Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
work were used, i.e., "The Tower," the booklet, "The Object and Manner of Our Lord's Return," and the Pilgrim service. To these as parts of the sickle the Lord added two booklets, one of 161 pages, entitled "Food for Thinking Christians," and the other a somewhat smaller one, entitled "Tabernacle Shadows." Of the former 1,400,000 copies were distributed by mail and during three successive Sundays at Church doors by district messenger boys. Those who became interested thereby were on inquiry sent "Tabernacle Shadows," and later were sent "The Tower" regularly. By the use of these various agencies, particularly by "Food for Thinking Christians," several thousand persons came into the Truth. Thus the man with the writer's inkhorn went forth "into the city," and certainly with the Truth comforted those who sighed and cried because of the errors of doctrine and the wrongs of practice prevailing in "the city"—Christendom.
(26) "Neither be ye [who are living in 'the ends of the Ages'] idolators, as [typically] were some of them; as it is written, 'The people sat down to eat and drink, and rose up to play'" (1 Cor. 10: 7). In this language St. Paul gives us an allusion to the type of the second sifting. This type relates to the making and worshiping of the golden calf, etc. (Ex. 30: 131). The golden calf was an idol; and an antitypical idol is anything, apart from God, to which one devotes himself in supreme service. Antitypical idols are therefore of various kinds; but the chief one here meant is a creed idol. A creed idol is the product of one or more minds, and is always a false religious belief. Noting that in the third hour call, i.e., June, 1881, to October, 1884, very many people came into the Truth after the general call ceased, we conclude that there must have been many who then lost their crowns and consequent opportunities of service, these being apportioned to the newly called. Hence we are to look for a sifting at that time. And true enough,
we find one which was manifested by various ones thinking out wrong religious beliefs, and devoting their powers to propagate them. These wrong beliefs were infidelistic in character and, in part, correspond to the golden calf, their inventors correspond to Aaron, and their dupes to the idolators of Ex. 32. Among the Truth people Messrs. Paton, Adams, Jones, etc., during the Parable's third hour made this idol, and their followers from among the Truth people in considerable numbers worshiped it. Their views were an infidelistic repudiation of the plan of God and the substitution of a theory of self-atonement without a Ransomer. Scarcely a doctrine of the plan but they perverted, and led many to serve their golden calf.
(27) In the nominal church, where the tentatively justified as a rule were, there arose infidelistic men repudiating the inspiration of the Bible, as well as others of its doctrines (the sinless birth of Jesus, His resurrection, miracles, etc.) and advanced instead the products of their own intellects, the theory and findings of Higher Criticism. Their chief leaders were Mr. Wellhausen, of Germany, and Mr. Kuenen, of Holland, who with their colaborers from 1882 onward circulated widely their infidelistic views and many were they that became antitypically plagued, spiritually fevered into an unsound mind on religion (Ex. 32: 35) by worshiping this form of the golden calf.
(28) Unjustified ones throughout Christendom were inveigled into worshiping the golden calf of grosser infidelism in the form of Rationalism, Deism, Pantheism, Materialism, Agnosticism and Atheism, propounded during the third hour by Messrs. Ingersoll, Huxley, Helmholtz, Bradlaugh, etc. The sons of Levi (Mal. 3: 3) who rallied at Moses' call to slay the idolators represent the Lord's people in and out of the Truth (in the type the Tabernacle and the priesthood were not yet in existence) who have with the sword of the Truth refuted (slain) the servants of infidelism
among the Truth people, among the Church systems, and among worldlings outside of these systems. The plague (Ex. 32: 35) of the second sifting was Infidelism, which crazed many minds on religious and other theories.
(29) Infidelism was also the second slaughter weapon. The infidelistic persons spreading infidelism are represented by the second man with the slaughter weapon doing his slaying work. True to Ezek. 9 infidelistic persons, i.e., men like Messrs. Paton, Adams, Jones, etc., began in the third hour to advocate their infidelism among the Truth people, killing as new creatures those of them who imbibed their infidelistic theories, i.e., they slew in the Temple, defiling the house. They began this work shortly after "Food for Thinking Christians" was sent forth, i.e., they went after the inkhorn man. Soon afterwards in 1882 the higher critics became busy with their slaughter weapon in the courts, i.e., among the tentatively justified in the Church systems, influencing many of them to repudiate the inspiration of the Scriptures, etc., and serve Higher Criticism, thus killing them as tentatively justified persons. Very shortly after this grosser infidels, led by such as are above named, began an intensified activity, reaching people of the world outside of the Church systems; and, infecting them with their grosser forms of infidelism, killed them as professed Christians; because they influenced them to give up all profession of Christianity. Thus in the second sifting we see how Infidelism as a slaughter weapon slew in three spheres: (1) some in the temple, (2) some in the courts, and (3) some in the city, even such as were not in right heart condition, just as prophesied in Ezek. 9. Hence we note how our three texts dovetail into one another in this call, sifting and slaughter weapon.
(30) The third call was in the sixth hour (Matt. 20: 5). It was, therefore, three hours after the second
call. Three hours of three years and four months each equal 10 years; hence the sixth hour was from June, 1891, to October, 1894. Specially large numbers did not come into the Truth from October, 1896, to October, 1899, C.J. Woodworth's sixth hour. Nor was there a general sifting at that time, though there was some trouble locally at Allegheny beginning before October, 1896, while the large call and sifting of the period from June, 1891, to October, 1894, are entirely ignored by his view. Here again the fulfilled facts prove "that Servant's" view to be correct.
