Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
remembering that types involving various antitypical acts do not find their antitypes usually to have finished before another set of antitypes sets in, e.g., we saw that before antitypical Elijah had finished smiting Jordan he and antitypical Elisha were antitypically crossing it and were also walking and talking on the other side. Such a thing could not occur in the type, but repeatedly does so in the antitype, as were the cases of the Olsonites and Hirshites going on their first rampage, as the antitype of Asher and Naphtali going to Egypt the first time, after antitypical Reuben in antitypical Zebulun and Issachar and antitypical Merari in antitypical Levi began their second rampage.
This second phase of seeking for added powers set in at the Asbury Park Convention in public blast, just after the Fort Pitt Convention was raped, by the P.B.I. group's securing the election of the new committee, Saturday night, July 27, when J. recognized as present the good Levites (Benjamin). The next morning J., in his office as dispenser (Joseph) of Levite powers, charged himself as the resister (steward) of Levite usurpations with the task of preparing an exposure of the wrongs of "the group" in the Fort Pitt Committee, which exposure he made as his Sunday morning convention talk before the entire convention, except the new committee, which during that session held a meeting in which it organized, appointed an editorial committee and decided to publish a semimonthly to take the place of The Bible Standard; the second and third things they did without the convention's authorization. That night the symbolic feast was continued in I.F. Hoskins' and J.'s debate, in fact was continued for years in J.'s first refutations of the errors of the ten groups, as one after another went on its second rampage, and in his giving them the opposite truth to appropriate; and this occurred in J.'s office as Epiphany messenger (vs. 16, 17). These ten groups, each in turn, feared their being brought into touch with J.'s office; each thought an occasion was being sought against them because
of the rejected service of their first Levite rampage, in order to enslave them and their teachings under J. (v. 18). These fears moved them to seek to justify themselves before J. as their refuter, before coming in touch with J. in his office as dispenser of Levite powers (v. 19).
They told that after their quest for powers they had found their proffered service rejected among their equipment as they came to act out their official functions, and that they were anew offering it (vs. 20, 21), that they now brought other service for added powers, and did not know who had put their former service as rejected among their equipment (v. 22). J. as refuter sought to allay their fears, on the ground that the God of the Great Company and the Little Flock had done this, not desiring it for Himself, and gave it to them for what it was worth, as a part of their equipment, and assured them that he had had in his control their rejected service. J. likewise at this time, from about July, 1918 to July, 1919, freed the Societyites from the restraints of refutations to join the rest in the second Levitical rampage, which for the Societyites began (1) through the Aug., 15, 1919 Tower article, Blessed Are The Fearless, Part II, and (2) by the re-energizing of them for public work at their first Cedar Point Convention, in Sept., 1919 (v. 23). J. as refuter of Levite errors then brought the ten Levite groups under the auspices of J.'s office as dispenser of Levite powers and gave them cleansing truths with which to wash away their evil conduct, e.g., the exposures of the wrongs in the Fort Pitt Committee group, the Society wrongs, etc., and supplemented their true teachings with needed additions (v. 24), they making ready their present, on learning that they were to be given certain truths by him (v. 25).
When J. entered into his sphere of dispensing Levite power, they offered him in their publications the antitypical presents mentioned above, and did it with considerable deference to him (v. 26). J. was solicitous to learn of their welfare, especially that of the Little Flock, as ripe in wisdom and experience, asking whether they were
functioning in their office work (v. 27). With great deference, as their publications show, they set forth the thought that the Little Flock fared well and were faithfully functioning in their office (v. 28). Then J. asked whether the good crown-losers, now functioning as Epiphany-enlightened believers, nourished with him by both the Parousia and Epiphany truths, and mentioned by them formerly as not with them, but as with the Little Flock, were a group of God's people, as he took note of them. These Parousia and Epiphany nourished ones J. wished by word and act God's grace, and that in a most loving manner (my son, v. 29). During all this time J.'s heart bled for the fellowship of the Little Flock and of these Epiphany-enlightened crown-losers, and for the sad condition of the other Levites, but he hid his emotions from the Levites, in the secret of his own heart and mind, emotions felt also whenever he severely reproved their evils (v. 30). He hid from their view every indication of such feelings, as an interference with the object that he had in view, and had the Truth set before all (v. 31). The Lord gave him exclusively certain feasts of the Truth, some of which are now being given in this book to all the brethren, and certain things in The Present Truth for the Levites themselves, and certain things in The Herald Of The Epiphany for certain interested outsiders, and that because certain things intended for the Levites were abhorrent to such interested outsiders (v. 32). These feasts for the Levites were specific controversial truths pertinent to each specific group, so set forth as to reach each group chronologically as it was coming into existence as on its second rampage, the antitypical Reubenites first, and so on until it came to the last, the antitypical Benjamites, which struck all of them as remarkable; for J. sent to each group only those volunteer Truths exclusively pertinent to that group (v. 33) connected with its own part in the fivefold Epiphany siftings, which correspond with the five Parousia siftings; but to antitypical Benjamin, who got
all The Present Truths, he gave all of the truths pertinent to all five Epiphany siftings; and what was simple and agreeable to each group each one appropriated to itself and rejoiced with J., the type here ignoring the things disagreeable to the Levites in those truths, which will appear in the sack search (v. 34).
J. as dispenser of Levite powers charged himself as the refuter of Levite error to put among the equipment of each group the added powers due each group, and to put therein the services that they gave for such powers, but not desired by him, among their equipment (44: 1); but he charged himself as refuter of Levite errors that he, himself, as God's mouthpiece should be placed among the good crown-losers' powers and services in their equipment. Hence J. has from practically the outstart of the second Levite rampages, i.e., from the Summer of 1918, been a part of the equipment of the good Levites, who constitute the bulk of the brethren in the Epiphany movement; for while the Epiphany movement has been a priestly movement primarily, since J. and some other crown-retaining priests are in it, and since J. directs it in the work of leading Azazel's Goat to the gate, and subordinately because the crown-losers therein have as a whole not yet been manifested as Levites, yet from the standpoint of the finished picture, as God views it, as consisting, in the bulk of its adherents, of crown-losers, it is in large part also a Levite movement, engaged in priestly work until the pertinent Levites are manifested as such (v. 2).
