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







THE FIRST and second chapters of Judges give us, antitypically considered, a bird's-eye view of the large Gospel Age and the three miniature Gospel Ages, the first recording the triumphs and failures to triumph over evil, and the second recording the main evils that the professed people of God did during those times. Hence there are four applications to the things presented in these two chapters; indeed, this is true of all the succeeding chapters of this book. In our study of Judges, in harmony with the subject of this volume, generally speaking, we will stress its application to the Small Miniature, and but briefly indicate the applications to the Gospel Age proper. Our comments necessarily will be brief, to keep this chapter within reasonable size in relation to the others of this volume. In Judg. 1 Judah in the large application represents the Little Flock from Pentecost until the end of the Parousia, and in the Miniatures he represents it during the Epiphany; while Simeon for the large application represents the crown-losers from Pentecost to the end of the Parousia and for the Miniatures, the Great Company. And because Simeon here stands for the Great Company as a whole, he also seems to be used to represent one of the eight subdivisions into which the crown-losers are divided during they Gospel Age as crown-losers whom God viewed as the anticipated Great Company Levites and during the Epiphany as such actually, i.e., the Societyites, even as Elisha types both of these; for it will be noted that, apart from Judah and Simeon, there are but seven other tribes mentioned in Judg. 1, corresponding to the other seven Great Company, Levite, groups, i.e., Benjamin



(v. 21), Manasseh (v. 27), Ephraim (v. 29), Zebulun (v. 30), Asher (v. 31), Naphtali (v. 33) and Dan (v. 34), all eight of whom are represented as failing so to run as to win, and as being overcame by one or more of the disgraces, whereas in Simeon as joined with Judah (v. 17) they are represented as finally overcoming. The house of Joseph (vs. 22-25) represents the star-members from Pentecost to the end of the Epiphany, as overcoming, before the Epiphany, great Babylon and, during the Epiphany, little Babylon, by the assistance of crown-losers (v. 25) who were allowed to go on building up, first great, then later little Babylon, while Israel (v. 28) represents the Little Flock as supporters of the above-described star-members.


The preceding paragraph gives a mere outline of the generalities of Judg. 1. For the Judah antitype general details in the two applications will now be briefly given. God answered the question of His people in both applications as to who would be more than conquerors over self, by answering, the Little Flock (vs. 1, 2). The Little Flock desired the cooperation of the crown-losers for overcoming self, promising them their help for their overcoming, which desire was granted (v. 3). The Little Flock went forth, conquering both self and the world, especially in the fight against error, misnamed light, and defeated the leading error teachers of the two Babylons (vs. 4, 5), who were by the Little Flock deprived of their power to serve and act out their teachings, who by their deceptions had deprived the two Babylons' counterfeit teachers from real ability to serve truth and practice righteousness, and compelled them in great subserviency to partake of the small bits of Truth falling from the leading error-teachers' table, and who thus suffered a similar punishment. These error-teachers were in their teachings brought to the Truth people, and in their teachings were refuted (vs. 6, 7). The Little Flock delivered from both Babylons the embryo kingdom, after refuting and demolishing them (v. 8). It fought against the high, the medium and the low teachings and practices of both Babylons (v. 9).



It fought against the fourfold organism of evil: sin, error, selfishness and worldliness, and overcame the devil, the flesh and the world (v. 10). It likewise attacked and overcame the creeds of both Babylons (v. 11). The large Parousia and the little Parousia Little Flock assured the large and little creed-conquerors, the Parousia and Epiphany messengers, that they would have the Bible as their special study, as made one with them (vs. 12, 13). The Bible secured from the Parousia and Epiphany Little Flock's possessions pertinent truths on the elect and non-elect classes for these two messengers, as it had also secured from this Little Flock through these messengers a field of service for them (vs. 14, 15). The great and little Jews escaped from the clutches of the great and little nominal churches, and found comfort and refuge in the Little Flock, especially along the lines of Zionism (v. 16). The Little Flock has assisted in both Babylons the crown-losers against their false viewpoints there, and together they utterly destroyed these (v. 17). The Little Flock has overthrown the great and small Greek and Roman Catholic and Protestant Churches (v. 18). The Little Flock by God's help refuted the nominal great and small embryo kingdom, but could not destroy their organizations as such, because of their great power (v. 19). To the large and small Parousia Little Flock the sphere of the Truth and its Spirit was given, where they conquered the three powers of evil: the devil, the flesh and the world (v. 20). The summaries that were given on vs. 21-36 in the first paragraph will suffice for the purposes of this chapter.


