humanity of the Lord's people, ecclesias and greater and less justified brethren in abundance under God's blessing (2 Chron. 32: 27-29). He brought truths into the Society and greatly prospered (v. 30).


We now return to the parallel of the Assyrian invasion, which in the beginning of the second preceding paragraph we said we would not discuss, until we had treated on the little parallel of Hezekiah's sickness. We changed the order because of the better clarifying of both the stories, particularly because that order will throw better light on the little parallel of the invasion. The invasion is described in the passages cited in the beginning of the second preceding paragraph. In this story Hezekiah in the small parallel types J.F.R. in the good part of his mind on April 10; Sennacherib, Azazel; Eliakim, A.H.M.; Shebna, M. Sturgeon and Joah, W.E.V.—the last three in the good parts of their minds. Tartan, Rabsaris and Rabshakeh type the bad parts of A.H.M.'s, W.E.V.'s and



J.F.R.'s minds, in the order mentioned; all three had by J. while yet in England been put into the fit man's hands. Isaiah in this scene represents in the little parallel J. in his office as God's Epiphany mouthpiece. J. knew that J.F.R., A.H.M. and W.E.V. were then crown-losers. All six of these so far mentioned acted out their respective parts on April 10, three of them, their double minds that day, at the first so-called "hearing before the Board." Besides these, J.D. Wright, I.F. Hoskins and R.H. Hirsh, three Board members, were present. A.I. Ritchie and A.N. Pierson were the only two Board members not present at that meeting. A.H.M. and M. Sturgeon were not Board members, but were asked by J.F.R. to be present. Thus it was not exactly a Board meeting, though five of its seven members were present. The entire scene as presented in the chapters cited at the beginning of the second preceding paragraph types in the little parallel Azazel's effort prematurely to seize possession of J.F.R. and his partisan supporters. But as long as the priesthood does not abandon crown-losers, Azazel cannot possess himself of them. J. knew the three to be crown-losers, though four of the seven mentioned above knew it not of these three, and none of these five had abandoned the three to Azazel. Hence Azazel could not get them fully into his control. We are not to understand that the antitypes of the speeches were made by words, but by the acts, looks and spirit of the little parallels.


Briefly will we give the little parallels of the generalities of this episode. The course of J.F.R. in the Uzziah and Ahaz phases shows that he was fast ripening for falling into Azazel's hands. Of course the brethren desired to give no room or aid to Satan, prevented it as far as possible and encouraged one another therein (2 C. 32: 2-8). J.F.R. made concessions to him to ward him off (2 Kings 18: 14-16). This did not satisfy Azazel, who roused the evil side of A.H.M.'s, W.E.V.'s and J.F.R.'s minds to coerce J.F.R. and his partisan supporters into Azazel's hands, while the good side of J.F.R.'s mind sought by the help of the good



parts of A.H.M.'s, W.E.V.'s and M. Sturgeon's minds to circumvent what proved to be the planned capture (2 Kings 18: 17, 18; Is. 36: 2, 3; 2 Chron. 32: 9). The grossly unjust, insolent and cruel course of J.F.R.'s evil mind (EG 67-69) at that meeting is the little parallel of Rabshakeh's unjust, insolent and cruel speech (2 Kings 18: 19-25, 27-35; Is. 36: 4-10, 1220; 2 Chron. 32: 10-16, 18, 19). A.H.M., M. Sturgeon and W.E.V. through the good part of their double-mind by their looks and manner remonstrated with him against his course, asking him to change his manner, as having an unfavorable effect on the others present (2 Kings 18: 26; Is. 36: 11). The others present, apart from J., said nothing (2 Kings 18: 36; Is. 36: 21). By manipulating certain things that J. had written or cabled, J.F.R.'s evil mind was intimidating his good mind in that meeting (2 Chron 32: 17). A.H.M., M. Sturgeon and W.E.V. were deeply saddened, their faces showing deep distress, which showed to the better side of J.F.R.'s mind how the course of his evil mind had impressed them (2 Kings 18: 37; Is. 36: 22). This had the effect of saddening him and making him seek the Lord's mercy among His people, which moved him and J. to long for deliverance from the evil condition that "the hearing" revealed (2 Kings 19: 1; Is. 37: 1; 2 Chron. 32: 20). The look of distress that J.F.R.'s good mind made come over his face at the evil situation that his evil mind had created influenced all the brethren present by their grieved looks to appeal longingly to J. to seek to relieve the situation (2 Kings 19: 2-5; Is. 37: 2-4).


