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

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done the Society no wrong, but that J.F.R. was wronging it in its leader. And, finally, the article appealed to the Lord as the Judge of the issues between the Little Flock and the Great Company (v. 27). Of course, J.F.R. paid no heed to J.'s arguments in that article, which resulted in the controversy breaking out between the two and lasting from the writing of the Sixth Sifting and Slaughter Weapon sections of the main article in Present Truth, No. 9, until the mailing of Present Truth, No. 14, whose articles on Confessing The Sins Over Azazel's Goat and Some Channel Claims ended the reformation phase of that controversy.

 

While this controversy lasted 180 days, the Jephthah type stresses mainly, but not exclusively, its earlier part, even as the large Reformation historians stress its earlier part mainly, but not exclusively. Energized by the Lord, J. encompassed matters relating to the Little Flock and the Great Company in a watchful attitude, and thus came into touch with the clericalists (v. 29). He promised the Lord, if He would make him victorious, to sacrifice to Him whatever new privilege or advantage that would accrue to him from his office work (vs. 30, 31). The chief feature of his controversy against the clericalists was the article in Present Truth, No. 9, whose part on the Sixth Sifting and Slaughter Weapon was written the evening of June 29 (God's time, June 30), corresponding to Luther's attaining light on faith justification, at Rome, in 1512, and using it for several years in his heart against Rome's doctrine of works righteousness. In this article 20 positions of the Society as set forth in its Vol. VII on Ezek. 9, and on Matt. 20: 1-19 as set forth by C.J. Woodworth's tract on the penny parable, were attacked; and these 20 positions are refuted in the three sets of general remarks, i.e., those on Matt. 20: 1-16;1 Cor. 10: 1-14 and Ezek. 9, in the five calls, in the six siftings and in the six slaughter weapons: 3 +5+6+6=20. The article also refuted 20 special details of C.J. Woodworth's penny parable tract. Thus the clericalists were thoroughly defeated. Various details on

 

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these 20 points were from other standpoints stressed during the controversy, in the articles, The Church Completely Organized, The Society As A Channel and A Protest Against Misrepresentation, in No. 10; in the article, J.F.R.'s Third New View, in No. 11; in the article, The Time of Reaping, in No. 12; in the articles, The Epiphany, Tentative And Vitalized Justification, The Golden Age and Elijah And Elisha—Priests And Levites, in No. 13, and in the articles, Confessing The Sins Over Azazel's Goat, and Some Channel Claims, in No. 14. With the mailing of No. 14 J.'s part in the controversy against J.F.R. and his supporters came to a victorious close, the Societyites having been thoroughly vanquished (v. 33).

 

The facts of the episode as to Jephthah's daughter (vs. 34-40) in their small antitype are given in P '20, 147, under the subhead, A Subtle Trial. Here we will set them forth as the small antitype of vs. 34-40. As this controversy was drawing to a close J. in the spirit of watchfulness in his office work found that his successful overthrow of the Society's 20 positions was so greatly approved by the Epiphany-enlightened brethren as to cause them to invest him with power to make pilgrim appointments for Parousia conditions among them, the only personal power to accrue to him in his pertinent office work from the above-described controversy (v. 34). In his watchfulness over his disposition, thoughts, motives, words, acts, surroundings and influences operating upon him connected with R.H. Hirsh's pertinent acts toward his exercise of such power, J., who had made some use of this power, and who did it with joy as a privilege of service, had an internal conflict as to its further possession, which caused him some grief and doubts, because he gradually came to see that a further use of it would not be right, and, therefore, saw that his promise to the Lord to sacrifice to Him any personal advantage that would come to him from his pertinent office work, if the Lord would give him victory in his prospective controversy with J.F.R. and his supporters, required him to refrain from

 

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further use thereof (v. 35). He first confronted this situation in thought through R.H. Hirsh's snubbing him in the matter of his exercise of it as to a pilgrim trip that they had mutually agreed that J. should arrange for him. And the latter's ignoring J. in the matter and arranging for his trip himself brought J. face to face with the question as to whether he had the right to use such a power, which during two weeks' grief and doubts J. came to see he had no right to do, and was by his promise obligated to sacrifice to the Lord, inasmuch as God had given him the desired victory in the controversy (v. 36). This struggle lasted two weeks— the time R.H. Hirsh was serving on this pilgrim trip, Dec. 20, 1919-Jan. 3, 1920; and the next day, Jan. 4, 1920, the day R.H. Hirsh returned from it, J. fulfilled his promise by refusing to make henceforth pilgrim appointments for Parousia conditions and by refusing to take exclusive charge of making pilgrim appointments for any ecclesia. J. had not hitherto misused this power, but during the two weeks he suffered grief, and for his other powers he also suffered grief during these two weeks (vs. 37-39). The churches suffered grief over the fact that whereas J. had previously arranged for them monthly pilgrim visits whereby they received pilgrim ministries, he no more did this (v. 40).

