Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
THE SMALL AND LARGE EIGHT WONDERFUL DAYS.
JESUS' LAST EXPERIENCES TYPICAL OF THE CHURCH'S LAST EXPERIENCES. THE SMALL EIGHT WONDERFUL DAYS. A POSTSCRIPT WRITTEN IN MARCH, 1930. THE LARGE EIGHT WONDERFUL DAYS. FIFTEEN EARLIER EVENTS OF THE SIXTH LARGE WONDERFUL DAY FORECAST. LATER EVENTS OF THE SIXTH LARGE WONDERFUL DAY. PARTS OF MATT. 27: 51-54 AN INTERPOLATION. BEREAN QUESTIONS.
LITTLE FLOCK experiences, belonging in part to the future, and in part to the past, are typed by the last six days of our Lord's life and by the two following days. The details of these eight days are highly interesting, typically and antitypically, as the following will show: That Jesus' final experiences are typical of the cutting off of the Church's privileges, as mouthpiece to Christendom, by church and state, is evident from the fact that the brethren, including the Apostles (Acts 4: 23-28), quoted Ps. 2: 1, 2 and applied it to Jesus' cutting off by church and state; and yet we know that Ps. 2: 1, 2 applies to the end of this Age. The propriety of applying this passage, that applies to the end of this Age, to Jesus is apparent from only one standpoint—that the events associated with Jesus' cutting off type those of the Church's cutting off, at the end of the Age, from her mouthpiece privileges in Christendom. This is our first reason for concluding that Jesus' final experiences type those of the Church in the end of the Age. Our second reason is the following: Matthew (27: 8, 9) [the name, Jeremiah, by a copyist was inserted here for that of Zechariah] applies Zech. 11: 12, 13 to Jesus' betrayal; yet the connection shows that the latter passage applies to the Church's betrayal in the end of the Age. How then could Matthew by inspiration have applied this passage to Jesus? Only from the standpoint that Jesus
in His final experiences types the Church in her final experiences could a passage applying to her be applied to Him. We have a parallel case showing the operation of the same principle. Undoubtedly the connection, (vs. 1, 2, 6-
11) of Is. 40: 3-5 shows that it refers to the Church's mission in the end of the Age. Yet Matthew (3: 1-4) applies it to John the Baptist. This application can be justified on the sole ground that John the Baptist is a type of the Church (Matt. 11: 14, see Diaglott and A.R.V.), particularly from the Miller Movement onward, according to Is. 40: 3-5. The above-mentioned two points and the foregoing third point as a corroboration of the involved principle warrant our application of the last six days of Jesus and the two following days as a type of the final experiences of the Church as to Christendom.
(2) But one may ask, How does the connection of Zech. 11: 12, 13 show that these two verses apply to the Church in the end of the Age? We reply, A brief analysis of the chapter will show this. Vs. 1, 2 describe how the nominal people of God, great and small, will be devastated by error and wrong practices at the end of the Age, particularly during the Time of Trouble. Vs. 3-9 treat of various shepherds among God's nominal and real people. V. 3 refers to the shepherds among God's nominal sheep as being greatly distressed in the end of the Age. V. 4 shows that they were charged to feed the Little Flock (the flock of the slaughter [by sacrifice]). V. 5 shows that the clergy were slaying instead of feeding them, and considering themselves guiltless; betraying (selling) them, and thinking they did God a service (blessed be); boasting of their supposed riches ("I am rich, etc."), but having no mercy upon these sheep of the Little Flock. V. 6 shows that for this reason God would bring wrath (the great Tribulation) upon all Christendom. V. 7 shows that God's servants, as true shepherds, will feed the Little Flock with the two forms of
Truth due in the end of the Age—Beauty, the Parousia Truth, and Bands, the Epiphany Truth. V. 8 shows that Messrs. Barbour, Paton and Henninges, as three wicked shepherds, would be cut off from feeding, and membership in, the Little Flock in one symbolic month, the thirty years from 1878 to 1908. V. 9 shows that God's servants would neither feed the Second Deathers (that dieth), nor the nominal church (that is to be cut off) and that the worldly would devour one another. V. 10 shows that as God's mouthpieces God's servants would bring forth, expound and rightly divide the Parousia Truth (cut it asunder), to the end that God may set aside the covenant that He had made with the nominal church, i.e., to use it as His mouthpiece. V. 11 shows that the Parousia Truth, so brought forth, expounded and rightly divided, will satisfy the Little Flock (poor, humble, of the flock) that it is God's Word. V. 14 shows that God's servants will bring forth, expound and rightly divide the Epiphany Truth. This was to the end that the Little Flock (Judah) and the Great Company (Israel) may be separated. Vs. 15-17 treat of J.F.R. as the foolish and unprofitable servant.
