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








THE WORD Harvest, as it occurs in the Truth literature, is used in two senses, i.e., in a wide and in a narrow sense. In the wide sense it includes all the work done with the symbolic grains of wheat from their seeking, until they are safe in the Kingdom. In this sense of the word, as in the natural, so in the spiritual harvest, in Palestine as well as here, there are seven distinct processes: (1) reaping, separating the Lord's people from their place of growth, the nominal church; (2) sheaving, gathering them into classes; (3) drying, developing them in knowledge, grace and service; (4) threshing, testing them with view to strengthening of character; (5) winnowing, separating them from outsiders; (6) sifting, separating them from Second Death and Great Company members; (7) garnering, taking them into the Kingdom. In the narrow sense of the word there is but one Harvest process, i.e., reaping. In the title of this chapter we use the word "reaping," and not the word "Harvest," so as to prevent any from thinking that we are discussing the time of all seven processes of the Harvest, our object being to discuss the time of reaping only.


(2) As we study the word reaping we note that it, too, is used in a wide and in a narrow sense. In the wide sense of the word it includes the gleaning as well as what we usually call the reaping work, while in the narrow sense it excludes the gleaning work. In this chapter we will use the word reaping sometimes to include, and sometimes to exclude, the gleaning work.



The connection will show whether we use the word in the narrow or in the wide sense of the term.


(3) The completion of the reaping work in the wide sense of that term and the completion of the sealing of the Elect in their foreheads are one and the same thing. Hence in this chapter these expressions will be used synonymously.


(4) The Scriptures speak of the sealing of the Elect from two standpoints—one of these has respect to the heart

(2 Cor. 1: 22; Eph. 1: 13; 4: 30), the other has respect to the head (Rev. 7: 3-8; 14: 1). In both cases the sealing is an evidence of God's approval of the sealed one. The sealing in the heart is the impressing of the Spirit of at-one-ment with the Lord which delights in, and is sympathetic with, all His ways, whether these are expressed in His Spirit, Word or Providence. The sealing in the forehead is the bestowment of enough of Truth as due to enable one from knowledge of it to escape the errors of God's nominal people of both Israels (Is. 8: 14), leaving them or the world during reaping time.


(5) It is not the purpose of this chapter to discuss the sealing with the Holy Spirit in the hearts of God's saints; for just when this kind of sealing of the Elect will be completed we do not know. Rather our purpose in this chapter is to discuss the time of completing the sealing of the Elect in their foreheads. On this subject the light, not visible in our dear Pastor's day, has now come. This does not, of course, mean that we think ourself more talented mentally than he, or more highly regarded by the Lord than he; for he stood head and shoulders above us in both of these respects; rather it is our thought that it was not due in his day to know this feature of Truth; but that now it is due to be known. Had his feature of Truth been made clear to, and by him, it would have made impossible the tests whereby the Lord has been pleased to separate the Little Flock from the Great Company, as He



has been doing for several years. Hence God hid the light on this subject from him, so that it could not be fully understood nor explained until such time as its knowledge would not interfere with, but advance His purposes.


(6) In this chapter we desire to submit for the consideration of the Lord's Truth-hungry people a large number of Biblical reasons proving:


(I) That the reaping of the Little Flock, i.e., the sealing in their foreheads, but not the other features of the Harvest, was completed before our Pastor's death.


(II) That the reaping began in 1874; and


(III) That our Pastor never taught that the reaping began in 1878 and would end in 1918.


I. The reaping ended before our Pastor's death. In proof we submit a number of reasons:


(7) Our second text gives us our first argument, for according to it, it is evident that, as there would come a time in the experience of the Church, when her last member will have been Spirit-begotten and sealed in the forehead, so also thereafter no one else would be begotten of the Spirit during the rest of the Gospel Age. Further, it is also evident that this last Spirit-begotten and forehead-sealed member of the Church would have to remain in the world for several years, at least, in order to develop, strengthen, balance and crystallize a character like Christ's, as well as overcome sin, error, selfishness and worldliness; and that therefore there would be a number of years intervening between sealing (reaping) the last member of The Christ and his going beyond the veil; as it is self evident that, like the rest of the New Creation, this last-found member of The Christ could fall from grace; but that he, being the last one of the faithful ones, will not fall, even as the others of the 144,000 could have fallen, but have by faithfulness been preserved from falling. Therefore the Church in the flesh must come to a time when for several years she



could do no more reaping of Little Flock members, all of the faithful saints having been reaped—a time which would be a night wherein no man can work—as a reaper.