(31) Certainly there was a very extended call in the real sixth hour of the Parable. The Lord continued to use "The Tower," the "Pilgrims," "Tabernacle Shadows" and certain Tracts during this call; but gave the call especially through the Colporteurs, who, greatly increasing in numbers beyond former years and working with much success, had in the first three volumes a splendid sickle. And the Lord greatly blessed their efforts. Of course, there had been some Colporteur work before this hour; but now it became greatly extended. Many people were brought into the Truth during those years, a fact that demonstrates that many lost their crowns, making the sixth hour call necessary. There are yet many people of the sixth hour living.
(32) The third sifting is described historically and thoroughly by our Pastor in 90 pages of a booklet, entitled "A Conspiracy Exposed," now out of print, wherein he in great detail exposed the offenses and refuted the charges of the sifters who published and worked against him before he exposed them. This sifting, beginning about the Passover of 1892, worked rather secretly among certain leaders and some of their followers for two years before it became worldwide among Truth people at the Passover of 1894. Its main leaders among the Truth people were Messrs. Von Zech, Bryan, Roger and Adamson. They sought
to corrupt the Truth methods by combining with them Babylonian methods, advocating a discontinuance of the Colporteur work and seeking to substitute for it paid and titled preachers, who should take up collections, who should do much begging, and who should offer to loan the volumes to those showing interest in their preaching, but otherwise keeping the volumes out of sight. Failing to induce our Pastor to combine the Harvest with Babylonian methods, they by falsehoods sought to ruin his reputation; but in the end forsook the Truth movement.
(33) Before describing the workings of this sifting among the tentatively justified and the mere professors we desire to introduce St. Paul's language treating of this sifting, type and antitype. "Neither let us [in 'the ends of the Ages'] commit [antitypical] fornication, as [typically] some of them committed, and fell in one day three and twenty thousand" (1 Cor. 10: 8, compared with Num. 25: 1-18). Baal Peor means Lord of the penis; and alludes antitypically to Satan's ruling in symbolic fornication—an illicit union. Its proponents' wrong theory and practice may be called Combinationism. Just as fornication is an illicit union of persons who should be separate; so it is used to type illicit combinationism. The sixth hour sifters among Truth people were antitypical fornicators; because they illicitly combined Truth and Babylonian methods. Seeking to induce others thereto for their own personal gain and honor, they from another standpoint are fittingly typed by Balaam (2 Pet. 2: 15, 16; Rev. 2: 14). Their being publicly proven and exposed as such wrong-doers antitypes Num. 25: 4, 5.
(34) During the sixth hour Combinationism also wrought havoc among the tentatively justified, who are usually found in the nominal church. In this the clergy led, seeking in each denomination to unite its various sects, and seeking interdenominationally to combine the various denominations in the Federation
of Churches, and Protestantism with Catholicism. Through the World's Congress of Religions at the Chicago World's Fair in 1893, they sought to unite Christianity with all other religions. This was an illicit combining of things that should have been kept separate, symbolic fornication. Zimri [sung] represents the combinationistic clergy. Cozbi [lies] (Num. 25: 6-18) types the new, false world religion concocted by the Congress of Religions, teaching the Fatherhood of God for all men, the brotherhood of all men; the equality of all religions; and the acceptableness of all religious service to God, provided it is honestly given. The clergy were illicitly united with this World-religion in a most public manner at that time and occasion, antityping Zimri's public and illicit union with Cozbi. Phinehas [brazen mouth], the oldest son of the then high priest, Eleazar, as the chief under-priest types "that Servant," the chief under-priest in the time of the antitype. The javelin which he thrust through Zimri and Cozbi types the article in Z. 1893, pp. 323-349, entitled "Echoes from the World's Great Parliament of Religions," afterward with elaborations published in Vol. IV, chap. 6. By that article our Pastor thrust the combinationistic clergy and the new World- religion through, completely refuting them. But its errors infected very many of the justified.
(35) Of deep interest to us antitypically is Num. 25: 10- 13. While our dear Pastor was, in 1879, made "that Servant," in the teaching function of that office, at the time the Tabernacle became clear to him, neither he nor anyone else this side the veil learned of it until 1894, when the Lord made it clear in antitype of Num. 25: 10-13. This doctrine was first set forth by "that Servant" to the Church at large in Z. 1896, p. 47. As in the type Phinehas was recognized as the chief under-priest, and was singled out as a specially honored and used priest among all under-priests before the people, because of his loyalty, so in antitype, after "that
Servant" hurled the antitypical javelin through antitypical Zimri and Cozbi, it was made known from the Lord among the Truth people that he was "that faithful and wise Servant." Here a type represents an individual.
(36) Combinationism was active among mere professed Christians who had no real relation to Christ. Combinations in Capital and Labor were greatly increased at that time. France and Russia then formed the Dual Entente, which later, with Britain's accession, became the Triple Entente. The Triple Alliance was renewed in the sixth hour. Lodges, clubs and associations also greatly increased at that time. Thus the facts show that Combinationism wrought during the sixth hour among the Truth people, among the justified, and outside among mere professors.