As indicated in the first paragraph above, Judg. 2 points out the main sins of which God's people became guilty during the Gospel Age and its Miniatures, and is thus a summary of such sins, their consequences and the Lord's pertinent acts, and thus sums up what the rest of the book gives in detail. In every crucial period of the Gospel Age and its Miniatures it was found that there had been apostacies from truth and righteousness among God's people; and, accordingly, God raised up messengers of



the Truth to preach repentance to His people. They reminded these of God's having delivered them from Satan's kingdom, and of his having translated them into the sphere of the Truth and its Spirit sworn to their predecessor brethren by an irrevocable covenant (v. 1), and binding them not to enter into a covenant with sin, error, selfishness and worldliness as the unlawful natural inhabitants of their hearts and minds, which should be the sphere of the Truth and its Spirit, but to overthrow the heart and mind qualities that would serve evil; but they did not obey the Lord's Word, for which God demanded to know why (v. 2). Hence God said that He would not drive such evils out of their hearts and minds, that they might be a torment to their doers, and that the objects of these bad qualities would ensnare them into evil (v. 3). The effect of this teaching of God's messengers has always been contrition in the hearts and tears in the eyes of God's people (v. 4). Hence this condition has been called repentance (Bochim [weepers]); and thereafter God's people renewed their consecrations (v. 5). Our Lord in the Gospel Age or in the Miniatures put each of His professed people into his pertinent class, i.e., justified, crown-retainers and crown-losers, Youthful Worthies, Campers, Out-of-the-campers and Second Deathers, as the case called for, and each one went to, and received his assigned place (v. 6). During the Harvests and in the lapping of the Parousia into the Epiphany, during which times the leaders saw God's great works toward God's people, His people served the Lord (v. 7). But at the end of the reaping and gleaning Jesus ceased from harvesting and entered into a different work (v. 8).


He was greatly reverenced for His exaltation in His office as the Inspirer of the Bible in large and little Christendom, and as the Overthrower of large and little Jewry and Christendom (v. 9). As old times and dispositions changed into new ones in the great and little nominal church, the brethren got dispositions that did not experience the Lord's dealings as of former times and dispositions (v. 10).



Beginning in the large and small Smyrna epochs and continuing throughout the rest of the large and small epochs the Lord's people apostatized by doing various evils, especially serving ecclesiastical autocracy and clericalism (v. 11), forsaking the Lord that they had loved and served in the two Harvests, and that had delivered them from the present evil world, and following after the gods of leaders, of creeds and of the disgraces that remained in their hearts and minds, even yielding to these their consecrated all unto provoking the Lord (v. 12). Thus the large and small people of God forsook the God of perfect wisdom, power, justice and love and served ecclesiastical autocracy, clericalism, and a combination of secularism and religionism (v. 13). Naturally, this displeased God with His great and small peoples. As a result He abandoned them to such evil qualities as devastated them of the Truth and its Spirit, and allowed them to become the purchased slaves of power-graspers and lords over God's heritage and their perverters as to truth and righteousness, against whom they were powerless to offer effective resistance (v. 14). No matter what they did or whither they turned, the Lord's power opposed them unto their injury, as God had by word and oath forewarned them, all of which greatly straitened them (v. 15). Nevertheless, in great and little Babylon God raised up star-member leaders, who by God's Word and Spirit delivered them from the power of their spoilers (v. 16). But they refused in both Babylons to heed their Divinely raised-up star-member leaders; for they inordinately followed their sinful, selfish and worldly desires, to which they devoted themselves, and which they obeyed and served, turning quickly away from the Truth and its Spirit, in which their better dispositions had formerly walked in obeying the Lord's commandments, which now they refused to do (v. 17).