 

The episode of Judg. 12: 1-6, in both the large and the small antitypes, was fulfilled while yet the antitypical controversy with the large and the small Romanist Churches was going on. Above this was shown as to the large antitype; here it will be shown as to the small one. While J. was supported by the ever-growing numbers of Epiphany-enlightened brethren in this controversy, Levites, like the remnants of the Sturgeonites and of the Ritchieites and all of the Olsonites and the bulk of the P.B.I., faulted him for not carrying on the controversy in a way in which cooperation with them could have been had, i.e., along such doctrinal lines as they approved; and, therefore, they threatened to overthrow his office work (Judg. 12: 1). J.

 

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replied that he had asked for their cooperation by sending them the pertinent literature, which call they heeded not, and the urgency of the Society's attacks gave him no time to wait on them; hence at his personal risk he undertook the controversy without their aid, which was not forthcoming, God Himself giving him the victory. Hence J. demanded why they had come out against him in controversy (vs. 2, 3). With the cooperation of the Epiphany-enlightened brethren J. prepared and issued the article on The Epiphany, in No. 13, which, among other things, thoroughly refuted J.'s non-Society attackers, whom he counter-attacked, because they accused him and his supporters as being renegade crown-losers from among the Society and the P.B.I. (v. 4). The Epiphanyites took the teachings that opened a passage for them over the peoples of little Christendom as to whether the attempters to pass over them were Little Flock members or Great Company members, and allowed none to make those teachings a passage-way between these two classes who was unable to state clearly the pertinent truths, which in the controversy revealed whether one was a Great Company member or not, but refuted their erroneous views, which resulted in the refutation of all of these many crown-losers (vs. 5, 6). The little Jephthah served as such from June 30, 1919, to Dec. 27, 1919, when the first copies of Present Truth, No. 14, were distributed, and his memory was cherished, particularly in connection with the doctrine of the separation of antitypical Elijah and Elisha, as one of the reforming party (v. 7).

 

J.'s next activity as a little star-member of the little Philadelphia period was as the little parallel of John Wesley (v. 8). He was supported by genuine Epiphany brethren; but at this time—that of the Amram sifting—he was opposed by ungenuine Epiphany brethren, from whom he withdrew priestly fellowship, sending them away to become associates of Levites; and through Truth articles he was blessed with winning others to take their places; and these became the

 

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associates of the genuine Epiphany brethren. J. acted in this capacity from Feb. 10, 1920, to April 4, 1920, and was in it held in memory as giving the Word to the brethren (vs. 9, 10). Next J. acted as the small parallel of Thomas Campbell, stressing the Truth of the Bible's being the strength and center of unity for God's people, being active in this work from April 14, 1920, until May 10, 1920. It was during this time that J. wrote the article in Present Truth, No. 18, "Let Us Dwell In Peace" Reviewed, wherein he refuted the Society's position on, the strength and unity of God's people as being the "channel," and proved that the Truth was such. And he was in this aspect remembered as holding this doctrine (vs. 11, 12). Finally, as a star-member of little Philadelphia, J. worked as the little parallel of Wm. Miller (v. 13). As such he had genuine Epiphany supporters in the Epiphany movement and certain partial supporters in other movements; but all of these set forth their own personal views of the Bible to others. In this aspect J. labored more particularly from May 12 to May 27, 1920, and during this time he stressed chronology as proving that the little Parousia was near at hand, pointing to the royalty of the Kingdom class, and was remembered as such, but was by the Amramites, who increasingly became antagonistic at this time, regarded as a gross sinner (vs. 14, 15). This ends the consideration of Judg. 10–12, which, apart from Judg. 10: 1-15, the facts of the large and small antitypes prove, type the large and small Philadelphia star-members, while Judg. 10: 6-15 treats of features preparatory for the Philadelphia period.