(37) The same line of thought is given in the symbol of the third man with the slaughter weapon (Ezek. 9). The third man himself types the combinationists; and his slaughter weapon, Combinationism. His beginning his slaughter work in 1892 proves that he went forth after the inkhorn man started the third call. His slaying (1) in the house, (2) in the courts, and (3) in the city, represents (1) his defiling with combinationism certain new creatures unto death, (2) certain justified ones unto the loss of their tentative justification, and (3) certain mere professors unto the loss of all claim to Christianity. Thus again our understanding of the calls, siftings and slaughter weapons dovetails the facts of the Harvest's gatherings and siftings into one another so as to prove true our view of our texts.
(38) The fourth call occurred in the ninth hour, three symbolic hours, and therefore ten literal years after the sixth hour. This would fix the ninth hour from June, 1901, to October, 1904. C.J. Woodworth's ninth hour, October, 1905, to October, 1908, had no special call or sifting in it, except what, beginning in
its last few months, was due—as will be shown in connection with the fifth call and sifting—to the fact that these few months were the beginning of the eleventh hour call and sifting, from February, 1908, to June, 1911. This chronological condition of affairs is a conclusive proof that he has misinterpreted the chronology of the Parable, which refutes his view.
(39) In the fourth call, i.e., that of the ninth hour, the Lord continued to use previously existing agencies, i.e., The Tower, many old Tracts, the Pilgrims and Colporteurs, but gave the call more especially through the Volunteers, who of course had previously done some work, though by no means on so large a scale. In 1901 they began a wide distribution of the "Hell Tower." The next year, "Our Lord's Return" and "The Parousia, Epiphaneia and Apokalypsis Towers" were widely distributed. This distribution occurred mainly at Church doors. The debate with Dr. Eaton, both as spoken and printed, was a part of this call, as well as the volunteer work resulting therefrom. Many people by these agencies were reached and brought into the Classes. In many places Classes doubled their numbers. Thus we find a well-defined call bringing many new laborers into the vineyard in the ninth hour—from June, 1901, to October, 1904.
(40) Accompanying this call was, as was to be expected, a large sifting, set forth in type and antitype in St. Paul's language: "Neither let us [in 'the ends of the Ages'] tempt Christ, as some of them [in the type] tempted and were destroyed of serpents" (1 Cor. 10: 9; Num. 21: 4-6). Because the Edomites refused them permission, as a short cut to Palestine, to pass through Edom, the Israelites had to make a circuit of Edom; and the journey being a dreary one many tempted Moses, Christ's type, by blaming him for their lot and making it hard for him. In punishment fiery serpents bit them. Edom types Christendom, and the Lord's people tried to get to antitypical
Canaan by a short cut over Christendom's highways, coveting full freedom from persecution. The nominal people of God refused this. Hence the way of self-denial around Christendom had to be traveled. Therefore an effort was made to introduce an easing of this road by earthly reforms. Hence some Truth people, led by the wife of "that Servant," advocated certain reforms like woman's rights, prohibition, the wife's right to be in effect the head of the home, this latter theory being brought to a climax in practice by a certain divorce action brought at the Passover of 1903, after the wife greatly tampered with her husband for some time to the disturbance of his work, which proved to be a tempting, a tampering with Christ, whose special representative the former was. Not a few of the sisters resented the teaching of their keeping silence in the Churches in doctrinal meetings and of covering their heads. Some brothers, with more gallantry than sobermindedness, aided and abetted these measures of reformism. But their efforts failing, their consequent bitterness evidenced their being bitten by sin, and as new creatures many of them died.
(41) Reformism was advocated in the Churches. "Civic righteousness," "Christian citizenship," "the social uplift," "slumming," "prohibition," "suffrage," etc., were advocated widely; and reform efforts frequently failing, bitterness as a fiery serpent bit many of the justified.
(42) Outside of the Churches Reformism found many advocates, whose contentions were: "Politics must be purified; business must be made honest; the trusts must be restrained; the home must be elevated; against vice we must make crusades." The Reformers labored long and hard, but their antagonists fought, and thus embittered them. The "muckrakers" also became embittered. Mr. Lawson's "Frenzied Finance" and Miss Tarbell's Standard Oil exposures and reform measures show something of the Reformers' bitterness.
But many who were mere professors, following the movement of reform in these respects, were with their leaders, because of ill success, embittered, bitten by fiery serpents, losing all Christianity.
(43) Reformism is pictured in the fourth slaughter weapon, as the Reformers are pictured in the man with the fourth slaughter weapon. True to the picture, the inkhorn man started the work of the fourth call before the fourth slaughter weapon began to slay. It slew (1) in the temple those of the new creatures who imbibed and enacted its principles; it slew (2) in the court those justified ones who accepted and practiced Reformism; it slew (3) in the city mere professors of Christianity who gave themselves up to its spirit. The bitterness that these three classes felt at the hardness of the way that the faithful took in self-denial, as they steadfastly kept away from Christendom's Reformism, manifested itself in opposition to them, and proves that they were bitten by the serpent of sin. Thus, as we study the fourth call, sifting and slaughter weapon, we see another remarkable example of their harmony and interrelation, which proves our view.