In both Babylons God raised up star-member leaders, whom He supported, and caused them to deliver His large and small people from the power of their injurers all the



days of such star-member leaders' activities; for the Lord in compassion changed His procedure with His wandering peoples on account of their distress wrought on them by their oppressing and vexing evil qualities and misleaders (v. 18). But when the star-member leaders' activities ceased God's two peoples apostatized and corrupted their faith and character structures more than formerly, walking after the evil characteristics of their fallen dispositions, gratifying and serving these, and not ceasing from their evil practices and their wilful characteristics (v. 19). Therefore God's displeasure burned against both of His peoples; and in this displeasure He declared that because they had violated the covenant into which they had entered with Him, at His invitation made with them formerly, and had refused to fulfill obediently their consecrations to Him (v. 20), He would not enable them to overcome the faults that our Lord's previous (uncompleted) ministry had left in their dispositions (v. 21). This He designed as a test on His two peoples, in order that it might be demonstrated as to whether they would observe the Lord's Word, Spirit and providences, to live according to these as they had formerly done, or not (v. 22). It is for this reason that God allowed these faults to remain in them and not to be extirpated entirely by Jesus' former ministries (v. 23). Truly in Judg. 2 a brief summary of the Lord's dealings with His apostatizing and repenting peoples in great and little Babylon after the Harvests is given, as students of Church history and of the Epiphany history can readily see.


The Lord proceeds to tell of the evil qualities and leaders that the Lord left in the sphere of the Truth and its Spirit as a test to His peoples living after the Harvests, when the battles were against the errors and faults there existing (Judg. 3: 1). The sole design of leaving these was to afford His peoples of these two post-Harvest times opportunities to fight and overcome them, since otherwise they would not know the good fight of faith (v. 2). The special evil leaders



were the autocratic and clericalistic leaders in the five chief sects—Greek, Roman, Lutheran, Calvinistic and Anglican Churches. It will be seen that in v. 5 six nations are listed; and six, the number of full evil or affliction, here means the totality of evil, and the six nations there, therefore, represent the totality of the disgraces as contrasted with the graces. Thus more or less imperfection is in every faculty of fallen humans. But in v. 3 three nations are mentioned apart from the five lords of the Philistines and in their order they represent the flesh, the world and the fallen angels, the latter being in harmony with Satan's empire, stretching from its religious to its secular aspects (v. 3). All these were by God designed to test His peoples between the Harvests and during the Epiphany as to whether they would be loyal to the truths and the spirit of the two Harvests (v. 4). And stronger New Creatures became one with weaker disgraces and weaker New Creatures became one with stronger disgraces; and in such oneness they yielded their consecrated powers to the fallen angels and their own faults (v. 6). Accordingly, in the Interim and in the Epiphany the Lord's people wrought evil in exercising the disgraces and serving the interests of fallen angels, and forgot the Lord and their consecration vows (v. 7). The sins that are here referred to are those resulting from the apostacy beginning in the early Smyrna periods, resulting in the Church's going in the large and miniature 539's into symbolic captivities, i.e., captivity to the great and miniature papacies.


To make this clearer we will make a few explanations: There are four progressive oppressions referred to in Judg. 3–8, from each of which the Lord progressively sent deliverance through antitypical judges in the Gospel Age and its three Miniatures. Knowing for the Gospel Age that there have been four corresponding progressive deliverances, we should have no difficulty in locating these oppressions and deliverances. This remark on four progressive oppressions and deliverances must not be taken to mean that there have



been only four typical and antitypical oppressions and deliverances, for more than that many are recorded in Judges, but it should be taken to mean just what it says: there have been only four antitypical progressive oppressions followed by four of such deliverances. The others are detached from one another as to time succession. We know that the first oppression began in 539; and the first deliverance therefrom occurred during the earlier part of the Sardis period, i.e., during the period of the reformation by individuals. This one corresponds to the oppression and deliverance of Judg. 3: 8-11.  We further know that the next deliverance was the one in the Philadelphia Church, through the reformation by sects; accordingly its oppression was that which set in after the death of Hus, when persecution greatly increased until Luther and Zwingli began their reformations. This corresponds to the oppression of Judg. 3: 13-31. The next deliverance was that of the cleansed sanctuary and Parousia, whereby God's people were called out of Babylon. Consequently, their oppressions were those endured in the sects from 1522 onward to 1846. This corresponds to that of Judg. 4, 5. These three oppressions were by the nominal churches. The fourth set of our oppressions was from the secular and religious Gentile powers during the Times of the Gentiles. And the deliverance is during the Epiphany. This corresponds to that described in Judg. 6–8: 32. Briefly it should here be remarked that as the large antitypical judges were the star-members from the large Sardis onward and as during the corresponding Miniatures J. corresponds to these star-members, he has been privileged to act as the three miniature sets of judges, the small one being entirely in the past, the medium one now drawing to a close, and the Sardis part of the large one now operating. In tracing the corresponding times in the Gospel Age and its small Miniature it is suggested that the reader make a constant use of the comparative time and thought tables of them in Chapter I.