(3) If our understanding of this picture is correct [written Aug., 1922], we are now near the time antitypical of that of the last supper. In this picture we understand Jesus to type the Priesthood; Judas to type the Second Deathers; Peter, John and James, the three general groups of Levites— Merarites, Kohathites and Gershonites—more especially in their Truth representatives; the other eight disciples, the eight subdivisions of these three general groups of the Levites, more especially in their Truth representatives; the Jewish clergy, the clergy of Christendom; Pilate, the civil powers; our Lord's capture, the saints' apprehension by the clergy; His mock trial before the Sanhedrin, the mock trial of the Faithful by the nominal church clergy; the trial by Pilate, the trial by the civil
powers; the condemnation by the Sanhedrin, the decision of the clergy that the Faithful are blasphemers against God; the condemnation by Pilate, the decision of the civil powers that the Faithful are rebels against the state; the crucifixion, a symbolic death, i.e., cutting off from the right of mouthpieceship as respects religious and civil Christendom, but not a passing beyond the veil. From after this symbolic death until, perhaps, after the symbolic "earthquake" the Little Flock, in antitype of Jesus' being in the death state, will have no recognized mission toward Christendom; but after, perhaps also during, the "earthquake" the Faithful, in antitype of Jesus' resurrection, will again appear—not as antitypical John, but as antitypical Elijah—as a mouthpiece to the world, though not to Christendom, to which antitypical John's mouthpieceship exclusively belongs, while antitypical Elijah's mouthpieceship is to the whole world including Christendom. Thus when Christendom is destroyed, antitypical John's ministry being limited to Christendom, it could no longer be enacted—antitypical John will not get back his head! But the order of affairs in state, religion and society that will come during the reign of the socialistic laboring classes will not be Christendom; hence the true Church as mouthpiece then could not be antitypical John; for the latter's mission, unlike antitypical Elijah's, is limited to Christendom alone. As such a mouthpiece the Church will be antitypical Elijah—not antitypical John.
(4) The above setting is the large picture, applying as we will later show from 1874 to 1954 and 1956. But there is a smaller picture enacted within the time of the larger picture. This smaller picture, which we will call that of the small eight wonderful days, we will first explain. Thereafter we will expound the larger picture, which we will call the large eight wonderful days. The small eight wonderful days began early in the Epiphany and are to last but eight years
and a few months. Above we explained that the staff Bands represent the Epiphany Truth, and its breaking represents the proper division and exposition of the Epiphany Truth, which is due for such use during the Epiphany. The first rays of the Epiphany Truth began to shine November 10, 1916. Those rays of light, and some other subsequent ones, were the dawn gleams of the Epiphany Truth, heralding the coming of the Epiphany Sun. In its proper sense the first sunburst of Epiphany light to be rightly divided and expounded to the Church was that which pertained to the separation of antitypical Elijah and Elisha, which progressively became clear to us in 1917, from early in September to early in December, and which was first presented in a meeting at Philadelphia, Dec. 17, 1917. From the standpoint of the small picture Zech. 11: 12, 13, compared with Matt. 27: 8, 9, has as shown above, an application to our Lord's betrayal, because, and only because, as the connection shows, He types the Epiphany- enlightened saints as Truth servants, just as Ps. 2: 1-3 compared with Acts 4: 23-28, as shown above, applies to our Lord, because, and only because, as the connection shows, He types the Epiphany-enlightened saints as Truth servants. Strictly speaking, as the connection shows, Zech. 11: 12, 13 applies to the Epiphany saints as Truth servants. The location of these verses and their relation to the two preceding and the four following verses, especially to the next following verse, seem to prove that they refer to the Epiphany saints as God's special servants beginning to undergo a betrayal experience from the standpoint of both pictures after the whole of the Little Flock was fed by the staff Beauty; and hence they are inserted between the account of the two staves (vs. 7, 10, 11, 14). Hence both betrayals began some time after our Pastor died—October 31, 1916—and the smaller one between Nov. 10, 1916 and Dec. 17, 1917.