(44) The eleventh hour call occurred two symbolic hours after the ninth hour, i.e., six years and eight months later. This would be from February, 1908, to June, 1911. C.J. Woodworth gives his eleventh hour as October, 1911, to October, 1914, and says its call was especially through the "Photo-Drama." During this period there was no sifting; hence no calling of large numbers to fill vacant crowns. Moreover, the Photo-Drama was not well under way until about May, 1914, though exhibited in a few cities previously from January onward. Hence at most his call would have been only a few months, very unlike the preceding Harvest calls; but if we look at the real eleventh hour, we find the largest call and sifting of the Reaping time taking place therein. This is another fact that proves that our dear Pastor's view of the Parable's
Chronology is correct as against that of C.J. Woodworth.
(45) In this call the Lord continued to use previously existing agencies, i.e., The Tower, the Pilgrims, the Colporteurs and the Volunteers, with the attendant literature; and especially gave the call through the newspaper and extension work, both of which were very greatly enlarged. By February, 1908, there were probably not over 20 newspapers publishing the sermons. Within two years over 2,000 were publishing them at one time, the total number publishing in this hour being about 4,000. The debate at Cincinnati, February, 1908, began to open up the call through the newspapers, a number of which were won for the sermons through printing the debates. Early in 1909 our Pastor expressed the opinion that probably 5,000 persons had recently lost their crowns, and that this meant that the call, which was then going on, would bring at least that number into the Truth. Certain it is that during no hour of the Harvest did so many people come into the Truth as in the eleventh hour, especially from 1909 to 1911. The repeated exhortations during that hour to enter the service correspond to the exhortation of vs. 6 and 7.
(46) And surely during that time we had the greatest of all Harvest Siftings! It began in the late Spring of 1908 on the Vow, and in February, 1909, proceeded along the lines of the Ransom, Sin-offering, Mediator and Covenants controversy. Almost all the Truth people remember how Messrs. Henninges, McPhail, Williamson, etc., gave themselves up to contradicting almost everything that "that Servant" brought forth from the storehouse at that time: "Neither murmur ye [in 'the ends of the Ages'] as [typically] some of them also murmured and were destroyed of the destroyer" (1 Cor. 10: 10). In these words whereby St. Paul refers to the fifth Harvest sifting is an allusion to Num. 15: 37—16: 50. We understand that
Num. 15: 37-41 types the giving of the Vow to assist us to remember our consecration obligations. As Moses' commanding the wearing of the fringes was the occasion of the typical rebellion (Num. 16: 1-3), so the Lord's giving the Vow was the occasion of the antitypical rebellion. We understand Korah to represent the sifters among the Truth people; Dathan, the Beast; Abiram, his Image; On, the Dragon, especially in his judicial and in his periodical mouthpieces; and the 250 Levites (Num. 26: 10), the crown-losers (from God's standpoint) in the various (perhaps 250) divisions of the nominal church. Each day in the typical transaction seems to represent one year. The offering of incense by the 250 on the second day corresponds to the attacks on our understanding of the Ransom, Sin-offerings, Mediator and Covenants, beginning in February, 1909. The censers represent the Scripture passages that were used by the controversialists. Moses sending for Dathan and Abiram seems to type the Lord speaking through the Creed-Smashing Sermons and Tracts to the Beast and his Image, whose destruction is typed in the earthquake scene. The destruction of the 250 Levites represents the death of the new creatures in the antitype. Eleazar, the then most prominent under-priest, types "that Servant," who took the same passages (censers) of the contradictionists and interpreted ("beat") them in such a way as to defend the Truth on the Ransom, Sin-offerings, etc. ("a covering," a defense, of the altar). How our hearts were at that time refreshed by these blessed broadplates! The scene on the third day seems to type events from February, 1910, to February, 1911. The Scriptures and the truths on Zionism, the Kingdom, the death state and the penalty of sin seem to correspond to the censer and fire with which the High Priest in His Body members rushed among the people and delivered the deliverable from the plague of murmuring contradictionism, which by the co- operation of
the antitypical Korah and his antitypical 250 Levites was infecting the masses of the Nominal Christian Church.
(47) True to the picture, the fifth slaughter-weapon man, after the inkhorn man began the fifth call, started to slay and that in the temple, first contradicting the Vow, and then the Truth, especially on the Ransom uses, the Sin-offerings, Mediator and Covenants, and misrepresenting the Sin- offerings' doctrine as contradicting the Ransom. The fifth slaughter weapon is murmursome contradictionism. In the Nominal Church the antitypical 250 Levites began a widespread attack on the Truth in 1909; and in 1910 worldly editors and thoroughly secular people, aided by certain lawyers, judges and juries, waged a campaign of slander, especially against "that Servant," involving the whole Truth people. Thus the fifth slaughter weapon was widely used; and thus we see it to have slain first in the temple, second in its courts, third in the city, as the prophecy shows.