This J. noted and by his subsequent words and manner indicated that the Lord would work deliverance from the evil that J.F.R.'s evil mind threatened, and would beat back Satan's efforts to gain control, and frustrate him in his sphere of teaching and spirit (2 Kings 19: 6, 7; Is. 37: 6, 7). Thus for a little while J.F.R.'s evil mind stopped being in the ascendancy (2 Kings 19: 8; Is. 37: 8). But when J. presented the "scheme" of the managers to devitalize the Society and vitalize the I.B.S.A., as an argument against the course of the



managers and J.F.R.'s support of them, the evil part of J.F.R.'s mind showed itself again in the ascendancy, in boastful and intimidating manner and speech (2 Kings 19: 913; Is. 37: 9-13). Again his good mind was distressed by this expression of his evil mind; and his longings went out to God for deliverance (2 Kings 19: 14-19; Is. 37: 14-20). J., perceiving his changed attitude, in love assured him that, if he would set aside his wrongs, his pride and his insolence, and would act as a Christian, the Lord would deliver him and His people from Satan's power (2 Kings 19: 20-34; Is. 37: 21-35). The severe rebukes that J. administered to J.F.R. for his evil course at that meeting subdued him toward the end of that meeting and, while he was withdrawn from the evil part and wholly given over to the good part of his mind, the host of fallen angels that were arrayed against him to take him into Satan's control departed, utterly defeated; and Azazel, while at his work, influenced thereto by two fallen angels, gave up the effort for a while, to the deliverance of all concerned (2 Kings 19: 35-37; Is. 37: 36-38; 2 Chron. 32: 21, 22). This was followed by increased prosperity for J.F.R., even to this phase's end (2 Kings 20: 20, 21; 2 Chron. 32: 23, 32, 33).


During most of the next phase, the Manasseh phase, April 25-June 18 (2 Kings 21: 1-18; 2 Chron. 33: 1-20), J.F.R.'s evil mind was as much in the ascendancy as in the Hezekiah phase his good mind was usually in the ascendancy (2 Kings 21: 1, 2; 2 Chron. 33: 1, 2). The operation of his evil mind began to show itself markedly in connection with the visit of Captain Smith of Liverpool at Bethel, about April 25. Envy moved him to seek to discredit J. on the steward matter, since J.'s confounding the office that the Lord had given him as the Epiphany messenger with that of the steward made him think J. to be grasping for the office of steward, which office J.F.R. imagined himself to have. His bringing this matter up before the Bethel family is described in EF 39-42. This was the beginning of a series of envious acts of humiliation that he during his Manasseh phase heaped in rapid succession on J., not the worst of which was to give J. the



least important work at the Tabernacle, e.g., dusting off books and similar things, requiring him to wear overalls, while doing his assigned tasks. J.F.R. served the evils of envy, power-grasping, lording, autocracy, combinationism and many other evil qualities, and did this as an alleged service of God (2 Kings 21: 3-5; 2 Chron. 33: 3-5). His cruelty made him roast before the Bethel family some of its most prominent members. Usually he would begin this course of action by roasting J., then A.I. Ritchie, then M. Sturgeon. J.F.R.'s inexact knowledge of, and uncleanness on intricacies of the Truth astounded J., who had repeatedly to give a view differing from J.F.R.'s, whose oft contradiction of Bro. Russell's teachings hurt J. These differences, politely put, greatly angered J.F.R., who would then proceed to roast J.; but usually A.I. Ritchie, M. Sturgeon, etc., agreed with J. against J.F.R.; and thereupon he would roast them. Thus he taught errors and mistreated those teaching the pertinent Truth (2 Kings 21: 6; 2 Chron. 33: 6). His Truth and error he set up as creed images in the Church against Bro. Russell's teachings and J.'s corroborations (2 Kings 21: 7; 2 Chron. 33: 7).


For example, during this phase the question was brought up at the Bethel table as to what covenant was meant in Is. 55: 3: "I will make an everlasting covenant with you, even the sure mercies [literally, kindnesses] of David." J. was given the first opportunity to answer and, in harmony with our Pastor's thought, replied, The Sarah Covenant, and, like our Pastor, gave as the proof: (1) the run of thought in the context and (2) the fact that the covenant is defined as the sure [oath-bound] kindnesses that God has promised to the Christ, Head and Body, the antitypical David. To J.'s surprise J.F.R., without asking for other comments, as was the custom at Bethel with questions, very combatively, dictatorially, dogmatically and overbearingly blurted out the direct contradiction, "That is not so! It is the New Covenant!" Both his ungentlemanly manner and claim evoked considerable opposition, so much so that at the next meal A.I. Ritchie,



with the backing of M. Sturgeon, etc., read a Tower comment to the Bethel family directly contradicting J.F.R.'s view and corroborating that which J. had expressed. This is merely a sample of many errors that J.F.R. taught at the table; and J. for his defense of Bro. Russell's views was roasted. Despite J.F.R.'s combining Truth and error in the Church as represented by the Bethel family, God spared J.F.R. and the brethren as the Church, because of its support by our Pastor and J.; for God, as long as they even measurably kept the Lord Jesus' teachings given through that Servant, would not take from them the Truth and its Spirit (2 Kings 21: 8; 2 Chron. 33: 8).