After arrangements were made each Levite group started out on its career to do according to its own plans (v. 3); but shortly afterward, before they had proceeded far on their way, J. as the dispenser of Levite powers to them charged himself as the refuter of their errors to pursue, and, on coming up to them, charge them with returning J. evil for his good to them (v. 4), even with making off with J. as God's mouthpiece (cup) in their equipment, upbraiding them with evil-doing by having so done (v. 5). J. as refuter,
overtaking them, accused them accordingly (v. 6). Denying the charge, they asked why he so blamed them, since it was far from their thought to do such a thing (v. 7). They appealed, as a proof of their guiltlessness of the charge, to the fact that they offered again the rejected service, asking in view of this how could they have taken J., the Lord's mouthpiece, as a part of their equipment (v. 8). They offered to cut off from fellowship any one of them guilty of taking J. as a part of their equipment, and offered themselves as slaves of J. (v. 9). J. as refuter agreed to accept this offer in a revised form, to let the innocent ones go free and keep the guilty one as a bondman (v. 10).
Thereupon they laid hold on their equipment and by their various publications and drives ten groups among them (v. 11) exposed the fact that they had so many errors that God's mouthpiece certainly could not be a part of their equipment; for as Joseph's steward closely examined their equipment and found not Joseph's cup there, so J. in his many articles examining, reviewing, etc., the teachings and arrangements of the first ten of the eleven Levite groups found so much of revolutionism in teaching and arrangement therein that it was impossible that he as the Lord's mouthpiece could be among their equipment. The search began with the Gershonites (Reuben) in The Present Truth, Nos. 3-5, proceeded with the Societyites (Simeon) in Nos. 10-12 and from then on proceeded to all the other eight groups, these examinations and reviews going on for many years, and finally it reached the Epiphany crown-losers, in December, 1937, starting with the effort of R.G. Jolly, a pilgrim, and E.F. Hochbaum and S.B. Calhoon, two auxiliary pilgrims, contrary to a previous resolution of the ecclesia abrogating a revolutionary method of negative voting on elders and deacons, to put through a business meeting of the Philadelphia Ecclesia a motion that was a revolutionism against proper methods of voting against candidates for elders and deacons. This led to J.'s exposing them as attempting to gain control of J., the Lord's mouthpiece. Not
a few in the ecclesia sympathized with them; and had not J. been present and vigorously opposed their resolution, so Azazelianly constructed, as, if possible, to have deceived the very Elect, it would doubtless have passed.
The fear of being declared Levites kept not a few others back from voting for that resolution. From what J. observed at that and other times and from what he knew from the Samson, Job and Joseph types and the medium Miniature, J. told the ecclesia that many of its new creatures were Levites; and it was this reason, after the three brothers recognized, and asked for forgiveness of, their wrong, that J. recommended the three to be invited to serve the ecclesia, not as elders, but as guest leaders. It is, therefore, among the equipment of antitypical Benjamin that the Lord's mouthpiece has been ever since mid-summer of 1918, and this is proven by the fact that antitypical Benjamin has all along since then had the Epiphany Truth, which it has gotten by accepting J. as its general teacher as the Epiphany messenger (v. 12).
J. did not announce to the brethren outside of Philadelphia that the three above-mentioned brothers were manifested Levites; rather when asked by extra-Philadelphia brethren who had heard of it, from gossips of course, he evaded the question, neither denying nor affirming it, because he desired to shield especially R.G. Jolly until the time would come to announce the entire group of Epiphany crown-losers as Levites. However, in the various Levite groups it became noised about; and these did violence to their graces by their various denunciations against J. therefore; but now they are being brought, through this book, before J. as the dispenser of Levite powers for his general manifestation of himself to them and their self-recognition in their standing before God and him (v. 13).
From v. 14 onward we have to deal with things future, and hence on them can merely give our surmise of the nature and course of the antitypical events, and naturally can deal only in generalities, which we ask the reader kindly
to bear in mind. The Kohathites, more prominently, as the less guilty of the Levites, and the rest of them less prominently, will henceforth deal with J. as the dispenser of Levite powers. They will find him occupied with matters of his office, and will humble themselves before him (v. 14). J.'s attitude and words will upbraid them as attempters to take advantage of him, one who as the Epiphany messenger has supernatural knowledge as to the Lord's affairs gotten from the Epiphany prophecies and types (v. 15). The Kohathites will recognize their undone and helpless situation as an evidence that God has brought to light Levitical evils, especially against J., and will resign themselves and antitypical Benjamin to subjection to J. (v. 16). J.'s attitude will deny accepting the subjection to himself of any except antitypical Benjamin, with whom the antitypical cup was found, and for the rest he will reject their service, bidding them to return to the Little Flock (v. 17). Very humbly the Kohathites will approach J. repetitiously, entreating him to grant them a hearing in all longsuffering, since he is the Lord's special representative (v. 18). Then they will declare (vs. 19-29) what is a recapitulation of Gen. 42: 13-16 and 43: 2-9, 13, 14, which, therefore, will not be explained again here. Having said these things, the Kohathites will declare that if they return to the Little Flock without antitypical Benjamin, since the former are so wrapped up in the latter (v. 30), on becoming aware of the latter's absence, the former in his old age would receive a fatal blow, for which the other Levites would be responsible (v. 31), and the Kohathites, who became surety for antitypical Benjamin, would be forever responsible therefore to the Little Flock (v. 32). To prevent such a situation from setting in, the Kohathites will plead that they be reduced to bondage instead of antitypical Benjamin, and thus the latter be permitted to return with the other Levites to the Little Flock (v. 33), asking J. how they, unaccompanied by antitypical Benjamin, could bear facing the Little Flock's passing away officially (v. 34).