(48) The sifters who engaged in murmursome contradictionism among the Truth people are the antitypical Korah, whose death represents the second death of his antitypes—those leaders who, renouncing their share in the Sin-offering and misrepresenting knowingly the Truth on this subject as teaching for the Church a share in producing the ransom-price, "counted the blood of the [sacrificial (Ps. 50: 5)] covenant wherewith they were sanctified [not justified] an unholy thing," a thing not belonging to the Altar (Heb. 10: 29). From this we are not to understand that all who went wrong on this subject are doomed to the second death; rather those who were deceived by the sifters into believing that the Truth teachings on the Church's share in the Sin-offering were to the effect that the Church partook in the work of producing the ransom-merit, and who hence, out of loyalty to the Ransom as alone laid down by our Lord,
renounced the doctrine that the Church shares in the Sin- offering, are not to be understood as being under the second death sentence. This is expressly shown in the type (Num. 26: 11; 1 Chro. 9: 19). However, their being deceived, amid circumstances in which the Truth could have been learned, proves that they were not living up to their privileges; and this, together with their aiding and abetting sifters, made then antitypical Levites, sons of Korah, who as antitypical transitional Kohathite Levites will wash their robes eventually, and, in the meantime, will keep themselves free from the various Societies, Corporations, among Truth people. While we may not hope nor pray for their deceivers, we are glad that there is hope for these (1 John 5: 16, 17). The Lord open their eyes and lead them to repentance and thus to life.
(49) The fact that 1 Cor. 10: 1-14 and Num. 15: 37—16: 50 prove that the fifth sifting was from February, 1908, to June, 1911, and the fact that the former passage mentions nothing about the sixth sifting, prove that the sixth sifting would not take place until after the reaping period was over, not until after "the end of the Age" (Matt. 13: 39), which was the day of the Parable, and ended October, 1914. These two facts are decisive against C.J. Woodworth's view of the day of the Parable, and corroborate our Pastor's view of it as the true one.
(50) Matt. 20: 8-16, as well as Ezek. 9: 5-10, however, refer to the sixth sifting. Let us first examine Matt. 20: 8- 16. Since the day ended October, 1914, the evening then began. And true enough the Lord by His Providences so arranged matters that "that Servant," as "the Steward" of the Parable, first gave special opportunities perseveringly to smite Jordan to the Faithful only. These as a rule were those who came into the Truth from February, 1908, onward. For details on this point we refer our readers to Vol. III, Chapter II. It is remarkable how the bulk of the
Truth people who came into the Truth during the calls prior to the fifth call, and who evinced their lack of zeal under test, either through financial cramping of the work or through disgruntlement at their not leaving the earth before October, 1914, were found so lacking in zeal as not to persevere to the end in the first smiting of Jordan, i.e., from the Fall of 1914 to that of 1916—and thus failed to receive the Penny in its first distribution. With very few exceptions, those who were called in the eleventh hour were very zealous in receiving their Penny, the special hundredfold for the end of the Age, it taking the form of special privileges of service, the honor of executing the judgment written (Ps. 149: 5-9). Thus seen the Penny is the execution of judgment, confessing the sins over Azazel's Goat, partaking in antitypical Gideon's First Battle, and the first smiting of Jordan—the varied pictures of the Faithful's hundredfold at the end of the Age. They got this before the others, the measurably Faithful, "received" their Penny, their opportunity of smiting Jordan, which is that of the Elisha Class, and constitutes the second smiting, as seen in the Parable and the Elijah and Elisha type.
(51) It will be noted that the Faithful in the fulfillment did not murmur at their hundredfold; but the measurably Faithful did murmur. As parabolic and typical conversations are usually fulfilled in pantomime, i.e., in acts, and not in words, so do we find it here. The hundredfold offered those who received their Penny last was the same thing as the others received, i.e., the privilege of smiting Jordan, its second smiting, which occurred from the Fall of 1917 to the Spring of 1918; and "that Servant," as "the Steward" of the Parable, gave them this privilege by a series of things: (1) by arranging for what proved to be the second smiting of Jordan, which gave them special opportunities of service; (2) by rearranging the workers (especially at Bethel, from which it happened
that the measurably Faithful took over the controllership of the work), which was done partly by his changing the positions of various workers just before he died, and partly by the changes that provisions of his will made after he died, which likewise gave them and their ardent and partisan supporters special opportunities of service in the second smiting of Jordan; (3) by instituting the Pastoral work and the V.D.Ms. he gave special opportunities of service in smiting Jordan the second time to those who availed themselves of these arrangements. In these and other ways "that Servant" gave the Penny also to the second class among the Truth people.
(52) V. 10 proves that the second class were possessed with unholy ambition. They wanted "more," and wanted the "more" before they received their hundredfold, which proves that they had cultivated a wrong spirit. How did these murmur? We answer, by their acts. The fact that the three British Managers grasped for more powers than "that Servant" arranged to be given them was murmuring against the Goodman of the house, and against the faithful servants whom they sought to set aside. The fact that "the present management" in the Society grasped for more power than "that Servant" arranged for them to have was murmuring against the Goodman of the house and His faithful ones, whom they sought to set aside. The fact that certain ones partisanly supported these in their course, which invariably brought them rewards, was murmuring against the Goodman of the house and His faithful servants, whom they sought to set aside. Thus all who grasped for power and their partisan supporters were the murmurers against the Goodman of the house and His faithful servants, and their acts in these respects were their murmurings; and prove conclusively that they wanted "more" than the Faithful got.
(53) These acts constituted revolutionism in unholy
ambition against the Lord's arrangements for special opportunities of service connected with smiting Jordan, as given through "that Servant," "the Steward" of the Parable. In personal conversation with us several times he referred to himself as "the Steward" of the Parable. He did this also to Menta Sturgeon just before he died. C.J. Woodworth has offered us another Steward; and to give this thought even a measure of plausibility he has had to twist the Parable as very few Scriptures have ever been twisted; but the historical facts that are so beautifully harmonious, as given above, completely refute his view of things, and prove "that Servant's" view to be correct. Since C.J. Woodworth's day did not end until October, 1917, his Steward gave his Penny, Vol. VII, before his evening came, a contradiction of the Parable.