But the Bethel brethren (and in spirit the generality of the extra-Bethel brethren later) did not submit to proper principles, were misled by J.F.R. into various evils of teaching and practice, and continued in this evil course despite the Lord's speaking to them through J. (2 Kings 21: 9, 10; 2 Chron. 33: 9, 10), for which reason the Lord through J. warned the brethren, first the four directors and then others, that, because of J.F.R.'s glaring sins in misleading the brethren, the Lord would bring punishment upon the Society and its supporters of the same general kind as that meted out on the British managers and their partisan supporters (2 Kings 21: 11-15). Moreover, during this time, e.g., by refusing to permit the British matter to be examined by the Board as such, despite its majority's petition, he symbolically killed it and J. and all who sided with them at Bethel (2 Kings 21: 16). His attitude toward this matter was so evil that Azazel got him for some time into his clutches (2 Chron. 33: 11, 12), on June 13, the day that the petition was handed to him, which was by him in great ill-temper denied, and instead he appointed the four directors a committee to examine the British case and report to the full Board. But he recovered himself and until June 18, when he ceased as the Manasseh phase, sought to undo his evils and to do good for the brethren in the Lord's work (vs. 13-16). But the brethren sectarianly served the Lord (v. 17). J. kept an accurate record of J.F.R.'s acts. Indeed,



ever since his gaining the light on the small parallel, J. very closely watched his movements, sayings, etc., constantly viewing them from the standpoint of the little parallel (2 Kings 21: 17, 18; 2 Chron. 33: 18-20).


Next J.F.R. appears in the Amon phase, June 18, 19. The evils of his Manasseh phase he committed in his Amon phase, e.g., learning that Sr. Edith Hoskins had transcribed on the typewriter in her spare time the handwritten outline that J. had prepared as the points desired by him to be presented to the Board's committee on his British activity, J.F.R. rebuked her for it. He faulted the Board for taking so long to examine the case, and demanded that it report at a time when J. had not yet appeared before it, and despite the fact that he had not yet appeared before it, which J. did for five hours during its two sessions on June 19. At the table he continued his mistreatment of J. by word, look and act, and did not in this phase reform himself of his evils, as he had in the Manasseh phase (2 Kings 21: 19-22; 2 Chron. 33: 2123). His evil course led the Board committee to draw up, June 19, a report that condemned his and justified J.'s course in the British matter, which symbolically killed him in the Amon phase. This led to his Board supporters' repudiating this committee's report and to their supporting J.F.R. in what became the Josiah phase, one of the best of J.F.R.'s phases as the little parallel of Judah's kings from that of Asa onward (2 Kings 21: 23-26; 2 Chron. 33: 24, 25). This phase, June 19-July 19, described in 2 Kings 22; 23 and 2 Chron. 34; 35, represents his acts as a pilgrim away from Bethel, out on the road, since most of his 31 days were spent by him in the pilgrim work; for as a pilgrim he did much better work for the Lord than as an executive. The shady things of this time, those of an executive, not those of a pilgrim, are therefore here not typed, not coming under the head of pilgrim work: his attempts, June 20, to send J. away from Bethel to his home, under the guise of a pilgrim trip, and to send I.F. Hoskins on a long trip to the West Coast, to break up a Board majority and thus prevent its rescinding his bylaws at the proposed



Board meeting, July 20; his securing what he knew was a dishonest and illegal opinion from a Philadelphia lawyer, to the effect that there were four vacancies on the Board—the Board's majority who were intent on rescinding the by-laws giving him executive and managerial authority; his appointing pseudo-directors subservient to him; his ousting the four legal directors; his publishing Vol. VII without the knowledge and consent of the Board and the Editorial Committee; his slandering and misrepresenting the Board's majority and J. to his pseudo-directors, to influence them to accept pseudo-directorship; and his sending out his false statement, July 18, to all the churches on Bethel conditions, asking for the churches' support, a letter published later as an insert in his Harvest Siftings, etc. On his Josiah phase we will be brief. On June 26, while on his way back to Bethel from his pilgrim visit to Lansing, he made resolutions of bettering his disposition, as Josiah decided to seek the Lord. On June 30 he began to cast out his evils, on his way to his Omaha appointment, as Josiah destroyed idolatry in Judah and Israel; and on July 6 he began to work reformatorily on the Church and to develop it, as Josiah did to the temple (2 Kings 22: 3-7; 2 Chron. 34: 3-13).


The Lord's teachings, hitherto much neglected, were brought to his attention, July 6, in so marked a way as to have produced great contrition in him and sorrow for others, leading to a general inquiry from him of many servants of God, including J. The reply was to the effect that such wickedness was to bring retribution, which J. from his understanding of the little parallel said would not come until a later than the Josiah phase (2 Kings 22: 8-20; 2 Chron. 34: 14-28). This led, beginning July 6, to a declaration of these Truth principles to all, and to a covenanting by all to live in harmony therewith, resulting in a setting aside of loved evils and a performing of good (2 Kings 23: 1-3; 2 Chron. 34: 29-33). J.F.R. exhorted the brethren to remove from the Church all teachings tending to autocracy, combinationism and clericalism, refuted and cast them out into an unclean condition,



using the memory of them to make dishonorable sectarianism, autocracy and clericalism and their leaders in Britain, overthrowing the servants of these, those who as leaders defiled themselves with other leaders in such places as combinationism was developed, all of which persons and things he set forth as vile, and secured the setting aside of such evil leaders and things all over America, many of these evil leaders reforming themselves, but not coming into harmony with the Society; and he also set forth the whip of fear by which these lashed the brethren into subserviency as a vile thing (2 Kings 23: 4-10). In fact, he preached against all the evils that had been taught and practiced by the Truth people since shortly before Bro. Russell's death and secured a hearty setting aside of them, including the evil persons and things that H.J.S. had introduced, and defiled them with the memories of their evils; and, sparing J.H. and his six non-signatory elders for their pertinent parts against Shearno-Crawfordism, he made this reformatory work include the whole British field, refuting the evil leaders and setting forth as vile their supporters and work (vs. 11-20).


