Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
SIGNS OF THE TIMES AMONG
SIGNIFICANT EVENTS AMONG GOD'S PEOPLE SINCE OUR PASTOR'S DEATH. SEPARATION OF ELIJAH AND ELISHA, AZAZEL'S GOAT. SIXTY LEVITE GROUPS. THE ADVANCING LIGHT. THE FIRSTFRUIT WAVE LOAVES. THE FLOOD YEAR. BEREAN QUESTIONS.
THE THEME of this chapter requires some explanation to make clear its meaning. Especially is this true of the words, "it all." By the words, "it all," we refer especially to the happenings among God's people since the death of our dear Pastor. What is the meaning of the peculiar events among God's people since our Pastor's death? This is the thought that we have condensed into the question taken as our subject. This question implies that there have been significant things happening among the Lord's people since our Pastor went beyond the vail. These things are to be considered as signs of the times that deserve our attention, understanding and responsiveness. To deny that these events are highly significant and altogether different from any other events among God's people would betray a woeful inability to discern the signs of the times. And to understand them will prove helpful from many standpoints, particularly from the standpoint of assisting us to take an intelligent and Divinely warranted stand toward these things and their, resultant conditions.
(2) It is undeniable that very unusual things have taken place since our Pastor left us. While he was with us in the flesh there was peace among us. We were a united people. We loved the same table of Truth; we developed the same spirit of fellowship; we ministered to the same Truth, and that by the same
general methods. Those were joyous days of feasting, fellowship, growth and service. We all had the same bond of peace, the same spirit of oneness, the same hope of our high calling, the same work of service, the same Lord, the same faith, the same baptism and the same God as Father, all of which were the joy and rejoicing of our hearts. But in many of these respects changes have set in, and now we are no longer a united people; we do not in many ways believe the same things. Some of us have repudiated some of our former beliefs and have accepted discordant ones in their stead. Many of our former practices some have set aside, taking others in their place. Some among us have revolutionized against many of the teachings and arrangements that the Lord gave us through "that Servant." Leaders among us—some real and some would-be—have made divisions among us; and thus we see that many things have been occurring among us that must be significant.
(3) To some these things have a general significance as implying peculiar events; but they do not see any special Scriptural significance in them. But surely, beloved, events overshadowing many other events that we do recognize as being pointed out in the Bible must also be Biblically marked. We believe that these events are Scripturally indicated. Since some of these events are among the most important happenings among any one generation of God's people, it would be contrary to the Scriptural procedure and the Scriptural teaching for them not to be set forth in the Scriptures. Do we not recall the Lord's assurance that He would do nothing in His plan except such things as He would set forth in the Word (Amos 3: 7)? This being the case we should expect to find some Biblical prophecies or types referring to these momentous events. If our hearts are hungry, humble, meek, honest and holy (consecrated), we will eventually be among those to whom the Scriptural meanings of these
events will be unfolded. We believe that among other things there are especially three Scriptural lines of thought that find their fulfillments in the remarkable events among God's people since "that Servant" left us. Let us see by the Lord's help what these three things are.
(4) The first of these great events, Scripturally marked, is the 1917 separation of the Lord's people into two general divisions: (1) adherents of the Society under its "present management" and (2) non-adherents of the Society under its "present management." This separation corresponds as antitype with type in the minutest details with the separation between Elijah and Elisha. Let us note this correspondence. We all recall that our Pastor pointed out that Elijah's and Elisha's coming to Jordan typed the crown retainers and the rest of the Lord's people in the Truth coming in 1914 to the peoples in Christendom judged down unto the wrath of the Time of Trouble. The smiting of Jordan by Elijah corresponds to the crown retainers from Oct., 1914, to Nov., 1916, chastising Christendom for its great sins that led up to and brought about the war; while Elisha's not smiting, but walking along with Elijah, types the consecrated who were not of the Little Flock either abstaining altogether or, shortly after beginning, ceasing from denouncing Christendom's sins, but sympathizing with antitypical Elijah in this work. The antitypes being unharmed is pictured in the two prophets crossing the river's bed dry shod. These events certainly occurred from the fall of 1914 to that of 1916. Elijah's and Elisha's walking and talking together after crossing Jordan until their separation, corresponds to the peaceable fellowship of all the consecrated in the Word; work and Spirit of the Lord until the separation set in. But just as the peaceable fellowship and communion of Elijah and Elisha was broken up by their separation, so the sweet fellowship in the Word, service and Spirit of
the Lord between the crown retainers and the other consecrated brethren, from the standpoint of mouthpieceship toward the world, ceased with the separation which set in among the Lord's people in the summer of 1917. Let us not forget that our dear Pastor in Jan. 1916, forecast that this separation was to be expected within a little more than a year, which now we see did actually take place within a year and a half (Z '16, 39, col. 2, par. 2).
