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

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prophetic, the service, the character-building, etc., articles, together with participation in the implied service privileges.

 

(25) Judas types the evilly and treacherously disposed among Truth people seeking personal advantage, even to the betrayal of the Epiphany-enlightened saints, especially of their leader. Judas leaving the feast before it was through represents these evil Truth people from all the groups severing themselves in heart's attitude from the good ones and treacherously turning against the faithful Epiphany- enlightened saints. A noted example of such was a certain sister in the Philadelphia class stumbling and going over to the Amramites, where she did her part in the betrayal. The anger that our exposures of Levitical errors previous to July, 1922, and immediately following it up to November, 1922, aroused in the false teachers, made them, as the little antitypical Sanhedrin, anxious "to get" the leader of the Epiphany-enlightened saints and his faithful supporters, so as to destroy their work among the followers of this little Sanhedrin. Our Lord's Gethsemane trial represents the grief and fears of the Epiphany-enlightened saints in view of the thoughts of their probable past failure or of their probable future failure in the forecast experiences of the Sixth Small Wonderful Day. In that scene Peter represents the good Merarite Levites, James the good Gershonite Levites and John the good Kohathite Levites (including the crown- losers in the Epiphany Truth). The drowsiness of all eleven types how their antitypes did not appreciate the trial of the Faithful at that time.

 

(26) The betrayal consisted in the acts whereby the little Judas gave any information against the Little Jesus, whereby his mouthpieceship toward the Truth part of the Great Company and Youthful Worthies could be hindered and stopped. The trial before the little Sanhedrin consisted of an investigation of the

 

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teachings and acts of the Little Jesus that could be construed as related to his being the priestly mouthpiece toward the Truth Levites and Youthful Worthies. The false testimonies of the type against our Lord represent the perversions of the teachings and acts of the Little Jesus that various individual supporters of the little Sanhedrin rehearsed to it. The high priest adjuring Jesus to tell if He were the Christ corresponds to the challenge thrown out to the Epiphany saints to declare if they were the special- mouthpiece of the Lord at this time to the Great Company and Youthful Worthies. Many offered this challenge. A very marked case of this challenge is found in quite a few Towers, particularly in Z '23, 68, 72. And the answer of the Little Jesus was given by the Epiphany-enlightened saints on many occasions and to many challengers. The author's answer to it, as given in Z '23, 68, 72, is found in P '23, 77, 78. These answers, made the false teachers decide to seek the cutting off of the Little Jesus from all mouthpieceship among their followers—the Levites. Peter's denial represents good Society Levites whose fear moved them to disclaim sympathy with, and support of the Epiphany- enlightened saints and their work.

 

(27) While Judas types, in the Small Eight Wonderful Days, the bad Levites who for personal and official gain sold the Little Jesus, and the false teaching Levitical leaders correspond to the little Sanhedrin, Pilate represents the Levite leaders, not as false teachers, but as having and exercising official powers in controlling, executive and managerial ways, e.g., the various board directors, officers, managers, general and local, and their subordinates, in the various Truth Levite groups. Pilate's hesitating to condemn Jesus to the cross types the temporary efforts of these to prevent a symbolic crucifixion of the Little Jesus, i.e., a public setting forth of these as being evil in their service (nails through the hands) and character (nails through

 

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the feet). The little Pilate finally acceded to this. We will offer two illustrations of this symbolic crucifixion and its accompanying ridicule. In an Amram convention in Philadelphia, R.H. Hirsh severely and falsely excoriated the editor and his loyal supporters as evil in their service and characters, and that amid the ridiculing of his partisan Amram hearers. R.H. Barber, one of the Tower editors, at the Rochester Convention told the audience that we and our consecrated supporters were Second Deathers, and as such should not be given the least hearing. Certainly such statements, greedily and mockingly received, cut off such slandered brethren from effective mouthpieceship—the death of the Little Jesus—among the Levites. The two thieves type evildoers among the Levites who at the same time were cut off from their activities among the Levites. At the crucifixion John represents the good Levites in the Epiphany Truth. Mary, Jesus' mother, represents the Epiphany-enlightened Youthful Worthies and the other three women represent the good Levites in the three Levite groups. The other women represent the smaller Levite divisions. The good Levites in the Epiphany Truth (John) received the charge to care, especially, for the Epiphany- enlightened Youthful Worthies. The burial of Jesus types the defense of, and respect shown to the Faithful by their sympathizers in their cut-off condition, two of  the Epiphany leaders (Joseph and Nicodemus) joining therein.