(8) The kind of work referred to in our text evidently is reaping work; for that is the kind of work that Jesus and the Apostles ("we must work") were doing in Israel when Jesus uttered the exhortation expressed in our text (John 4: 34-38; 3: 29, 30; Matt. 9: 35—10: 5; Luke 9: 1-6; Mark 3: 13-15). Therefore, the work referred to in this text is reaping work. The text could not refer to all features of the Harvest work, which in addition to and after the reaping included sheaving, drying, threshing, winnowing, sifting and garnering; for it is unthinkable that a time would come, while the Church is in the flesh, when the fellow members, mingling with one another, could do nothing for one another after the reaping was over, but before the other six Harvest features were finished. Our dear Pastor showed us that after the reaping was over we would yet have the work of helping one another make our calling and election sure, among other ways, e.g., by garnering, giving final preparatory help to those who shortly must pass beyond the veil, which, of course, in some of the last members of The Christ, would have to be some years after the completion of the reaping.


(9) Our second text, which is translated according to the Sinaitic and Vatican MSS., treats of a night coming when no one can work, i.e., do (not every part of the Harvest work, but) no more reaping work. This night is spoken of in many other Scriptures (Is. 21: 11, 12; Joel 2: 2; Amos 5: 20, etc.). We are all in agreement that this night refers to the great Time of Trouble (Dan. 12: 1; Matt. 24: 21, 22; 1 Thes. 5: 1-5), which consists of three marked stages—war, revolution and anarchy (1 Kings 19: 11, 12)—with famine and pestilence interspersed (Ezek. 14: 21).



This night began in each country as it was involved in the World War, the first part of the great tribulation, which began when the first countries entered the war in August, 1914. Accordingly, we recognize that the night began in 1914. But this symbolic night, just like the natural night, did not set in everywhere at the same instant of time, rather it reached each country only as it became involved in the war. While every government did not declare war, every one of the nations was involved therein; because every one of them was afflicted by the war. Now every nation is in  the night, and has been since the war afflicted, and thus involved all nations, even those that did not declare war. Therefore the reaping is complete the world over; the Elects' forehead sealing is finished.


(10) Closely connected with our text in thought is Rev. 7: 1-3, which we offer as a second proof that the forehead sealing of the Elect is complete. As these verses have, we think, been greatly misinterpreted in Vol. VII, we will introduce and expound them briefly: "And after [seeing] these things [in Chap. 6] I [the Little Flock] saw [with both physical and mental eyes] four angels [the messengers of wrath, C 165, i.e., (1) rulers, (2) aristocrats, (3) proprietary business men and proprietary farmers and (4) laborers, who bring about the trouble, and thus pour out the sufferings, the wrath of the Time of Trouble; the Harvest workers are not the messengers of wrath, as Vol. VII claims, but are messengers of peace, announcing and working for real peace, Is. 52: 7; Eph. 6: 15] standing [each group stationed in the section of society to which it belongs] on the four corners of the earth [the symbolic earth, society (the symbolic heavens are not here included), is divided into four sections, each one corresponding to one of the four messengers of wrath: (1) government, (2) aristocracy, (3) bourgeoisie, (4) labor] holding [these