The sincerity, humility and pathos of this speech will prove too much for the pent-up emotions of J.; who for years had been expecting, longing and praying for this very thing and for the Levites to show a right spirit, such as antitypical Judah, the Kohathites, will show on this occasion, and whose acts will enforce privacy between him and the eleven Levite groups, by driving others away, probably through the suppression of our public work by antitypical Herod and through limiting to the former the circulation of this book in the form of a Jubilee issue of The Present Truth at the 25th anniversary of his entering into the work of the Epiphany messenger. In such distribution of this book J. will make himself in his office function as dispenser of Levite powers known to his Levite brethren, whom, in spite of their wrongs against him, he has all along continued to love, despite their revolutionisms, which at times made him treat them roughly (45: 1).
J.'s pent-up emotions, a mingling of grief for their fall and joy at their recovery, will express themselves in ways that will attract the attention of interested outsiders, as well as that of Jesus' household (v. 2); for as they will read this book J. will thereby be revealing to them two things: (1) his brotherly relations and feelings to them, and (2) the Divine Word vindicating his office, in which capacity they had not recognized him hitherto, even the Epiphany crown-losers, among whose equipment he has been since 1918, not realizing in a fair measure what the Word had to say on J. as to that office, and he will most solicitously in this book be inquiring for the welfare of the Little Flock, love for whom, next to that for God and Jesus, has been the main motive prompting him in its writing. At first the eleven groups will be speechless, being worried at his presence among them in the book (v. 3). In the last chapter they will find him lovingly entreating them to draw near to him in spirit and cooperation, to which they will respond; and they in this book will hear again, by a re-study of it, J.'s revealing himself to them as the brother whom they for personal
advantage delivered up to Epiphany tribulations and conditions (v. 4); but he will encourage them, again by the book's last chapter, not to be over-grieved, nor to be over-angry with themselves, for their delivering him up to Epiphany tribulations, since God had overruled, and would yet overrule it unto the delivering of many—the Little Flock, the Great Company, the Youthful Worthies, the loyal tentatively justified and the loyal Jews (v. 5).
He assured them that there had already been two periods in which powers of service had failed all except as they got them from the Lord through J., and that there were yet five more periods in which such conditions would prevail (v. 6), and that God had sent J. into the Epiphany conditions ahead of them to preserve for the eleven groups such as they might serve, e.g., their Great Company brethren in Babylon, new Youthful Worthies for the Epiphany Court and the loyal tentatively justified and loyal Jews for the Epiphany Camp, and by a great deliverance under Christ to preserve the Little Flock and the Truth Levites (v. 7). Encouragingly J. in that chapter will assure them that in ultimate analysis it was not they, but God that had arranged for J. to enter Epiphany tribulations and conditions, and had appointed him to act as a father (life-preserver) to others for Jesus (so the Hebrew; God evidently did not appoint J. to be Jesus' father), as well as provider for all His house, and to be the executive for the Epiphany (v. 8).
Therefore J. charged them to hasten back to the Little Flock and to inform them that J. as a member of the Little Flock declares that God had appointed him as the Epiphany messenger over all Epiphany matters, and invites them in all haste to come to him into the Epiphany conditions (v. 9), and that they would function in the richest sphere of the Epiphany conditions, together with all the other consecrated and justified ones, even with all their possessions and privileges (v. 10). And in that sphere J. would feed with the Epiphany Truth the Little Flock throughout the five yet remaining different forms of activity; these five forms of
activity yet future would quite likely be such as concern: (1) the Little Flock, (2) the Great Company, (3) the Youthful Worthies, (4) the loyal tentatively justified and (5) the loyal Jews, for all of whom the pertinent powers could be gotten under Christ from J. as their dispenser; for if the Little Flock should not come to J. in the Epiphany conditions, they, their household and all their privileges would come to utter poverty (v. 11). Then J. will call to the attention of the eleven groups, the ten first, and the one afterward, that now from the Bible they could see J. as the Epiphany messenger assuring them of these things (v. 12). Again, he will charge them with telling the Little Flock his honorable office in Epiphany conditions, as well as all that they will have seen, and with hastening to bring the Little Flock to those conditions (v. 13). J. and the Epiphany-enlightened crown-losers will then express their special and mutual love and mixture of grief and joy over the situation (v. 14). He will then express his love and grief mingled with joy as to the other ten groups, and after that they will fellowship with him (v. 15).
Our Lord Jesus will note this revelation and reconciliation and will, as well as the glorified Church, be well pleased thereover (v. 16). Jesus will charge J. to have the eleven groups load their teachings with true Levite powers—Truth teachings and arrangements and the privilege to administer these according to their pertinent offices—and to go to those functioning in Parousia conditions (v. 17) and to come to J. with them into the Epiphany conditions, and to assure them that he would give them good things in such conditions, and that they would enjoy the best therein (v. 18). Jesus will command J. to provide such organizations as will be in harmony with Epiphany conditions for the Great Company, whereby they would be able to bring their adherents and the Little Flock into the Epiphany conditions (v. 19), and to charge them not to regard whatever they would have to give up in order to come into harmony with Epiphany conditions; for some of their possessions, e.g., the
P.B.I. charter, which the Lord will set aside (Judg. 8: 17), will have to be given up as revolutionisms, all of which will be more than compensated for by greater advantages gotten in Epiphany conditions (v. 20). The eleven groups, accordingly, will do as charged, J. giving them the necessary organizations according to Jesus' charge, as well as teachings and powers for the way (v. 21).