 

(28) Jesus' being in the death state parts of three days types the complete inactivity of the Epiphany saints from new Epiphany effort toward the Levites, necessitated by its uselessness under the circumstances, from the middle of May, 1923, until December, 1924, these three days, beginning July, 1922, and ending July, 1925. His resurrection corresponds with the renewal of Epiphany efforts, begun in the writing, publication and circulation of the January, 1925, Present Truth, which treated of Society and P.B.I. errors

 

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taught since the suppression of Epiphany work toward them. The soldiers' reporting our Lord's resurrection to the high priest represent certain of the Society's and P.B.I's guards bringing to the attention of the false teaching leaders in these two bodies this renewed activity. And the efforts at refutation of the teachings of that Truth and suppressing its effects correspond to the efforts of the Sanhedrin to deny Christ's resurrection. The very active interest that this issue aroused among many good Levites out of and in the Epiphany Truth corresponds to the effect of the news of our Lord's resurrection on the disciples. The May, 1925, Truth served to convince more thoroughly such good Levites, corresponding to the growing conviction of the disciples in the Lord's resurrection, culminating in the manifestation at Emmaus. The article, "What Does It All Mean?" in the September, 1925, Truth, in its effects on almost all good Levites, corresponds to the upper-room manifestation and its effects on the disciples. Thomas' absence and unbelief on that occasion represents the failure of some good  Levites to respond to the three stages of the little Jesus' manifestation just described.

 

(29) Some of the dear ones have been questioning whether we were not mistaken in our presentations on the above Small Eight Wonderful Days, originally written in August, 1922, and published in P '22, 132-136. Our reply [written Nov., 1923] is that we were not mistaken in that article, though we did not at its writing understand all about the eight wonderful days. Its thoughts have been fulfilling right along among the Truth people. We are now in the seventh wonderful day, antityping the time from Friday evening to Saturday evening, during which time our Lord was in the tomb. And so far as concerns any work toward the bad Levite leaders and their partisan supporters, and even toward the good Levites among them, as to their activities since May 16, 1923, we are (to them) dead

 

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and buried, though, of course, we continue to send to all Truth people whose names and addresses we can get, the Volunteer Truths treating of revolutionisms committed prior to May 16, 1923. We are letting the bad Levite  leaders as such alone, as far as concerns resisting among them, their partisan supporters and their fellowshipping good Levites, their present revolutionisms. This is because the bad Levite leaders and their partisan followers have wholly cut us off from all our rights of fruitful working among them, have antitypically condemned and crucified us as respects our working among them from the standpoint of our teachings and practices as against their misteaching and mispractices entered into since May 16, 1923. Hence we are sending no resisting literature among them treating of their teachings and practices inaugurated since May 16, 1923, though as P '23, 139, 140 and several articles show, we point these out to the as Epiphany-enlightened saints.

 

(30) When we wrote on the Eight Wonderful Days originally, we expressed uncertainty as to whether the application of the thought as we then gave it should in the sixth wonderful day be enlarged so as to include the nominal people of God, or be restricted to the Truth people only (P '22, 138, par. 22; see above). We knew from Ps. 2: 1-3 and from Acts 4: 23-31, that in some way the eight wonderful days would include the participation of the nominal people of God from the standpoint of church and state; but our uncertainty arose from the fact that apart from one clear reference to the nominal people of God typed by the heathen Greeks (John 12: 20-36), and one possible reference to the clergy (Matt. 23: 1-39), and that only, if Matt. 23: 1-39 be given a double application, everything in the first five wonderful days as they were then understood by us applied exclusively to the Truth people. But when May 16, 1923, came, and when instead of finding ourselves as having been

 

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symbolically condemned and crucified by the nominal church and state, we began an activity toward them which proved that we were very much alive toward them, we saw, of course, that the eight wonderful days as we had viewed them did not include the nominal church and state. Knowing from many other things that there are larger antitypes and smaller antitypes to many Scriptural types, we began after May 16, 1923, to wonder whether such were not the case with the eight wonderful days, and found to our enlargement of understanding and joy that the facts so far fulfilled corroborate such a double application of the eight wonderful days. Our study revealed to us the fact that if we should consider the eighty years of the Parousia and Epiphany periods—1874 to 1954—to be the period corresponding to what we call the large eight wonderful days, we would find a large application, antitypical of everything recorded of the first five wonderful days of our Lord's last week in the flesh, in the time from Oct., 1874, until now, the large fifth wonderful day from this viewpoint ending with Oct., 1924. From this standpoint eighty years would antitype eight days, ten years would antitype one day, and five months would antitype one hour.