groups, prompted more or less by their selfishness, which worked in different forms in the various groups, followed a course that restrained the fallen angels from bringing the great tribulation sooner than the due time] the four winds of the [fallen angels, who seem to be divided into four classes (Rom. 8: 38; Eph. 6: 12), and who are ruling over the symbolic] earth [society] [so] that the wind [the World War, 1 Kings 19: 11; see its Berean comments, also on Rev. 7: 2. This "wind" is not the "whirlwind," which will only then come when the fallen angels are more fully loosed than they were when causing the war, and as such meet in great conflicts among themselves and produce among mankind the symbolic whirlwind, revolution and anarchy (Jer. 25: 29-33, especially v. 32; 2 Kings 2: 1, 11, etc.). The wind, as this text implies, must precede the whirlwind, which occurs as a result of the hostile meeting of the fallen angels, after "the wind," 1 Kings 19: 11, 12] should not blow [bring tribulation] on the earth [society], nor on the sea [the restless, rebellious, lawless masses], nor on any tree [great one: the Lord's people are counted great ones by Him; and the leaders among the four sections of society are also by their partisans].


"And I saw [mentally and physically] another angel [God's people in their capacity of ministering the Truth to their brethren not yet in the Truth (C 303; Rev. 7: 3—'until we have sealed'—Ezek. 9: 2-5, 11), and not Jesus alone, as Vol. VII teaches] ascending from the east [Jesus and the Church (The Christ) are the Sun, Light, of the world, John 9: 5; Matt. 5 14] and having the seal [the Truth as due], of the Living God [given in the Scriptures], and he cried with a loud voice to [as the Salt of the earth, the Light of the world, and the City set upon a hill (Matt. 5: 13-16), the faithful have with a great message, reproved the world for sin, righteousness and judgment to come (John 16: 8-11), this work having had a



wholesome effect upon the world and having inculcated such principles as, measurably imbibed, have measurably restrained the selfishness of mankind from giving way to the full will of the fallen angels and thus arrested these unholy beings, who if unchecked by] the four angels [the four groups of mankind, as above, would long ago have brought the ruin of the Time of Trouble upon the race] to whom it was given to hurt the earth and the sea [evidently from this clause it can be seen that these four angels do not, as Vol. VII teachers, represent the Little Flock, whose work in the flesh is not to injure organized society, nor the lawless, rebellious people, nor themselves, nor the earth's great ones, the symbolic trees of v. 3. The four classes of people, as shown in the explanation of v. 1, represented by these four angels, are indeed the messengers of wrath, i.e., are the ones who bring the great tribulation, wrath, upon the people organized in the present order of affairs];


"Saying [by teaching throughout the Gospel Age proper principles respecting sin, righteousness and judgment to come], Hurt not [do not give away to such unholy influences as will prompt you to injure] the earth [society], neither the sea [the rebellious, restless and anarchistic masses], nor the trees [both God's children and the great ones of society], until we [the Church in its capacity of giving the Truth to the brethren not yet having it] have sealed [sufficiently enlightened] the servants of God [the truly consecrated ones, who are faithful to the little Truth that they have] in their foreheads [intellectually, to such a degree as will enable them to escape from bondage amid the nominal Israels]."


(11) According to this passage, especially its third verse, the great tribulation, which began with the symbolic wind (the World War), could not come anywhere until first all of the Elect there, already sealed, would have left Babylon. We do not understand this



verse to teach that before this symbolic wind would begin to blow at all every one of the saints everywhere would be sealed: rather we would understand it to mean that as the war gradually spread from one country to another, so the sealing would be gradually finished in one country after another, being completed in each country before it became involved in the war. Thus all of the Elect in Britain, Russia, France, Germany, Austria, Servia and Montenegro had received a sufficiency of Present Truth to enable them to leave Babylon before August 1, 1914; while there were at that time, e.g., in America some of them yet in Babylon who did not have enough of Present Truth to enable them  to "come out of her." These, however, were reached and given enough of Present Truth to enable them to "come out of her" before May, 1916, when America almost declared, and henceforth steadily progressed toward, war with Germany, and thus became involved in the World War. The same principle applies to the Elect in the other countries. The only language nation of Europe that did not declare war explicitly is Scandinavia, including the governments of Norway, Sweden and Denmark, which, however, dividedly, gave marked support to, and suffered marked loss from, each side, and thus may be considered to have been involved in the war. The war being over everywhere, evidently the Elect were already everywhere sealed before the last nation became involved in the war, which was effected by the intensified submarine campaign of 1917. Hence "the Big Drive," beginning after this, yea, even after America declared war, could not have been a part of the reaping or sealing work.


