Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
as to his real relation to this teaching, he proposed to it in its adherents an illicit union and cooperation; but it in its adherents desired a price for their cooperation (v. 16). The Kohathites in R.H. Hirsh agreed to give it authority to appoint pilgrims independently of J. to visit such churches whose appointments they in R.H. Hirsh were making, and were in him requested to give a pledge to fulfill the promise; and when in him it was asked what pledge was required, they were asked to give the pledge of the emblems of their authority in him as an executive, a worker and a feeder of the Lord's flock. This was done and the abuse of the doctrine of the independence of general elders from one another when a star-member was functioning set in; and this resulted in the beginning of two embryonic movements (v. 18). Thereafter the disguise was set aside; and the teaching in its adherents acted in its natural way (v. 19). Details on the misuse that the Kohathites in R.H. Hirsh made of this teaching against J. as an officiating star-member and J.'s reaction thereto are given in P '20, 145148; and a summary of them is given in the section of Chapter VII on Jephthah. But when the Kohathites in R.H. Hirsh offered through J. this teaching in its adherents, the pledged powers on pilgrim service, it in them could not be found, because of its double-dealings in this matter, and none abiding in the two classes, Little Flock and Kohathites, knew of such a camouflaged teaching (vs. 20, 21). J. reported to the Kohathites that there was no such depraved teaching found there by him, nor was it recognized by any belonging to the two classes of brethren involved (v. 22). The Kohathites in R.H. Hirsh were resigned to suffer the loss of their pledged powers rather than be put to shame before the brethren, though he had sought to keep his word to the camouflaged teaching that could not be found (v. 23).
Some time later J. told the Kohathites in R.H. Hirsh that the teaching of the independence of the general elders from one another had gone wrong and was producing a
sifting in embryo. Yea, in The Present Truth, on the basis of vs. 24-30, several months beforehand J. forecast that the sifting would develop into two divisions. When the Kohathites in R.H. Hirsh learned the results of some one's illicit union and cooperation with this teaching, he advocated its destruction (v. 24). But this teaching in its adherents revealed by the powers given in pledge to it in them that the Kohathites in R.H. Hirsh were responsible for the embryo sifting (v. 25); they in him acknowledged his pertinent misuse of this teaching and its results, as due to a prior wrong in him in withholding from it a union between it and the Olsonite movement; and they in R.H. Hirsh repudiated the teaching. He certainly deeply lamented his evil, and his pleas for reinstatement into J.'s favor as a Little Flock member would have been by J. given a favorable response unto receiving him back into priestly fellowship, had not J. known that his conduct was typed in vs. 12-26. But with the antitype as a clear fulfillment of these verses before J.'s mind, he knew that R.H. Hirsh was a manifested Levite. His case was a clear illustration of the Great Company as antitypical Esau vainly seeking, even with tears, to change God's mind into receiving them back into the Little Flock. J. was by R.H. Hirsh's partisans severely denounced for not receiving him again into priestly fellowship, after even with tears he pleaded for it; but this Scripture restrained J. therefrom; and now hereby it is made known why he did and could not accept his repentance and pleas for reinstatement to priestly fellowship.
But as this misused teaching of the freedom of the general elders from subjection to one another had by R.H. Hirsh produced the Amramite sifting, the siftlings were found to be in two movements: the Hirshite and the Kittingerite movements (v. 27). The Hirshite movement was the first to show its activity and J. identified it by pointing it out as such by his exposure of it (v. 28). But these very exposures caused R.H. Hirsh to draw himself and his partisans back as an active sifting movement; for he,
conscience-stricken, forsook his siftling supporters and worked against them and the Kittingerite embryo sifting movement, supporting J.'s opposition to them. Thereupon the Kittingerite movement came into full activity alone for a while, and made a great division (Pharez, breach) in the Philadelphia Epiphany class, making the adherents of the pertinent misused doctrine cry out in its adherents' questioning, Why did it make a division for itself (v. 29)? But a little later, in June and July, 1920, R.H. Hirsh created in the Jersey City Ecclesia the Hirshite movement, identified as such months before by J. and seeming to be a daybreak for the Amramite Kohathites (Zarah, shining forth v. 30).