The first great and small apostasies began in St. Paul's



and Bro. Russell's days respectively (2 Thes. 2: 7) and continued long. They consisted in God's people forgetting the Lord in His truths and arrangements and in yielding themselves up to the service of clericalistic autocracy and union of themselves with the large and small world, combinationism (v. 7). This, of course, displeased God with His justified and consecrated great and small peoples; and in 539 and Oct. 30, 1916 (the date that Bro. Russell in the toga scene gave up his office as that Servant), the Lord gave them up to religious and political oppression for a long time in great papacy and in little papacy (first in the Society and then in the P.B.I. features of the little papacy; Cushan [Ethiopian] -rishathaim [double fraud, i.e., in state and church, large and small], v. 8). Under these oppressions, which made God's great and small peoples groan, the large and small Adelbert of France (the small one in J.'s appeals to the Board), Claudius of Turin (the small one in J.'s Harvest Siftings Reviewed), Ratramnus (the small one in J.'s pertinent lectures), Berengar of Tours, Peter Abelard and Arnold of Brescia (the small ones in J.'s activities in the Fort Pitt Committee), Peter Waldo (the small one in the earlier preparations for Another Harvest Siftings Reviewed) and like-minded supporting brethren made unavailing protests, which moved the Lord to compassion; and He raised up in the Sardis star-members judges: large and small Marsiglio, antitypes of Zerubbabel (the small one in The Present Truth, Nos. 1, 2), large and small Tauler (the small one in Truth, No. 3), Wyclif, large and small antitypes of Ezra (the small one in Truth, No. 4) and Hus, the large and small antitypes of Nehemiah (the small one in Truth, No. 5), whose writings not only thoroughly refuted great and little papacy, but freed not a few from their bondage, which resulted in their resting from evil for a full trial period (vs. 9-11).


Just after the large and small Hus' end another large and small apostacy set in, in the two 1459's. The Lord allowed the great and small papacies (the latter in the



Society) to arise in another oppression through a line of large and small very wicked popes (in the small pope different aspects in the one, J.F.R.; Eglon [frisky, careless], v. 12). These great and little autocratic popes gathered to their side the clericalists and the wicked, and attacked the large and small leaders and led of God's people, like the large and small John Wessel, John Wesel, Savonarola, etc., and got possession of crown-losers (v. 13). The result was that the Lord's people were for some time oppressively enslaved to the great and small popes, who ruled in autocracy and wickedness, e.g., the large and small Innocent VIII and Alexander VI (v. 14). Under this oppression God's two peoples groaned for the oppressions and repented of their evils, e.g., Luther's worries under Romanist errors on "good works" as the means of justification. God, therefore, compassionately raised up both Luthers as deliverers from both oppressions (Ehud [strength], Gera [grain]), who were strong in refutative Truth, through whom supporting brethren sent a gift of service to the great and little popes, the large Luther bearing this gift of service as an active monk, priest, theological professor, preacher, author and vice-vicargeneral of his monastic order, and the little Luther bearing this gift of service as pilgrim, editor and letter-writer (v. 15). From 1512 onward the large Luther developed the doctrine of justification by faith, as a two-edged sword that worked constructively as to truth and destructively as to error, but held this doctrine unobservedly under his graces; and the small Luther, beginning June 30, 1919, developed secretly by certain of his graces the work of preparing to send out the Truth on the separation of Elijah and Elisha in Truth, No. 6, which as a double-edged sword cut constructively as to truth and destructively as to error (v. 16). Each Luther, supported by his brethren, brought the gift of service to his respective pope, who respectively reveled in self-indulgence, on which they had fattened in power (v. 17).