J.F.R. did another commendable work as a pilgrim during this phase, beginning it also on July 6 (2 Kings 23: 23; 2 Chron. 35: 19). As Josiah caused the greatest passover celebration since the times of the judges (2 Kings 23: 22; 2 Chron. 35: 18), so J.F.R. introduced a period, beginning July 6, wherein not only justification through Christ's merit and consecration unto death were preached, but this blessed merit was by faith very generally appropriated, very many new consecrations were made, very many old consecrations were renewed and the joys of the Christian life were experienced by very many, some serving, others being served in these matters (2 Kings 23: 21; 2 Chron. 35: 1-17). By word and deed he set aside false teachers, false teachings and evil conduct, all this to establish the Truth teaching; and in this pilgrim work he surpassed the pilgrim activities of A.H.M., W.E.V., H.J.S., J.H. and his own former pertinent efforts, though this did not effect the removal of God's displeasure with the



practices of the American crown-losers in general and of the Society and Bethel in particular, whom God was determined to deliver over to Azazel (2 Kings 23: 24-28). As in Josiah's life there is a blank in the Biblical record from his 18th to his 31st year, so from July 6 to July 19 there is a blank in J.F.R.'s record.


On July 19, in a quasi-pilgrim trip to the Philadelphia Ecclesia he, assisted especially by A.H.M., W.E.V. and quite a number of that church, sought to defend himself against the charges of I.F. Hoskins and R.H. Hirsh, made there the Sunday night before, and the charges that all four directors, supported by F.H. McGee, made against him then for ousting the four on July 17. Actually it was an effort of these five and certain of their supporters in that church to resist Azazel; and they sought, through J. as mediator between the four directors and J.F.R., to dissuade him from interfering with what was their actual purpose. But hypocritically J.F.R. entered the fray with them before that church on the legal questions that he raised on the Society, and he was thereon by F.H. McGee so badly worsted that he called on A.H.M., W.E.V. and other supporters to transfer the question from the Society to the People's Pulpit Association, through which he claimed absolute control of the Society. They transfer of the argument did him no good, for on this F.H. McGee as thoroughly refuted him. J.F.R. broke out in tears, weeping loudly at his complete defeat, and as a result hardly 5% of that large church believed in his view when the debate ended. J.F.R. returned that night from his quasi-pilgrim trip so completely defeated that he ceased acting any more in the Josiah phase. Wherever the report of this encounter penetrated the Societyites were pained. J. was pained to the extent that he disapproved of this Philadelphia affair and told the four directors so, since he desired to keep the trouble at Bethel from being noised abroad, and since he saw that that discussion would make his work as mediator much more difficult, if not entirely impossible. It was for these reasons that he refused to go to that meeting, though urged to do so (2 Kings 23: 28-30; 2 Chron. 35: 20-27).



For a short time on July 19 F.H. McGee's arguments in the debate forced J.F.R.'s followers to persuade him to assume another, an evil short lived and lamented aspect (the Jehoahaz aspect); and again, still on that day, the same one's arguments forced him into still another, also an evil aspect (the Jehoiakim aspect), the end of the former one driving him to a different legal, secular, position, where he remained to the end (2 Kings 23: 30-34, 36, 37; 2 Chron. 36: 1-5; Jer. 22: 6, 10-12), while he in the Jehoiakim aspect, July 19-29, had to yield to F.H. McGee the legal points, Divine and human, that he had held, by which he greatly impoverished his supporters of pertinent arguments (2 Kings 23: 35). J., who had since July 1 been acting as the little parallel of Jeremiah, i.e., since the 13th day of J.F.R.'s Josiah aspect, in the fourth day of J.F.R.'s Jehoiakim aspect, July 22, while mediating between the latter and the four directors, reminded them and others that as the Lord's mouthpiece he had been faithfully seeking to draw the brethren at Bethel away from the exercise of evil qualities, but that no favorable response had been made (Jer. 25: 1-7). J., therefore, forecast that some crown-losers on July 29 and others on Aug. 8 would come under the control of what proved to be Azazel, that after their human minds (10) had been destroyed and their new creatures (7) would be cleansed (10 × 7 = 70, the two things symbolized by the 70 years' captivity), and that after they would be away from the sphere of the Truth and its Spirit until this symbolic desolation would be completed, these crown-losers would return to the sphere of the Truth and its Spirit, with desolation perpetual coming on Azazel's power over the Great Company, these untoward experiences coming upon the Great Company for their sins (vs. 8-14). On that day, July 22, J. drew up some charges against the evils committed in Bethel, in the hope that these, told them, might bring them to repentance (Jer. 36: 1-3). Because his office as mediator bound him to withhold a personal giving of these to the Bethelites, he gave them to the directors, asking them



to declare these to them and to all that in the time of sore self-denial would come to Bethel; for after J.F.R. on July 18 sent out to all the classes the pseudo-Board's false declaration of Board conditions, which also appeared as an inset in J.F.R.'s Harvest Siftings, not a few distressed brethren came in the spirit of self-denial to Bethel to inquire into the trouble (vs. 4-6). J. gave this message in the hope of effecting a reformation that would avert God's displeasure (v. 7).