We now return to the Joseph type (Gen. 39). The Fort Pitt Convention as J.'s sympathizers delivered J. for their profit to that part of the "Opposition" that rallied to the Fort Pitt Committee, later calling itself the P.B.I. Committee. This part of the "Opposition" was the composite leader of those who guarded the Lord's interests (v. 1). But God's favor was with J.; and He prospered J.'s undertakings for the "Opposition," particularly in the affairs connected with steadying the ecclesias against J.F.R.'s Feb. 15, 1918 Tower article, by which he sought to prove that the Societyites were antitypical Elijah, and that the "Opposition" were antitypical Elisha. The Lord also prospered him in winning over new ecclesias from the Society, e.g., the Society sympathizers were in a large majority in the Providence class; and when a division threatened, J. was, at the request of "Opposition" sympathizers in that ecclesia, in the hope of reducing that large majority, by the Committee sent there in pilgrim work; the result of his three discourses delivered there was that many Societyite sympathizers in that ecclesia were won over to the "Opposition," who thereby became the majority in that ecclesia at the vote on the division (v. 2). His successes made the "Opposition" recognize that God favored him (v. 3), which won him increasingly their favor, so that, e.g., at his advocacy the
Committee's muzzling resolution forbidding new thoughts on types, symbols and prophecy unsanctioned by it to be given by any of its members, a resolution especially aimed at J., was rescinded and from then on J. had a freer hand as teacher and pilgrim (v. 4). This resulted in increased blessing from God on the "Opposition" (v. 5); and no important step was thereafter taken apart from J.'s cooperation or suggestion, even unto the passing of his motions to go ahead immediately to publish The Bible Standard, to establish headquarters at Brooklyn and to salary I.F. Hoskins as secretary and R.H. Hirsh as managing editor, so that they might devote all their time to the work, all the while J.'s Biblical knowledge and Christian character making him desirable to the "Opposition" (v. 6).
Thereafter the four Committee members, and thus its majority, I.F. Hoskins, F.H. McGee, I. I. Margeson and J. D. Wright, supported by H.C. Rockwell, R.E. Streeter, etc., desired an illicit union and cooperation with J. to incorporate the P.B.I., which was disloyalty to the "Opposition" (v. 7). J. refused so to do, alleging that that would make him disloyal to the "Opposition's" entrustment of its interests with him, since it entrusted to him its every interest, except the Committee itself; hence J. protested that the desired course would be a sin against God Himself, which he refused to commit (vs. 8, 9). But the corporation advocates in the Committee repeatedly sought, but in vain, to seduce J. from his loyalty to consent to the illicit union with them in corrupting the organization of the Church by foisting upon it a corporation to superintend its general work (v. 10). They even in the privacy of the Committee, July 18, 1918, sought with more or less verbal violence to bring him into this evil; but to escape he allowed himself to be divested of some of his graces, by a too violent opposition to their course (vs. 11, 12). And his faults of too violent opposition they seized upon falsely to accuse J., a foreigner to their plans, of attempting to frustrate, impede, ruin and defile the Committee. This they did from July 18 to July 27, by a
whispering campaign to secure enough supporters before the Asbury Park Convention, to insure the overthrow of J. at that convention (vs. 13-15). They studied ways of undermining J. when the convention would assemble (v. 16).
Accordingly, prepared for it, at that convention, beginning with H.C. Rockwell's denouncing J. in his sermon the morning of July 27, proceeding with I.F. Hoskins' calling that afternoon the elders and deacons together in a meeting, attended by almost everyone at the convention, and falsely denouncing J., with R.H. Hirsh and R.G. Jolly, with attempting to rape the Committee by frustrating, impeding, ruining and defiling it, and ending with the convention's discussing the matter unfavorably to J., they carried out their plan (v. 17), protesting all the time that the group by outcries against J.'s alleged attempt defended itself, and offering as evidence against J. his too violent opposition to its actually evil course (v. 18). Practically the whole convention, believing such misrepresentations, became very angry (v. 19), disrupted the Fort Pitt Committee and by boycotting methods put J. under such restraints as limited his ministry to a comparatively few supporters, the (unmanifested) Epiphany-enlightened crown-losers, who, like himself, were put under restraints put upon such as had offended against the Lord, in which restraint he remained for years (v. 20). But even under such restraint Jehovah was with J., giving him favor with the Lord Jesus; who is in charge of this condition of restraint, and who promoted J. to have and fulfill executive charge of such Epiphany-enlightened (but unmanifested) crown-losers (vs. 21, 22). The Lord Jesus trusted J. with the entire and exclusive supervision of such crown-losers, for Jehovah favored and prospered J.'s work (v. 23).