When both Luthers, cooperated with by their supporters,



had rendered their respective services, they sent their supporters away, in the sense that they entered into a secret mental work of which their supporters were unaware (v. 18). The secret mental work is described typically in vs. 1926, and it consisted in their studying unto clarity the questions belonging to a refutation of the pertinent views of the great and little popes. When we look at the pertinent histories of the two Luthers, we see that the contacts between them and the large and small popes were not personal, nor, until the activities typed in v. 28, by the printed page. In the large Luther this study covered the question of justification by faith, including the related questions on sin, sin atonement, the Savior's pertinent offices, repentance, faith justification and good works, i.e., the relation of the two classes, the sinners and the justified, and their distinctions. It was in 1516 that he became clear on these subjects. Not only the facts of the large Luther's life up to the time that he issued his first publication, in 1516, which he would not issue until clarity was reached on the pertinent subjects, prove that from 1512 to 1516 he did this secret fighting of the pope's views on the above-mentioned subjects, but also the four Universal Empires' parallels prove it. In these parallels Alexander the Great in his conquest of the Persian empire, 334-330 B.C., parallels Luther's mental conquest of the papal empire in its main teachings, 1512-1516. In the small Luther this study, June 30-July 4, 1919, as secret fighting of the little pope, was along the lines of the last related acts of Elijah and Elisha, particularly stressing the sins of antitypical Elisha leading up to and connected with the separation, the justification of antitypical Elijah therein and the distinction between the two classes, thus the study and overthrow of the main errors of the little papacy, led by the little pope, J.F.R. This secret study and conquest is the key that unlocks vs. 19-26 and shows how their events preceded the publication of both Luthers' 95 theses, Oct. 31, 1517, and July 5, 1919, typed by the blowing of the trumpet of v. 27.



With these prefatory remarks we are ready to study vs. 19-26 fruitfully, type and antitype. Both Luthers not only did certain things that served both popes, but they also after meditating on their creed idols turned at a crisis in their lives from these back to their respective popes for what proved a hostile study and refutation of these creed idols, which was secretly done, only the popes' being present to their minds as they so studied, the popes' attitude telling both of them to keep their thoughts in silence and to their minds ordering all others away (v. 19). The thought of both Luthers considered the two popes in their luxurious privacy, and they told them in thought that they had a message from God for them, which to their minds made the two popes arise from their seats of authority to give attention (v. 20). Their refutative powers seized upon the pertinent thoughts and mentally drove these refutations deep into the pertinent papal theories, so deep that nothing could withdraw them; but they made the corruptions associated with these theories become manifest (vs. 21, 22). All this was done in the secrets of the two Luthers' minds and was kept there secretly (v. 23). Both Luthers in mind, after the refutations were clear to their minds, saw how the papal supporters would be in oblivion of the actual refutation of the two popes for some time, and think them certainly to be in security and comfort (v. 24). They further in mind saw them as ashamed of their long waiting and finding no suggestion of the popes' pertinent activity; furthermore the two Luthers in mind saw the papal supporters in mind coming to the two secluded popes in their theories, and, finding them completely refuted (v. 25). Both Luthers mentally saw themselves safe during the delay, and passing by the papal creed idols, and in safety reaching the position of those who proved to be good crown-losers whom they thought to be of the Little Flock (v. 26).


After the pertinent study of both Luthers was finished (1516 and July 4, 1919), they sent forth as by a trumpet blast their respective calls to war with the two popes: the



large Luther in his 95 theses against indulgences nailed to the doors of the Castle Church at Wittenberg, Oct. 31, 1517, the small Luther in his answers to the questions in the Question meeting at the Philadelphia Convention, July 5, 1919, attacking the Society's indulgence of the wrongs of its adherents and its strictly holding "the Opposition" as Second Deathers, both blasts going out to their respective Christendoms, and both Luthers leaving off their respective support of their Christendoms, and leading their supporters to battle: the large Luther starting this in 1518 as increasingly multitudes gave him their confidence and support, and the small Luther beginning this on July 6, after the Convention had the day before voted him confidence and support in his battle with J.F.R. (v. 27). Both Luthers by act told their supporters to follow after them, because the Lord had delivered their enemies, the strongest examples of autocracy, into their hands. Following the lead of the two Luthers, they got control of both fords of the Jordan, in the sense that they held the Truth on access for the peoples of both Christendoms to be in the respective two involved classes in dispute, which prevented any but Truth peoples from access (v. 28).