(5) That this setting is correct the facts clearly prove. All must admit that there was peaceful fellowship in the Church, in general, following the first smiting of Jordan until the summer of 1917. All must admit that this peaceful fellowship was broken up in the summer of 1917, and that by the greatest division which has ever occurred among God's consecrated people. All must further admit that this separation divided God's people into two classes: (1) adherents of the Society under its present management and (2) non-adherents of the Society under its present management. Consequently the breaking up of the fellowship among God's people and the dividing of them into two classes after antitypical Jordan's first smiting must be the long expected and predicted separation of antitypical Elijah and Elisha; for there could be no breach of harmony between them until after the first smiting; and the breach after that must have been their separation. To this conclusion all the preceding, accompanying and following events agree in the perfect harmony of an antitype with its type. Above we have shown the harmony in the events of type and antitype preceding the separation. Let us now look briefly at the accompanying and following events. First let us examine the accompanying events.
(6) Just as the two prophets walked on peacefully communing together until the fiery chariot and horses appeared and separated them, so did the Little Flock as God's mouthpiece to the world and the rest of the
consecrated walk and talk together in sweet communion until the antitypical chariot and horses drove between and separated them. In the symbols of the Bible, chariots represent organizations (Berean Comments on Ex. 14: 9; Is. 31: 1; etc.). The chariot of Israel would fittingly represent the most important organization among the Lord's people— the Watch Tower Bible and Tract Society, which has always been more important than the People's Pulpit Association and the International Bible Students' Association, as organizations. The fieriness of the chariot types the trials in which the Society, as consisting of the Board and its officers, was involved, on account of the Society's president usurping authority over the Board, especially as exemplified in his busybodying in our work as the Board's special representative in Britain and on account of his recalling us, the Board's special representative, without the authorization or knowledge of the Board, which usurpatory acts and other usurpatory acts of the Society's president moved the Board's majority to seek to abolish his powers as executive and manager as well as his usurped controllership. This course of the Board's majority occasioned the president usurpatorially to oust these four directors. This whole course of events was very trialsome to the Society as consisting of the Board and its officers, hence the antitypical fiery chariot. Horses in Biblical symbols type teachings, secular or religious. (See Berean Comments on Is. 31: 1; Rev. 6: 2; 19: 14; etc.) The supposedly legal but actually illegal teachings that the Society's president claimed necessitated the ousting of the four directors (who sought to put an end to his unholy ambition and usurpation) and the appointment of four pseudo-directors, are represented by the horses; and their fieriness types their trialsomeness. The horsemen represent the so-called "present management"—the Society's president, his special representative and its secretary- treasurer.
These officials manipulated these illegal doctrines in such a way as to drag the sorely tried Board, as an organization, before the entire Church unto dividing the latter into two parts—those siding with the Board's majority and those siding with the "present management." It is undeniable that this combination of things—the illegal doctrines and the sorely tried Board—by the driving power of the present management was made to divide the Church by forcing the brethren to decide for or against the present management, and to end the peaceful union, co-operation and fellowship between the Little Flock and the rest of the consecrated in the Truth. Henceforth this division persisted, about 10,000 being on one side, and from about 30,000 to 40,000 being on the other side; and this undoubtedly antitypes the separation between Elijah and Elisha.