The support that the unmanifested Epiphany-enlightened crown-losers gave J. as the Lord's mouthpiece (cup) made them the Lord's butler (cup-bearer); and the mixture of teachings, true and false, that the manifested Levitical Societyites prepared as symbolic bakery made
them in a sense Jehovah's baker. Both of these groups offended the Lord, the former by failing sufficiently and properly to support J., and the latter by teaching false doctrine and operating wrong arrangements, both among themselves and the public, e.g., millions … after 1925, (40: 1). This displeased the Lord against the former as the chief supporters of J. and against the latter as the chief makers of symbolic corrupt bakery (v. 2). God put them under arrest through the office of those of the "Opposition" who were loyal, and then restrained them just as J. was restrained (v. 3). The loyal "Opposition" left them with J. to deal with them; and by The Present Truth and otherwise he served them; and they were in such restraint from 1920 to the early part of 1925 (v. 4). Each of these restrained classes at the same period held a theory of future things (v. 5). J. recognized that both of them were troubled (v. 6), the reason for which he asked them (v. 7). They then told him that they had certain theories that were not at all clear to them, and that no one seemed able to interpret them clearly; but J. replied that God was the real Interpreter and, therefore, asked them to declare to him their symbolic dreams (v. 8). Thereupon the restrained unmanifested Epiphany-enlightened crown-losers told J. that they believed that they would yet again give proper support to J. as the Lord's mouthpiece (vs. 9-11). J. gave the explanation in the Sept., 1922, Truth, by making clear The Small Eight Wonderful Days article, according to which in the third year (corresponding to the small eighth wonderful day), beginning July, 1924, and ending July, 1925, the Epiphany-enlightened crown-losers would be delivered from their restraint and restored to the privilege of properly supporting
J. as the Lord's symbolic cup, mouthpiece (vs. 12, 13). J. requested of these to work for his release from restraint when their freedom therefrom would set in (v. 14), telling them that he was unjustly taken from the sphere of the general people of
God, and without guilt on his part was put under the restraint that he was enduring (v. 15).
The Societyites had been told by J.F.R. that the Gospel of the Kingdom was that millions then living would not die after the period from Oct., 1924 to Oct., 1925. Very many at first accepted this thought heartily, later first a few, then later more, and still later a very large number of them, yea, the bulk of the Societyites, doubting the millions proposition, began to fear that evil ones would make capital of this thought when Oct., 1924 to Oct., 1925 would come. These made known their pertinent thoughts to J., when they learned what, on the basis of The Small Eight Wonderful Days picture, J. had told the Epiphany crown-losers (vs. 16, 17). J. told them, on the basis of the proof given by Jesus' resurrection as to the evil-doings of the Jewish priesthood and their supporters, set forth in that same article, that between July, 1924 and July, 1925 the Societyites, in leaders and ledlings, by the Epiphany-enlightened saints' coming again into activity as the Lord's mouthpiece to the Levites between July, 1924 and July, 1925, would be publicly proven to be evil teachers and doers, whose substance would be devoured by evil ones (vs. 18, 19). And sure enough, on the small antitype of the day of Jesus' birth of the Spirit—the small eighth wonderful day, July, 1924 July, 1925—the Lord Jesus gave a pertinent feast of Truth in The Present Truth to His people of all groups; and in connection therewith He freed the two above-mentioned groups (v. 20), restoring the former to their place of supporting J. as the Lord's mouthpiece (cup), which support they gave him as such (not as a restrained one, in which capacity J. in a certain sense still remained, v. 21).
From Jan., 1923 to Jan., 1925 the Epiphany-enlightened saints circulated among the Societyites no new refutations of their errors coming out during that time, though some of such refutations were published and circulated exclusively among the Epiphany brethren, which corresponds to Jesus' silence from mouthpieceship toward
Israel from the time of His condemnation by the full Sanhedrin, just two days before His resurrection. But corresponding with Jesus' resurrection, which powerfully refuted the stand of the Jewish leaders and ledlings, the Epiphany-enlightened saints in the Jan. and May, 1925, Truths presented among the Societyites the first time for two years powerful refutations of the Societyite errors coming out since Jan., 1923, and thereby publicly proved them to be wrong-doers in teaching and practice, even as J. had forecast in the article on The Small Eight Wonderful Days (v. 22). But despite the deliverance of the unmanifested Epiphany-enlightened crown-losers, these did not remember, but rather forgot to intercede for J. While during 1920-1925 the P.B.I. did much wrong in theory (on Revelation, the chronology, Daniel, etc.) and practice, and though in the Jan. and May, 1925, Truths, some of these were refuted, yet they are not included in the antitypical chief baker; for, not they, but the Society, were the antitypical chief baker; and it was the chief baker, not subordinate bakers, who was imprisoned, as, not the brethren in general, but the unmanifested Epiphany-enlightened crown-losers are the antitypical chief butler.