He will also give to each of the ten changed groups a new authorization and its pertinent qualities; and to antitypical Benjamin the fullness of Truth for Great Company and Youthful Worthy matters and five sets of authorizations, with their pertinent qualities (v. 22). For the Little Flock J. will send along ten of Bro. Russell's publications, which J. has had reprinted for this purpose, i.e., the six Studies, Tabernacle Shadows, Manna, Hymnal and Life-Death-Hereafter, all laden with Epiphany written notes; and the ten volumes of Epiphany Studies, of which this book is the tenth, all laden with powers—the Epiphany Truth and its arrangements—for the Little Flock, to help it come into harmony with Epiphany matters (v. 23). Thus J. will send the eleven groups on a happier mission than they formerly had, cautioning them to maintain peaceable relations with one another during their mission (v. 24). Coming out of Epiphany conditions they will reach Parousia conditions and the Little Flock (v. 25), to whom they will declare that J. is an active New Creature, not a Second Deather, and is the Divinely-appointed teacher and executive in Epiphany matters. This news will overwhelm the Little Flock, who, at first, will believe it "too good to be true" (v. 26). Thereupon they will tell the Little Flock all that J. had charged them to tell them, and when the latter will have seen the organizations, etc., that J. will have sent to bring them, their spirit will revive (v. 27), and they will say: Evidence enough! We will go and see him ere we leave our earthly office (v. 28).
The Little Flock with all their belongings will undertake the journey of faith from Parousia to Epiphany conditions, and on the way will refresh themselves with the Sarah
Covenant truths; and in connection therewith will serve Jehovah, the God and Father of the Lord Jesus (46: 1). In connection with these truths the Lord through J.'s publications will make Himself manifest to them as to the final Little Flock, these giving a ready response (v. 2). Through the Epiphany truths Jehovah will be manifesting Himself to them as the God of Christ, bidding them not to fear to come into harmony with Epiphany conditions, assuring them that He would multiply them into a great nation (v. 3), promising to be with them amid Epiphany conditions, and to bring them up in due time to Millennial conditions, and that J. would serve them, even until they would leave the earth (v. 4). Next leaving off temporarily the study of the Oath-bound promises, they will continue their mental journey to Epiphany conditions, assisted by the eleven Levite groups, who will bring along their proper views and those brethren developed by them and the organizations that Jesus shall have sent to expedite their journey (v. 5); for they will take their adherents and their Parousia-obtained possessions and come to Epiphany conditions, the Little Flock and with them the Great Company, with all their adherents and groups, even all those developed by the Little Flock and Great Company (vs. 6, 7). As shown when treating of Ezra 2; 10 and Neh. 7, in Chapter IV, we are not yet thoroughly certain as to several of the 60 Levite groups; hence it would not yet be due for us, and accordingly we will not attempt here, but hope later on, to give a full explanation of the 70 groups— 56 plus the 10 national groups of Epiphany crown-losers, Jacob, Joseph and the latter's two sons and the 4 groups, "Rutherfordites," "Robisono-Concordant Versionists," "Kuehno-Sadlachites" and the Great Company as a whole (as the Levites as a whole are counted in among the 60 groups in the Tabernacle picture), not being counted in among the 56 Levite groups coming to Epiphany conditions. Also in the type the two females, Dinah (v. 15) and Serah (v. 17), are not counted among the 56 + 10 who went down to Egypt with Jacob, nor
are any of the wives of Jacob's sons, who type not groups, but their teachings (vs. 8-27).
Because the Kohathites are more sympathetic with J. than the other Levites, the Little Flock will send them forward as leaders of the rest on the way to J., to search out the way before them to the most fruitful sphere of Epiphany conditions, to which they also will come (Goshen, fertile, v. 28). J. will prepare his organization, such Great Company and Youthful Worthy brethren, particularly the latter, who will remain with him in Epiphany conditions while the Levites will have gone to bring the Little Flock, etc., to J. and will meet the Little Flock in the most fruitful sphere of Epiphany conditions. There J. will present himself to his beloved Little Flock brethren, as that member of them who shall have been long and sadly separated from them. Their meeting will be a long-drawn-out affectionate one, mingled with grief over the evils of their long separation and joy over present and future fellowship (v. 29). The Little Flock, then granted their one longed-for hope as to new-creature fellowship on this earth, of seeing J. a healthy Little Flock New Creature, and not a Second Deather, as the guileless Little Flock was deceived into believing by the designing Levite leaders, will then be willing to leave their work in the flesh (v. 30). J. then will promise his people to report to Jesus their safe coming to J. in Epiphany from Parousia conditions (v. 31); for the Lord's people have tended the consecrated and justified as God's flocks and herds, all of which and their other proper possessions they will bring with them (v. 32). J. will tell them to answer Jesus' providential questions as to their occupation (v. 33), to the effect that they are feeders of God's flocks and herds hitherto, just like the Little Flock, Jesus and God before them, requesting that they might dwell in fruitful Epiphany conditions separately from the usual Epiphanyites, who will have had them in abhorrence (v. 34).
Thereupon J. will report to Jesus that the Little Flock, the Great Company and their adherents and all their possessions will have arrived from Parousia into the most fertile
Epiphany conditions (47: 1). Then J. will sever out the five most active groups and will present them before the Lord Jesus: the good Societyites, Dawnites, the B.S.C.ites, Kohathites and Epiphanyites (v. 2). Providentially the Lord Jesus will inquire as to their occupation; and they will answer as J. shall have instructed them to answer (v. 3). They will state that they will have come to tarry awhile in Epiphany conditions, since Parousia conditions are no more fruitful to pasture their symbolic flocks and herds, and will request that they might be active in the fruitful Epiphany sphere (v. 4). Anent the arrival of J.'s people the Lord Jesus will charge J. (v. 5) to select from the Epiphany conditions their best sphere for their purposes, even antitypical Goshen (fertile), and will charge him to select their able ones to tend and prosper the justified ones and Jews (v. 6).