The four directors delivered this message on July 23, especially in the sphere of R.J. Martin, who reported it to the leading Bethel brethren. These asked the directors to tell them these things. This was done, and on inquiry they said that J. had set these things forth. Warning them that they and J. protect themselves, they told the matter to J.F.R., who asked to be given the charges. This done, J.F.R. despised them, though remonstrated against by certain leading brethren. He also desired to take these captive by arguments, but the Lord shielded them against these (vs. 826). Led on by proper principles, J. summed up these charges again and added to them other thoughts, i.e., that J.F.R., for faulting J. for setting forth these facts, would on July 29 measurably be brought under control of what proved to be Azazel, with none of his character acting as executive thereafter, and that his memory would be cast out, with none of his supporters escaping the Lord's displeasure; and he put these into the mouths of the directors (vs. 27-32). On July 27 there was held a meeting of the members of the People's Pulpit Association, to adjust, if possible, the trouble between J.F.R. and the four directors. Just previously and on that day he had appointed four different bodies as executives in certain respects at the Tabernacle and Bethel, and these made very much devastation there from the Lord, for the many sins of J.F.R. (2 Kings 24: 2-4). Failing at that meeting to get the four directors to submit to his rule and accept his pseudo-Board, he declared war on them, after refusing to allow J. to speak for them. That afternoon he used physical violence against J.,



and was prevented by A.H.M. from adding more of it; and under his and J.'s eyes he caused the latter's bags to be put out of Bethel; and the basement door was slammed shut, striking him hard on the chest, in fulfillment of J.F.R.'s order not to allow him to return to Bethel from a visit that he had made (EF 79-83). The way J.F.R. acted that afternoon in the Bethel dining room ought to convince any wide-awake Truth brethren that he was then almost entirely under Azazel's control. All the while J. was mediating

J.F.R. was preparing his Harvest Siftings; and its being sent through W.F. Hudgings to Boston, July 29, during whose evening it was read to the Boston elders and deacons, was J.F.R.'s last wicked act in the Jehoiakim phase, leading him in that aspect to fall (partially as a person, but wholly in the Jehoiakim aspect) into Azazel's hands; and with him went certain teachings of truth and righteousness into Azazel's defiling power (2 Kings 24: 1, 5-7; 2 Chron. 36: 6-8).


A few hours of July 29 J.F.R. was in the Jehoiachin, or Coniah, or Jeconiah phase, three various names Scripturally given the son of Jehoiakim. It was an evil aspect in which he was especially engaged in giving up to Azazel Truth teachings on belief and practice given by J., as J.F.R. had done also in the Jehoiakim aspect under Azazelian pressure (2 Kings 24: 8-13; 2 Chron. 36: 9, 10). With him his main cooperators fell in an increased capacity into Azazel's hands, so that only the less gifted remained in the sphere of the Truth and its Spirit (2 Kings 24: 14). J., learning of his perversity, forecast his going into Azazel's hands, his having no posterity, his losing more and more of the right teachings and practices and his being properly overthrown (Jer. 22: 24-30). And surely Azazel did get him in this aspect under his control, with all his supporters in that aspect (2 Kings 24: 15, 16). On the same day, July 29, he changed into the Zedekiah aspect (July 29-Aug. 8, 1917), his final aspect as the little parallel of a Judahite king. While in the former two aspects he fell partially into Azazel's hands, even in the forms of evil of which he was guilty in them, at the end of this final



aspect he fell totally into Azazel's hands, and went to his sphere of teaching and spirit, where he has been ever since; whereas in the Jehoiachin aspect, 37 days after he in that aspect fell into Azazel's hands, i.e., Sept. 3, he received some relief, but no deliverance (2 Kings 25: 27-29; Jer. 52: 3134). The Zedekiah aspect was akin to that of the Jehoiakim aspect (2 Kings 24: 17; 2 Chron. 36: 10), hence full of evil. The Lord, in Jer. 24: 1-10, contrasts the comparatively good Israelites who went into captivity with Jehoiachin and the very bad Israelites who were to go into captivity with Zedekiah, as He also contrasts their future: the former returning to God's favor after the 70 years and the latter not doing so, as pictorial of their little parallels: those going into Azazel's hands partially, July 29, and these going into his hands wholly, Aug. 8. Certainly, J.F.R. in the Zedekiah phase did evil, as he had evil qualities as his controllers, even as he did in the Jehoiakim phase; for he, his servants and certain extra-Bethel brethren wrought great evil, and did not humble themselves as to J.'s ministry (2 Kings 24: 18, 19; 2 Chron. 36: 11, 12; Jer. 52: 1, 2; 37: 2). It was during this time (July 31) that, despite the protests of J. and six other brothers, he most unjustly and hypocritically put I.F. Hoskins and R.H. Hirsh out of the People's Pulpit Association with unauthorizedly used proxies, circulated Harvest Siftings, the factually falsest piece of literature ever circulated among Truth people, grossly wronged the four directors and J. at the Boston Convention, Aug. 1-5, and drove the directors out of Bethel, Aug. 8, through which act he, no longer restrained by them, fell totally under the control of Azazel, an event that J. two months before had forecast, without understanding the exact agent of the control, to the directors as coming on that day.


