Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
T.D. Clemons, W. Lewis, Adam Rutherford, H. Hollister, the Editors of Elijah's Voice Monthly and of the Straz, M. Kostyn, W.J. Zaborowski, A. Stahn, etc., who never were by the Lord appointed through that Servant as general elders, and who have stolen the privilege of addressing the General Church on Parousia matters. A.M. Saphore and W.J. Laughlin are examples of general elders who were by the Lord through that Servant dismissed from their office, who were never by him reinstated and who have since that Servant's death usurped the pertinent office. These and others, including many in Europe, are parts of these symbolic thieves. Those of them who continued their railing on the Large Jesus, the priesthood, into the ninth hour, are thereby proven to be of the impenitent thief; for the members of the penitent thief long before the ninth hour ceased their railing. Then there is a large number of more private individuals among Truth people who did more or less of this railing, some of whom repented before the ninth hour, others not doing so. J.F.R. in the Sept. 15, 1930 Tower, thus within a month and a half after the third hour began, as might be expected, started off the railing against the Large Jesus in his article on The Man Of Sin, in which he called the faithful priesthood, among other vile epithets, the man of sin, Antichrist, workers of iniquity, that evil servant, Judas, the wicked one, and in later articles railed on them as the foolish and unprofitable shepherd, Cain, Korah, Dathan, Abiram, Balaam, Saul, Haman, etc. With such a band leader, the rest of the band of symbolic thieves tooted away on their discordant instruments of railing, making Satanic noises. When J.F.R. tired awhile, he had a willing assistant leader in G.K. Bolger, who took his place as the band leader in inciting and encouraging such railing. These and others railed into the ninth hour.
(69) Then, non-Truth sectarians joined in this railing.
Almost always when John's Rebuke and Elijah's Letter were distributed we were made aware of it by a deluge of railing letters that our Romanist friends sent us. Some of the mildest names that we have been called are skunk and rattlesnake. Some of the names and expressions are unprintably vile. Not infrequently would "good Catholics" send us through the mail copies of John's Rebuke and Elijah's Letter which they had used as toilet paper, saying such was the proper use to make of such papers. Not infrequently their letters contained threats to dynamite the Bible House and to shoot and lynch us. Often, when the literature was distributed in Philadelphia or neighboring cities, our telephone was kept hot by angry Romanists who emitted the vilest and most bitter railings. Our name, Johnson, made some of them take us to be a Swede; and certainly our dear Swedish brethren would not feel themselves complimented, if they knew how they spoke to and of us as an alleged Swede! These letters and phone messages were a sad commentary upon the spirit that the papal priests had developed in these "good Catholics." Frequently such railing Romanists sought to palm themselves off as Protestants. In most cases such said that our papers were influencing them to investigate the Catholic Church, whose teachings, to their surprise and delight, they found wonderfully inspiring. This statement came so often that we think the priests as a part of their stock in trade put it into the mouths of the writers, thinking that we might thereby be influenced to discontinue circulating such literature, if we could be convinced it would have such effects! Usually these letters were anonymous; and often the Romanists who phoned to us refused to give their names, which moved us to decline to give them a hearing, because we have the rule not to speak over the phone to a person who, on being requested, refuses to give his or her name. One day a woman who refused to give her name, but
who was determined to scourge us with her tongue, was rung off seven times and seven times she called us up again! So, beloved, the railing came; and it came on time, as forecast, and in some cases continued throughout the entire antitypical crucifixion time—the antitypical six hours of 30 literal months. We rejoice to state that someone who railed awhile later repented and wrote us very humble apologies, which we always answered with comforting letters. The fulfillment of this forecast on the large penitent and impenitent thieves could not be accidental nor manipulated. The forecast evidently was due to a Divine illumination that enabled us to make it; for in parts of its fulfillment the forecast was made nearly ten years in advance.
(70) The eleventh forecast event in large Friday was the antitypical darkness. For this we gave two probability suggestions: (1) that it likely would be the terrible effect on America of Europe's Armageddon; (2) that it would likely be the terrible effect on America of Europe's pre- Armageddon conditions (P '30, 197, pars. 4, 5; '32, 13, par. 4). The latter of these suggestions proved to be the correct one. We are to remember, as shown in the Nov., 1932, Present Truth, that we wrote the article of P '32, 12, 13, on The Ten Horns' and Beast's One Hour Of Authority, in Nov., 1931, but for sometime before that held the thoughts there set forth; and the thought of European pre- Armageddon conditions as likely causing the symbolic darkness was one of such thoughts and is offered as possible in P '30, 197, pars. 4, 5. Hence this suggestion was made more than a year before the symbolic darkness began in Nov., 1931; for the antitypical sixth hour was from Nov., 1931, to April, 1932, and the large ninth hour was from Feb. to July, 1933, the period of the large darkness being, accordingly, from Nov., 1931, to between Feb. and July, 1933. The antitypical darkness we understand to be the American
depression in its second phase. The first phase of America's depression set in shortly after the collapse of the stock market, Oct., 24, 1929. But under the efforts of state, capital and labor, it was fairly well, but not wholly overcome by Oct., 1931. In Nov., 1931, the second phase of America's depression set in. It came about as follows: In Oct., 1931, the Reichsbank of Austria failed, which caused a number of German banks to go to the wall. In these latter banks some of the most powerful British banks were heavily interested and were required to cover their liabilities in these failures. Knowing that they could not cover these losses by gold without creating the worst panic in British financial history, believing that they could cover them, if Britain would go off the gold standard, which would enable them to escape being forced to pay their obligations in gold, and, furthermore, believing that if Britain went off the gold standard its debased currency would enable British merchants to undersell American merchants in the world's markets, to Britain's great financial gain, these banks persuaded the British government for these three reasons to desert the gold standard; and other countries followed suit. The result was immediate on America. The first phase of its depression, almost overcome, was made to pale into insignificance by its second phase, which began in Nov., 1931, and spread disaster and suffering.