(12) The Bible teaches that all of the saints, the entire 144,000, would be given the honor of executing (spiritual) vengeance upon the nations, and (spiritual) punishment upon the people, of binding the kings and princes, and executing upon them the judgment written



(Ps, 149: 5-9). This was done from the Fall of 1914 to that of 1916, as we have already shown in Vol. III, Chapter II, to which we refer our readers for a fuller discussion of this point. Consequently, all of the Elect must have been sealed in the forehead before the Fall of 1916 in order to have taken part in this work; hence the reaping was then over.


(13) The Bible teaches that the antitypical Elijah's last work toward Nominal Spiritual Israel, before he lost the mantle of power to be God's mouthpiece to Nominal Spiritual Israel, was the smiting and dividing of Jordan (2 Kings 2: 8). But to be a part of the antitypical Elijah at all, one would have to take part in his last work as God's mouthpiece to Nominal Spiritual Israel (for Elijah represents God's Elect in that capacity); because all the saints were to share in that work  (Ps. 149: 5-9). This smiting work was finished in the Fall of 1916, as we have shown in Vol. III, Chapter II. Therefore, before the Fall of 1916 all of the Elect were sealed in their foreheads, the reaping was complete.


(14) The Bible teaches that the last general work of the World's High Priest, before leaving this world in His last members, would be: (1) to confess the willful sins of Christendom over the antitypical Goat of Azazel, (2) to lead it to the Gate of the Court, and (3) to send it away to Azazel by the hand of the fit man (Lev. 16: 20, 21). (1) The confession of these willful sins over Azazel's Goat (Satan uses the Great Company for his purposes, while the Lord uses the Little Flock for His purposes) was completed by the Fall of 1916. (See Vol. III, Chapter II, and Vol. IV, Chapter III.) Therefore, all the Elect were previously sealed, since the last of the Elect must share in the last general work of the World's High Priest done through His members in the flesh. (2) The leading of Azazel's Goat to the Gate began November 25, 1916, and that in Britain. (3) The sending away of Azazel's Goat had



a small beginning in January, 1917, in Britain, where the clericalistic conduct of certain brethren was exposed by the Lord through the writer and others; but its large beginning was connected with the exposures of the clericalistic conduct of certain British and American brethren in the Spring, Summer and Fall of 1917. For a few particulars on Lev. 16: 20-22, which we expounded in detail in Vol. IV, Chapter III, we refer to Vol. III, Chapter II. The work of sending away Azazel's Goat having begun early in January, 1917, before that time all of the Elect must have been reaped, sealed in their forehead; since the last one of the Elect must share in the last general work of the World's High Priest, before He in His last members leave the earth.


(15) The separation of Elijah and Elisha (2 Kings 2: 11-14) proves that before that time all of the Elect had been sealed in the forehead; because the Church would have to be complete and fulfill its missions toward Nominal Spiritual Israel before the separation of the Little Flock from the Great Company could take place. In Vol. III, Chapter II, we have proven that this separation has already taken place, beginning June 27, 1917. Therefore, for some considerable time before June 27, 1917, the entire Little Flock was reaped, sealed in the forehead.


(16) The Penny of Matt. 19: 17-20: 16 means the special opportunities of service implied in smiting Jordan, which was done twice, a fact implied in this Parable. Hence the Penny was given in two parts, implying two smitings of Jordan—(1) generally speaking, those called in the eleventh hour (February, 1908, to June, 1911) received theirs first. Exceptionally, others than these received their Penny with them, but being comparatively few in number, are ignored in the Parable as receiving the Penny at the same time, the Parable dealing with generalities only. (2) Generally speaking, those called before the eleventh hour (the