(7) If the separation of 1917, which followed the first smiting of Jordan and the sweet fellowship of the Lord's people after that smiting, is not the separation of antitypical Elijah and Elisha, how can there be a separation of antitypical Elijah and Elisha with the Church so thoroughly divided as it is now? The only possible place to find a separation that antitypes that of Elijah and Elisha is where we put it. All the facts agree with this and do not agree with any other setting. It is the completeness of this agreement of type and antitype from the standpoint of the above setting, combined with the necessary conclusion flowing there from—that the partisan Society adherents are of the Great Company—that forced the Tower to give up our Pastor's view of the Elijah and Elisha type and to invent four others successively to evade this necessary conclusion. Also the P.B.I., repudiating this setting, and seeing that the present divided condition of the Church makes a future separation of antitypical Elijah and Elisha impossible, have given up faith in the separation of Elijah and Elisha as being at all typical. Thus the
repudiations of these two groups is strongly confirmatory of the truthfulness of the above setting.
(8) When we look at the events connected with, but following, the separation among the Lord's people in 1917, we again find a complete conformity between them and the events connected with, but following Elijah's and Elisha's separation, which third form of conformity would be a conclusive proof of the correctness of our understanding of this type and antitype. Elisha's cry, "My father, my father," types the Society adherents' recognition of, surprise and sorrow at and discussion of, such prominent brethren, as the Elijah leaders and their companions were, as being separated from them and as being accused of attempting to wreck the Society! His cry, "The chariot of Israel," types the Society adherents' recognition of, surprise and sorrow at, discussion of and agitation for the Society as the supposed channel, as being involved in such trials and supposed danger. His cry "And the horsemen thereof," types the Society adherents' recognition of, surprise and sorrow at, discussion of, and agitation for the present management as being in the predicament in which the trouble indicated them to be. Certainly the Society adherents, antitypical Elisha, made this threefold cry in the antitype.
(9) It will be noted that before Elisha uttered this threefold cry, it is said of him, "he saw." In the Hebrew it is not said what he saw. The A.V. inserts the word "it" in italics, thereby indicating that this word has no corresponding word in the original. We believe the word, him, should be supplied, since the statement, he saw, is the record of the fact that Elisha saw—recognized—Elijah up to the time of their separation: the condition that Elijah told him he would have to fulfill in order to become his successor (2 Kings 2: 10, 12). This types the fact that the Elisha class recognized the Elijah class as the Lord's mouthpiece to the world up to the time of the separation. And
the expression, "He saw him no more" (v. 12), records the fact that Elisha after the separation no longer recognized Elijah as he had previously done, typing the fact that antitypical Elisha no longer recognized the Elijah class as formerly. Certainly this has had its fulfillment. No more are the Faithful recognized by the Society adherents. Instead the "avoid them" policy has been enacted by the Society adherents against the faithful Elijah class.
(10) Elisha's rending his garments in twain types the violence unto double-mindness (Jas. 1: 8) committed by the Society adherents to their character graces by the wrongs that they committed in the separation; for they grossly violated truth and righteousness by their course at the separation. The falling of Elijah's mantle types the letting go of the power of being God's mouthpiece to the world on the part of the Faithful. This occurred through their representatives'—the five directors—letting the power of controlling the instrumentalities, agencies and finances, whereby the work was done, slip out of their hands at the insistence of usurpers. Elisha's picking it up types the Society adherents' taking up controllership of the work. Elisha's return to the Jordan represents the Society adherents' giving their attention to public work toward Christendom judged down to the wrath of the time of wrath. His standing at the Jordan types their preparation and readiness to work toward the peoples; and his smiting Jordan types the Society adherents' chastising—rebuking— Christendom for its sins, through Vol. VII, lectures, conversations and the Fall of Babylon tract. These acts were set into operation about the fall of 1917. Thus they followed the separation which took place in the summer of that year. Thus we have examined the events preceding, accompanying and following the separation, and they show a perfect correspondence between themselves and the type, even as we should expect to find as between type and antitype.