Verbally and by pertinent writings the two Luthers, the large Luther, e.g., by many sermons and lectures and by his first Commentary on Galatians, his books, An Address to the German Nation's Nobility, The Babylonian Captivity of the Church, etc., the small Luther by the circulation of No. 6, thoroughly smote all the defenders of the two popes, especially the more powerful and able ones among them; and none of them escaped these refutations (v. 29). Thus the Romanists and Societyites were subdued at the pertinent times under the power of the two Luthers and their supporters; and the sphere of the Truth and its Spirit was freed from the oppressing Romanists and Societyites (v. 30). And after this conflict of the two Luthers the large and small Zwinglis, the large Zwingli with the Truth on the Lord's Supper as



against transubstantiation, and the small Zwingli with the Truth on the murmurers of the parable of the penny, published in Truth, No. 9, against the transubstantiation of the Great Company into the Little Flock that C.J. Woodworth attempted by his interpretation of the murmurers, overthrew by the pertinent truths, as spurrerson of the sacrificed humanity, the two counterfeits, and thus delivered the two Israels from the tyranny of the two errors (v. 31). The large and small Lutheran and Zwinglian reformations are here mentioned, because they were the main ones of the large and small reformations, the former turning into the large and small tribes of Ephraim and the latter into the large and small tribes of Judah.


We now come in Judg. 4 and 5 to the study of the third progressive deliverance of God's two true peoples from, what is otherwise called large and small Babylon in both its large and small Romanist and Protestant sections. The two peoples of God, after the deliverance of the two reformations, which even for both Romanisms themselves made not a few reforms in certain of their teachings and, especially, practices, sinned especially after each reform of the two reformations in failure to carry out their consecration and by living selfishly and secularly and more or less sinfully (Judg. 4: 1). Hence the Lord gave them up to the large and small sectarianisms; and the leaders of their armies were large and small anti-millennialist clericalism, which was active in all the large and small nations (v. 2). These things made God's people "howl" (Is. 52: 5); for doctrines like the large and small trinity, immortality, eternal torment, absolute predestination and numerous other contradictory teachings, as well as the tyrannous services in both sectarianisms and clericalisms, made God's two peoples greatly sigh and cry for the prevailing abominations, while the strong sectarian and clericalistic organizations added to their strong and long oppressions (v. 3). God's real Church, first, as the large and small cleansed sanctuary, respectively from 1846 to 1874



and from May 29, 1920 to June 26, 1920, and, secondly, as the large and small Parousias' Churches, respectively from 1874 to 1914 and from June 26, 1920 to Aug. 5, 1920, industriously in true thinking and light taught the brethren of the real and nominal churches (v. 4). These were, somewhat in the fellowship of the large and small crown-losers associated with them, occupied between high character development and activities toward the two Christendoms; and in this condition God's large and small people came to both Deborahs for instruction and direction (v. 5). These two phases of the Church called upon the large and small acceptable Russells, the Parousia and Epiphany Messengers as light-givers in the large and small Parousias, in their consecrated condition away from the two nominal peoples, reminding them that the true God had charged them to advance toward the heights of Christian life and warfare and to draw to their standards all the responsive warriors of Truth (v. 6).


Furthermore, the two Russells were to draw toward the developing Truth as to a battle-field the large and small anti-millennialist clericalists as the leaders of large and small sectarianism, together with their large and small sectarian organizations and their large and small armies, which God pledged to deliver into the power of the large and small Russells (v. 7). The large and small Russells by their acts said that they would not undertake the fight, unless God's real large and small peoples would go with them to the conflict (v. 8). Humbly God's large and small real peoples by their acts indicated that they would be in truth with them, but that their going with the two Russells and their warriors would detract from their prestige; for it would be said that the large and small Church led them in the two battles, and that by these the Lord delivered the two sets of clericalistic anti-millennialists into their power. Accordingly, the two Deborahs, the Lord's two Parousias' Little Flock, accompanied the two Russells to the consecrated battle-field (v. 9). Therefore the large and small Russells called the large and