exceptions being few in numbers are also here ignored), received theirs later. That Servant, from the Fall of 1914 to that of 1916, gave the first class special opportunities of service in connection with the first smiting of Jordan (Matt. 20: 8, 9). In the late Summer and early Fall of 1916 "that Servant," by rearranging the workers at the Tabernacle and Bethel and in the field, by introducing some new features  of service and by his will made operative through his death, gave the second class special opportunities of service in the second smiting of Jordan (Matt. 20: 10-16), which was done from the Fall of 1917 to the Spring of 1918. Since the Penny was given to all of those called in the end of the Age, who after the eleventh hour were comparatively few in number, and are therefore not specially mentioned in the Parable, it dealing with generalities only, it follows that all of the Elect were not only reaped, sealed, but were smiting Jordan before Oct. 24, 1916, when its first smiting began to end with our Pastor's last public lecture. The preceding chapter gives a detailed exposition of the Parable of the Penny.


(17) "That Servant" was made Steward of all the Lord's goods for the whole of the reaping time following his appointment, and ruler over the whole household, according to Matt. 24: 45-47 and Luke 12: 42-44. Therefore, he must have set forth on the table all the meat for the reaping time, and controlled the entire work for the whole household during the reaping time following his appointment. Consequently, before his death every one of the Elect was working in harmony with his teachings and under his direction of the work. Hence, before his death, October 31, 1916, all of the Elect had been reaped, sealed in the forehead, and were engaged in serving others under that Servant's general direction.


(18) The man with the writer's inkhorn (Ezek. 9: 2-5, 11) began at least to report the completion of his



work about the time of Brother Russell's death. All of us are agreed that "that Servant" is at least included in the symbol of the man with the writer's inkhorn. Some think that he alone is symbolized by the man with the writer's inkhorn; others that he was the earthly leader of those who have sealed the Lord's people in the end of the Age. If we should hold the thought that "that Servant" alone was symbolized by the "man clothed with linen with the writer's inkhorn on his side," as the Society brethren do [did], we would all the more forcibly have to conclude that the forehead-sealing of the Elect was completed before Brother Russell's death, October 31, 1916.


(19) We are among those who hold to the opinion that the man with the writer's inkhorn represents, not an individual, but a class. Three reasons make us of this opinion: (1) It is quite evident that six classes of evil-doers in the end of the Age are represented by the six men with slaughter weapons (see the preceding chapter). So "that Servant" held. Therefore the seventh man, the one with the writer's inkhorn, by parity of reasoning would seem to represent a class of well-doers, i.e., those who during the reaping time of the end of the Gospel Age gave the Truth to their brethren distressed by the evils of doctrine and practice in Christendom. (2) It is quite apparent that "that Servant" did not reach every such individual and teach him the Truth; not even every one of these was reached by his literature; for not a few who were blind and unable to read blind script, and others who could not read at all were taught the Truth by word of mouth; while some who could read did not without oral instructions understand enough to "come out of her." Thus the facts show that he alone, neither by voice, nor by pen put the ink, the Truth, on all, and did not put a sufficiency of it on not a few to enable them to come out of Babylon. It is true that he furnished us with the horn (the Truth



literature); put the ink (Truth) into it; put the horn of ink on our side (furnished it for our work) and put the ink on incomparably more foreheads than any one else did; but he did not do this work alone; consequently is not the only one symbolized by the man with the writer's inkhorn. (3) The parallel passage of Rev. 7: 2, 3, in so far as it applies to the end of the Age, proves that the angel with the seal of God, the ink of Ezek. 9, is a multitudinous one—"until we have sealed the servants of God on their foreheads"—i.e., put the ink "mark upon the foreheads of them that sigh and cry in the city"! This angel represents (C 303, par. 1) for the end of the Age the reapers; therefore the inkhorn man, corresponding to him, does the same. These three reasons seem to prove that "that Servant" alone is not symbolized by the man with the writer's inkhorn by his side; but that he and all others who faithfully co-operated with him in serving their brethren in Babylon or in the world with the Truth for their deliverance are symbolized by the inkhorn man. However, he was not only the most efficient of those who thus served, but he also seems to be the first one of them to have recognized the completion of the sealing, and to have reported it to the Lord. This he seemed to do the day before he died in the toga scene in the Pullman car. We recall how Menta Sturgeon tried in three ways to prove to him that he was not going to die: by reminding him that he had not (1) written Vol. VII, (2) smitten Jordan, (3) given the Penny. He had answers for the first and second objections, but none for the third. He knew that he was the Steward (Matt. 20: 8), yet when questioned in the face of death could not harmonize this with his apparently not have given the Penny, which hitherto he had expected to do shortly. Our conviction of his mental process, which he did not express in words, is this: Knowing that he was the Steward, and therefore that he, who had but a few