(5) We suggested (P '21, 120, col. 2, line 11) that such betrayal began late in 1916; but maturer reflection convinces us that all of the Truth-leaders' specific works of power-grasping before July, 1917, belong, not to the acts of betrayal, but to those that brought upon the stage of activity a class that would later for the price of power betray the Epiphany-enlightened saints as Truth servants. The emphasis given to antitypical Elijah's and Elisha's separation, in the Scripture and in the Pyramid, convinces us that the betrayal began after that separation began. Hence we date the beginning of the small betraying work with the two weeks' trip of J.F.R. in the first part of July, 1917, during which, for the price of power, he grossly misrepresented to various prominent brethren our British activity and that of the Board's majority, thereby securing the support of the former for his ousting the Board's majority, and later for his misrepresenting them and us with our supporters to the whole Church through Harvest Siftings, etc. Consequently about July 1, 1917, the fulfillment of Zech. 11: 12, 13, in the small picture, began. These facts as the fulfillment beginnings of Zech. 11: 12, 13, enable us to locate the time when the small antitype of the last six days of Jesus' earthly career began. The feast at Bethany, toward whose end Judas faulted Mary and Jesus, and immediately after which his betraying activity began, was held six days before our Lord's death (John 12: 1-8; Matt. 26: 6-16). Apparently sometime Saturday afternoon Jesus arrived at Bethany, and late that afternoon they made a feast in the home of Simon, the leper, which He attended. Very early Saturday evening, after bitterly denouncing Mary, and impliedly Jesus also, Judas made his first visit to the chief priests to betray Jesus. These acts correspond with the acts of J.F.R. and his co-conspirators beginning about July 1, 1917, as set forth above. Hence the beginning of that Saturday evening corresponds to about
July 1, 1917. Taking a day to represent a year, as it usually does in Bible types and prophecies, the next eight days, starting with that evening whose beginning corresponds with about July 1, 1917, will give us a set of antitypical dates that, so far as fulfilled, set forth some remarkable matters, with still more remarkable matters to come in those not yet fulfilled, if our understanding is correct [written in Aug., 1922]. To clarify this we offer the following time table of type and antitype:
Sat. 6 P.M. to Sun. 6 P.M. July, 1917 to July, 1918.
Sun. 6 P.M. to Mon. 6 P.M. July, 1918 to July, 1919.
Mon. 6 P.M. to Tues. 6 P.M. July, 1919 to July, 1920.
Tues. 6 P.M. to Wed. 6 P.M. July, 1920 to July, 1921.
Wed. 6 P.M. to Thurs. 6 P.M. July, 1921 to July, 1922.
Thurs. 6 P.M. to Fri. 6 P.M. July, 1922 to July, 1923.
Fri. 6 P.M. to Sat. 6 P.M. July, 1923 to July, 1924.
Sat. 6 P.M. to Sun. 6 P.M. July, 1924 to July, 1925.
(6) Briefly would we trace the small antitype of the events from the Saturday afternoon to the late Saturday evening before our Lord's death, as given in John 12: 1-8; Matt. 26: 6-16; Mark 14: 3-11, corresponding to the events of the time from shortly after our Pastor died to the Fall of 1917. Simon, the leper, seems to type the Great Company, especially in its leaders, as is suggested in Miriam, Moses' sister, becoming leprous while typing the Great Company (Lev. 13; 14; Vol. IV, Chapter IV). The feast represents the opportunities to appropriate to themselves proper powers and to usurp for themselves improper powers, and the use of them on the part of the Great Company leaders after our Pastor's death, as well as for the Epiphany-enlightened saints to use their proper powers. The leaders of the Epiphany-enlightened saints (Jesus), the good Levites in all Levite groups (the eleven Apostles), and the Truth Levites who betray the Faithful for power (Judas), were guests on that occasion. Those not leaders in the Great Company (Martha) served
actively on that occasion; while those not leaders in the Little Flock (Mary) gave their best and most gracious support to the leaders among the Little Flock (Jesus), making their teachings, activities and conduct fragrant before others. All the Levites (the Apostles) complained at this, but more especially their power-grasping and brethren- betraying leaders (Judas). Lazarus probably represents the Youthful Worthies, who toward the end of our Pastor's ministry were more or less energized in the Lord's cause, as the begettal ceased and the gleaning began, proceeded and ended.