J. will present before the Lord Jesus the Little Flock in pertinent activities, and the Little Flock by its services will reflect credit on the Lord Jesus (v. 7). To His providential inquiries as to the Truth and character attainments of the Little Flock (v. 8), the answer will be that they will have had (70+60=130) Little Flock (70) experiences throughout the Age, amid many evil (60) circumstances, but were inferior in experiences as to Truth and character to the Lord Jesus and the Heavenly Father in Their time of activities as to the unfolding of God's plan (v. 9). With reflection of credit upon the Lord Jesus by the Little Flock the audience will come to an end (v. 10). According to the Lord Jesus' charge J. will apportion to the various groups of God's people their spheres of activity in the choicest fields of Epiphany matters, even in the sunlight of Jesus' favor as God's Son (Rameses, son of the Sun, v. 11). J. will feed with the Truth the Little Flock, the Great Company, the Youthful Worthies, the justified and Jews, apportioning the Truth according to their standing and needs (v. 12).
There will continue to be a lack of gaining new powers by personal effort in Epiphany conditions; and Parousia conditions will become very weak because of such lack
(v. 13). Then J. will require pertinent service in the reformation, repentance, that precedes justification for pertinent features of such powers in Epiphany and Parousia matters, and will give the Lord Jesus the resultant benefit (v. 14). Thereafter, at the entreaty of the people for more powers at J.'s disposal, to enable them to survive for justification purposes, he will demand and they will yield therefore the necessary things of faith and righteousness to obtain justification powers (vs. 15-17). Still later, needing more powers, to survive in higher justification features, they will finally offer to give their all in consecration, if J. will mete out to them the pertinent powers, they feeling that this is the only way to maintain their justification life, which there was no reason for them to give up, and which they will willingly give up to the Lord Jesus, if they will be able to retain their justification and experience the surviving powers of consecration (vs. 18, 19). Thereupon J. will accept their consecration gifts, all they are and have, for the Lord Jesus' possession (v. 20), placing the consecrators into the pertinent Truth groups from everywhere amid Epiphany conditions (v. 21). Naturally, the glorified Church will be exempt from J.'s supervision, and will get their powers directly from the Lord Jesus (v. 22). J. will teach the consecrators that, they being now the possession of the Lord Jesus, He will give them out of their human all whatever they need to meet their first mortgage for themselves and their dependents; but whatever will be beyond their duty to use for their and their dependents' needs they must devote to the Lord Jesus in service (vs. 23, 24). In gratitude for their repentance, justification and consecration blessings, which they will acknowledge as having come to them from the Lord through J.'s ministry on their behalf, they will entreat his further favor, and acknowledge that they are Jesus' servants in consecration (v. 25). Accordingly, J. will make such thoughts a fixed Epiphany teaching unto the end of the Age, that one's personal human rights should be yielded in consecration to the Lord Jesus, the exception
being the glorified Church, whose sphere of being is not human (v. 26).
The Little Flock and the Great Company will function in the most fruitful sphere of Epiphany conditions, and will increase in grace, knowledge, service and in the number of those that they shall win for the Lord (v. 27). The Little Flock will pass through experiences as the Little Flock of the Divine nature in embryo (the 7 in the 17 years) in relation to the Levites of the Great Company and Youthful Worthies, as natures lower than the Divine (the 10 in the 17 years); 147=7×7×3= Divine (7) embryos fully (3) fit for the Divine nature (7) (v. 28). As the time for their leaving the world in their last members, except J., approaches, they will call J. to themselves and ask him as the Divinely-appointed historian of the Church in his prospective work on Revelation solemnly to promise them, as they will have his special favor, to deal kindly and truly with them after they are called to glory, not to make special memorials of their Epiphany conditions (v. 29), but especially to memorialize them in pre-Epiphany experiences and matters, and to set up the memorials of them in their relations to the memorials of God and Christ, J. promising to do it (v. 30).
The Little Flock will ask him to give them solemn assurance to this end, which he will do. Thereafter the Little Flock, at the chief points of the Truth as faith's rest, will express special reverence for, and subjection to J. whose continuance, according to Rev. 19: 10, J. will refuse to permit, though such reverence was implied in the vision of Gen. 37: 9-11. Thereafter the report will be made to J. that the Little Flock will have been decreasing in numbers and strength. At this J. will give special attention to Little Flock matters, associating with himself therein the Youthful Worthies and the Great Company (48: 1). J.'s and the Youthful Worthies' and Great Company's taking up Little Flock matters will be reported to the Little Flock. Accordingly, they will strengthen themselves as they will be resting upon the bed of Truth (v. 2). The Little Flock will refer to the promise that God gave them during the Jewish
Harvest, when God blessed them (v. 3), and promised to increase them unto many classes and give them the sphere of the Truth and its Spirit as their eternal inheritance (v. 4). According to that promise the Little Flock will claim as their own those Youthful Worthies and those Great Company brethren whom J. developed amid Epiphany conditions, before the Little Flock came into them, just as the Gershonites and Merarites will be theirs (v. 5). They will promise J. that after him would be named any class that he would later on develop, but they desired these to inherit among the Little Flock's descendants (v. 6). Then, with fondest memories, they will recall how the spiritual elective promises of the Gospel Age end with the development of the Great Company and began to come to an end in the late Parousia times, after the Little Flock had fully left the nominal church, and are memorialized in a fulfilled condition just before the fruitful Kingdom of Truth (v. 7).