As indicated in Jeremiah the experiences of J. in relation to J.F.R. during this Zedekiah aspect will be given. J. and the four directors, with hundreds of other brethren, left Brooklyn by boat the night of July 31, for the Boston Convention. J.F.R.'s Harvest Siftings having been given out, of course J. was at this convention a gazing stock and



a reproach. There, Aug. 1, A.H.M. forecast to J. in others' presence that on Aug. 2 matters would be made right and the wrongs exposed (Jer. 28: 1-4). In the presence of these friends J. replied that this was his desire, but that the event would prove whether A.H.M. were right (vs. 5-9). Then A.H.M. took J.F.R.'s Siftings, which was an enslaving burden, a yoke, to J., and gave it to the assembled friends, saying that this would vindicate the right and expose the wrong, freeing from Satan's power God's people within two days, at which J. left him (vs. 10, 11). The principles of the Lord's Word made clear to J. an appropriate reply, that while A.H.M. had given out J.F.R.'s Siftings, which was an enslaving burden, a yoke, to J., it was full of the weakness of error, falsehoods, but that God would give the pertinent Truth, which would prove with power that the crown-losers would go into Azazel's hands, and that A.H.M., who was making the brethren believe a lie, would be refuted that day, which took place; for that day witnessed the start of the directors' preparing the matter which appeared in a leaflet passed out at the Boston Convention, and which was published on page 23 of Light After Darkness, and on that day J. began to gather his materials for a reply to J.F.R.'s Siftings, both of which publications refuted A.H.M.'s claim (vs. 12-17). Through J.F.R.'s Siftings, E. W. Brenneisen was moved to converse with J., with questions, on the dangers that the Society trouble held over God's people. J. told him that J.F.R.'s weapons would be overthrown; for God was fighting against him and his Society-controlled position, and that those who supported that Society position would be preys to Satan, but that those who would abandon that position would gain deliverance, while that position would be overthrown (Jer. 21: 1-10). Induced by J.F.R.'s Siftings, several brethren at Brooklyn asked J. to pray for the brethren in the Society, then undergoing besieging by Azazel. This was at a time that secular lawyers used by the four directors were offering what was intended as help for J.F.R. as to a way out of his



difficulties. But this relief was short-lived; and Azazel pressed J.F.R. to continue in his crooked way, which he did. J. again, as the Lord's mouthpiece, stated this outcome and forecast J.F.R.'s defeat as sure by what proved to be Azazel (Jer. 37: 3-10). J. gave a message to the effect that famine for Truth and a pestilence of error would be the lot of those who supported the Society's wrong course, while those who would forsake it would be delivered, for the Society would surely fall a prey to Satan. Hearing this, A.H.M., W.E.V., W.F. Hudgings and R.J. Martin, at their request of J.F.R., were given permission to intensify the circulation of J.F.R.'s Siftings, and to plan the immense number of conventions of the Summer and Fall of 1917 to slander J., which was done (Jer. 38: 1-6). But certain worldlings, Aug. 7, by J.F.R.'s sufferance gave J. help and advice how to gain deliverance from the pit of slander, in which he found no refreshment, but sank deeper and deeper into the mire of misrepresentation (vs. 7-13). J.F.R. mentally queried at this time as to J.'s statements on the Society conditions and got from these statements the answer that, if J. answered, J.F.R. would seek to cut J. off from the friends, and if he counseled, J.F.R. would not comply with his counsels. On J.F.R.'s mentally deciding not to do these things, his further contemplation of J.'s positions gave him the thought that they implied that if he would give them up, he would yet be spared, but if not, the Society's position would be overthrown and J.F.R. would fall into the control of Satan (vs. 14-18).


The evils continued in Bethel and in brethren outside of Bethel led by J.F.R., until God finally decided to abandon them to Azazel (2 Kings 24: 20; 2 Chron. 36: 13; Jer. 52: 3). Azazel, by J.F.R.'s and his supporters' wickedness, brought them into especial wrongs and resultant besieging, Aug. 6-8 (2 Kings 25: 1; Jer. 39: 1; 52: 4). During these three days J. repeatedly gave the above-mentioned forecasts of calamities and ruin coming at Satan's hands upon the Society and J.F.R. (Jer. 34: 1-3); especially did he do this on Aug. 7 (Jer. 32: 1-5),



as he also indicated that J.F.R. would not cease to exist in the Zedekiah phase with the fall of the Society and himself into Satan's control, J. speaking these things while yet the Society, the I.B.S.A. and the People's Pulpit Association remained out of Azazel's hand (Jer. 34: 4-7). The symbolic siege continued until Aug. 8, when the forecast calamity befell J.F.R. and the Society; for no relief came, and the breach in its powers came with the expulsion of the Board's majority from Bethel, which resulted in scattering before Azazel its defenders between the powers of the Society and the People's Pulpit Association, because of J.F.R.'s evil works (2 Kings 25: 2-5; Jer. 39: 2-4; 52: 5-7). But in vain was the attempt to escape Azazel by those so steeped in wrong; for J.F.R. and his supporters were scattered as new creatures, were captured in Great Company condition and were by Azazel condemned (2 Kings 25: 5, 6; Jer. 39: 5; 52: 8, 9). Azazel cut off J.F.R.'s chief supporters and other leaders in his sight, blinded his eyes of understanding, especially his right eye with ever-increasing darkening, and confined his service and conduct in bonds under great restraints (2 Kings 25: 7; Jer. 39: 6, 7; 52: 10, 11). Azazel's chief supporter, J.F.R., wrought desolation in the Society and its Great Company and Youthful Worthies, as well as in the Society's powers, taking into Azazel's powers practically all of those who supported J.F.R. (2 Kings 25: 8-11; Jer. 39: 8, 9; 52: 12-15).