(7) The power-grasping leaders, angered at the loving, self-denying support given to the Little Flock leaders (Jesus) by its less prominent members (Mary), went forth to leading Levitical brethren (the chief priests, etc.), and bargained for the betrayal of the leaders in the Little Flock for the price of power. Thus we see that the events from Saturday afternoon until late Saturday night correspond quite well with the events beginning shortly after our Pastor's death until the Fall of 1917.
(8) We harmonize the various accounts given in the above references with St. Luke's account (Luke 22: 1-6) as follows: Sts. Matthew's and Mark's account connect the visit of Judas to the priests with the feast at Bethany, which St. John shows (John 12: 1-12) occurred the Saturday before the crucifixion; but because there was also a special meeting of the Sanhedrin Tuesday night before the crucifixion, when also Judas visited them (Luke 22: 1-6, comp. with Matt. 26: 1-5 and Mark 14: 1, 2), Sts. Matthew and Mark, because of following the principle of grouping some-what related events, tell of the Tuesday night meeting before telling of the feast and Judas' first visit to the priests the previous Saturday. Luke is the only Evangelist who tells of the Tuesday night's visit to the priests on Judas' part.
(9) We now find it necessary to prove that our
Lord entered Jerusalem as King in triumph Monday morning, and not Sunday morning, as is generally believed. We are all agreed that the day of that entrance was Nisan 10, when as the antitypical Lamb He was set aside for death (Mark 11: 18), and that the day of His crucifixion was Nisan 14, when He died as the antitypical Lamb (1 Cor. 5: 7, 8), as we are also agreed that by God's reckoning that day began at 6 P.M. Our Lord's death occurring on Nisan 14, and that on Friday, that Nisan 14 must have begun Thursday at 6 P.M. Therefore Nisan 13 began Wednesday at 6 P.M.; Nisan 12 began Tuesday at 6 P.M.; Nisan 11 began Monday at 6 P.M.; and Nisan 10 began Sunday at 6 P.M. Hence that Nisan 10 was from Sunday, 6 P.M. to Monday, 6 P.M. Therefore it was Monday morning that Jesus made His triumphal entry into Jerusalem and not on Sunday, as is implied by the Nominal Church festival called Palm Sunday. But some object to this that St. John (John 12: 12-19) shows that Jesus' entry into Jerusalem was on the day following His anointing and Judas' first visit to the priests assembled to plan for Jesus' death. To this fact we agree, but reply that the objection is based on the supposition that the next day was Sunday, whereas it was Monday; for, according to the Jewish way of counting days, Judas' visiting the priests occurring after 6 P.M., the day on which this occurred was therefore Sunday; hence the "next day" of John 12: 12 was Monday. Accordingly, none of the Evangelists give any events as occurring during the daylight part of that Sunday.
(10) The next set of events that we would briefly set forth, type and antitype, occurred in the type on Monday, which day began at 6 P.M., Sunday, and ended at 6 P.M., Monday; and the antitypes occurred between July, 1918 and July, 1919. In the type the events are recorded in Matt. 21: 1-17; Mark 11: 1-11, 15-19; Luke 19: 29-48; John 12: 12-18. They include the
triumphal entry, Jesus' foretelling Jerusalem's overthrow, His cleansing the temple, His acclamation by the children, and the envious objections and death plans of the Jewish leaders.
(11) Jesus entered Jerusalem on Monday morning, that is, when about a half of the Jewish day was ended. This time would correspond to about January 1, 1919. What is the antitype? The Epiphany-enlightened saints about that time entered the Levitical City, riding on teachings contained in The Present Truth, Nos. 1 and 2—the antitypical ass and colt—which were published December 9 and 24, and these teachings by January 1, 1919, were by the first of the Epiphany-enlightened saints well digested, and the latter as the result were supported (riding) by these teachings in their activity toward the Levitical City. And many who were not Epiphany-enlightened saints hailed them as bringers of good news and helpers to, as well as harbingers of a better time, as all of us remember, even as in the type many hailed our Lord. Jesus foretelling Jerusalem's overthrow represented repeated announcements made in The Present Truth that the religious government which the Levites were developing would be destroyed. Such announcements were made in The Present Truth, Nos. 2-4, especially. The cleansing of the temple types the Epiphany-enlightened saints' use of cleansing truths by which the power-grasping and revolutionistic Levites were scourged. This was done in The Present Truth, especially Nos. 3-5. The children's acclaiming Jesus types how some of the less mature brethren hailed the Epiphany-enlightened saints in this activity, while the murderous plans of the priests, etc., envious of the reception that Jesus' teachings were receiving, type the plans that the Levite leaders made to destroy among Truth people the activities of the Epiphany-enlightened saints, and to cut off such saints from the fellowship of Truth people.