 

In studying Judg. 13-16 we will consider it as typing the large star-members and their special helpers, i.e., the rest of the Interim's 70, from about the middle of the Pergamos period to the end of the Laodicean period, and J. in the small Miniature's parallel periods, as Samson also types him in the medium and large Miniatures. We might here remark that it is not due now to expound these two Miniatures; hence we

 

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have in the study of this book limited our view of it to the large antitype and the small Miniature. It should also be stated here that in the multiplied wisdom of God Samson is used to type also the entire Church from about the middle of the Pergamos period in all four Gospel Ages, because it has faithfully cooperated with the star-members and their special helpers, and thus has shared in their achievements. Not as a type, strictly speaking, but as an illustration, Samson also pictures forth in his last act Conservative Labor pulling down Christendom as now constituted. First the large antitype will be shown, and that very briefly. Toward the end of the fifth century, thus shortly before the middle of the Pergamos period, the warnings of members of the Elijah class against the revolutionisms of the hierarchy forecast to the Truth and its arrangements as these energized certain responsive brethren that they would produce brethren, the star-members and their special helpers, i.e., the rest of the Interim's 70, whom the Lord would use to begin to deliver His people from sectarians (Judg. 13: 1-5).

 

The Truth and its arrangements made this thought clear to the leading members of the Elijah class (vs. 6, 7). These entreated that the warnings become cleared as to their work therein (v. 8); and these warnings came again to the Truth and its arrangements, which then appealed to the leaders of the Elijah class to give heed to them (vs. 9, 10). These inquiringly studied these warnings, in order to cooperate (vs. 11, 12), and were told that the Truth and its arrangements must be kept pure, free from all alien admixtures (vs. 13: 14). These desired to overserve the warnings in their bringers, which in them forbade it, telling them to serve the Lord (vs. 15-18). This they did, and the warnings in their bringers showed God's acceptance of their sacrifice, which filled them with adoration; (vs. 19, 20). This last part of the episode occurred about 550 A.D. And the Truth and its arrangements and the chief members of the Elijah class recognized the warnings as sent by God, which

 

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made them fear that the Lord would cut them off (vs. 21, 22). But the Truth and its arrangements dissipated these fears (v. 23), and in due time the pertinent star-members and their special helpers began to appear, e.g., Adelbert Desiderius, in France and Germany, about 745, who was more or less occupied in matters of the Greek and Roman Churches' corruptions, and Clement, an Irishman, who was the former's special helper (vs. 24, 25).

 

Claudius of Turin, a star-member of Thyatira and its principal man, ministering from 799 to 839, was very desirous of oneness with the anti-papal absolutism and idolism reform party in the empire, against which leading members of the Elijah class and certain truths and their arrangements counseled; but it was from the Lord that he should so do, to help against the sectarians (Judg. 14: 1-4). He, accompanied by these, while engaged in anti-papal absolutism and idolism was attacked by the pope and his mouthpieces, and with the Truth thoroughly, in writing, refuted them, but told not the Elijah leaders nor the Truth and its arrangements thereof (vs. 5, 6), though he communed agreeably with the reform party (v. 7). Ratramnus, the next star-member, studying the papacy thus refuted, set forth (850) the doctrine of two classes as separate and distinct, the saintly and the mixed overcomers, as involved in predestination, and drew joy therefrom and imparted it to others, but told not of its origin (vs. 8, 9). The Elijah leaders cooperated with the reform party; and Dunstan, the next star-member, gave them a feast of Truth (951-972), a full group of the reform party joining therein (vs. 10, 11).

 

The attitude of the star-member, Dunstan, and Hugh Capet, his special helper, in giving meat in due season was a riddle to the reform party, for whose solution their attitude promised full powers to that party, and asked for the same, if it were not solved (vs. 12, 13). Their attitude could not be solved within 21 years (972-993), when the leaders of the reform party threatened it with ruin, unless the conduct of

 

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the star-members and their special helpers were solved, accusing it of working for their injury (v. 15). The reform party desired from the French king, Robert, Hugh's son and successor, a solution, which was not given until about 1014, when the anti-pope Gregory was severely denounced by supporters of Henry II, the emperor, and by pope Benedict VIII, when also Canute of England began to fight clericalism. Within seven years (by 1021), the leaders getting the solution, the reform party saw that the star-members' and their special helpers' attitude was one exercising the special teaching office in getting sweet truths from refuted papacy; and this party then set about to take such power away from the star-members and their special helpers, by binding them to silence unless the leaders of the reform party agreed to their speaking forth such new truths, to which the French king replied that they had intrigued therefore with the reform party (vs. 14, 16-18). Berengar of Tours, the next star-member, whose ministry was from 1049 to 1079, overthrew the full number of the papal party on transubstantiation and offered their papal authority to the leaders of the reform party; but he became estranged from them while the reform party was given into the control of the emperor (vs. 19, 20).