small crown-retainers and crown-losers to the holy battlefield, and the totality of the enlightened of these responded to the two calls to battle, as also did the two real peoples of God as the Church (v. 10). The large and small premillennialist foolish virgins who remained in both Babylons severed themselves from the large and small nonpre-millennialist foolish virgins who remained in both Babylons; and they drew near and pitched their battle position near that of the two Russells in the holy battle under strong but erroneous leaders, like Dr. Seiss in great and Carl Olson in little Babylon (v. 11). The two antimillennialist sets of clericalists learned that the large and small Russells had taken up their position on the two Millennial kingdom positions (v. 12). Both antimillennialist clericalistic leaders summoned all their strong organizations to battle, as well as all their warriors active in the large and small denominations, to the developing Truth of the large and small Parousias (v. 13). Both Deborahs encouraged the large and small Russells to betake themselves to the conflict, declaring that these two times were the periods when the Lord would deliver, the two sets of anti-millennialist clericalists into heir power, assuring them that the Lord, with the necessary Spirit, Truth and providences, would go before them. Accordingly, they went down from their position with all their fellow-warriors with them (v. 14).


In the ensuing controversy, carried on during the large Parousia by the pertinent literature, in Dawns, Towers, tracts, sermons, etc., and by lectures and conversations and in the small Parousia with Present Truths, No. 19, on Azazel's Goat, No. 20, on The Court, Type and Antitype, Reviewed, on J.F.R.'s Bearing False Witness and on Shearno-Crawfordism Analyzed, Part I, and No. 21, on That Evil Servant and Shearno-Crawfordism Analyzed, Part II, as well as with lectures and conversations, the Lord utterly overthrew the two sets of anti-millennialist clericalists (we should here explain that a small millennium of 1,000 days set in with the small Parousia and that this was



denied by the Levites of all classes; hence we call their leaders small anti-millennialist clericalists) and all their organizations and warriors, by the controversial truths contained in the above-mentioned literature, etc., as these truths were given through the two Russells; and the antimillennialist clericalists, leaving their organizational helps, fled by their conduct from the field of battle (v. 15). Both Russells pursued after the fleeing organizations and warriors unto the large and small nominal churches' fields of service, and utterly refuted all the warriors of the antimillennialist clericalists by their controversialist truths, so that none were left of them to fight back (v. 16). But the large and small anti-millennialist clericalists fled by their acts, unaccompanied by any controversial activity of theirs, to the shelter of the large and small foolish virgin premillennialists, who were a part of the large and small nominal-church foolish virgins; for there was no controversy between these large and small nominal-church foolish virgins and the large and small sectarianism (v. 17). The large and small pre-millennialist foolish virgins went forth to greet the defeated and fleeing large and small antimillennialist clericalists; and the former gave the latter an urgent and fear-disarming invitation to seek refuge with them, since they were more sympathetic with them than with the two Russells and their co-warriors. This invitation was accepted; and the former protected the latter by such teachings as they had at hand applicable to the case (v. 18). Athirst for some Truth that both Siseras lacked, and that both Jaels had, the former asked for such mild truths to drink. The latter opened to their understanding stronger truths than were requested; both Siseras drank them and again were given protection (v. 19).


But fearful of the pursuers, each of the Siseras asked the respective Jael to assure any of the two sets of pursuers that the two Siseras did not occupy their doctrinal views (v. 20). But remembering that both Siseras rejected their respective foolish-virgin large and small pre-millennial views, the two Jaels laid hold on their pertinent views,



quietly advanced against them, and controversially and oppositionally drove these completely through the two Siseras' anti-millennial understandings, while they unsuspiciously and wearily rested, and thus utterly and completely refuted them (v. 21). This was done in the large Parousia, e.g., by such works as that by the premillennialist standard-bearer Dr. J. Seiss, in his three-volumed work on Revelation, and by the twelve-volumed work entitled, The Fundamentals, written by various able foolish-virgin pre-millennialists, among which writers were P. Mamo, C.G. Trumbull, H.A. Kelly, R.E. Spear, R.A. Torrey, James Orr and A.T. Pearson, and in the little Parousia by Carl Olson, Menta Sturgeon, A.I. Ritchie, R.H. Hirsh, etc. As the two Russells pursued after the two Siseras, these two sets of foolish-virgin pre-millennialists in their writings or sayings presented themselves before them, and by their acts told them to make a mental journey with them, and they would show the two Russells the mental condition of those whom they pursued; and, following the suggestion of these, the large and small Russells saw in the writings and sayings of these the two Siseras refuted with Biblical passages and teachings thoroughly overthrowing their understandings (v. 22). It was God who during these two Parousias utterly overthrew under His peoples' blows the two sectarianisms respectively in the large and small Parousias (v. 23);for the power of God's people advanced progressively and strongly against these two; sectarianisms, until they had cut them both off by the strength that God gave them, the truths of the two Parousias (v. 24).