(12) The only incident recorded as occurring on Tuesday, which corresponds with the time from July, 1919 to July, 1920, is the cursing of the barren fig tree (Matt. 21: 18, 19; Mark 11: 12-14). In the first instance this types the curse upon the Israelitish system as a religious government; but for our line of thought this tree represents the system of religious governments that the Levite leaders have set up among Truth people. Hence the cursing of the barren fig tree represents how the Epiphany-enlightened saints taught that the revolutionistic religious systems that the Levites were establishing as evil systems among the Truth people would wither. Repeatedly they taught that these would not prosper, and that the Levites would have to cleanse themselves of their revolutionism and revolutionistic practices before they would prosper. Such sentiments were repeatedly expressed in The Present Truth between July, 1919 and July, 1920. As illustrations on this line we might cite Nos. 13-19; and, of course, the Epiphany-enlightened saints repeatedly gave expression to such thoughts. As in the type, so in the antitype, the reason no fruit was found is that the time for fruitfulness has not yet come—the Divinely approved future Levitical systems will produce no fruit until the Levites' due time for fruitfulness has come— after they cleanse themselves. The withering of the fig tree corresponds to the decay manifested by the Levite systems, which were proven to be decaying by their continued and increased revolutionism, e.g., electing the Society's officers for 3¾ years at the Jan., 1920 shareholders' meetings, deciding then to change the Charter, errors on tentative justification, on the Youthful Worthies, on the Court, etc., in the Society; errors on the Ransom, the Sin-offerings, etc., among the Olsonites; and errors on various phases of Revelation among the P.B.I.
(13) The first recorded event on Wednesday, which corresponds to the time from July, 1920, to July, 1921,
was Judas' second visit to the priests in his betraying mission. This occurred after 6 P.M., Tuesday evening (Wednesday in God's time), and is mentioned only in Luke 22: 1-6. Compare his account with Matt. 26: 1-5 and Mark 14: 1, 2 to fix the date of this second visit. Above we showed how to harmonize the accounts of his first and second visits. It will be recalled that the Amram Levites were developed from Feb. to June, 1920, and that from about July 1 certain of their leaders began their betraying acts in order to gain power, which proved to be Levite power. R.H. Hirsh's course at Jersey City is an example of this, particularly the night of July 11 (God's time, July 12, the anniversary of the day on which J.F.R. falsely swore that there were four Board vacancies, which he then proceeded to fill), when to gain power and influence, first at Jersey City and then elsewhere, he misrepresented, especially before some leading Amram Levites, the entire situation connected with the Amram sifting. And soon he won as against the Epiphany-enlightened saints the sympathy of those who had previously betrayed such saints as well as that of the supporters and rewarders of such betrayers (the antitypes of the Jewish Sanhedrin). Jesus' foretelling at that time His full betrayal (Matt. 26: 2) corresponds to the Epiphany-enlightened saints announcing their full betrayal by the power-grasping Levites. This announcement had its beginning between July, 1920 and July, 1921. We made such announcement in warning R.H. Hirsh and wife at Jersey City the evening of July 11, 1920, as the brethren who were present will remember. Such warnings were also given in The Present Truth from time to time during the period which we are now discussing. Other Epiphany-enlightened saints did the same thing at that time.
(14) The second recorded event of Wednesday occurred in the morning—the disciples seeing the barren fig tree entirely withered (Matt. 21: 20-22; Mark 11: 20-26).
These disciples type the good Levites, who in the Society's Tabernacle Shadows revisions, in the teaching of the Ancient Worthies' return in 1925, in the millions message, in the Olsonite prophetic program collapsing, and in the P.B.I. chronological and prophetical errors, saw the evidence of the Levite systems as withered—root, trunk and branch. Jesus' exhortation in connection with this event types how the Epiphany-enlightened saints testified that faithfulness to the Lord's Spirit would lead to the removal of all obstacles in the way of the good Levites fulfilling their mission with success in due time. Such thoughts are found in various articles—in the Gideon article in No. 29, as well as in other articles. Many of the Epiphany saints have given the same assurance.