(54) V. 13 proves that Vol. VII (against which so-called Penny not one word was said in Bethel dining room July 17, 1917, C.J. Woodworth to the contrary notwithstanding) is not the Penny of the Parable; for it was not promised in the first hour of either view of the Parable, for seven volumes were not promised until long afterward. But the hundredfold was promised in the real first hour. C.J. Woodworth's order in which the Penny was given is not that of the Parable. His definition of those who received the Penny first, i.e., the foreign brethren, the majority of whom were called before the eleventh hour, contradicts the Parable, which teaches that those (as a rule), called in the eleventh hour, no matter where they lived, first "received" it; moreover, none of the foreign brethren "received" it so soon as the American brethren. Z. 1917, p. 372, col. 2, par. 1, proves that it was sent to all Tower subscribers at one distribution; hence it was not given to the Truth people in two distinct distributions, corresponding to the Spirit- begotten classes, as the Parable requires of the distribution of the real Penny. What a mechanical,
confused and unhistorical interpretation C.J. Woodworth has given us! Yet how true to the facts and principles involved the interpretation given above is! V. 12 shows that the murmurers did not want the others to be "equal" to them. Hence they wanted superiority, more power and lordship. Therefore they grasped for power and became lords over God's heritage, revolutionizing against the Lord's arrangements for the hundredfold given through the real Steward of the Parable! The real murmurers are thus clearly the Society leaders and their partisan supporters.
(55) Vs. 13-15 show that the Lord would direct an especially severe rebuke to a class that he addresses as "friend." This class we believe to be the leaders in Revolutionism. V. 14 shows that this "friend" was given his Penny, the second smiting of Jordan, "the Big Drive," from the Fall of 1917 to the Spring of 1918, and was left to go his "own way," a way which, therefore, was one of selfishness with its concomitants of error and disaster. Certainly, so far their "way" has been one of much error and disaster; for they have made a fearful wreck of things in the Society. What of injury have those not done to the Society who falsely accused some of their brethren of conspiring to wreck it!! The last clause of this verse should be rendered, "I will to give to this last one [a class therefore, even as the 'friend' is a class] even as unto thee."
(56) V.15 proves that the Lord did the right thing; but that the class represented by the one addressed as "friend" desired and did wrong. Despite the Lord's goodness in giving them a hundredfold, their eye, perception, saw therein opportunities of evil-doing, grasping for power and lording it over God's heritage. The Lord gave them the rebukes of vs. 13-15 through certain protests and the "opposition" publications of the year 1917. V. 16 expresses the thought, to demonstrate
which Jesus gave the Parable, i.e., that at the end of the Age, in connection with giving the hundredfold, as a rule late comers in the work would attain joint-heirship with Christ in the Kingdom, while as a rule those called before them would be placed in the Great Company. How clearly these events prove the fulfillment of this Parable!
(57) The sixth slaughter weapon is Revolutionism (Ps. 107: 10, 11); and the Revolutionists are represented by the sixth slaughter-weapon man. Whoever among the consecrated revolts against the Lord's Truth and arrangements given through "that Servant" is represented in the sixth slaughter-weapon man; and whoever among the consecrated imbibes his errors and supports him in his practices is represented by those slain in the temple. Revolutionism has assumed several forms among Truth people: setting aside Truth by error and setting aside right arrangements by wrong ones. Both practices are against the Lord's protective ways given through "that Servant." One of the worst forms of the latter is Clericalism, which has manifested itself in two forms, general and local. General Clericalism has gotten control of the organizations among the Lord's people, and has more or less dominated over the general Church, while local clericalism manifests itself in local elders grasping for power and lording it over the ecclesias. One of our dear Pastor's last warnings was against clericalists, given in the article on "The Hour of Temptation" (Z. 1916, p. 327). Little did we think that the three British Managers and the Society leaders would be the leaders in Clericalism! The leaders of the Pastoral Bible Institute are likewise Revolutionists, by displacing certain truths through opposing errors and by having adopted a charter that deviates from our Pastor's violently. In vain do the P. B. I. leaders point out in justification of themselves that the People's Pulpit Association's charter is different from that of the Society. We answer them on this point
exactly as they answered J.F. Rutherford on the same point: The charter of the Association is not the charter for a controlling corporation among the Truth people, while that of the Society is. On this point their condemnation of J.F. Rutherford is their own: "Out of thine own mouth will I judge thee," says the Lord.
(58) Text-bookism, another form of revolutionizing against God's arrangements, is of two forms, gross and mild. In the first of these forms it starts with disowning of our Pastor as "that Servant," progresses to a repudiation of the Truth literature, ends with a denial of the Truth itself, and in the end results in the second death. In the second of these forms it sets aside the "Studies" as text-books, using the Bible as such, and doubtless results in one's being remanded to the Great Company. Revolutionism against the Lord's arrangements given through "that Servant" is a sign that the Lord in this, the Epiphany period, gives us, enabling us to recognize those who are manifested as having lost the High Calling (Ps. 107: 10, 11). Revolutionism will continue among the Truth people, until all are tested and manifested by their stand toward it pro or con.