hours more to live, must have given the Penny, he concluded that the reaping work was finished; and thus he reported the completion of the sealing of God's Elect, October 30, 1916, just one day before his death, while solemnly standing arrayed in the toga in the Pullman car. And this act was his last service for God as "that Servant." The only thing he did after that was to die! O glorious death, following such a faithful life! God bless his memory! Each one of us individually, as we come to recognize the completion of the sealing of the Elect, as parts of the man with the writer's inkhorn, may also now report "the matter saying, 'I have done as thou hast commanded me.' Thus this Scripture proves that all the Elect had been sealed in the forehead before his death.


(20) According to the Berean Comment on Rev. 16: 17, it is the Great Company that cries out: "It is done." This is the first marked message after the contents of the Seventh Vial were poured out. The first marked message that the Society leaders and their ardent supporters gave, and that was true with respect to the Little Flock, after their declaring widely the truthful and smiting features of Vol. VII, was that all the Elect were under the call. While not agreeing with their date for this event, we do agree that they were right in announcing the fact that entrance into the Spirit-begotten condition under the terms of the high calling was a thing of the past. It is noteworthy that in harmony with this verse the Great Company, not the Little Flock, first announced the completion of the Elect Church. In Vol. III, Chapter II, we gave same details on this verse that need not be repeated here. Suffice it here to say that there the proof is given that the message, "It is done," is the message of the Great Company, as such; and that, therefore, before they gave this message, they, as such, must have existed for some little time; and hence were separate and distinct from the Little Flock; and that,



consequently, they must have had the antitypical mantle in their possession some time before the announcement. But since this mantle must have been in the possession of the Little Flock, until its last member was sealed in the forehead, in order to have given that last member a part in the last use that the antitypical Elijah made of that mantle, i.e., smiting Jordan, the last member of "the Church which is His Body" was sealed in the forehead and was functioning in the powers of that mantle, before it left the hands of the Little Flock and came into the possession of the Great Company. The Great Company made the announcement, "It is done," at the Passover Convention at Brooklyn, March 26, 1918. Therefore some considerable time before March 26, 1918, the entire Little Flock was sealed in the forehead.


(21) Rev. 19: 1, 2 is another argument to the point. A comparison of Rev. 19: 1, 6 and 7: 9 proves that Rev. 19: 1-9 treats of the Great Company; for the Greek words translated "much people" in Rev. 19: 1 are the same words as those that are translated "a great multitude" in Rev. 7: 9; 19: 6. We have already given some details on Rev. 19: 1, 2 in Vol. III, Chapter II, to which we refer the dear brethren for these details. The passage under consideration proves in the following way that the Elect have all experienced their forehead-sealing. The message of these verses (Rev. 19: 1, 2) is the one by which the second smiting of Jordan was done, a thing which had to be preceded by the antitypical Elisha's receiving the mantle, and which, therefore, could take place only after the antitypical Elijah had already lost the mantle. Before antitypical Elijah could have lost this mantle, he had to make his last use of it; and nobody could be a part of the antitypical Elijah, unless he shared in some of the work of Elijah, who was to act as God's mouthpiece to Nominal Spiritual Israel. Hence the last one of the Elijah class



must have shared in the last use of the mantle. We have already seen (Vol. III, Chapter II) that Elisha smote Jordan, i.e., delivered the message of Rev. 19: 1, 2, from the Fall of 1917 to the Spring of 1918. Therefore some time before the Fall of 1917 the antitypical Elijah lost his mantle. Consequently, before that event all of the Elect had not only smitten Jordan, but also, previous to its completion, must have been sealed in their foreheads, i.e., the reaping must have been finished.