(15) As Christ's authority was questioned by the Jewish leaders (Matt. 21: 23-27; Mark 11: 27-33; Luke 20: 1-8), so the right of the Epiphany-enlightened saints to exercise a ministry toward the Truth Levites has been questioned by leaders among the Truth Levites. And as Jesus check-mated the cavilers, so did the Epiphany-enlightened saints. The parable of the two sons (Matt. 21: 28-32) seems to refer to the good and the bad Levites, the former at first refusing to serve and then later doing so, while the latter promised to serve and did not. Repeatedly the Epiphany-enlightened saints described these classes during the antitypical Wednesday—July 20, 1920, to July 20, 1921. The parable of the wicked husbandmen (Matt. 21: 33-46; Mark 12: 1- 12; Luke 20: 9-19) types the teachings of Epiphany- enlightened saints on the bad Levite leaders, their wicked conduct toward the leaders among the Epiphany- enlightened saints, and, finally, toward the latter as a class, to result later in God's destroying the present Levitical systems and severely punishing their bad leaders. Such announcements, of course, led the bad Levites to seek to undo the Epiphany-enlightened saints, as their types
attempted to undo Jesus, when they perceived that this parable was spoken against them. The Parable of the Marriage Feast (Matt. 22: 1-14) represents for Epiphany purposes the invitation to partake of the Epiphany privileges, which was declined by the leading Levites, but which was accepted by the humbler of the Truth people, the one casting off the wedding garment seeming to represent those who feasted awhile and then, losing faith altogether in the Truth and the Lord, have gone into outer darkness. This has had a fulfillment in the cases of certain ones of whom we and others have also testified, and will, we opine, have a still larger fulfillment later.
(16) The insidious questions of the Pharisees (Matt. 22: 15-22; Mark 12: 13-17; Luke 20: 20-26), and of the Sadducees (Matt. 22: 23-33; Mark 12: 18-27; Luke 20: 27- 40) and the testful one of the Lawyer (Matt. 22: 34-40; Mark 12: 28-34) represent all sorts of catch questions, and questions based upon errors, and questions asked in search of knowledge, that have been put to Epiphany-enlightened saints by various groups of Levites and their adherents. Christ's refuting their errors, frustrating their efforts to bewilder Him, and giving valuable information types the answers that the Epiphany-enlightened saints have given such questioners. Not a few of the articles in The Present Truth and most of its answers to questions in the Questions of General Interest are the antitypical replies to such questions. The questions on the Bible's pointing out the Epiphany-enlightened saints, which these saints have put to their Levitical detractors, and which the latter have not been able to answer, antitype Jesus' questions put to the Pharisees (Matt. 22: 41-46; Mark 12: 35-37; Luke 20: 41- 44).
(17) Another feature of Jesus' teachings on Wednesday of His last week is noteworthy—His severe denunciation of the unfaithful religious leaders in Israel (Matt. 23: 1-39; Mark 12: 38-40; Luke 20: 45-47).
This types the severe criticisms that the Epiphany- enlightened saints have made on the Levite leaders, especially from July, 1920, to July, 1921. These severe criticisms are found in The Present Truth, Nos. 20, 21, 22, 24, 25, 29 and 30. Perhaps each one of these numbers corresponds to one of the seven woes that our Lord pronounced upon the Jewish leaders. Of course, the Epiphany-enlightened saints joined in giving these criticisms. We have been severely denounced for making such criticism, just as our Lord was for making those in the type. However, we are confident that not we, but those who denounce the Epiphany-enlightened saints for such activity, are in the Lord's sight blamable, even as, not Jesus, but His denouncers were blamable. The Lord's noting and remarking on the gifts put into the treasury (Mark 12: 41- 44; Luke 21: 1-4) find their correspondencies in our observation and remarks in the annual report found in No. 25 on the large gifts bestowed by the Levites and the comparatively small gifts bestowed by the Epiphany enlightened saints. Of course, the latter also noted and commented on these givers and their gifts.