Moreover the despised "Opposition" did not fall into Azazel's hands, but were left in the sphere of the Truth and its Spirit as laborers for the Lord (2 Kings 25: 12; Jer. 39: 10;

52: 16). Azazel has, beginning then, ever since been devastating the Lord's people who fell into his hands, despite those who had enlightened, strengthened, comforted, encouraged them, devastating the special leaders and the doctrinal, refutational, correctional and ethical teachings of the Society, diverting these corrupted leaders and teachings into Azazel's service, continually belittling the faithful and fruitful Parousia and Epiphany Messengers, and corrupting



the Old and New Testament teachings pertaining to cleansing from filthiness of the flesh and spirit (2 Kings 25: 13-17; Jer. 52: 17-23). The five chief Society leaders at Bethel and the fullness of their outside supporters were by Azazel's chief lieutenant, J.F.R., brought to Azazel, where they were cut off from the Lord, and thus the Societyites went into captivity in three groups, some on July 29, some on Aug. 6 and the rest on Aug. 8 (2 Kings 25: 2; Jer. 52: 2630). J.'s great grief over, and his pertinent statements on the terrible desolations of the Societyites and of the Truth and its practices among them are the small parallel of Jeremiah's Lamentations (Lam. 1–5).


A severe indictment of the involved Great Company wrong-doings, done despite faithful warnings, which were despised, is set forth typically in 2 Chron. 36: 14-21, with the consequent calamities, and the evildoers' remaining in Azazelian captivity until their cleansing, even as J. had forecast. As a leader and teacher, J. was by J.F.R.'s evil course enabled to remain in the sphere of the Truth and its Spirit, though J.F.R.'s evil course was calculated to bring him into Azazelian captivity (2 Kings 25: 22; Jer. 40: 2-6. The four directors gathered to J. as a leader, who assured them of the Lord's protection while Satan was busy among God's people, and while they were living in the Truth and its Spirit, within which limits they could fearlessly work (2 Kings 25: 23, 24; Jer. 40: 7-9). J. declared that he would maintain watch over and manage matters under the pertinent restraints, while they should be fruitful for the Lord in the churches to which they had access. Many brethren who had been captives of the autocrats, clericalists and the nominal-church conscientious objectors rallied to J. and became fruitful for the Lord (Jer. 40: 10-12). A.I. Ritchie was by F.H. McGee through R.H. Hirsh reported to J. as influenced by the clericalists to be seeking to sever J. from the others, which J. did not believe. F.H. McGee offered to sever A.I. Ritchie from them, but J. thought him to be misrepresenting A.I. Ritchie (vs. 13-16). But A.I. Ritchie and all his



human sympathizers, following his wife's suggestion, "We must get rid of J.," did cut him off from their comradeship and made the cause of the four directors separate and distinct from J. and his supporters, in the sense that, whereas before they regarded him as an associate, they now severed themselves from him, and in this sense wrote, "Light After Darkness," which, as a result, fell flat (2 Kings 25: 25; Jer. 41: 1-3). This severance was not recognized for a while (Jer. 41: 4). Sympathizers with J., with certain exceptions, were likewise treacherously cut off from them and were covered with the ignominy with which J.F.R. in the Asa phase through J. covered H.J.S.'s course, as shown above (vs. 5-9). Then A.I. Ritchie took the others into clericalistic captivity. F.H. McGee and his supporters pursued these and recovered them, A.I. Ritchie escaping by plausible fugitive arguments (vs. 10-15). Thereafter F.H. McGee and those with him, e.g., I.F. Hoskins, R.H. Hirsh and J.D. Wright, first betaking themselves to Biblical positions, later took up a secular, i.e., a legal position (2 K. 25:

26; Jer. 41: 16-18).


These brethren, under F.H. McGee's lead, came to J., pointing out their deplorable condition, contrasted with their former condition, and asked him to pray to the Lord for guidance, promising to follow the principles of the Divine Word that the Lord would send in answer, regardless of whether it would be favorable or not (Jer. 42: 1-6). In fullness of time the principles were clear to J., who declared to the leading and other sympathizing brethren that they should stand for the principles of truth and righteousness on which the Board made its stand before the ousting (and not take up a purely secular position), which, if they would do, the Lord would be on their side in defense and relief; and he urged them not to fear Satan, who had gotten the upper hand in the sphere of the Truth (vs. 7-12). J. warned them against disobediently forsaking their Truth position and taking up a purely legal one, where they expected peace and prosperity (vs. 13, 14). Further, he warned them that if, self-willed,



they would rely upon a legal position, the evils that they feared would overtake them, as they had overtaken the Society (vs. 15-18). J. told them that this was the Lord's mind on the subject, and that they had deceitfully acted against their interests in asking him to declare to them the Lord's mind, which they had decided not to follow, if against their desires (vs. 19-21). But J.'s response was not accepted, rather he was charged with giving a false answer, being told that the four directors evidently were influencing his allegedly false answer; and thus F.H. McGee and all the others disregarded his word and took up a secular, i.e., a legal, instead of a Biblical position, carrying the four directors and J. along with them (Jer. 43: 1-7). J., while in this position, carried the pertinent teachings of God's Word, which he hid in the fiery furnace in which they were, and showed that on the basis of these Azazel would establish his power over the sphere of the legal-worldly-arguments and over those who rested upon them, smiting these and overthrowing the worldly mighty ones, overpowering all of them in his conquering power (vs. 8-13).