(22) The story of Gideon and his 300 (Judg. 6-8) is another proof of the fact that before the Fall of 1916 all of the Elect were sealed in their forehead. We all recall how our dear Pastor expounded the antitype of this story: Gideon's call to arms representing our Lord's call throughout the Gospel Age for people to enlist in holy war against Sin, Error, Selfishness and Worldliness; the responding 32,000 representing all who entered tentative justification; the 22,000 giving up the warfare representing those who feared to go further than the battles for righteousness experienced in the state of tentative justification, i.e., those who, counting the cost, fear to consecrate and enter into the harder part of the warfare; the remaining 10,000 representing all who consecrate; the 9,700 who stooped to drink representing those not full of loving zeal and obedience in their relations to the Lord's Word, i.e., the Great Company rejected from the High Calling throughout the Gospel Age, the rejection of whose last member from the High Calling occurred some little time before the Fall of 1916, also before September. 16, 1914; the 300 representing the Very Elect in those of their numbers who lived after God had remanded the last unsuccessful probationary member of The Christ to the Great Company.


(23) In the "Photo-Drama of Creation" (Scenario, p. 38, published late in 1913) our beloved Pastor says: "The triumph of Gideon's little army over a host



typified the FINAL victory of Christ and His  followers over the hosts of Sin"—a victory therefore that was future to the publication of the "Photo-Drama of Creation." The 300 gained their victory in two battles (Judg. 7: 19-22; 8: 10-12, 18-21). These type the two conflicts of the final victory of the Little Flock. The first of these battles corresponds to the first smiting of Jordan, in which, according to this type, none of the Great Company was privileged to participate unto a completion, and in which all of the last members of The Christ took part unto a completion. This antitypical battle, therefore, was from the Fall of 1914 to that of 1916. The antitypical second battle represents the present public conflict against Eternal Torment (Zebah, sacrifice, i.e., Moloch sacrifice, torment) and the Consciousness of the Dead (Zalmunna, shade, ghost), wherein the Little Flock participates unto a completion. This is one of the passages that we had in mind, when we announced in the first number of The Present Truth that the Little Flock would yet give another public and widespread witness for the Truth. As touching the point under discussion, the completion of the reaping,  in harmony with the above given facts, so far as fulfilled, we recognize the statement of the "Photo-Drama" Scenario, p. 38, as giving us the clue to explain the two battles of the 300 as typing the two parts of the final conflict of the Very Elect. Therefore, of course, they must be participated in by the last called member of "the Church which is His Body." Hence the last of the Elect must have been sealed before  the close of the antitype of the first of these battles, the Fall of 1916. The interval between these two antitypical battles was filled in by at least a part of the antitype of the battle, with the host that retreated under Oreb and Zeeb (Judg. 7: 23—8: 3). This latter antitypical battle began with the Second Smiting of Jordan in the Fall of 1917 (Rev. 19: 1, 2); but is not yet complete [written Feb. 1919].



It includes the Great Company's work described in Rev. 19: 3.


(24) Num. 7: 1-9 contains a further argument proving that the forehead-sealing of the Elect is completed. V. 1 proves that the wagons of vs. 3, 7, 8 were given the typical Levites after the typical Tabernacle was completed, anointed and sanctified with all its furniture and vessels. The completion of the Tabernacle, its anointing and sanctification, type the completion of the true Church, its anointing with the Truth, forehead-sealing, and its Spirit, and its separation from Babylon or the world. This separation, as already proven, occurred before the Fall of 1916, and began thereafter to be externally manifested. The day of v. 1 is the Epiphany period. During this day the antitypical Merarite and Gershonite Levites get their antitypical chariots, organizations. These have come into the former's possession already; two others apparently are now in the hands of the latter brethren; and these facts prove that the Elect were sealed in their foreheads before the three, organizations, i.e., the W.T.B.&T.S., the P.P.A.; the I.B.S.A.—came into the possession of the antitypical Mahli Merarites, and before two others came into the hands of the antitypical Gershonites. Some time later we will have something further of deep interest to give to the, dear ones on the rest of Num. 7.