 

Peter Abelard, the next star-member, whose ministry was from 1113 to 1141, by teaching a purer theology, made overtures to re-win the reform party, but was rejected and condemned by the emperor, the French Church and the pope, who desired to restrict him to traditional theology (Judg. 15: 1, 2). This aroused him in refutation to write his book, Sic et Non (So And Not [So]), in which, apart from setting forth in his introduction and conclusion seven contradictions in the writings of the Fathers, he heaped up in antithesis one to the other 300 propositions, 150 of them directly contradictory to 150 others of them, as his proof that the traditional theology, as distinct from his Biblical theology, was untrustworthy. He circulated this book among theological students ripe for papal reaping, which

 

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destroyed them as such (vs. 3-5). When the papal party learned of these they destroyed the reform party and their leaders in France (v. 6).

 

The excesses of the papal party moved Arnold of Brescia, 1141-1155, the next star-member, to wage a destructive battle against the secularization of the hierarchy, clergy and church (vs. 7, 8). Waldo (1173-1220), the next star-member, with the cooperation of many French and Italian brethren, took his stand on preaching the Word as in the Apostolic times. The Romanist sectarians resented this, because the former lacked papal ordination. Some of the reform party, learning of this, desired to curtail Waldo in this and to bring him over into the Romanist position as a captive of the hierarchy, which he allowed on their pledge to do him no harm (vs. 9-13). When the Romanist sectarians thought they had him in their control, he overthrew the ideas of submission to the pope and to the councils by which the reform party sought to hold them, and utterly, by the Biblical teaching of evangelical freedom in contrast with Romanist sectarian authority, refuted the views of the two councils held against him, and gloried that by the newly found Truth on evangelical freedom he had refuted the totality of his foes, and then ceased using this argument, calling the position, Height of Truth (vs. 14-17). After this struggle Waldo thirsted much for Truth, and, fearing that without it he would fall a prey to papal hatred, he called upon the Lord for it, and got enough of it out of the doctrine of evangelical liberty to mould the Waldensians into a preaching people and perpetual reform movement (vs. 18, 19). The period of these star-members and their special helpers as antitypical Samson was not the whole Gospel Age, which is designated as lasting the antitype of 40 years, but it is the antitype of part of it, 20 years (v. 20).

 

Marsiglio (1309-1343) is the next large star-member whose activities together with those of Occam, his special helper, are typed by Samson (Judg. 16: 1-3), particularly his work from 1309 to 1328. They first associated themselves

 

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with the French anti-papal reform party, 1309-1324 (v. 1), and then went to the German anti-papal reform party, in connection with both of which they were very closely watched by their papal enemies, who sought to refute them (v. 2); but in 1324 with certain colaborers they appeared at the Court of the German Emperor, Louis the Bavarian, with Marsiglio's epoch-making book, The Defender of The Peace, whereby they laid hold on the entire papal hierarchy by their grasp of Truth; and by their efforts and those of Tauler, Wyclif and Hus, the rest of the Sardis star-members, and their special helpers, they forced the entire papal hierarchy into terms of peace and friendship with the empire and France (v. 3). Vs. 4-21 treat of ten Philadelphia star-members as a whole and their special helpers, just as vs. 1-3 do with the Sardis star-members and their special helpers, without individualizing any one of them, inasmuch as all of them had similar experiences from the standpoint of the four sets of typical experiences there set forth. Delilah represents the ten Protestant sects, with a distinctly different one of which each of the pertinent ten star-members and special helpers had to do (v. 4). The crown-lost leaders as sectarians in each denomination sought to have its pertinent star-member and his special helper made captives and slaves of theirs, for which they by the promise of mouthpieceship and executive authority enlisted the help of the pertinent sect (v. 5). The attitude of each star-member and his special helper gave the thought to the pertinent sect that if new strong doctrines were urged against their Divinely-given doctrines, they would be made helpless; but when this was done, they easily by refutations destroyed their power to make them helpless, despite the opponents who waited to pounce upon them in that sect (vs. 6-9). Again, the attitude of each one of the star-members and his special helper gave the pertinent sect the thought that if new arrangements were urged against their Divinely-given arrangements, they would make them helpless; but when

 

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this was done, they easily by refuting them destroyed their power to make them helpless, despite the opponents who waited in the sect to pounce on them (vs. 10-12).