The Little Flock will then fix their attention on J.'s developed Youthful Worthies and Great Company, inquiring as to who they are (v. 8). J. will answer them, My winlings developed in the Epiphany conditions by God. Whereupon the Little Flock will ask that they be brought to them, that they may minister a blessing to them (v. 9). Their wisdom will make them impartial; and J. will lead these to the Little Flock, who will show them affection by their ministries of Truth and providence (v. 10). They will express their pleasure at the thought that, whereas they had despaired of seeing J. alive as a New Creature, they were now blessed by God in seeing the two classes that under God J. had developed (v. 11). Then J. will remove them temporarily from the Little Flock's services; and the latter will again show J. undue reverence and subserviency, which in his part therein, not shown here, but shown in Rev. 22: 8, 9, J. will dissanction, as the other 48 star-members respectively dissanctioned it in their respective days (v. 12). Then J., favoring the Youthful Worthies more than the Great Company as to their receiving the Little Flock's services,
will bring them near for them to serve the two classes (v. 13); but the Little Flock will designedly give its chief service to the Great Company and its secondary service to the Youthful Worthies, despite the fact that the latter as a class came to ripeness earlier into existence than the former as a class (v. 14). The Little Flock will then confer a blessing in service on J., but additionally will by service draw down upon these two classes a blessing from Jehovah, praying that the God before whom God (in His attribute of love) and Christ ministered, who gave the Little Flock throughout their course the seasonal meat, and the Christ, who as God's messenger delivered them from all evil, might bless these two classes, also praying that their character and that of God and Christ might be developed in them and increase them greatly in the Epiphany and in the Millennial society (v. 16).
But when J. will see that the Little Flock will be conferring the chief favor upon the Great Company, it will displease him; and he will attempt to direct the Little Flock's chief favor upon the Youthful Worthies (v. 17), telling the Little Flock that the latter were the first as a class to be developed ripely, and that they should, therefore, show them the chief favor in services of blessing (v. 18). But the Little Flock will refuse J.'s request, saying emphatically that they know it, and that the Youthful Worthies will become a great elect class in the Millennium and afterward, yet the Great Company will be their superiors in numbers and position (v. 19). During that time the Little Flock will pronounce blessing, declaring prophetically that by these two classes the Little Flock will bless the restitution class, whom the Little Flock will bless unto character likeness of the Great Company and the Youthful Worthies. Thus will the Little Flock put the Great Company ahead of the Youthful Worthies (v. 20). But the Little Flock will have some things to say to J.: (1) that the Lord will bring him and the Great Company out of Epiphany conditions into the Millennial sphere of the Truth and its Spirit for Spirit-born ones, even into the same mode of existence as God's and Christ's, though not necessarily of the same nature; and
(2) that J. would be in the glorified Little Flock, proven by God's inspiring the Little Flock to declare that for Him they had in their teachings reserved an inheritance above that of the Great Company, i.e., one in the Divine nature, the very one that the Little Flock had acquired by its victorious fight, through the Word's sword-thrusts and bow-shots, over sin in its various forms (v. 22).
We now come to a chapter that is of great interest and that in its details was never seen until the Epiphany, though formerly glimpses of parts of it were seen. It has been having (1) its first fulfillment upon Fleshly Israel, which fulfillment will be completed in the Millennial Israel, with Jesus as its antitypical Joseph; (2) its second fulfillment on the crown-losers in the twelve denominations of the nominal church, which fulfillment will come to a completion at the end of the Epiphany, in which setting the 49 star-members are the antitypical Joseph, J. acting therein as the last one of them, and as their visible representative on earth at the time; and (3) its third antitype among the Epiphany Truth people, with J. as its Joseph. Before the Epiphany here and there glimmerings of light were seen on the first fulfillment, but only during the Epiphany has the light come upon the second and third antitypes, as well as further light on the first one. In harmony with the subject of this chapter, we will limit our study to the third antitype. We have already in our study of Gen. 35: 22-26 stated what each of the sons of Jacob typed in the third application. Now for the details as given in Gen. 49: The Little Flock before going beyond the vail will teach the antitypes of Gen. 49: 2-27, as it assembles the eleven groups of the Great Company and J. to hear its repetition of the pertinent teachings of J., as a summary of their Epiphany experiences (49: 1). They will ask the eleven groups of the Great Company and J. to gather themselves to hear and heed the Little Flock's words (v. 2). The main characteristics of each is illustrated by some object in nature, which in each case will be italicized. The Gershonite Levites (the B.S.C. [of Britain], P.B.I., Dawn
and Berean Bible Institute [of Australia], the antitypical Reubenites) were the first Great Company group, in the Shearno-Crawford movement, to be manifested during the Epiphany, as the firstborn of the Levites, the beginning of those whose strength and might came from the Little Flock; to them as such chief honor and power belonged by birthright (v. 3).
But their instability, like that of water, forfeited for them the birthright, preeminence of honor and power, because in the Shearno-Crawford movement they defiled God's Truth arrangements, and in the P.B.I. they defiled God's Truth teachings, e.g., on corporations as controlling the priests' work, on the chronology with its many implications, on the Sin-offerings, Covenants and Mediator, on Revelation, Daniel, etc. (v. 4). The Merarites, instead of being set forth by one son, are presented in their two main divisions, Mahli and Mushi, as two brothers, given over to unrighteous acts. Their fighting theories were "the present management," i.e., J.F.R. as controller in the Society, the four directors' illegally holding office, not having been annually elected, the legality of their ousting, the four (pseudo) directors' appointment being required by law, the theory of the Society, i.e., J.F.R., as the channel, Harvest Siftings' theory of the British affair, the theory underlying the holding of the 1917 conventions and the straw vote, the theory that proxies sent for the annual election of the P.P.A.'s officers could be used for expelling I.F. Hoskins and R.H. Hirsh seven months later, without the knowledge and consent of the proxy senders—all of these erroneous theories were in gross violence used to set aside the Lord's arrangements for the Society in a series of unrighteous acts (typed in Gen. 34) hard to equal by anything that has ever happened among Truth people (v. 5). The Little Flock, thinking thereon, exhorts itself very emphatically not to share with them as a council, and not to let their characters be united with such an assembly, since in their anger they cut off J. from the brethren, and in their willfulness they hamstrung the W.T.B.&T.S.'s
and the P.P.A.'s charters (see margin, v. 6). God's curse rests upon their fierce anger at J. and upon their cruel wrath against the four Society and two P.P.A. directors. Hence God decided to scatter them among other groups, which facts prove has been so (v. 7).