In Judg. 5 we have one of Israel's earlier poems. This one was preceded by a poem of Jacob (Gen. 49: 1-27) and four poems of Moses (Ex. 15: 1-19; Deut. 32; 33; Ps. 90). It gives in poetic form a summary of the teachings of the two Deborahs in their respective Parousias; and as such we submit the following brief double explanation. It will be noted that the poem gives quite a few particulars omitted in



Chapter 4. This poem is the pertinent messages delivered by the two Deborahs and Russells during the two Parousias (Judg. 5: 1). In both Parousias they called for a declaration of Jehovah's glorious attributes for freeing God's people and for the latter's carrying out their consecration (v. 2). Great ones and leaders were exhorted to hear the message that reflected credit upon God for His glorious attributes ascribed in their witnessing to the Jehovah of real Israel by His two Deborahs and Baraks (v. 3). When God left the two Babylons and Christendoms, society in both of them was greatly agitated; the Christ beyond the vail and tribulatory experiences issued forth pertinent truths (v. 4). The Kingdom in its three peaks (the Little Flock, the Great Company and the Ancient and Youthful Worthies [these two here considered as one]) flowed down with Truth (v. 5). In the days when the two sets of reformers as mouthpieces began their work and when the two sets of pre-millennialist foolish virgins set out, the ways of truth and righteousness had been obliterated; and pilgrims to heavenly Canaan found only crooked paths for their feet (v. 6).


Members of the two sets of small gatherings ceased among God's people: They ceased in each set until each Deborah arose as a covenant nourisher among God's people (v. 7). In apostacy they chose new creed idols and leaders in both Babylons; in both Babylons controversies were publicly waged against God's people. No defensive arguments or controversial writings were found among God's two peoples, who should have been warriors in those two periods before the two Parousias (v. 8). But the two Deborahs wished for the two messengers of God's Word, who offered themselves willingly in sacrifice. Then the two Deborahs exhorted the brethren to reflect credit upon God by proclaiming His Word (v. 9). Both sets of Truth teachers, leaders and travelers of the narrow way were exhorted to speak forth the message (v. 10). The proclaimers of the Word, taking their stand beside the Old and New Testaments, and from their declaring God's



acts as harmonious with His character, even in the ecclesias of God's people, during the two Parousias, ministered publicly with the Word as God's people (v. 11). These encouraged the two Deborahs to sing the song of Moses and the song of the Lamb and the two Russells to capture what had captured them (v. 12). These two Russells, as the main ones whom the enemies could not win over from the Church's leaders, God gave a charge as to His two Parousias' peoples and to the two Deborahs (v. 13).


It will be noted that, apart from Zebulun and Naphtali, who, as we saw above, represent the Little Flock and the Great Company in the large Parousia and the Epiphany-enlightened saints and the good Levites in the small Parousia, there are eight tribes mentioned in vs. 14-18, understanding Machir, a son of Manasseh, to stand for Manasseh and Gilead, the country of the tribe of Gad, to stand for Gad, on the principle of the container standing for the thing contained. These eight stand in the large Parousia for the large Parousia crown-losers in the Truth as the anticipatory eight main subdivisions of the Epiphany Levites; and in the small Parousia they stand for those crown-losers in these eight groups who in the small Parousia came into the Epiphany Truth and fought with the priests and good Levites already in the Epiphany Truth against little Babylon. The Zebulunites, mentioned twice (vs. 14 and 18), are so, mentioned for the sake of emphasis, since they are the priests of both Parousias; the Naphtalites are, of course, implied in the other eight, but mentioned only once as such, since their antitypes are lower in class than the antitypes of the Zebulunites. Seemingly the Ephraimites correspond to the Amramites and the Benjamites to the Izharites, both of them fighters against sin, and the Manassehites to the Hebronites as teachers, while the priests (Zebulun) used especially the writings of the Parousia and Epiphany Messengers (v. 14). The leaders of the antitypical Issacharites, as doctrinal, ethical and apologetic Bible students, especially