(11) It is easy for us—by a simple test—to see who antitypical Elisha is. As in the type Elisha had the mantle after the separation, so in the antitype that class must be antitypical Elisha who had the mantle after the separation. The mantle types the powers of mouthpieceship toward the world. These powers were the instrumentalities (the Truth literature), the agencies (the Bethel family, pilgrims, colporteurs, volunteers, etc.) and the finances, whereby it was possible to do the work. Who had and controlled these powers after the separation? Undoubtedly those who remained with the Society and who by their representatives—"the present management," the new board, etc.—carried on the work. Therefore they must be antitypical Elisha.
(12) We repeat it: The perfect correspondence between the type and our understanding of the antitype forced the Society's president (in order to evade the conclusion that he was leading the Great Company) to repudiate our Pastor's view of Elijah and Elisha; for our above-given understanding points out the actual fulfillment of the antitype along the lines that our Pastor forecast that it would occur. And it also forced the P.B.I. (in order to evade the conclusion that the Lord made use of us as the special representative of the antitypical Elijah class at the separation, and in giving the truth on the fulfillment of the Elijah and Elisha separation, as the Society's president was the special representative of the Elisha class at the separation and the one to give the error on the subject), to give up faith in the typical character of the separation of Elijah and Elisha. These two facts are eloquent with proof of the correctness of the setting of the antitypical fulfillment as given above. We have treated the last related acts of Elijah and Elisha in detail in Vol. III, Chapter II, to which we refer our readers for these details. Truly this understanding gives a Scriptural, reasonable and factual explanation of the separation between the Lord's people during 1917. Beloved
brethren, "can ye not discern the signs of the times" therein?
(13) A second set of remarkable events has been enacting since our dear Pastor went beyond the vail: (1) revolutions against the Lord's teachings and arrangements given through "that Servant" on the part of various leaders, supported partisanly therein by their adherents; and (2) a steadfast resistance to such revolutions on the part of those who have been faithful to such teachings and arrangements, which resistance culminated in the resisters' withdrawing of priestly fellowship from the revolutionists. It is undeniable: (1) that revolutionism has been committed against the Lord's teachings and arrangements given through "that Servant" on the part of certain leaders who have therein received partisan support by many of their followers; and (2) that the Faithful resisted them unto withdrawal of priestly fellowship. In Britain this revolutionism began through Bros. Shearn's and Crawford's seeking to subvert our Pastor's Tabernacle arrangements and set aside many of his Bethel arrangements. In such revolutionism they received partisan support from others. Supported by not a few, we resisted them steadfastly until their stubbornness in revolutionism forced us to withdraw priestly fellowship from them. In America the present management conspired to put into the hands of the Society's president all our Pastor's powers, despite his contrary arrangements in the charter and will. This conspiracy was resisted by the so- called "opposition." The conspirators retaliated by ousting the Board's majority, depriving us of opportunities of service, driving us and others from Bethel and most deceitfully misrepresenting the situation to the Church through Harvest Siftings and a convention, pilgrim and correspondence campaign the world over. A little later the Sturgeonites and Ritchieites enviously revolutionized against the evident prominent use the Lord was making of us in resisting the revolutionists
and in giving the truth on antitypical Elijah and Elisha.