 

Again, the attitude of each set of them gave the thought to the pertinent sect that if they would interweave their doctrines and arrangements as their powers with their strong errors, they would thereby make them helpless; but when this was done they easily overthrew the errors and freed themselves from the intended trap, despite their opponents in each sect waiting to pounce upon them (vs. 13, 14). Still insistent on securing their capture in each sect, each sect pressed upon the pertinent star-member and his special helper to reveal wherein their great strength day. This insistence presently wearied each set into showing by their attitude that as the special mouth, hand and eye of the Lord they had from the outstart been faithful, and that if they could be induced to be unfaithful their strength would be lost (vs. 15-17). Thereupon each sect called its crown-lost leaders, apprising them of the fact revealed it by its star-member and special helper. Those came with their promised rewards. Then each sect lulled its star-member and his special helper into non-carefulness, and therein brought helpers to induce them into some relaxation of their faithfulness, which made them helpless, despite their efforts to exercise the strength which departed from them by the Lord's unsuspectedly leaving them weak and helpless, and which resulted in their becoming captives of the sectarians, who by their wrong practices deceived and made them as prisoners slave in teaching and practice ways for the sectarians in Protestantism (vs. 18-21). These four things occurred in each sect after the pertinent starmember's Little Flock movement was perverted into a sect, beginning with Luther and Melanchthon, his special helper, the first of the Philadelphia star-members and their special helpers to undergo these four sets of experiences, and ending with Miller and Wolff, the last of them so to do.

 

The last scene (vs. 22-31) covers the experiences of the

 

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two star-members of the Laodicean Church, the Parousia and Epiphany Messengers. In both of these faithfulness set in, in all their relations to the nominal church (v. 22). The crown-lost leaders, both in Romanism and Protestantism, sectarianly sought to honor the God-man theory above the Father, in elaborate services, especially to glory in their victory over the Philadelphia star-members, which they ascribed to their God-man theory (v. 23). In this their adherents joined (v. 24). This began in 1846, in Protestantism by the formation of the Evangelical Alliance, and in Romanism by the movement to raise Mary by an authoritative doctrine to the dignity of immaculate conception, and has lasted deep into the Epiphany. Amid these celebrations they offered much indignity, not only to the memory of the Philadelphia star-members, but also publicly by personal slanders, misrepresentations and ridicule against the Laodicean Messenger, first, upon the Parousia, and, later, upon the Epiphany messenger, whose pertinent indignities have not yet reached their full climax, both Protestantism and Romanism setting the Laodicean Messenger between them and thus offering him such indignities (v. 25). The Laodicean Messenger asked the most faithful of the crown-losers (the same antitypes as those of Jonathan under the David type), especially in their writings, to expose to him the real inwardness of contemporaneous Protestantism and Romanism, as an alleged resting place for him (v. 26), and that, while the millions of their adherents were in their festivities enjoying the indignities cast upon him. (v. 27).

 

The Laodicean Messenger in both members, mindful of the blinding of the Philadelphia star-members by the sectarian Protestants, prayed God to vindicate (not avenge) him from such blindness by one prolonged refutation of the foundation doctrines of Protestantism and Romanism—The Divine right, the consciousness of the dead, eternal torment and the union and cooperation of state and church (v. 28). Seizing upon these two parts of the nominal church to break

 

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them loose from these foundation doctrines, first the Parousia Messenger and then the Epiphany messenger applied all their strength to the pertinent refutation, the main pressure being applied to the Protestant section of the nominal church by the Parousia Messenger, and the main pressure being applied to the Romanist part of it by the Epiphany messenger (v. 29). By the act of setting themselves to do this work of refutation, through which they would bring to a close their ministry toward the nominal church, they by act, not word, asked that they might come to an end with the sectarians in their pertinent ministry; and then using all their strength they pulled down in doctrinal and practical ruin the whole nominal church as a system of error, utterly refuting its four foundation errors, to the refutation of all the crown-lost leaders, their assistants and their partisan supporters, and by this wrought more ruin on the nominal church than had all the preceding star-members from about the middle of the Pergamos period until the end of the Philadelphia period (v. 30). By their brethren the memory of the star-members will be honored as of God's servants, and their deeds will be held in honor as effecting the two parts of the nominal church (v. 31).