The Kohathites, because strong through largely holding to the Parousia Truth, being likened to a lion's whelp, have been praised by other groups. They have been victorious in their controversies with the other Levites (but not with J.); and they thus subjected these in controversy (v. 8). They arose from the act of spoiling their enemies; they made themselves ready to spring upon opponents of the Parousia Truth and arrangements. They were strong, like a lion, and an old lion, and all Levites stood in fear of arousing them (v. 9). The right to act executively and an executive did not leave the Kohathites until the Epiphany messenger, who was among the Kohathites until the Amramites went on their rampage, would come, and unto him the Little Flock, Great Company, Youthful Worthies, loyal justified and loyal Jews will rally (v. 10). He will cause his arrangements and teachings to adhere closely to the Old and New Testaments. He will justify his graces and authority by clear Truth teachings (v. 11). His insight will be filled with clear Truth teachings; and his faith appropriations will be pure with nourishing Truth (v. 12). The Libnite section of the Gershonites, the B.S.C., are a symbolic haven of ships seeking as a symbolic harbor to invite symbolic traffic, in which all sorts of compromises, dickering and bargains are made in spiritual wares for personal power and advantage, which will tend toward nominal-churchism in matters of arrangement, e.g., a presbyterian order of church government, which they tried to introduce in the London Tabernacle and other churches (v. 13). The Shimite Gershonites, the P.B.I., at first like a strong ass, were a strong teaching class, but became overburdened by a twofold task: to shield itself against J.'s attacks on its revolutionisms, and to defend itself against the Society's opposition (v. 14); but they wearied of these
labors, determining that to rest from them by avoiding all controversy in The Herald's columns was good, and that pleasant was the sphere of nominal-church prophetic teachings; hence they undertook the labor of commenting on Revelation and Daniel under the lead of nominal-church writers as more or less against Bro. Russell's views, and as a result became a servant assigned by Azazel to tribute tasks (v. 15).
The Sturgeonites (Dan) as Uzzielites set out in an independent movement of God's people (v. 16), but in the envy and ill-will of a serpent in subtile secrecy they proved to be a symbolic adder, biting at J.'s teachings and influence, so as to make J. fall backward in the esteem of the Fort Pitt Committee and many of its supporters as an incumbrance (v. 17). Under this experience J. as a representative of the Little Flock was put into a state of heart and mind longing for the Lord to send him deliverance (v. 18). The Ritchieites as Hebronites were overcome as a troop by a marauding band and remained non-existent as a movement for a long time; but later they will assert themselves and overcome their opponents (v. 19). The Olsonites, whose prophetic, typical and chronological errors are here ignored, as a symbolic baker offered rich spiritual food, dainties on Kingdom matters (v. 20). The Hirshites as Amramites would go as rapidly as a freed hind, when loosed from J.'s supervision, and would teach goodly truths (v. 21). J. in fertility as to Truth, grace and service is like a fruitful bough. He is nourished to such fruitfulness by being planted at the fountain of Truth, the Bible; his activities are not confined to the Little Flock, but extend beyond its limits to the Great Company, the Youthful Worthies, the loyal justified and the loyal Jews (v. 22). The Levite leaders have sorely grieved him, shot their sharp sayings at him and hatefully persecuted him (v. 23); but his controversial equipment continued strong; and his mental abilities of Truth-service remained powerful, even by the ministry of our Lord Jesus, from which conditions he becomes the shepherd of God's sheep, the strong one of God's people,
even by the Little Flock's God, who helps him, the Almighty, who blesses him with the good things of Truth respecting spiritual matters and earthly matters, even the good things of Truth from the Old and New Testaments, and with the good things as to new ones developed through J. by the Covenant promises (v. 25); for the blessings pronounced by the Little Flock on J. will, on account of (so the Hebrew; al is not here to be rendered above) the blessed things promised by God and Christ, prevail unto the farthest limits of the present two-phased Kingdom of God—these shall rest upon J., even upon him who as a Little Flock member was in Nazarite consecration separate from the Great Company (v. 26). The Epiphany crown-losers, as antitypical Benjamin, are like a wolf that ravens, arising early in the Epiphany, i.e., in 1918, to gain additions from the Levite groups, they will late in the Epiphany divide the gains into the ten good Levite groups (v. 27).
Thus are set forth the eleven Levite groups and J., according to the Little Flock; and the above are the blessed teachings that the Little Flock will issue as to the eleven Levite groups and J., as to each according as the Lord's Word forecasts, and as the Little Flock will announce. They will charge these, in view of their soon leaving the flesh for the Kingdom, to associate their memory with those of God and Christ in the secret condition of God's two salvations' plan (Machpelah, double), established in strength (Mamre, firmness), which God works out for Himself, His Christ and His covenants, from the fearful (Hittite, fear) great ones (Ephron, gazelle-like) of earth, by the heavy sacrifices that He made in working out the Gospel-Age features of His plan (vs. 29-32). From the standpoint of the smallest Joseph antitype, the declaration of the antitypes of Gen. 49: 1-32 is the last Little Flock message, apart from what J. will give, before they go beyond the vail; thereafter, early in anarchy, by more or less violence, they will leave the earth for the glories of the Kingdom (v. 33). First of all, J., in the grief of parting from the rest of the Little Flock, whose fellowship will greatly gladden him in the second
phase of his Epiphany ministry, will demonstrate his sorrow and love for them (50: 1).