(14) In 1918, by a series of acts like those of the "present management," occurring on the anniversaries of the latter's acts, the P.B.I. revolutionized against the Lord's arrangements on giving meat in due season and sought to foist a corporation on the Church to manage its work. These things were resisted by us and our supporters steadfastly until the withdrawal of priestly fellowship from the P.B.I. Board and their partisans was made necessary. Shortly afterwards the Standfast brethren began to revolutionize by endorsing the Society's revolutionism up to Passover, 1918, discouraging all further work apart from "comforting the Brethren," and fighting the Epiphany work. Olsonism with its false teachings on Revelation, etc., by its leaders, who were not appointed to the pilgrim office by the Lord through "that Servant," assuming the privilege of teaching the General Church, and by its attacks on the Epiphany work, reared its head in revolutionism, which was resisted by the Epiphany saints until the latter withdrew priestly fellowship from the former. Then the Hirshites revolted against certain arrangements for the training of prospective elders as set forth by our Pastor, against confining Church voting to the Spirit-begotten members of the Church, and against certain Epiphany arrangements in dealing with Levites. Here again the Faithful resisted until priestly fellowship was withdrawn from the former by the latter.
(15) In the two preceding paragraphs the beginnings of revolutionism in eight groups are set forth. But the revolutionists did not limit themselves to such revolutionism. They went very much further in the wrong. The Tower editors, especially their leader, the Society's president, began to set aside various of our Pastor's teachings to introduce opposing errors, e.g., on Elijah and Elisha, tentative justification, Youthful Worthies, various parables, the jubilee, etc., etc., until
literally hundreds of errors have been introduced and hundreds of our Pastor's teachings and interpretations have been repudiated. They have so greatly changed his arrangements for conducting the work that one cannot recognize in what they are now doing the work as he arranged for it to be done. The P.B.I. have added to their initial revolutionism. They adopted a charter that in not a few ways is revolutionary of the sample charter for controlling corporations among Truth people. On doctrinal questions they have gone astray on large parts of Revelation and Daniel, and on the entire chronology they have adopted nominal church views as against our Pastor's, whom they deny to have been "that Servant"! Similarly, others of the above-mentioned revolutionists have added to their initial revolutionisms.
(16) In every instance we and our supporters have resisted these revolutionisms. The columns of The Present Truth contain many articles exposing these errors of doctrine and wrongs of practice. The Lord has enabled us in every case successfully to refute these errors of doctrine and to reprove these wrongs of practice. So steadfast have we been in defending the Truth and its arrangements and in refuting the errors and their arrangements that even our revolutionistic brethren have had to admit that we stand consistently for the teachings and arrangements that our dear Pastor gave. Our course in this respect has been misrepresented as a contentious and cantankerous one by the revolutionists, who at first attempted to answer our presentations. But our replies so completely crushed their answers that they have ceased attempting replies, alleging that they stand for peace and will have nothing to do with controversy, thereby pretending great meekness in contrast with what they allege to be our contentious spirit! When did our Lord, our Pastor and other faithful servants of the Truth keep silent when their presentations were attacked and errors were
introduced (Micah 5: 5, 6)? Certainly they acted as we do in similar conditions, and not like the revolutionists.
(17) But what is the significance of such revolutionism and its steadfast resistance, both of which as prominent events have impressed the Lord's people? We understand such revolutionism to correspond to Azazel's goat seeking to extricate itself from the grasp of the high priest, and such resistance to correspond to the high priest dragging Azazel's goat from the door of the tabernacle to the gate of the court. We have treated of this subject in great detail in Vol. IV, Chapter III. Here we will limit ourselves to generalities. That the sin of the Great Company is revolutionism is evident from Ps. 107: 10, 11, which we will quote and explain after first giving a summary of the Psalm Vs. 1-9 treat of the Little Flock; 10-16 of the Great Company; 17-22 of Fleshly Israel during the Gospel Age and at its end; 23-32 of the world during and at the end of the great tribulation; 33-38 of the Millennial conditions and people; 39-42 of the good and evil in the Little Season; and 43 shows that whoever understands this Psalm will understand Jehovah's plan for the human family. According to this setting, vs. 10-16 treat of the Great Company. We now will quote and in brackets explain verses 10 and 11: "Such as sit in darkness [error into which the Lord permits the Great Company class to fall while they are in Azazel's hands] and in the shadow of death [danger of the Second Death, to which their willfulness nearly brings them], being bound in affliction [Satanic temptations, 1 Pet. 5: 8, 9] and iron [strong bonds of selfishness, worldliness and sin]; because they REBELLED [revolutionized] against the words [teachings] of the Lord, and CONTEMNED [despised; considered as of small and negligible account] the counsel of the Most High." [God's Plan consists of a series of truths, facts and arrangements, whose setting aside in any particular is contempt against the whole
plan (Jas. 2: 10). Certainly, therefore, setting aside the arrangements for doing the Lord's work, given through "that Servant," is contemning God's counsel, Plan.]