(59) Revolutionism, as the sixth slaughter weapon, is active in the nominal churches, i.e., in the courts, among the justified. Through the Federation of Churches and the agitated League of Churches, the Clergy are leading a revolution against certain good things in the systems, i.e., are grasping for power and lording it over the Nominal people of God; and those who are succumbing to their theories are being slain by their slaughter weapon. These in their tentative justification are being slain right and left.
(60) Then Revolutionism is active outside the courts, i.e., in the city, leading up to the symbolic earthquake of Revelation 16: 18-21. It was this great earthquake of the future, in the third sphere of activity, "in the city," that enabled us, from a study of the character of the sifting movements in the Truth,
to conclude that Revolutionism is the sixth slaughter weapon. As early as February 24, 1917, in a cablegram sent from England, we warned J.F. Rutherford that the sixth sifting of Ezek. 9 was on in England. The sixth sifting, like all the others, began among the consecrated, then proceeded to the justified and will culminate among the mere professors, who are strangers to real faith in the Lord, even as their Savior. Thus we find in all six siftings the statement to be true: "that judgment must begin at the house of God" (1 Pet. 4: 17; Ezek. 9: 6).
(61) The sixth sifting, however, has a peculiarity that none of the others had. Whereas all the others made a marked separation between those who retained and those who lost the Holy Spirit, the present sifting is mainly marked by the separation of the Priests and the Levites, both retaining the Holy Spirit. And this is exactly what we should expect for the Epiphany time (Mal. 3: 2, 3; Matt. 7: 24-27; 1 Cor. 3: 12-15; 4: 5; 2 Tim. 4: 1); nor do we think the present sifting will be over for several years, and of course it will be somewhat later before the Great Company will recognize itself as such.
(62) How marvelous is the harmony of our texts! Dovetailed together, how remarkably do they disclose Jehovah's foreknowledge of our wonderful times! And how these texts admonish us to watch, to pray, to keep ourselves in the love of God, and in the waiting for the mercy of Christ unto eternal life, to be humble as to self, trustful as to the Lord, and to be free from all idols of selfishness, worldliness, error and sin! How have we been heeding these admonitions in the past? How are we heeding them now? Are we Revolutionists or their partisan supporters, or are we their Opposers—Which? Let us examine ourselves as to our stand with respect to the sixth sifting, which is yet testing us! "Who will be able to stand when He appeareth [when He makes all His people manifest, i.e., in the Epiphany, Mal. 3: 2]?"
Who? "He that hath a pure heart and clean hands," and none else. "Wherefore, my dearly beloved, flee from idolatry" (1 Cor. 10: 14)! For other particulars on the Penny Parable, please see P '29, 106.
(1) What is the probable reason for the publication of the "New View"? Why is this the probable reason?
(2) Give a brief history of the writing, printing and publishing of the article entitled "Brother Rutherford's New View."
(3) Give, according to Z. 1918, p. 51, a good rule for us to follow in our teaching.
(4) Of what do the texts Matt. 19: 27-20: 16; 1 Cor. 10: 1-14; Ezek, 9: 1-11 treat? Why and how should we study them?
(5) Give our Pastor's earlier and later views of the Parable of the Penny, and the reasons for his change of view.
(6) What additional argument and its corroborative Scriptures prove the later view to be correct?
(7) How do the Scriptures use the term "the first" and "the last"? What is the Penny? And what is implied in its being given to "the first" and to "the last"?
(8) Give and prove the true duration and time of the day and the hours of the Parable. State and refute an erroneous view.
(9) What two lines of thought does the Parable give?
(10) State and prove to what periods 1 Cor. 10: 1-4 apply and give a general explanation of the three divisions of this Scripture.
(11) Briefly give the contents of Ezek. 9: 1-11 and show their relation to those of Matt. 20: 1-16 and 1 Cor. 10: 1-14.
(12) Give the true and erroneous views of those symbolized by Ezekiel and the slaughter-weapon men. Prove the true, disprove the erroneous views.
(13) Give the true and erroneous views of the inkhorn man. Disprove the erroneous, and prove the true view by three arguments.
(14) By comparison and contrast give the relation between the contents of the three texts.
(15) Why is the time of the first call expressed differently from the times of the other calls?
(16) From Scriptures, instrumentalities, results, agents and facts, corroborated by Z. 1916, pp. 170-173, prove that the first call was from October, 1874, to June, 1881.
(17) Give a history of the article "These Things Were Types."-Z. 1913, p. 198.
(18) Why were siftings necessary, first during the first call, and second during the other calls? What bearing does this have on C.J. Woodworth's day and hours? What was the chronological relation of each call to its accompanying sifting? -Ezek. 5: 9.
(19) State the events of Num. 11: 4-36; and prove their typical character.
(20) Give the antitypes of the main feature of this history and show their fulfillment among Truth people "early in the morning."
(21) Show their antitypes in the antitypical courts and in the antitypical camp.
(22) Explain, symbol and reality, the first slaughter weapon, its wielder and his activities in the temple.
(23) Explain, symbol and reality, the first slaughter weapon, its wielder and his activities in the courts and in the city; and show the distinctions in the personnel of the slayer in the Sanctuary, courts and city.
(24) State a fact that proves that not Vol. VII, but that the hundredfold is the Penny.
(25) Give the facts, agents, instrumentalities and results that disprove the "Penny Tract's" view, and those that prove our Pastor's view of the third hour call.