(18) The account of the Greeks desiring to see Jesus, His remarks thereon, Jehovah's acknowledgment of Him and the connected remarks (John 12: 20-36), seem to type things connected with antitypical Gideon's Second Battle, and antitypical Elijah's renewed activity after his reappearance, which began July, 18, 1920. Certainly by such activity not a few worldlings have desired to understand the Epiphany-enlightened saints in their teaching and work. Certainly this has led the latter to recognize themselves as highly privileged and has prompted them to testify to the need of consecrated living, in conducting the public work. Certainly they have been in more or less distress because of the approaching end of their ministry toward the Truth Levites—which
from that time onward they spoke of as in the near future. And surely they have made remarks connected with Satan's being cast out and his empire destroyed both in great and little Babylon. God's answer from heaven acknowledging Jesus seems to type His acknowledgment of the Epiphany- enlightened saints by the Pyramid's testimony as to Elijah's reappearance on July, 18, 1920—the testimony first being given to them at Jersey City on the evening of Apr., 17 (Apr., 18, God's time), 1921, and published in the May, 1921 Truth, both acts occurring during antitypical Wednesday. The people being doubtful as to the sense of the voice types the doubts of many Truth people on this particular Pyramid testimony; and Jesus' showing what He would accomplish as God's Christ, and exhorting the people to act in harmony with the Truth correspond with what the Epiphany-enlightened saints said they would accomplish toward the Great Company and what they exhorted the Truth people to do with the Truth. This can be seen in Nos. 30 and 31.
(19) In Matt. 24: 1-51; Mark 13: 1-37; Luke 21: 5-36, is found Jesus' great prophecy of the Gospel Age, which Jesus delivered after 6.00 P.M. Wednesday, as also the parables of Matt. 25 were delivered a little later that evening. The antitypes, therefore, were between July, 1921, and July, 1922 (Luke 21: 37; Matt. 24: 1-3; Mark. 13: 1-3). This for Epiphany purposes, broadly speaking, seems to type how the Epiphany enlightened saints have foretold the overthrow of the bad Levitical City; the rejection and persecution of the faithful who mingle with the Levites until the latter are cleansed; their longing for the time when the Epiphany-enlightened saints will deliver these Priests, which will occur when they shall turn their attention to the successful cleansing of the Levites; their showing forth the fact that at that time the work will not be understood nor anticipated, but that it will quietly and suddenly set in; their warnings on the necessity
for watchfulness for the signs indicating such events; their showing how through an individual mouthpiece they would then work; and that this work would be followed by a brief work of an evil Levite, who would be utterly cast off. These three latter lines of thought have been expressed orally and not in print among a few Epiphany-enlightened saints. From the standpoint of the small picture the giving of the three parables of Matt. 25: 1-46 seems also to be typical: that of the ten virgins (Matt. 25: 1-13) seems to type those teachings that the Epiphany-enlightened saints gave between July, 1921 and July, 1922 on the subject of the bewildered priests and the Levites, of their different attitudes when the time of the full separation comes, and of the difference of their rewards thereafter. The parable of the talents (Matt. 25: 14-30) seems to type those teachings that the Epiphany-enlightened saints gave from July, 1921 to July, 1922 on the subject of various good uses that the bewildered Priests make of their opportunities and of the failure of the Levites to make such use of their opportunities, with the difference of results that will come to these at the time of the Levites' cleansing. The Parable of the Sheep and Goats (Matt. 25: 31-46) for Epiphany purposes seems to type the teachings of the Epiphany- enlightened saints on the cleansing operation into which the Levites will be placed, those on the right in the parable corresponding to the Great Company members who will gain life, and those on the left in the parable corresponding to those who will go into the Second Death. The parable of the pounds (Luke 19: 11-27) was given at Jericho (Luke 19: 1, 9, 10, 28), before Jesus arrived at Bethany, hence does not belong to the eight wonderful days.
(20) There seems to be but one other event in our Lord's experiences relating to the time between Wednesday evening and Thursday evening—which corresponds to July, 1921 to July, 1922. This is recorded
in John 12: 36-50. During that day Jesus remained away from the Jewish leaders, even as the Epiphany-enlightened saints during that antitypical time did nothing new toward the Levites: for what was done in and as a result of Nos. 32, 33 and 34 was simply an elaboration or a continuance of what had been done previously toward the Levites. This would correspond, then, to Jesus' silence toward Israel's leaders during Thursday. St. John's and the Lord Jesus' reflection on the unbelief of the Jews correspond to what the good Kohathite Levites and the Epiphany-enlightened saints have said on the unbelief of the rebellious Levites during the antitypical Thursday.