Then J. will take from Church and secular histories and biographies, especially of the star-members, etc., the facts that are symbolized in Revelation, for his contemplated exposition of the book of Revelation, as an embalming of the Little Flock's memory (v. 2); for this embalming of the Little Flock's memory will take up their main experiences of the entire Gospel Age (40 days), as given by such historians, biographers, etc. The Youthful Worthies and the loyal justified and loyal Jews will, in the sense of missing, grieve for the Little Flock during the entire reign of Christ (70 days, Is. 23: 15;v. 3). J. will ask the brethren, if they favor him and his contemplated exposition of Revelation, to pray the Lord Jesus for grace to permit him to show the Little Flock the respect of setting forth their experiences as an exposition of that book, and of declaring their change of nature, etc., asking them to assure the Lord Jesus (v. 4) that the Little Flock required a solemn promise from him, in view of their expected leaving the flesh, that he would pay them that respect as to their pre-Epiphany conditions, and, therefore, to ask for him that the Lord Jesus sanction his so doing (v. 5). The Lord Jesus will graciously grant these prayers (v. 6). Accordingly, J. will prepare that exposition, with the sympathetic cooperation of the Levitical servants of Jesus it their writings and of the Truth leaders and secular leaders in their writings (v. 7). Antitypical Ephraim and Manasseh, the Great Company and Youthful Worthies, and their associates will also sympathetically cooperate with J. in producing that book; only the weak and the justified and Jews will not cooperate, but will remain in their sphere fruitful (v. 8).
There will accompany him in this task the Levite organizations and their executives, even very many (v. 9). They will enter a threshing experience of severity (Atad, buckthorn), this side of the race under the curse, i.e., before the Millennium (Jordan, descender, judged down), where a great lamentation will set in, the Great Company
mourning over its loss of the Little Flock's fellowship and over its loss of Little Flockship, evidenced by the Little Flock, except J., having left the earth, J. sorrowing at the loss of fellowship with the Little Flock, the others because of their parting from the Little Flock, which mourning will be brought unto a completion (v. 10). Outsiders, even, will note and comment on their lamentations, calling it the mourning (Abel-mizraim, mourning of the Egyptians) of the Epiphanyites this side of the race under the curse (v. 11). J. and the eleven Levite groups by the pertinent exposition of Revelation will honor the memory of the Little Flock, in harmony with J.'s promise (vs. 12, 13). Thereafter J. and all the rest will attend to the remaining Epiphany matters (v. 14).
Thereupon the eleven Levite groups will begin to fear that J. will deal with them in requital of the wrongs that they did him (v. 15), and, therefore, will send him word to the effect that before the Little Flock was about to leave the earth they charged (v. 16) that the eleven Levite groups should ask J. to forgive the sins of his brethren in doing him wrong. Accordingly, they, therefore, will ask him to forgive them as servants of the God of the Little Flock. This will sadden J. when he hears it; for he will feel compassion for his fearful brethren, who even by then will not have learned that taking revenge is not a feature of his character (v. 17). Humbling themselves before him, they will declare that they are subject to him in his office (v. 18). He will dispel their fears, assuring them that vengeance belongs to God, whose pertinent prerogative does not belong to J. (v. 19). Sympathetically, and not upbraidingly, he will assure them that, despite their evil intentions toward him, God all along intended and effected good thereby, even working up to that time to save their lives, the official life of the Little Flock, and the life standing of the Youthful Worthies and the loyal justified and loyal Jews (v. 20). Hence he will dispel their fears, promising to develop them and those to whom they minister, thus comforting and speaking heartily to them
(v. 21). J. will continue in the Epiphany conditions unto their end, as also will the Great Company (v. 22). He will serve the Great Company, in its Truth and nominal-church members, and the Youthful Worthies, in their Truth and nominal-church members (v. 23).
As J. will be about to experience his change to the Divine nature, he will inform the brethren thereof, assuring them that in due time they will get their deliverance from Epiphany into Kingdom conditions, according to the Oath-bound Covenant in its relations to God, Jesus and the Church (v. 24). He will require of them a solemn promise (1) to exercise faith in God's sure deliverance of them, and (2) to take with them the memory of his experiences, gains and works, because they will serve as a key to the understanding of the one or more Scriptural applications not given by him when he will have expounded one or more of them, the one or more that he will have expounded making the rest of them easy to unlock. Among such gains J. will require them to take over into the Millennium his library, which he in part collected so that to the Millennial world there will be shown the main priestly, especially star-member, and the main Levitical writings, as a witness to the Gospel-Age priestly and Levite works in their various kinds (v. 25). The things typed in vs. 24, 25 will likely be set forth in J.'s last will and testament, which will perhaps be written between Oct., 1954 and Nov., 1956. Then J. will pass beyond the vail to meet his awaiting and welcoming Lord and Little Flock brethren. The memory of his deeds, etc., will be preserved in suitable writings in Epiphany conditions; and in the deliverance of the rest of God's people they will be cherished, especially because of their antitypical relation to certain not hitherto expounded applications of typical and prophetical Scriptures, which applications they will serve to clarify; for while in the flesh J. will be unable to expound them in all of such applications, though he will, if Bro. Russell did not expound them, explain at least one of them pertinent to every typical and prophetical Scripture (Rom. 15: 4). Praise the Lord!