(18) This passage, as shown above, treats of the Great Company. It charges them with (1) revolutionism against the teachings of the Lord and (2) with contempt of His arrangements. The repudiation of various of the Lord's teachings and arrangements this passage proves to be the sin—especially the manifesting sin—of the Great Company. Revolutionism manifests them as such. Only then, according to this passage, do we know that a New Creature is of the Great Company, when he revolutionizes against the Lord's teachings and arrangements. We cannot be sure of their loss of their crowns by other sins than revolutionism, for we cannot judge what degree of other wrongs effects the forfeiture of one's crown; but when New Creatures revolutionize against the Lord's teachings and arrangements, we are by the Lord (through such revolutionism) informed that such revolutionists have lost their crowns and are thus in the Great Company. Ps. 107: 10, 11 is the passage whereby God gives us this information. We do not judge them. God, by their conduct, judges them; and, as explained in this Scripture, by their revolutionism, He manifests them to the Faithful as Levites—Great Company members. Let us repeat it: We do not judge them when we, on account of their manifested revolutionism, DECLARE them to be Great Company members. We thereby merely announce God's judgment previously given by Him and now, through their revolutionism, as shown in this Scripture, manifested to us. Our Pastor taught that after the separation of antitypical Elijah and Elisha and before the Faithful would leave the earth, they would know who are of the Great Company, even as the following quotation (Z '16, 264, par. 1) proves: "It will be after the
smiting of Jordan—after the division of the people by the Message of the Truth and the mantle of Elijah's power— that the separation of the Church into two classes will take place. Thereafter, the Elijah class, the Little Flock class, will be CLEARLY MANIFESTED, SEPARATE AND DISTINCT from the Great Company class. The division, be it remembered, will be caused by the fiery chariot—some very severe, trying ordeal, which the Elect class will promptly accept and enter into; the Elisha class holding back from the persecution, but not drawing back to sin or to a repudiation of the Lord. It will be but a little later on that the whirlwind (probably anarchy) will bring about the 'change' of the Elijah class." Another quotation from him (1916 Convention Report, 198, Question 10) reads as follows: "The Great Company class will first be manifested when the Elijah, class will be separated [from it] by the fiery chariot; and from that time and onward it would be proper to speak of some as being of the Little Flock and others of the Great Company … After the Lord has manifested the distinction between the Elijah class, the Royal Priesthood class, and the Great Company class, the Elisha class, then thereafter those will be represented as being in the Court."
(19) Let us repeat it until the thought is thoroughly grasped: It is their revolutionism against God's teachings and arrangements that manifests the crown-losers as such to the faithful and enlightened Little Flock. The necessity of their knowing the crown-losers as such springs out of their ministry toward them; for apart from such knowledge how could they intelligently lead them in their humanity as Azazel's Goat from the Door of the Tabernacle to the Gate of the Court, deliver them to the fit man and still later on abandon them in Azazel's hands (Lev. 16: 20-22)? How could they apart from such knowledge consider them as no longer in the Holy, but as antitypical
Levites in the Court, whom they with and under their Head consecrate to their Levitical work (Num. 8: 13; comp. 8: 5- 26)? Aaron's sons would have been blind—a quality which would have disqualified them for priestly ministration, and thus for the service of consecrating the Levites (Lev. 21: 16-24)—if they could not have seen the Levites as such, whom they together with Aaron were cleansing and consecrating to Levitical service. So in the antitype, during the cleansing and consecrating of the Great Company as antitypical Levites, not only the High Priest, Jesus, but the Under-priests cleanse and consecrate the Great Company as Levites, and therefore the Under-priests would be blind as to this service and thus disqualified for it, if they could not see who are of the Great Company. Let no one therefore, brethren, any longer say that we are indulging in forbidden judging when we declare the Lord's manifested judgment as to the Great Companyship of revolutionizing new creatures.