One would naturally think that the antitype of Gen. 41 would progress in the same chronological succession, as do the types of several preceding chapters, but, as we have seen in many other cases, it does not so do, but goes back to the time before the smallest Joseph type began in its first aspect, i.e., before June, 1914, even at an earlier date than that of the preludes to his humiliations, as was shown above on Gen. 37: 2. Not only the facts of the fulfillment prove this, but the facts in the case of Jesus as the first antitype of Joseph also prove it; for our Pastor showed us on the Jesus' antitype of Joseph that His interpreting Pharaoh's dream and raising and storing up the grain (providing and depositing the right to life and liferights) represent a work that He did before His resurrection, i.e., during His entire 3½ years' ministry,
while His humiliations began slightly later in His ministry, though typed by Joseph's earlier experiences. A parallel thing is likewise the antitype of Joseph from the standpoint of his representing the 49 star-members from Pentecost until the end of the Epiphany; for in this antitype these two experiences are given in this peculiar way. Hence the smallest Joseph in his immediate preparations for interpreting the antitypical Pharaoh's dream underwent those direct preparations from June, 1911 until June 27, 1914. The first installment of his interpretation was given when J., on the basis of Matt. 20: 8, told Bro. Russell (June 27, 1914) that a night would follow the Parousia day, beginning Oct., 1914, which night is as long as the Parousia day. Omitting some minor details given between June, 1914 and Oct., 1916, the next important installment of his interpreting that dream occurred the night of Nov. 9, 1916, when J. expounded to the Executive Committee "the pestilence that walketh in darkness," of Ps. 91: 6, and the sixth slaughter-weapon man, of Ezek. 9, as referring to the coming world-wide sifting, a sifting that has proven to be the long-drawn-out Epiphany sifting. Thereafter more and more thoughts were expressed by J. belonging to the smallest explanation. Thus the interpretation for the smallest Joseph represents the explanation of very much Epiphany Truth, as an explanation of God's Epiphany plan, the smallest antitype of Pharaoh's double dream.
As in the case of our Lord and the 49 star-members the Patriarchal and Jewish Ages had to pass before they could enter into their respective antitypical second sets of their Joseph experiences, so the Gospel Harvest in two of its phases, (1) the four calls preceding the 11th-hour call and (2) the period of the 11th-hour call, Feb., 1908 to June, 1911, had to pass before J. entered into his second phase of the smallest Joseph. These two periods having passed, God's thoughts turned practically on the Epiphany classes, to the outworking of the Epiphany plans and purposes, which for different classes would enact a small Gospel Age and a
small Millennial Age; and His pertinent thoughts thereon are set forth in the Bible in various ways, among others, those set forth in the preceding chapters of this book (41: 17). But these plans and purposes require a qualified expounder. The Lord gave various ones the opportunity to give the exposition, and set before them the involved conditions, which exposition none of them were able to furnish (v. 8). In J.'s being favored increasingly by God from April 20, 1909, with the ever-expanding interpretation of the penny parable of Matt. 20: 1-16, from May, 1910, with the ever-expanding interpretation of the calls and the five harvest siftings as set forth in 1 Cor. 10: 1-14, and from about 1911 with the ever-expanding interpretation of the six siftings of Ezek. 9, he was used by the Lord to give an interpretation that in principle was like that pertaining to the rejected antitypical baker and to the re-accepted antitypical butler, because it pertained to certain persons, at least, who were involved in both classes; for J. from 1909, 1910 and 1911 on pointed out that certain siftlings were utter reprobates, and others were of the Great Company.