 

(31) We will now proceed to the explanation of a few details: First, we offer a table giving the type and antitype from the standpoint of the chronology of the large eight wonderful days:

 

           TYPE                                        ANTITYPE

Sat. 6 P.M. to Sun. 6 P.M.         Oct. 1874 to Oct. 1884

Sun. 6 P.M. to Mon. 6 P.M.       Oct. 1884 to Oct. 1904

Tues. 6 P.M. to Wed. 6 P.M.      Oct. 1904 to Oct. 1914

Wed. 6 P.M. to Thurs. 6 P.M.     Oct. 1914 to Oct. 1924

Thurs. 6 P.M. to Fri. P.M.          Oct. 1924 to Oct. 1934

Fri. 6 P.M. to Sat. 6 P.M.           Oct. 1934 to Oct. 1944

Sat. 6 P.M. to Sun. 6 P.M.         Oct. 1944 to Oct. 1954

 

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(32) The first item that suggested the correctness of this large view was the threefold visit of Judas to the chief priests. We have shown above that Judas visited them on a betraying mission three times—Saturday, Tuesday and Thursday nights. Antityping the first and second of these nights we find that the ransom deniers began their betraying activities in 1878, corresponding to Judas' first visit to the chief priests; that the Sin-offering deniers began their activities in 1908—thirty years, i.e., 3 antitypical days, later, therefore on antitypical Tuesday evening corresponding to Judas' second visit to the chief priests; hence we concluded that each day stood for ten years and therefore that sometime after Oct., 1924, and before Oct., 1929, the bad Levite leaders in the nominal church, assisted by the bad Levite leaders in the Truth, will consummate the betraying activity of antitypical Judas. We cannot be certain beforehand of the exact time of this third betrayal, because the exact time of Judas' third visit is not stated. The first  exact  hour  expressly mentioned  between Thursday 6 P.M. and Friday 6 P.M. is the hour of our Lord's nailing to the cross (Mark 15: 25), though Jesus and the disciples sat down to the supper just after 6 P.M., Thursday evening (Friday, God's time, Matt. 26: 20; Luke 22: 14), corresponding to Oct., 1924, and though His final sentence by the Sanhedrin was about 6 A.M., corresponding to Oct., 1929; and just a few minutes later His delivering to Pilate occurred (Matt. 27: 1, 2; Mark 15: 1). The antitype of the third visit being yet future, and the exact time of the type not being given, its nature and time cannot be accurately described now, though reasoning from the time of the other two antitypical visits the third may be sometime in 1928. But it is very remarkable to find from the time setting here presented that the first and second antitypical visits occurred in the required periods. These two antitypical visits are also the antitypes of what the Scriptures

 

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type respectively by the first and the second smiting of the rock by Moses, which we know respectively represent (1) denying the Ransom, and (2) denying the Church's share in the Sin-offering. But, as we shall see, all the other details are, in their time and fact correspondence of type and antitype, just as remarkable.

 

(33) We will now proceed to a description of the details, making it brief, because our explanations made on what by contrast we above call the small eight wonderful days, which might be profitably reviewed before proceeding further, make necessary only a brief statement of these details. The feast at Bethany (John 12: 1-8; Matt. 26: 6-16; Mark 14: 3-11) types the participation in the first features of the Parousia Truth, especially those connected with the manner, time and object of our Lord's Return and with Israel's return to favor, and participation in privileges of service therewith connected, as these were given from 1874 to 1878. Simon, the leper, seems to represent the Great Company, particularly in the nominal church, his house; Jesus, the Little Flock, especially its leaders; Mary, the Little Flock, especially from the standpoint of giving support to its leaders, Martha, the Great Company members in the Truth and in the nominal church as serving; Lazarus, Fleshly Israel who for a little while before 1874 began to look Zionward, though no favor as yet returned to them— still their first modern colony settled in Palestine in 1874; Judas, the Second Deathers in the Truth and in the nominal church, especially in this event, the no-ransomers (see Chapter II); and the other eleven disciples, the Great Company in the Truth and the nominal church, anticipatorily divided as they actually now have been in the finished picture into three large groups, which later were subdivided into eight smaller groups. The eleven also type the justified as tentative Levites and prospectively the Youthful Worthies as persisting