(20) Let us now briefly look at the picture of Azazel's goat (Lev. 16: 20-22) and note the correspondence of type and antitype. That Azazel's [averter's and perverter's] goat was tied to the door of the tabernacle is implied by the Hebrew word translated "set"(Lev. 16: 7), which means "to station," "to fix." No goat, seeing the other goat killed and the high priest entering and leaving the Holy at least twice, would have stood still during the time of such events—over an hour—unless tied. According to the Pyramid the last member of the Lord's Goat class was placed upon the altar Sept. 16, 1914. Immediately thereafter the World's High Priest, Jesus and the faithful Church, began to confess Christendom's sins in the hearing of the Great Company. This confession is another picture of the acts that constituted Elijah's smiting Jordan, antitypical Gideon's First Battle and the saints' binding the kings and princes, etc. (Ps. 149: 5-9). Certain it is that from the public meeting at the Fort Worth
Convention (Sept. 20, 1914) onward until Nov. 1916, great emphasis was put upon declaring the sins of Christendom that led up to and caused the World War. The war itself became the occasion for such activity. This was done by our Pastor's sermons in the papers, by his and the pilgrims' lectures, by the colporteurs' specializing on Vol. IV, and by the volunteers' distributing pertinent tracts, such as, Distress of Nations, Social Conditions beyond Human Remedy, Why Financiers Tremble, Clergy Ordination Proven Fraudulent, The World On Fire, etc. And it was not the Great Company brethren who did this work in the Lord's Spirit unto a completion. They listened to it being done, as Azazel's goat heard Aaron confess the sins over it.
(21) As in the type, the next step was loosing Azazel's goat, untying it, so the antitypical Goat of Azazel was untied, given more liberty. This occurred by two things: (1) by the World's High Priest, Head and Body, permitting such errors to spread on our Pastor's powers as "that Servant" as emboldened various Great Company brethren to disregard his authority as "that Servant," and consequently to seek to set aside his arrangements for doing the work; and (2) by the Head of the World's High Priest removing "that Servant's" powerful hold on the controllership of the work through his death. These two things gave the restive revolutionistic antitypical Goat opportunities for revolutionism that they did not have before these two things set in. This burst for liberty, self- will, began in England, where the first-named unloosing act set in at least a year before our Pastor died, and resulted in efforts being put forth to get our Pastor to give up the exercise of his controllership in the London Tabernacle and Bethel. The Lord knowing fully, and 'our Pastor knowing measurably, what was going on, selected us to be the priest in the flesh who should especially represent them in handling, under our Head,
the revolutionists. Accordingly, after our Pastor's death the British section of Azazel's Goat made a dash for liberty. They found that the rope that was about them was in hands that jerked them off their feet! The Lord Jesus through us and our supporters firmly and victoriously resisted their revolutions, led the Goat to the Gate, and because of their stubbornness in due time withdrew priestly fellowship from these revolutionists, delivered the Goat to the fit man, unfavorable circumstances.