The antitypical baker contained many in the former class and the antitypical butler many in the latter class, and recognized themselves as such; hence in this type the antitypical butler could recognize that certain thoughts that J. was privileged by the Lord to bring out on Matt. 20: 116, 1 Cor. 10: 1-14 and Ezek. 9 were in principle identical with those that he was by the Lord privileged in The Small Eight Wonderful Days article to bring out as to certain ones of the two classes typed by the chief butler and chief baker. It is because of the class relation involved in these thoughts that the chief butler could be used in vs. 9-13 to type that class referring to J.'s interpreting Matt. 20: 1-16, 1 Cor. 10: 1-14 and Ezek. 9 as though it were the same as that typed in 40: 9-13. Hence the viewpoint of vs. 9-13 goes back to such crown-losers who some time after 1909 looked upon J. as one qualified to interpret what God by the developing conditions was
indicating as about to come to pass. Hence brethren of this class were reminded of the fact that by the Lord, especially in the 1908-1911 sifting, they were with the utter reprobates put into restraint and that the theories of the two classes during that sifting were by J. interpreted to mean that one would be restored to his former office of supporting Bro. Russell, at that time God's cup, mouthpiece, and the other would be proved completely to be reprobate, both of which things were fulfilled by June, 1911 (vs. 9-13).
God by our Lord quickly and increasingly brought J. out of such restraints as his previous pilgrim powers imposed upon him; and during about three years, 1911-1914, he underwent a series of experiences ridding him of faults and developing him in ability, as the first part of his preparation for the work of becoming the Epiphany messenger, by which office he would become by Divine grace under Christ both the interpreter of Epiphany truths and the executive of Epiphany works; and June 27, 1914, J. showed Bro. Russell from the night of Matt. 20: 8 that with Oct., 1914 a night would set in, which by contrast with the Parousia day is shown to be one of 40 years, the Epiphany. At that time J. began to interpret the antitypical dream (v. 14).
The Lord, after this small beginning, by His Word and the providential facts, began increasingly to set the Epiphany conditions before him, among other ways, by their miniature Gospel-Age aspects, when abundant opportunities would be obtainable to win powers for future needs, and in their miniature Millennial-Age aspects, when the only way to gain the supply of those needs was to get it from the one who had gained those powers—the Epiphany Truth and its arrangements, which include assigning to their office works the pertinent brethren—for distribution to those in need of them (vs. 15-23). The doubling of the dream types that the Lord's pertinent thoughts were given in two ways: (1) in the Scriptures and (2) in the providential facts as shown in the miniature Gospel and Millennial Ages; and the presentation of these things to J. is as long
drawn-out a thing practically as J.'s interpretation of them is long-drawn-out, i.e., as due to be revealed in much of the Epiphany; even as the others throughout these times previously to J.'s various stages of interpretation in all cases were unable to interpret them clearly in their various stages of unfolding (v. 24).
J. began to interpret it as stated above, in its first stage, the afternoon of June 27, 1914, to Bro. Russell, as a proof that the Church would be here after Oct., 1914, to which he added some minor details from June, 1914 to Oct., 1916 as its further development, and, in its second stage, the night of Nov. 9, 1916, to the Executive Committee, perplexed over the tidings of the conspiracy of the eleven London Tabernacle elders, and has continued ever since to add to, and will complete it when much of the Epiphany ends, when every pertinent detail of God's Word and work will have been fully expounded. He declared that there was a unity in both forms, the Biblical and the factual, of the stated conditions, and that they came from God (v. 25). He explained that the propitious features were the Divine completeness of the miniature Gospel Age (v. 26) and that the unpropitious features were the Divine completeness of the miniature Millennial Age (v. 27) and that these two different sets of features represent what God was about to do and was showing to Christ as His representative (for Pharaoh in these miniatures types Christ as God's ruling Agent, v. 28). J.'s interpretation implied that there would come the miniature Gospel Age, in which an opportunity would prevail to obtain abundant powers (v. 29) needed for the work of the miniature Millennium, which would use up all those powers and would provide no others (vs. 30, 31). The certainty of the coming of these things, each successively, was made all the firmer by the previous Scriptural and factual unfoldings of each successively (v. 32).
J.'s attitude and acts suggested to our Lord that He select a qualified brother to place over the Epiphany conditions (v. 33) and that the selectee arrange for assistants
to help him and to store up the gained powers for the brethren during the little Gospel Age, in various positions, against the needs that would follow in the little Millennium, lest Epiphany classes fail (vs. 34-36). This tableau suggestion was acceptable to Jesus and to all in harmony with Him, and was carried out in its toward part during the first smiting of Jordan, Sept. 21, 1914-Nov. 3, 1916, in which, of the then Little Flock main leaders, only Bro. Russell and J. smote perseveringly and in the Lord's Spirit; and J.'s part in that smiting gained for him from the Lord the powers of conferring Epiphany office powers—the Epiphany Truth and its arrangements, which include assigning to their office work the pertinent brethren—on Little Flock, Great Company and Youthful Worthy brethren in the Epiphany work (vs. 37-39). This gave him executive charge of the priests who cooperated with him in dealing with the Great Company and the Youthful Worthies, which powers he was and is to exercise under the supremacy of Jesus (v. 40). By the pertinent Scriptures and fulfilled facts Jesus revealed to J. his charge of the Epiphany teachings and arrangements (v. 41).