 

We now turn to the small antitype of Judg. 13-16. The facts of the fulfillment show that the small antitypical events of this section began Sept. 17, 1916, when J.H. sent his first letter to Bro. Russell, revealing to him the conspiracy of H. J. S. and W. C. with the majority of the London Tabernacle elders to set aside Bro. Russell's control in its affairs and to substitute in its place that of the elders (presbyterianism), which brought to a climax the evils in Britain and America among the brethren, leading them into sectarian bondage (Judg. 13: 1). This letter (the angel) in its appeal for help in effect told the Truth and its arrangements (Manoah's wife) as these were energetic in Bro. Russell's mind that the Truth and its arrangements would develop J., whom Bro. Russell had frequently used to reunite divided classes, into

 

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qualification measurably to deliver the Lord's people from divisionism and to handle the British situation measurably to free the captivity of the Lord's people from the divisionists (vs. 2, 3). This letter also in effect suggested to the Truth and its arrangements as these were active in Bro. Russell's mind that for J.'s proper development they must remain free from error in teaching and arrangement (v. 4), that he must be faithful in doctrine, arrangement and life for the office to which God was appointing him, which proved to be that of the last star-member of the large antitype and the small parallel of all the star-members and their special helpers (the Parousia Messenger's not included and the Epiphany messenger not having any) from 539 to 1956, and that as such he would begin to deliver the Lord's people from the sectarians (v. 5). The Truth and its arrangements, by Bro. Russell's arranging for J. to go to Britain for pilgrim service and for handling the Tabernacle situation and by his publishing the announcement of the former work in the Nov. 1, 1916, Tower, in part informed the directors of J.'s mission, without giving a clear understanding of the import of the messenger to the directors (v. 6); but the Truth and its arrangements told the Board as it acted through its executive committee of the need of the Truth and its arrangements to be kept free from errors of doctrine and practice and of J.'s preserving in faithfulness the same, in order to be such a properly qualified servant of God; the Truth and the brethren (v. 7). The Board authorizing, Nov. 2, 1916, its committee to arrange for J.'s European trip, and appointing, Nov. 7, the executive committee, empowering it to arrange for J.'s trip, the Board in this committee desired more pertinent information (v. 8).

 

God responded to these longings, and caused the correspondence of the J.H. group on the London Tabernacle condition, which came by the same mail as the pertinent correspondence of the H. J. S. group, to come to the Truth and its arrangements as these were active in J.'s mind while he studied that correspondence, Nov. 8 and 9, apart

 

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from the Board's presence (v. 9). Digesting this correspondence, first in the afternoon of Nov. 9 to J.F.R. and in the evening to the full executive committee, i.e., A.I. Ritchie, W. E. V. and J.F.R., the Truth and its arrangements as these operated on J.'s mind informed the Board in its representatives, the executive committee, that another message had come bearing on their developing J. for the European trip (v. 10). The directors in their representatives, the executive committee, asked if this message was of the same trend as the former one on the nature and needs of the British situation, and the relation was affirmed by a comparison of the two messages (v. 11). Next the Board in its committee, longing for a proper solution, studied the message as J. gave it, to find out as to what arrangements should be made respecting J.'s powers as required in particular by the British situation, and in general by the situation throughout the world outside of America (v. 12; here is another Biblical proof that J.'s credentials, dictated Nov. 10 and signed and sealed Nov. 11, 1916, were bona fide, and that, therefore, they made the letter of appointment, dictated Nov. 2, retroactively bona fide). The Board in its committee was by the correspondence of the J.H. group made to understand that the Truth and its arrangements were to be maintained in purity, inviolate (vs. 13, 14). The Board in its committee was inclined to give the message more honor than was due, which it in its contents forbade; but it suggested that the Board and its committee offer sacrifice to God in that it authorize J. to be the Board's special representative with powers of attorney and devote to the financial support of J.'s trip enough money, as well as yield him in service for the trip. All this was done, even though the Board in its committee did not understand the full import of the message (vs. 15, 16).