(22) On our return to America we found that "the present management" had so far gone into error on "that Servant's" powers in regulating the work by his arrangements, charter and will as to consider their provisions negligible—contemned the counsel of the Most High, e.g., discontinuing the newspaper service, disarranging the pastoral and the Angelophone work, taking away controllership from the Board, securing for the Society's president all our Pastor's controllership of the work, etc., etc., as well as rejecting tentative justification in talks before the Bethel family, but not yet in the Tower articles, etc. On seeing these things, we set ourself against them and rallied five of the seven directors to the work of resisting such revolutionism and of attempting to secure the operation of our Pastor's arrangements and teachings in the work. This led Azazel's Goat in America, headed by the "present management," to give mighty jerks on the rope. Such jerks were: depriving us of service, ousting the four directors, driving us and others from Bethel, falsifying the conditions to the Bethel family, publishing a thoroughly dishonest Harvest Siftings, and campaigning by conventions, pilgrim visits, conversation and correspondence to win the Church to their support. The World's High Priest gave counter jerks, by Light After Darkness, Harvest Siftings Reviewed, Facts For Share- holders, etc. The arbitrariness of the "present management" and its partisan
supporters caused the World's High Priest to withdraw priestly fellowship from these—to deliver them to the fit man, and later to abandon them to Azazel.
(23) In principle these same things were done to the Sturgeonites, Ritchieites, P.B.I.'s, Olsonites, Standfasters and Hirshites on account of their revolutionisms. Our Lord's repeated attacks through The Present Truth on the errors of the Tower, of the P.B.I. Herald, of Olsonism's views, of Standfastism, of the Elijah Voice Society, etc., are only so many jerks that the World's High Priest has been giving to Azazel's Goat in connection with each form of its revolutionism. The Priesthood gave steadfast resistance. Beloved brethren, it is not contentiousness and cantankerousness on our part that prompts us to resist these revolutionisms. It is a genuine devotion to Truth and righteousness that animates us therein. Why? Because Satan through the revolutionists seeks to destroy the Truth and the Truth arrangements in order to ruin God's people and plan. Knowing this, his fell purpose, as an enlightened and faithful servant of the Truth and the Lord's people, and entrusted with such a work by the Lord, we have thrown ourself athwart the course of these revolutionists, determined by the Lord's grace to resist them unto the utmost—until they throw up their hands in surrender, as those of them who will retain the Holy Spirit surely will do in due time; for the Lord has given us a mouth and wisdom that none of our adversaries can gainsay or resist. They tried it; but have given up the attempt as useless. Why so? Because God's Truth is stronger than Azazel's errors. It is not by ability of our own that we have the Truth and the victory. It is solely the Lord's doing, and it is marvelous in our eyes. Thus have we explained Scripturally the second set of events that have been occurring among the Lord's people since our Pastor's death. "Can ye not discern the signs of the times" in them?
(24) We now come to the third set of events among the Lord's people since our dear Pastor's death: the division of the Great Company into many groups. These divisions, we understand, correspond as antitype to the divisions of the Levites. Our Pastor told us that in the end of the Age, after the reaping was over, the Levites would be manifested in their various groups. This division we see going on before our eyes. In the type there were three general classes of Levites: the Kohathites, the Merarites and the Gershonites (Num. 3: 17). It will be noted that the Kohathites had no wagons, or chariots (Num. 7: 9); likewise the priests had none; while the Merarites had four (Num. 7: 8) and the Gershonites had two (Num. 7: 7). We have seen that wagons, or chariots, type organizations. The priests have not had, nor do they have, earthly organizations to do their work. But we notice that many of the revolutionists also will have nothing to do with organizations controlling their work. These unorganized revolutionists are the antitypical Kohathites.
(25) There are two groups of organized revolutionists: (1) those who sought to gain and succeeded in gaining control of our Pastor's corporations: corporations that were dummy, inactive corporations during his life, he controlling everything; and (2) those who sought, but failed to gain control of our Pastor's organizations and then proceeded to form several of their own. The former correspond to the Mahlite Merarites, the latter to the Gershonites. The Mushite Merarites in The Elijah Voice Society formed a Society. Thus we find among the revolutionistic New Creatures three general groups antityping the Kohathites, the Merarites and the Gershonites.
(26) But the three general groups of Levites were divided into eight subdivisions: two of which were Gershonites—Libnites and Shimites, four of which were Kohathites—Amramites, Izeharites, Hebronites