 

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Levites. For power and leadership the antitypical Judas, both in the Truth and in the nominal church, bargained to betray the true teachers, the bargaining being their bid for power by the denial of the ransom. This was done after faulting antitypical Mary for supporting the Little Flock leaders, in which fault-finding the Great Company members, the tentatively justified and (later) even many Youthful Worthies in and out of the Truth joined.

 

(34) The type mentions nothing as being done after Judas' first visit to the high priests until Monday morning when the triumphal entrance into Jerusalem occurred. As our table shows, the time from 6 P.M. Sunday until 6 P.M. Monday corresponds to the time from Oct., 1884, to Oct. 1894. Monday 6 A.M. would correspond to October, 1889. The events antitypical of Jesus entrance into Jerusalem, His cleansing the temple, His acclamation by the children, and the envious objections and death plans of the Jewish leaders, are, therefore, to be sought in events from about Oct., 1889, to Oct., 1894. The first and second volumes of Studies In The Scriptures seem to correspond to the ass and its colt respectively, on which the Little Flock, especially our Pastor, made a very public entrance into Christendom as respects Truth teachings relating to its religious condition. See in Chapter II, the third call, sifting and slaughter weapon. Certainly the Faithful were, for their teachings, hailed by the meek in and out of the Truth—the antitypical children, as multitudes of others hailed the Little Flock for its pertinent work. The cleansing of the temple was effected especially by the pertinent teachings of the Harvest Work chapter of Volume III and by our Pastor's article in the Nov. 1 and 15, 1893, Double Tower against the Parliament of Religions as exposing and purging the defiled condition of the (nominal) temple of God. The antitypical envious objectors—the clergy—put forth efforts to stop the harvest work;

 

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and the steadfast continuance in the work by the Faithful constituted the refusal of antitypical or large Jesus to stop the antitypical children's hailing him and to desist from his cleansing work. The death plans of the Jewish clergy type the determination of the clergy of Christendom to cut off the Harvesters from all fellowship and activity in Christendom.

 

(35) The only incident of Tuesday, corresponding to the time from Oct., 1894, to Oct., 1904, was the cursing of the fruitless fig tree (Matt. 21: 18, 19; Mark 11: 12-14), which for the large eight wonderful days types the denunciation of sterile Christendom and its sentencing to perpetual unfruitfulness. This was especially done in Volume IV, which appeared in 1897, and whose message, in the book and in the preaching and conversation of the Truth people, certainly condemned Christendom for failure to  produce the Divinely sought fruit, and sentenced it to eternal sterility as respects such fruit. And certainly Babylon's increasing perversions of Truth and righteousness and increasing worldliness, unbelief and misbelief have been abundant evidence of such a curse going into effect.

 

(36) The time from Tuesday 6 P.M. to Wednesday 6 P.M. of Jesus' last week in the flesh, corresponding to the period from Oct., 1904, to Oct., 1914, was full of events and teachings, even as the time antitypical of it also was, from the standpoint of the large eight wonderful days. As already shown, Judas' second visit to the chief priests (Luke 22: 1-6) corresponds to the contradictionism movement (1908-1911). For particulars please see Chapter II, under the fifth sifting and slaughter weapon. The resultant opposition aroused in Christendom to the faithful Truth people, particularly toward our dear Pastor, occasioned them to forecast their betrayal to, and casting off by, Christendom. Its being forecast as taking place "after two days" we explain as follows: These antitypical

 

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forecasts were begun in antitypical Wednesday. We are now in antitypical Thursday. The "after two days" will end in antitypical Friday, Oct. 1924, to Oct., 1934, during which the betrayal will take place.