(25) Ezek. 44: 1, 2 contains a proof on our subject. The gate here seen to be closed represents vitalized justification, which was an experience of those only who were about to be begotten of the Spirit. The eternal closing of this gate represents the end of Spirit-begetting for the purposes of the High Calling. Shortly after Ezekiel (who throughout his book represents not that Servant, as Vol. VII teaches, but what John in Revelation represents, i.e., the Church at the time of the fulfillment of the symbolized events) is brought to this gate the last time by the man with



the measuring rod, he is shown matters pertaining to the Levites connected with their wrongs and their separation from the Priests (Ezek. 44: 4-14). Accordingly, after Spirit- begetting ceased and the Church was given her last view of vitalized justification by "that Servant," in the foreword of Vol. VI, pp. iii, iv, the next things of Truth expounded to her were and are matters pertaining to the Great Company. We are now hearing the message of Ezek. 44: 4-14! This proves that the forehead-sealing of the Elect was completed before the foreword of Vol. VI was written—October 1, 1916, and finally approved October 16, 1916.


(26) Matt. 24: 36; 25: 13 contain a time proof which shows that before May 3, 1916, all of the Elect were sealed in the forehead. The Day referred to in these verses is the Millennial Day—beginning September 12, 1874, the first day of the seventh lunar month of that year, and ending in 2874. The hour of these verses is the first 1/24 of that Day; for while no one could foretell its date, yet some living after it came would foreknow the dates of the other 23 hours. Hence the first hour of the day of these texts is the only one of the 24 of which it could be truthfully said that its beginning could not be known beforehand. Therefore, we conclude that the hour of these texts is the first hour of the 1,000-year day. An hour of a 1,000-year Day would be 1/24 of 1,000 years, i.e., 41 years and 8 months. Forty-one years and 8 months (of lunar time) from September 12, 1874, would bring us to the date May 3, 1916, as follows: The 41 years ended September 8, 1915. There were 13 lunar months in the lunar year beginning March 16, 1915. These ended seven full lunar months after September 8, 1915, i.e., April 4, 1916; hence the eight months following the 41 years ended May 3, 1916. The hour of these texts was the reaping and gleaning period of the Gospel Age (Rev. 14: 15, "the hour to reap is



come," Rev. Ver., Diag., etc.), and for this reason is marked out among the hours of the 1,000-year Day, the reaping ending September 16, 1914, and the gleaning before May 3, 1916. Consequently, there was no more reaping or gleaning after May 3, 1916. Before that date, therefore, all of the Little Flock were reaped or gleaned—sealed in the forehead.


(27) Genesis 15: 7-21 gives us a time proof that indicates April 18, 1916, i.e., Nisan 15, the first day of the Passover feast—as the date when the last member of The Christ was sealed in the forehead. According to the Berean Comment on v. 9 the days of the years that the animals and birds sacrificed by Abraham lived totaled 3,960, and represent that many years. The Covenant was made with Abraham Nisan 15, 2045, B.C., exactly 430 years to the day before the Exodus (Ex. 13: 40), which occurred Nisan 15, 1615 B.C. This was 2044 years and 8½ months before January 1, A.D. 1. The difference between 3,960 years and 2,044 years and 8½ months is 1,915 years and 3½ months, which from January 1, A.D. 1, would end (lunar time) April 18, 1916, not 1915, as C.J. Woodworth in the Berean Comment changed the thought which the brother who sent in the suggestion stated in his letter, published in Z. 1907, p. 79, col. 2, pars. 2, 3; for from January, 1; 2045 B.C., to January, 1, A.D. 1, would be 2,045 years; thence to January, 1, 1916, would be 1,915 full years. Nisan, 15, 2045, B.C., was 3½ months later than January, 1, 2045. Hence the full 3,960 years—from Nisan, 15, 2045 B.C.— would be Nisan 15, 1916.


(28) The brother in whose letter this matter was explained suggests that the total number of days in the years of the sacrifices that Abraham offered was given by the Lord as an assurance of the length of time in years that Abraham must wait to inherit the land of promise. He therefore suggested that we were to expect the return of the Ancient Worthies at the end