Jesus gave J. the authorization of his being His special representative (signet ring), clothed him with the pertinent authority, adorned him with the needed Divine qualities (v. 42), and caused him to have the direction not of the priests as such, since the priesthood is God's and Jesus' chief organization, but of the Levites, both of the Great Company and the Youthful Worthies, who constitute God's and Jesus' secondary organization, and caused to be proclaimed that as such all cooperators should work under his direction. In this way Jesus set J. over all Epiphany matters (v. 43); and Jesus made known to J., especially through the pertinent Scriptures, that by His authority, as that of God's Special Representative, the conduct and ministry of all in Epiphany matters were to be subject to J.'s management (v. 44). Jesus made J. in his office work the savior of the
Levitical world and the revealer of Divine secrets [the words Zaphnath-paaneah, if Egyptian words, mean savior of the world (Gen. 45: 5; 50: 20), if Hebrew words, revealer of (Divine) secrets; in both senses they define J.'s Epiphany office work, the former as executive, the latter as teacher]; and He made God's Biblical wisdom, interpreted by Jesus to J., his special helper (Asenath, she is of Minerva, the goddess of wisdom; Potipherah, he who belongs to the sun; On, sun). Thereafter J. supervised Epiphany matters (v. 45). Thus we see that J. was provisionally appointed Epiphany messenger in 1914, but did not enter into his work as such until he, as such, had gained possession, Nov., 1, 1916, of the blessings he was to distribute.
At the time of J.'s appointment as the Epiphany messenger he was mature for such priestly work and as such, as Jesus' special representative, has been supervising all Epiphany matters (v. 46). During the time of smiting Jordan, confessing the sins over Azazel's Goat, fighting antitypical Gideon's First Battle and executing the judgment written, unconsciously J. availed himself of the abundant opportunities for him to gain the powers that would sustain the priests and Levites in their Epiphany office powers (v. 47). These powers were stored up during that time, Sept. 21, 1914-Nov. 3, 1916, for each prospective Levite group and the priests connected with each one of these groups, and that as proper and appropriate for each of them (v. 48). Indeed, these powers were so abundant that as time went on J. ceased to describe them (v. 49). And during that period two classes, the Youthful Worthies and the Great Company, the former as a class, the latter not as a class, but as individuals, began to become Epiphaniacally active, originated in part by certain thoughts that J. announced in connection with God's Biblical wisdom made clear by Jesus to him; for J. cooperated fully with Bro. Russell in his teaching on what was actually the second smiting of Jordan and the enlistment of the Great Company and the Youthful Worthies as antitypical Elisha for that
smiting [EC 87 (30) — 91 (35), v. 50]. J. made such Youthful Worthies (Manasseh, causing to forget) a means of forgetting his troubles and the bad Levites' plaguing him (v. 51); and he made such Great Company members doubly fruitful (Ephraim, doubly fruitful) in his troubles in the Epiphany conditions (v. 52).
After this period (Sept., 21, 1914-Nov., 3, 1916, at which latter date J. at New Haven, Conn., delivered what proved to be his last smiting, etc., talk, and thus brought to an end the period of gaining the powers typed in the smallest Joseph picture by the grain) the time came when no further opportunities set in for gaining new antitypical grain anywhere; but these powers could be dispensed by J. as things already fully in Epiphany conditions (vs. 53, 54). But during the period following the smiting time, when no new powers could be gained for Epiphany matters, and when the desire for such powers was felt by those living more or less in harmony with Epiphany conditions, such came for them to Jesus, who led them to J.'s ministry to obtain them, indicating to them that they must submit therein to the arrangements that J. would make thereon (v. 55). Everywhere the symbolic famine prevailed; but J. opened up opportunities to get these powers and gave them to those more or less sympathetic with Epiphany conditions, teaching and practices, whose need of them was great (v. 56). And to J. those more or less not in harmony with Epiphany conditions, e.g., those interested by J.'s public work in Britain, America, etc., were led for pertinent powers to J., by the Lord's providence (v. 57).