 

(37) The second recorded event of Wednesday occurred in the morning—the disciples seeing the tree entirely withered and calling the fact to our Lord's attention (Matt. 21: 20-22; Mark 11: 20-26). These disciples represent the tentatively justified, the Youthful Worthies and the prospective Great Company in the Truth—antitypical Elisha—and in the nominal church, calling to the attention of the Faithful, by their words and writings, the devastated faith and life of the nominal church. The Towers of those years in the views from The Watch Tower contained many testimonies to this effect, quoted from such as were of the three classes represented by the disciples.

 

(38) As Christ's authority was questioned by the Jewish leaders (Matt. 21: 23-27; Mark 11: 27-33; Luke 20: 1-8), so were the faithful Harvest people questioned as to their ordination to preach and to do the Harvest work. In both aspects the cavilers were check-mated. Jesus' declaring the parable of the two sons (Matt. 21: 28-32) types the Faithful telling of the good and the bad Great Company members and Youthful Worthies in the Truth and in the nominal church, the good at first refusing to serve and later entering into the Lord's service; the bad promising to serve, and refusing to keep their promise. Such have been noted and commented on by the faithful Truth people. The parable of the wicked husbandman (Matt. 21: 33-46; Mark 12: 1-12; Luke 20: 9-19) corresponds to the teachings of the faithful Truth people on the clergy's rejection of the faithful pre- Harvest servants of God and of their rejection of the faithful Harvest servants of God, with the consequent overthrow of the clergy in the Time of Trouble. The  parable of the marriage-feast guests (Matt. 22: 1-14) corresponds to the faithful

 

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Harvesters teaching how first the clergy, then the laity and then certain worldlings were invited to the High Calling privileges during the Gospel Harvest. The teaching on the guest casting off the wedding robe, from the standpoint of the large eight wonderful days, shows their teaching on the sifters' giving up their privileges of grace, mercy and truth.

 

(39) The dishonest 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 question of the lawyer (Matt. 22: 34-40; Mark 12: 28-34) represent all sorts of dishonest, catch and testful questions that the orthodox, unorthodox and the more or less quibbling clergy have put to the faithful Harvesters. Jesus' refuting their errors, frustrating their efforts to bewilder Him, and giving useful knowledge to the questioners, types the similar activities of the faithful Harvest people. These answers are found in "that Servant's" writings and in the oral replies of the Faithful, while Christ's questions put to the Pharisees, etc. (Matt. 22: 41- 46; Mark 12: 35-37; Luke 20: 41-44), type the questions that the Faithful have put to the clergy, who have been unable to answer them.

 

(40) It was also on Wednesday that our Lord severely denounced the Scribes and Pharisees (Matt. 23: 1-39; Mark 12: 38-40; Luke 20: 45-47). These denunciations type the severe denunciations of the clergy given by the Faithful in writing and by word of mouth. As examples of such denunciation we might cite many of our Pastor's sermons, B.S.M.s, like Clergy Ordination Proven Fraudulent, pilgrims' and elders' lectures, etc., etc. The seven woes on the Pharisees may correspond to the seven forms in which these denunciations were given: (1) in the Volumes, (2) in the sermons, (3) in the B.S.M.s, (4) in the Tower, (5) in the Photo-Drama, (6) in the lectures of the pilgrims and elders and (7) in the

 

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conversations of the Faithful, or more likely there may have been seven distinct charges brought against them. The Lord's noting and commenting on the large and small gifts put into the treasury (Mark 12: 41-44; Luke 21: 1-4) types for the large eight wonderful days, the Faithful noting and by comparison disparagingly commenting on the large contributions of the nominal people of God, and noting and favorably commenting on the comparatively small gifts of the Faithful. This was done in Towers and in lectures and conversations, and always with praise to the Truth people in contrast with the others.

 

(41) The Greeks' inquiring for Jesus (John 12: 20-36) seem to correspond to the Jews' inquiring respecting the Truth people in connection with the latter's Zionistic activities in 1910-1912. The revived hope of the Jews and their inquiries as to the Truth people prompted the Faithful to speak of these as signs of the near overthrow of Satan's empire, typed by Jesus' remarks connected with the inquiry of the Greeks. They also were more or less distressed at the thought of the approaching end of their public ministry, which they looked upon as near, typed by Jesus' distress on that occasion. God's answer seems to type the Divine declaration from the Word beginning in 1913 that the Church would remain after 1914 and have another glory—a second glorifying of God's character—the glory referred to in Ps. 149: 5-9, otherwise typed by Elijah's smiting Jordan, Aaron's confessing the sins over Azazel's Goat and Gideon's first battle. The doubts of the people as to the nature of the voice types the doubts of many Truth and other people as to the meaning of such a message, especially as related to the hopes that had been entertained as to 1914.