 

Its inquiry as to the exact character of the message was not at that time disclosed as one coming from the Lord (vs. 18, 19). The directors, in their committee, then made the implied sacrifices, described above in the explanation

 

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of v. 16, offering them upon the Truth and its arrangements, the message working wonders in these matters, as the directors in their committee and the Truth and its arrangements in J. took note of these things (v. 19). While God was manifesting His acceptance of the Board's pertinent sacrifices, the message in J., by his showing the Board in its committee from Ezek. 9: 2, 5-10 and Ps. 91: 6 that the sixth sifting was coming, beginning in Europe, was demonstrated as one coming from the Lord, which made the Board in its committee and the Truth and its arrangements in J. yield honor to the Lord (v. 20). No more messages came from the J.H. group, for the reason that J., leaving for England Nov. 11, laid his commission before the three British managers Nov. 21; and henceforth both sides to the dispute laid their views before him; and the Board in its committee recognized that the two messages were Divinely provided (v. 21). This knowledge frightened the Board in its committee; and it in them feared that it and the Truth and its arrangements might be cut off, i.e., through the coming sifting (v. 22). But the Truth and its arrangements made it clear that such would not be the case, since the Lord by the messages and the revelation of the coming sifting in connection with its offering manifested His acceptance thereof (v. 23). The Truth and its arrangements developed J. in the Holy Spirit unto fitness for his office as the second member of the Laodicean Messenger, and as the small parallel of the star-members and their special helpers from about the middle of the Pergamos period to nearly the end of the Laodicean period (Samson means sunny, in allusion to the light that the star-members and their special helpers shine forth). Under the Lord's blessing J. developed increasingly in these two aspects of his office (v. 24). The Lord's Spirit worked upon him from time to time as the little Samson in his combat relations to the Merarite and Gershonite Levites (v. 25).

 

This brings us to a study of Judg. 14. At the time of the separation in the Society in 1917 J. went to the sphere of

 

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the division, and there became attracted to the reform party among the "Opposition" (v. 1), and desired from the four directors and the Truth and its arrangements to be united as leader with this reform party. These interposed obstacles, telling him to seek oneness with those of his own spirit, but J. persisted in his determination, since he believed that the reform party was desirable (vs. 2, 3). The directors and the Truth and its arrangements did not recognize that this matter proceeded from the Lord, who by it designed to interfere with the sectarians, since these then had control among the "Opposition" (v. 4). In cooperation with the directors and the Truth and its arrangements J. occupied himself with the separation matters; and while he was so doing the Society, as the little Romanist Church, through its mouthpiece, J.F.R., and his partisan supporters roared fiercely against him in Harvest Siftings. God's power coming upon J. enabled him to seize hold on J.F.R. and his partisan supporters as the mouth of little Babylon and easily rend them in J.F.R.'s Harvest Siftings unto complete refutation through Harvest Siftings Reviewed, alone, without any special outside assistance; for until it was about to be published, several months after it was written, he showed his MS. neither to the directors nor to the Truth nor its arrangements in any one of the brethren (v. 6). Thereafter he fellowshipped with the reform party to his delight (v. 7). But while about to bring it into closer relation with himself, his thoughts, busy in meditation on the refuted Society, saw connected with it the sweet doctrine of the separation of antitypical Elijah and Elisha (v. 8); and he accepted its sweetness, especially appropriating its heart-refreshing thought that the faithful among the "Opposition" were antitypical Elijah; thereafter he offered this teaching to the four directors, and to the Truth and its arrangements operating in other brethren in the sense of incorporating this doctrine among them, but did not tell them how and where he came to find it (v. 9). Toward the end of the shareholders' meeting the

 

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four directors and the Truth and its arrangements, with certain brethren, including J., assembled in the Fort Pitt Convention, at which J. in a debate with M. Sturgeon feasted the conventioners with his explanation of the last related acts of Elijah and Elisha, giving his thought, as was customary, apart from debating, in such brethren to do at conventions (v. 10).