(21) Above we have very briefly given the small antitypes of Jesus' experiences and teachings in five of His last six days in the flesh. We are not to be understood as meaning, for example, that the parables and prophecies given in those days have no other applications than given above. They certainly do have other and more prominent applications than those we have given; but our purpose in the above was simply to give their small, not their primary, applications, and our justification for giving them the small applications is the fact that, as shown above, the eight days from Judas' first betraying work until the end of Jesus' resurrection day type the period from July, 1917 to July, 1925. Seemingly the fulfillments, so far enacted, seal the above applications as true.
(22) We do not feel it to be the Lord's will that we attempt to set forth details of the small sixth, seventh and eighth days, because we have just entered into the antitypical sixth day—July, 1922 to July, 1923; consequently the time of these days is almost entirely future; and being connected with severe trials, their experiences cannot be understood in detail; for the Lord never lets us understand the details of future events connected with trials; for they always come
in unexpected ways and to understand them beforehand would prevent their being trialsome. Hence it would be pernicious speculation to attempt to pry into such details. Therefore we offer merely some generalities. The Passover feast of that Thursday night seems to represent privileges with the Truth and its services that we are now having and that we are about to enter. The eleven represent good Levites measurably sharing in them. Judas leaving the feast represents power-grasping Truth Levites and possibly power grasping Nominal Church Levites, setting out for the final betrayal acts. If our time-setting is correct, the time of the death of Jesus corresponds to about May 1-15, 1923. About that time, it seems, the Epiphany -enlightened saints will have entirely entered into a symbolic death—a cutting off from all Epiphany activity toward Truth and, perhaps, Nominal Church Levites and, perhaps, nominal people of God, as blasphemers and rebels, and thus will be utterly inactive in Epiphany respects toward them, apparently utterly and completely overthrown, but mourned, honored and defended by a few timid friends (Matt. 27: 54-61; Mark 15: 39-47; 16: 1; Luke 23: 47-56; John 19: 31-42).
(23) As during the time from Saturday morning until early Sunday morning (Matt. 27: 62-66) the priests tried to perpetuate their triumph by their guard at the sepulchre, so from about January, 1924 to about January, 1925 the Levite leaders will try to perpetuate the oblivion of the Epiphany saints with special restrictive acts and agents; but as in the type, so in the antitype, the effort will in due time be in vain; for as our Lord came back on the third day—the typical eighth day—with more power than He ever before had, and as He before the day was over convinced most of His disciples of His glorious change and mighty power, so between July, 1924 and July, 1925 the Epiphany- enlightened saints will come back again with greater power than we have yet had, an
shortly thereafter will convince increasing numbers of the good Levites and a little later the less good Levites of the Epiphany Truth and Work, and thus lead them to their cleansing. Let us, beloved Epiphany-enlightened saints, arm ourselves for the antitypical experiences ahead of us, as Christ armed Himself for the corresponding typical ones ahead of Him, and like Him we will obtain strength from the Lord to meet our Gethsemane, Sanhedrin, Pilate, Praetorium, Via Dolorosa, Calvary and Joseph's tomb, fully assured that on the third antitypical day we shall come back with invincible power from seeming and ignoble defeat to certain and glorious victory!
(24) A postscript: The foregoing part of this chapter was written early in August, 1922, and was first published in the September, 1922, Present Truth. Since its appearance the sixth, seventh and eighth of the Small Eight Wonderful Days have passed and they have witnessed the small antitypes of what occurred in the sixth, seventh and eighth day after our Lord arrived at Bethany, i.e., Thursday, 6 P.M., to Friday, 6 P.M.; Friday, 6 P.M., to Saturday, 6 P.M., and Saturday, 6 P.M., to Sunday, 6 P.M. We are writing paragraphs (24)-(28), as a postscript to the foregoing. In this postscript, written in March, 1930, we desire to set forth briefly the salient points of these three antitypical days' fulfillments. The feast in the upper room, with its discourses, warnings, encouragements and forecasts, types the privileges of pertinent Truths and of service that the Epiphany-enlightened saints (the small Jesus) and the eight sets of good Levites (including those in the Epiphany Truth) distributed among the three large Levitical divisions (the eleven good disciples) were privileged to have from July, 1922, until toward January, 1923. This can be seen in the articles in The Present Truth that appeared during that time: the articles against certain P.B.I., Society and Olsonite errors, and the