 

(42) There is Scriptural ground proving that our Lord's great prophecy, and the parables of Matt. 25, were delivered after 6 P.M. Wednesday evening; for

 

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Jesus remained in the temple until night and the discourse was given at night after He had left the temple and come to the mount of Olives (Luke 21: 37; Matt. 24: 1-3; Mark 13: 1-3). Therefore Jesus' great prophecy (Matt. 24: 1-51, Mark

13: 1-37; Luke 21: 1-36), as well as the whole of Matt. 25, belong to the time between 6 P.M. Wednesday and 6 P.M. Thursday, corresponding to the time from Oct. 1914, to Oct., 1924. Corresponding to Jesus' great prophecy are the prophetic teachings of the Faithful from Oct., 1914, onward, on the Epiphany, on the doings and sufferings of the Lord's people during that time and of the Lord's oversight of, and provision for, them amid these troubles. And in harmony with the time setting of this type the forecasts antitypical of those of the Lord's great prophecy have been uttered after the Epiphany had set in. The large antitypical utterances are the forecasts between 1914 and 1923 on the Epiphany as a miniature Gospel Age; and some of these have been already fulfilled, some are now fulfilling and some are yet to fulfill in the miniature Gospel Age. Corresponding to Jesus' giving the parable of the ten virgins is the Faithfuls' teaching on the two classes of God's people, Priests and Levites, as to our Lord's symbolic return at the end of the miniature Gospel Ages. Corresponding to Jesus' giving the parable of the talents is the Faithfuls' teaching on various opportunities for service given during the miniature Gospel Ages, and the Lord's dealing with those therewith intrusted at His symbolic return at their ends. And corresponding to Jesus' giving the parable of the sheep and goats in the Faithfuls' teaching as to the faithful and unfaithful Levites during and at the end of the miniature millenniums. The only other event with its connected remarks given as occurring between 6 P.M. Wednesday and 6 P.M. Thursday, is that recorded in John 12: 37-50. Its large antitype is the reflections that the good Levites in and out of the Epiphany Truth

 

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(John's remarks, vs. 37-43) and that the Priesthood (Jesus' remarks, vs. 44-50) in and out of the Truth make on the unbelief and weak belief of the others in and out of the Truth.

 

(43) Since we are now [written Dec., 1923] at about 4.15 P.M. of antitypical Thursday in the large picture, we will not attempt to speculate on details that are to come in the three antitypical days following. It will be noticed that no hours are mentioned expressly or implied from 6 P.M. Thursday until about 6 A.M. Friday when Jesus was sentenced by the full Sanhedrin and was immediately thereafter led to Pilate (Matt. 27: 1; Mark 15: 1; John. 18: 28). About 6 A.M. Friday corresponds to about Oct., 1929, when we might expect the Faithful to be sentenced by the clergy to a complete cutting off from mouthpieceship to Christendom and to be delivered by the nominal church to the civil powers. Jesus' crucifixion began in the third hour, i.e., sometime between 8 and 9 A.M. This will correspond to the time from Aug. 1930, to Jan. 1931, when a cutting off of the Faithful as mouthpiece to the public will set in. The darkness set in during the sixth hour, hence sometime between 11 A.M. and 12 M., corresponding to the time from Nov., 1931, to April, 1932, during which society in general will enter a time of darkness, which will last until the antitypical ninth hour—from Feb., 1933, to July, 1933—when the antitypical crucifixion will reach seemingly the beginning of its end; and the antitypical burial will have ended before Oct., 1934.

 

(44) If the earthquake of Matt. 27: 51 refers to the great revolution in America, as we are inclined to think it does, it will come some time after the beginning or ending of the antitypical ninth hour-from Feb. to July, 1933, at any rate before Oct., 1934. Accordingly, by the death of the large Jesus, we are not to understand the last one of the Church leaving the world, which is not to be until during Anarchy, but their

 

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cutting off from mouthpieceship toward nominal Spiritual Israel; even as the absolute refusal of the bad Levite leaders and their partisan followers to pay the slightest heed to our corrections and their rejecting us in every respect having temporarily cut us off from mouthpieceship to them on any new item, constituted the death of the antitypical Jesus in the picture of the small eight wonderful days.