Little Flock brethren, first in Britain, later in America, increasingly saw that powers for God's Epiphany service prevailed in the Epiphany movement, and, accordingly, successively and increasingly reasoned with the Levite groups over their not seeking powers for their work from what proved to be Epiphany conditions (42: 1), assuring them that they understood that such prevailed therein, and urged them to go and secure them from those conditions, that all
might continue to function well in their work (v. 2). Accordingly, successively each of the ten main Levite groups, beginning in the Fall of 1916 with the antitypical Libnite Reubenites, the Shearnites, in their London Tabernacle correspondence, etc., and ending with the Hirshites in Dec., 1918, started their first attempts to get such powers from what proved to be J. (v. 3); but the Little Flock, fearing that they might suffer evil, did not send the Epiphany-sympathetic crown-losers on this first errand with the ten; for all ten came revolutionarily, in which action the Epiphany-sympathetic crown-losers did not participate (v. 4). These ten groups, with scattered individuals not belonging to them, left Parousia conditions, where the pertinent powers could not be gotten to obtain them in what, unconsciously to them, proved to be Epiphany conditions (v. 5). At that time J. was the supervisor of Epiphany matters; and powers for Epiphany conditions were in his hands for dispensing; and the ten Levite groups as given in the exposition of Gen. 35: 22, 23, 25, 26, each in its time from Nov., 1916 to Dec., 1918, began humbly to appear before J. as a Levite group starting out on its rampage for what proved to be Levite power, whose dispensing was by God committed to J.'s supervision (v. 6). J. recognized them in their power-grasping attempts and acted, not as they were wont to see him in the amiability of his pilgrim days, but roughly and resistingly, demanding what their sphere of teaching and spirit was, and got from them the answer: The sphere of the Parousia Truth and Spirit (for all Levite groups at their first rampages' start professed loyalty to the Parousia Messenger's teachings and arrangements, though in the smallest Joseph picture the revolutionism of the Levite groups is not the thing specially typed), and by their acts let it be known that they desired what was really Levite power, offering therefore due service (v. 7).
J. saw through these groups' purposes, but they were unable to recognize him in his office (v. 8). J. recalled his view of his powers as to them, and by his acts and words
accused them of fell motives as to Epiphany conditions (v. 9). This they denied by word, claiming that they were seeking powers for which they would give an adequate price (v. 10). They claimed to be the supporters of the Little Flock, to be faithful as such and meekly denied that they had fell purposes against Epiphany conditions (v. 11). Because of their revolutionisms, shown elsewhere, but not in this type, J. denied their claim, reiterating his charge of their having fell designs on Epiphany conditions (v. 12). They then again affirmed by word and act their filial relationship to the Little Flock, which they declared to be in harmony with the Parousia teachings and arrangements, and their relationship to the unmanifested good crown-losers, and asserted by their acts that one of their brethren was dead as to office work (v. 13). J.'s acts told them very solemnly that his charge would stand until they disproved it by bringing what proved to be the good crown-losers into Epiphany conditions, all the rest remaining there as prisoners, while one of them went for, and brought the good crown-losers into Epiphany conditions, which thing not done, they would be proven to have fell designs upon Epiphany conditions (vs. 15, 16). Then by resisting their revolutionisms J. put them for a proper season into restraint (v. 17).
After the proper season of restraint had come to a full end, J., by the act of giving them a respite from resisting them, showed leniency and a way of survival for them, because of his reverence for God (v. 18). His pertinent acts, while keeping the Societyites under the restraint of his opposition, were those connected with his allowing the others to go free, with such powers as he allowed, to do their work of bringing by their revolutionisms the good crown-losers into Epiphany conditions, by which they would be able to prove their innocency of having fell purposes against Epiphany conditions. This, he asserted by act, would result in their not being cut off from their office work, to which by act they agreed (vs. 19, 20). But their
bad consciences over the wrongs that they had done J. made them think that their difficulties came as a punishment therefore (v. 21). Particularly did the P.B.I., through I.F. Hoskins, thrust this guilt upon them as committed deliberately by them against their earnest expostulations, and as now calling for Divine retribution (v. 22). J. dealing with them through publications and distant acts, and not personally to their faces, they did not realize that he understood their self-accusations (v. 23). In secret he felt deeply for them; but before them he acted sternly; and by his continued assaults, by word, letter and printed page, on the Societyites for their revolutionisms he restrained them before the rest of them (v. 24). J. charged that they be conceded Levite powers in their equipment, but declined to accept their service, which he gave to them to have in their equipment and gave them certain teachings that were pertinent to their Levite work, and that would be helpful for their work (v. 25).