Beginning Aug. 8, 1917, and continuing until Dec. 24, 1918, when the second number of The Present Truth was mailed, the Lord sent another message by J., respecting the three groups of Levites, whose position was a worldly one (Jer. 44: 1). He reminded them of all the evils that had been committed by the American brethren and of the resultant Divine displeasure and punishment on their false services to their faults in the Society (vs. 2, 3). Despite these evils God faithfully sent protesting teachers, who feelingly protested against these things so hateful to God (v. 4). They refused to obey the Lord speaking through these teachers; hence God wasted them by the troubles in the Society (vs. 5, 6). God now by J. pleaded that "the Opposition" cease from their wrongs, else all of them would be cut off from God's favor, because of their serving their evil characteristics in worldly ways (vs. 7, 8). He reminded them of the evils coming on the Society for their bad qualities, who repented not, nor



obeyed the Lord's Word (vs. 9, 10), for which God threatened to cut them off as the remnant of the Truth people who took up worldly positions, for which they would be overthrown (vs. 11, 12). This punishment would be of the same general character as that undergone by the Societyites, and would not permit them, except a few, to return to the sphere of the Truth and its Spirit (vs. 13, 14). But those who knew that their evil qualities served concordant works, even all three groups of uncleansed Levites, in their worldliness refused to hearken to God's message at J.'s mouth, and by their acts proved that they were determined to continue their evils, especially the evil of combinationism, as of yore, when they claimed all went well with them in the Society, alleging that evil came upon them only after they set in to resist the Society evils, and claiming that they practiced combinationism without their leaders (vs. 15-19). J. replied that the evil qualities of Society times, before the trouble there, were the very things that moved God to wrath and to punishment in bringing desolation upon the wrongdoers and the Society, even to the present (vs. 20-23). Moreover, J. said to all the revolutionists that, as they were determined to do, so let them do as to these evils (vs. 24, 25). He called upon them to hear God's most solemn word—that they were no longer of the Little Flock and of its vows (v. 26), but would be the objects, not of His blessings, but of His punishments, in their worldliness, by controversy and lack of Truth (v. 27). Only a few of those who took up the worldly position would return to the Truth and its Spirit, and all would experience whether the Lord's or their word would stand (v. 28). God's punishments would be the proof that God's pertinent word would prevail (v. 29). As a pledge God declared that He would deliver F.H. McGee wholly to Azazel, as He had J.F.R. (v. 30). Our exposition of Jer. 4044, it will be seen, applies their teachings to "the Opposition" from Aug. 8, 1917, to Dec. 24, 1918, during which time J. published "Another Harvest Sifting Reviewed" and Truths, Nos. 1 and 2, summing up the evils, and forecasting the



punishments of the involved 16½ months (EJ 89-146).


The little parallel of Jer. 29: 1-14 was fulfilled in J.'s writing to the Society friends, especially in the articles, The Last Related Acts of Elijah and Elisha, Calls-Siftings-Slaughter Weapons, The Society as a Channel and Azazel's Goat, wherein J. counseled the Azazelian-bound Societyites to make the best of their condition, to seek Levitical fruitfulness for the Lord, to be on their guard against their false teachers, and to look for deliverance after they would begin to cleanse themselves; for God had thoughts of prosperity, not evil, for them when that time would come. Then they would return to seek the Lord whole-heartedly; and He would be found by them. He would then deliver them from Azazel's hands and bring them back to the Truth and its Spirit. This is a summary of the little parallel of Jer. 29, found in J.'s pertinent teachings in the above-mentioned articles. And in 2 Chron. 36: 22 and Ezra 1: 1-11 is given a typical prophecy of the return of the 60 groups, started by their revulsion at the evils in the groups from which they successively separated themselves, followed in each case by a long captivity in Azazel's hands setting in, which would end by their cleansing and reinstatement in the Truth and its Spirit. In Chapter IV we showed this in detail in respect to the first separation of the so-called Opposition, then mentioned how the type had or would have its fulfillment in the other 59 groups, in each of which there would follow an Azazelian experience, passed over in this Ezra type, and then a cleansing, typed in the Ezra picture. Thus God will work good out of the evil. He will have compassion on His people and will return the New Creatures, after their fleshly minds are destroyed, to the sphere of His Truth and its Spirit. Hallelujah! What a Savior!


In The Present Truth the large 2520 years' parallel has been given; and here the small one has been given. How marvelous is God's wisdom that in Kings, Chronicles, Isaiah and Jeremiah gave both of them with such wondrous detail! O, praise our God, all ye His people!