 

(45) The time from 6 P.M. Friday to 6 P.M. Saturday corresponds to the time from Oct., 1934, to Oct., 1944. As Christ was in the tomb then, so the Little Flock seemingly will at least exercise no mouthpieceship to the public at that time. From 6 P.M. Saturday to 6 P.M. Sunday corresponds to the time from Oct., 1944, to Oct., 1954. Not knowing the exact hour of Jesus' resurrection, though it seems to have been just before 6 A.M., we cannot tell just when between a little before Oct., 1949, and Oct., 1954, the antitype of His resurrection will set in. We understand Jesus' resurrection to type the Christ class beginning to make themselves known as nearing their final exercise of power as mouthpiece to the world. His various appearances during that day to the disciples, probably type the entire Christ class this side of the vail manifesting themselves as active in such power to the last part of the Great Company and Youthful Worthies to come into the Truth and the tentatively justified who will not become Youthful Worthies, but yet remain loyal to the ransom and righteousness. The manifestation in the upper room occurred considerably after 6 P.M. Sunday; because the two disciples did not leave Emmaus for Jerusalem until after 6 P.M. and it took over two hours to travel the intervening eight miles of very uneven roads. We opine from the lapping of the Parousia into the Epiphany for two years and one month that by Nov., 1956, the Epiphany's lapping into the Basileia will likely end. This date would correspond to Sunday, 11 P.M., five

 

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hours after the eighth day ended. Probably the convincing of the last ones of the ten disciples corresponds to the Christ epiphanizing themselves to the last of the living Great Company and Youthful Worthy members and tentatively justified ones. There the picture stops, so far as we now know.

 

(46) If, generally speaking, the above setting, especially up to Oct., 1934, may be considered correct, as it quite probably is, though we will not assert it positively—at most it is a matter of faith and not of knowledge—we have over five years of rather unrestrained activity in our public work. Then probably shortly after Oct., 1929, will come a time of restraint, then of a total cutting off from public work, probably beginning sometime between Feb. and July, 1933. We hope [written Dec., 1923] later to set before the brethren an extension of John's Rebuke in the form of volunteer work, for which the above chronology will give the time opportunity, and for which there seems to be an abundant necessity in prevailing conditions. Certainly the clarifying of the light on the small and the large eight wonderful days, manifests the gradual unfolding of the truth—"here a little, there a little!" And for this we praise our Heavenly Father through Jesus Christ, our Lord.

 

(47) Foregoing we have set forth two kinds of wonderful days, the small and the large eight wonderful days. At first we saw only what turned out to be the small eight wonderful days, not realizing for a while that there was also a set of large wonderful days. The Scriptures Ps. 2: 1-5, compared with Acts 4: 23-28; and Zech. 11: 12, 13, compared with Matt. 27: 8, 9 (see for a parallel case Is. 40: 3-5, compared with Matt. 3: 3) gave us the clue to the antitype of the eight involved typical days. Ps. 2: 1-5 and Acts 4: 23-28 prove that Jesus' final experiences were typical of the Church's final experiences; and Zech. 11: 12, 13, compared with Matt. 27: 8, 9, in

 

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addition to giving us this thought, also enabled us to see the day for a year in the small, and a day for ten years in the large wonderful days. They prove that Christendom, civil and ecclesiastical, would be involved in the antitype. It was this fact that in Sept., 1923, enabled us to see the large  eight wonderful days as distinct from the small ones. By Sept., 1925, everything in the small eight wonderful days was fulfilled, but since Oct., 1924, we have been in the large sixth wonderful day, and we will continue to be therein until Oct., 1934. As it was the fulfilled facts of nearly all of the five of the eight small wonderful days that enabled us to see that in the type each of the small eight wonderful days stood for a year in the antitype, so the fulfilled facts of nearly all of the first five of the large eight wonderful days enabled us to see that in the type each day stood for ten years in the antitype. This can be seen, e.g., from the fact that the first and second betraying visits of Judas, three evenings apart, Saturday and Tuesday evenings, represent the no-ransomism sifting of 1878-1881 and the no-church-sin-offering sifting, 1908-1911, thirty years apart. Thus as three days represent thirty years, one day must represent ten years, and eight days, eighty years: 1874-1954, i.e., the Parousia and the Epiphany. On these matters, as on all others, the Truth gradually clarified, and, of course, while only the small set of wonderful days was seen, some immaturities were naturally expressed in its pertinent article, which a comparison of it with later developing facts and the article on the large set will show. But we rejoice to know that the Lord gave us the Truth as due on each set of these eight wonderful days.