Accordingly, putting these matters upon their teachings, they went on their way (v. 26). The Sturgeonites, in Jan., 1918, when Menta Sturgeon went off in his Levitical rampage, in their efforts to sustain their teachings, looked through their equipment and found there that their service was rejected by J., and declared this, which spread consternation among them as another evidence of Divine punishment (vs. 27, 28). Later they came to the Little Flock and narrated to them their experiences amid Epiphany conditions, declaring what J. by word and act had said to them (vs. 29-34). But as they took out of their equipment its contents, they found there the evidence that J. had rejected their services as an exchange for powers that he had yielded to them, which gave them and the Little Flock consternation (v. 35). The Little Flock bewailed their acts, saying that J. in his office work had been lost to them, likewise the Societyites, and now they were planning to bereave them of the good crown-losers, all of which things, they declared, worked against them (v. 36). About this time, the Spring of
1918, the Gershonites, in the Fort Pitt Committee about to go off on the P.B.I. rampage, pledged the safety of the good crown-losers, by the activities of the B.S.C. (Libnites) and the P.B.I. (Shimites, v. 37). But the Little Flock, especially in J., conscious that their moves presaged a sifting, opposed all of their preliminary moves, as pointing in the direction of a Levitical rampage, and as involving what were actually the good crown-losers in a sifting, bewailing the fact that J. in his ministry had been lost to them, and that now, if what actually were good crown-losers were lost to them, they would in old age sorrowfully pass into oblivion as to their earthly office. This held off their rampage awhile (v. 38).
But the need for more power made itself much felt among the new creatures (43: 1); and when those powers that were gotten in the first set of Levite rampages were consumed the Little Flock counseled that they get some more from the Epiphany conditions. This was in the late Spring and early Summer of 1918, before the Asbury Park Convention (v. 2). But the Kohathites, acting through A.I. Ritchie, by act, not word, told Little Flock brethren that according to what proved to be J.'s attitude this could not be, unless what were the good crown-losers would go off in an independent movement (v. 4), and refused to go for such powers, unless such crown-losers go along, as they would otherwise not get any favor from what proved to be J. (v. 5). The Little Flock then blamed them for implying that there was another group among them (v. 6). They replied that J.'s attitude as to themselves the Little Flock, and the good crown-losers, was such as forced them to tell the state of affairs, whose (seemingly) unfavorable use by J. they could not foresee (v. 7). The Kohathites in A.I. Ritchie pleaded for accordant action, in order to preserve their standing, and made themselves surety for the safe return of the good crown-losers, by giving the assurance that they would not allow them to be swallowed up by a corporational Levite group, for which the P.B.I. were
then agitating, and against which the Kohathites stood. They further gave assurance that if they kept not their word, they would be willing to bear the blame continually (vs. 8, 9), alleging that if procrastination had not set in, they would by then have already gotten back with added powers (v. 10). The Little Flock, including J., persisted in opposing this course, until during the Asbury Park Convention under pressure they gave in, urging the others to stress the fruits of the Spirit in their teachings and to seek to appease J. with the presentation of unctuous words, the hope of Kingdom joys, various graces, patience in sufferings and other adornments of character (v. 11) and to offer renewed service, additional to that which before was rejected, since its return may have been accidental (v. 12).
They yielded up to the symbolic trip in their care the good crown-losers (v. 13), with the prayer that the Lord might grant them mercy before J., unto releasing the Societyites, as well as the good crown-losers. Then, with indescribable pathos, the Little Flock expressed resignation to the worst, if it should come (v. 14). Thereupon the Levite groups successively went off on their second rampage for power, the P.B.I.'s and the B.S.C. as antitypical Reuben starting it respectively at the Asbury Park Convention and at a London Convention, and the other groups, each other group in turn, coming afterward, it taking several years before the last group set off on this rampage. The Standfasts, as representatives of the Merarites, followed on their heels and the Olsonites immediately after them started on their first rampage. Thus in the second phase of Levite siftings the Levites stood before J. as executive (v. 15). It will not have escaped the reader that above it was stated that the Hirshites as the last of the ten groups (Amramites, or Naphtalites) started in R.H. Hirsh on their first rampage in Dec., 1918, which was after three of the four groups mentioned in several preceding sentences started out on their second rampage. How is this to be harmonized? By