 

That afternoon, Jan. 6, 1918, 30 brethren assembled, a list of whose names F.H. McGee furnished J. at the end of this convention (and it counts exactly 30 in number), as a convention of the "Opposition," and elected seven brothers to be the Fort Pitt Committee, to look out for the spiritual interests of the entire "Opposition," whom they were to sound as to whether a regular pilgrim and magazine service should be established for them (v. 11). J.'s attitude, as leader in offering as new Truth the comforting teachings of the Last Related Acts of Elijah and Elisha and of the Calls-Siftings-Slaughter Weapons, was in effect a propounding of a riddle to the "Opposition," which, if not mastered, would mean that the powers of the reform party would be acceded to him, and which, if mastered in full time, which proved to be within seven weeks, would make him accede to them the powers of the reform party. The attitude of the others asked for a putting forth of the symbolic riddle (vs. 12, 13), which was done by J.'s stressing the two subjects above mentioned; and in the third week the real underlying situation (J.'s having executive and teaching leadership, implied in his giving the Truth gotten in the Society's refuted condition) could not be mastered (v. 14). M. Sturgeon and A.I. Ritchie tried to solve it by charging that J. had too much influence in the Fort Pitt Committee; therefore, before the third week was over, i.e., the night of Jan. 22 (God's time, Jan. 23), they offered their resignations from the committee. As the sixth week was ending, the afternoon of Feb. 17, J. delivered at Philadelphia his lecture on J.F.R. as the evil servant of Matt. 24: 48-51; and this was construed by the majority of the committee during

 

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that week to mean that J.'s giving discourses on new truths implied that he claimed to control both the teaching and executive functions of the committee—a thing that was implied in J.'s powers as the Epiphany messenger, but a thing that J. never expressed in words.

 

They were confirmed in this thought by the report given them by certain members of the reform party on J.'s attitude at Philadelphia in delivering the discourse on The Evil Servant, as implying to some of his hearers among the reform party that he claimed to control the committee as teacher and as executive. Thus the riddle that J.'s giving the advancing sweet Truth coming out of the condition presented in the refuted Society was answered by the committee's passing, the night of Feb. 23 (Feb. 24, God's time), the last day of the seventh week, the resolution forbidding committee members to give new thoughts in their preaching on types; prophecies and symbols without the thoughts first being approved by the committee unanimously. These facts showed that they had gotten the answer from the report of members of the reform party in Philadelphia. This fact, in reproof of their implied threats to these informers, J. brought to their attention.

 

J.'s course told the informers that he had not explained the riddle even to the four directors or to the Truth and its arrangements acting in various other brethren, much less to them as members of the reform party (vs. 15-18). J. reluctantly yielded to the papal and unscriptural resolution of the committee, after a long discussion, ending nearly midnight, Feb. 23 (Feb. 24, God's time). In the meantime there appeared J.F.R.'s article on Elijah's and Elisha's Separation, in Z '18, 51-55, in which he sought to answer an incomplete report of J.'s lecture on The Last Related Acts of Elijah and Elisha, sent him by one of his Norfolk, Va., partisans, and in which he sought to bend the facts of the separation to make the Societyites antitypical Elijah and "the Opposition" antitypical Elisha—a view completely refuted in J.'s published lecture on the subject. J.F.R.'s article, widely read by

 

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"the Opposition," was causing some of them to fall away to the Society, and was troubling the bulk of the others—those who had not heard J. on the subject. This situation mightily laid hold on J.'s spirit as an appeal to help the brethren out of their difficulty.

 

Among others, those at Jersey City and Newark, N.J., were troubled about this matter; and when J. visited the Jersey City Ecclesia, and the friends there asked him questions on the subject, he decided that he would repudiate the papal resolution and preach the Word due at the time, which steadied the brethren in the two ecclesias. This act of J. was in effect a symbolic slaying of the 30 who constituted the Fort Pitt Convention and a giving to the committee of their powers and authority (v. 19). The upshot of the affair was that from then on J. ceased to be the chief influence in the committee and in what developed into the group, F.H. McGee, I.I. Margeson, J.D. Wright and I.F. Hoskins, giving the latter the chief executive place in the committee (v. 20).

 

In the committee, especially after May 8, 1918, when the government arrested the Society leaders, there was, from fear of prosecution from the government, particularly by I.F. Hoskins, I.I. Margeson and J.D. Wright, effort after effort made to delay the publication of The Bible Standard and Herald of Christ's Kingdom, the name chosen for the paper that the committee had decided to publish. For some time J., being so often sat down upon by the committee's group, said and did practically nothing in the committee, but was chafing under the procrastination exercised in the committee and recognized by him as coming from the spirit of fear. J. determined that this procrastination must be ended; hence in the committee meeting of June 22 he offered a series of resolutions covering the details of the following points: (1) that The Bible Standard be published as soon as it could be gotten ready and put through the press, and that, before the convention that had been decided to be held July 26-29, 1918, at Asbury Park, N.J.;