(26) State the facts of Ex. 30: 1-31; prove their typical character; and show their antitypes among Truth people during the third hour.
(27) Show the antitypes of these in the nominal church.
(28) Show the antitypes of these in the world; and explain, type and antitype, the slaying of the idolators by the Sons of Levi (Mal. 3: 3) and the plague.
(29) Explain, symbol and reality, the second slaughter weapon, its wielder and his activities in the sanctuary, courts and city.
(30) Disprove the false chronology of the sixth hour call.
(31) Give the true chronology, and the agents, instrumentalities and results of the sixth hour call.
(32) Give the historical facts of the sixth hour sifting among the Truth people.
(33) State the facts of Num. 25: 1-18; prove their typical character, and antitypes among Truth people.
(34) Show the antitypes of these among the nominal people of God. Explain, type and antitype, the account of Zimri, Cozbi and Phinehas.
(35) Explain the antitype of Phinehas in our Pastor as "that Servant."
(36) Show the activity of combinationism in the world.
(37) Explain, symbol and reality, the third slaughter weapon, its wielder and his activities in the sanctuary, courts and city.
(38) Disprove the false chronology of the ninth hour, and state its true chronology.
(39) Give the facts, agents, instrumentalities and results of the ninth hour call.
(40) State the history of Num. 21: 4-6; prove its typical character; and show its antitype among the Truth people in the ninth hour.
(41) Show its antitype among the nominal people of God in the ninth hour.
(42) Show its antitype in the world.
(43) Describe, symbol and reality, the fourth slaughter weapon, its wielder and his activities in the Sanctuary, courts and city.
(44) Disprove the false chronology of the eleventh hour, and state its true chronology.
(45) Give the facts, agents, instrumentalities and results of the eleventh hour call.
(46) State the history of Num. 15: 37—16: 50; prove its typical character; show the antitypes of its persons, events, days and things.
(47) Describe, symbol and reality, the fifth slaughter weapon, its wielder and his activities in the sanctuary, courts and city.
(48) Define the antitypes of Korah and his sons and show their present and future conditions.
(49) What two facts prove that the sixth sifting would occur after the Reaping, and what do these facts do with the true and false chronology of the Parable?
(50) Describe the Penny and those who first received it; and how and when the real Steward first gave it. Why did some not, and why did others get the Penny first?
(51) How are parabolic and typical conversations usually fulfilled? How was the Penny in both distributions the same thing? How and when did the real Steward give the Penny the second time?
(52) What quality (Matt. 20: 10) prompted the murmuring? How did power-graspers, etc., murmur?
(53) What did these murmuring acts constitute? Who is the real, and who the counterfeit Steward? Why? How does the time of the counterfeit Steward's giving the counterfeit Penny contradict the chronology of the counterfeit day?
(54) Show the disharmony of facts with C.J. Woodworth's view on the Penny, the order of its distribution and its recipients. How may we characterize the two views of the Parable? And what does Matt. 20: 12 prove against the murmurers?
(55) Who are represented by the "friend"? When did he receive his Penny? By whom and by what means was he rebuked? What kind of a course did he then take?
(56) What are the thoughts given in Matt. 20: 15, 16?
(57) Explain the sixth slaughter weapon, its two parts, its wielder and his activities in the form of Clericalism among Truth people? By whom and where was a warning given against the Clericalists? Who are the chief Clericalists? How does one of these groups in vain defend itself against the charge of Revolutionism?
(58) Explain the two forms of text-bookism in their operation and results. What does and will Revolutionism among the consecrated manifest?
(59) Explain, symbol and reality, the sixth slaughter weapon, its wielder and his activity in the courts.
(60) Explain the same features in the city. How was the "city" activity a clue to the sixth slaughter weapon? By what date had the sixth sifting been recognized? Among whom did all siftings begin, progress and end?
(61) What especially differentiates the sixth from all others? Why is this so? How long may this sifting last? When will the Great Company recognize itself?
(62) What lessons should we learn from this study?
There is a mystery in human hearts,
And though we be encircled by a host
Of those who love us well, and are beloved,
To every one of us, from time to time,
There comes a sense of utter loneliness.
Our dearest friend is "stranger" to our joy,
And cannot realize our bitterness.
"There is not one who really understands,
Not one to enter into all I feel";
Such is the cry of each of us in turn.
We wander in a "solitary way,"
No matter what or where our lot may be.
And would you know the reason why this is?
It is because the Lord desires our love.
In every heart He wishes to be first.
He, therefore, keeps the secret-key Himself,
To open all its chambers, and to bless
With perfect sympathy and holy peace
Each solitary soul that comes to Him.
So when we feel this loneliness, it is
The voice of Jesus saying, "Come to Me";
And every time we are "not understood,"
It is a call to us to come again;
For Christ alone can satisfy the soul,
And those who walk with Him from day to day
Can never have "a solitary way."
And when beneath some heavy cross you faint,
And say, "I cannot bear this load alone,"
You say the truth. Christ made it purposely
So heavy that you must return to Him.
The bitter grief, which "no one understands,"
Conveys a secret message from the King,
Entreating you to come to Him again.
The Man of Sorrows understands it well.
In all points tempted, He can feel with you.
You cannot come too often, or too near.
The Son of God is infinite in grace;
His presence satisfies the longing soul;
And those who walk with Him from day to day
Can never have "a solitary way."