 

(48) In a number of issues, beginning with that of January, 1924 [above, from pars. (29)-(46); P'26, 153; '27, 43, 44, 70, 71; '28, 2; '30, 150], which was toward the end of the large fifth day, we set forth our tentative forecasts of the sixth, seventh and eighth large

 

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wonderful days. Now [Oct., 1933] our special object is to deal with the things forecast for the period of the sixth large day, from Oct., 1924, to Oct., 1934. It will be well for us again to read these forecasts, which appear above and in the just cited issues of The Present Truth. It will be noted that these forecasts became ever clearer as the time of their fulfillment came nearer. The first of our tentative forecasts on the large antitype is found above in pars. (43)-(46), taken from P '24, 14, pars. 3, 4.

 

(49) While in the above-cited paragraphs it will be seen that we forecast the more important events of antitypical Friday, with their dates, we omitted several of those and their time features, which were rather less important, and which we gave in later forecasts, e.g., some of these features omitted in the above quotation are found in P '26, 153, par. 1, as follows "In the large picture 6 P.M. of our Lord's last Wednesday corresponds with Oct., 1914. Therefore, antitypical Thursday—6 P.M. to 6 P.M.—was from Oct., 1914, to Oct., 1924, since which time we are in antitypical  Friday.  It  is  now  [the  time  this  was written] 10.48 P.M. of what we would call antitypical Thursday; but God counts Friday as beginning at 6 P.M. of Thursday in our way of speaking. Therefore, from His standpoint we are at 10.48 P.M. of the sixth large wonderful day, corresponding to the evening that our Lord instituted the Memorial Supper. We are still from that standpoint in the upper room. Between now and Oct., 1929, which corresponds to 6 A.M. of Friday, Gethsemane, the arrest, the Jewish trial and the delivery to Pilate will be antityped."

 

(50) In an article that our diary shows was written Feb. 1, 1927, though the pertinent line of thought we had for several years before expressed orally in various ecclesias, the following is found, in P '27, 43, par. 5: "We meet a peculiar feature in that typical Thursday night: the entire absence of the hour indications in

 

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which the typical events occurred between the beginning of the Passover meal ("when even was come") at 6 P.M. until Jesus' delivery to Pilate, 6 A.M. Consequently we cannot positively give the time of the antitypical events between Oct., 1924, and Oct., 1929. If the Lord had intended us to know [dogmatically] the time of such events, He would have indicated [clearly] the time of their types. There is one probable time indication here, but we cannot be sure [positive], because it is an uncertain inference. This probable indication is that the antitypical large Judas may meet the antitypical priests in the third betraying work from Passover to June, 1928. The basis for this probable time fixing is the following: Corresponding to Judas' Saturday night visit to the high priests, the no-ransomers began their heart treachery at the Passover of 1878, and openly proclaimed it beginning with the June issue of The Herald Of The Morning. Corresponding to Judas' Tuesday night visit to the high priests, the murmursome contradictors began their heart treachery at the Passover of 1908, and openly manifested it in murmurs against that Servant in the Allegheny Bible House parlor in June, 1908. Since the first two acts of treachery occurred initially thus from the Passover until June, it is probable that the large antitypical Judas will begin the antitype of Judas' Thursday night visit—the third one—to the antitypical high priests from about Passover, 1928, until June. But all we can claim for this matter is probability. It would be reasonable to expect somewhat more than a year's involvement of the larger Jesus with the clerical powers before His delivery to the civil powers. But it may take place at another time, before or after that above indicated. It thus behooves us not to be dogmatic on this point." The article on "One Of You Shall Betray Me" (P '27, 70, 71) is too long for quotation here; but it shows the same line of thought as given in the preceding quotation, and we