(71) The second phase of the depression was indescribably severe. Its cause was discerned by President Hoover, but he seems to have been too internationally minded, especially British-minded, to take the step that England's desertion of the gold standard, with its effects on America's commerce, suggested, i.e., leave the gold standard and thus enable American manufacturers and farmers to compete on even terms with Britain and certain other gold standard forsaking nations. The special discrimination against American goods, apart from tariff barriers, increased America's
commercial disadvantage; for certain European governments forbade their subjects to buy from America, except under very stringent restrictions and in very limited amounts. Of course overproduction played its part as a third cause of the depression. As a result unemployment in America greatly increased, until in March, 1933, there were between 13,000,000 and 15,000,000 unemployed in America, while many other millions worked on shortened time and lower proportionate wages. So great did the resultant suffering of this vast unemployment, shortened working time and reduced wages become, that between 40,000,000 and 50,000,000 people in America were supported in whole or in part by public or private charity, the latter form of it coming mostly from relatives, whose work or savings enabled them to help their less fortunate kindred.
(72) Such suffering America never before felt. The second phase of the depression in America was indeed the antitypical darkness. And as the typical darkness lasted from the sixth into the ninth hour (Matt. 27: 45; Mark 15: 33; Luke 23: 44, 45), so did the antitypical darkness last from the sixth into the ninth hour of large Friday—from Nov., 1931, to between Feb. and July, 1933. Accordingly, our second probability forecast as to the cause of the antitypical darkness proved correct; and all along our general forecast on its being a distressful experience in America between Nov., 1931, and Feb.-July, 1933, proved true. This darkness slowly and gradually began to give way under the Rooseveltian policies, started in March, 1933. Certainly, this fulfillment cannot be explained away on the theory of accident or manipulation on our part. It can be explained on the ground of Divine illumination alone. It will be noted that the Bible does not give the cause of the darkness; hence we would have done more wisely, had we not attempted to explain the cause of the forecast darkness, which
without assigning its cause we gave in Sept., 1923, and published in Jan., 1924; for, while the one possibility suggested proved correct, the other proved incorrect and hence became the occasion of the Levites' railing, though unfairly, at us as a false prophet; for we suggested as one of the possible causes of the symbolic darkness Europe's Armageddon fighting as probably coming between Nov., 1931, and April, 1932. This is a good illustration against attempting to go beyond what is written. Our simple forecast of P '24, 14, par. 3, wherein we did not attempt to assign a cause of America's darkness, was enough for a true forecast.
(73) The twelfth forecast event for large Friday was the death of the Large Jesus in the large ninth hour—Feb. to July, 1933 (Matt. 27: 46-50; Mark 15: 33-37; Luke 23: 44- 46; John 19: 28-30). On this death we offered two possibilities: (1) at first, and preferably, in P '24, 14, par. 3, we suggested that it would be the beginning of the end of our public work, which would come between Feb. and July, 1933; and (2) later we suggested that it might be the end of the end of our public work, and that sometime between Feb. and July, 1933. The former suggestion proved true, as the following will show: Beginning about the middle of March, 1933, and ending June 14, 1933, hence within the ninth hour, Congress voted President Roosevelt dictatorial powers in many varied respects, to enable him to put through the New Deal, a part of which was the N.R.A. These policies have turned our form of government into a churchianityized Fascism, because the papacy originated the New Deal and the Federation of Churches has advocated it theoretically and practically. Constitutionally, our public work cannot be stopped, because the U.S. Constitution guarantees the freedom of the press, speech, conscience, assembly and propaganda. Hence our public work cannot be stopped legally in the U.S. It is true
that a judge could declare it illegal, but could not do this legally. Consequently it can be stopped only by the exercise of dictatorial powers. When it will actually be stopped it will be by dictatorial powers, as the beheading of John, the spear-thrust in Jesus' side, the casting of the three Hebrew youths and Ahaziah's chariot ride in the field of Naboth imply, all of which were dictatorial acts. This being so, Congress began the end of our public work in voting dictatorial powers to the President, which will be used to end the end of our public work. Thus the beginning of the end of our public work set in during the ninth hour, i.e., between Feb. and July, 1933; for those dictatorial powers were by Congress voted our President from March 15 to June 14, 1933. Again, the fulfillment of this forecast cannot be explained away on the theory of accident or manipulation on our part. The only explanation applicable here in connection with a forecast made nearly ten years before the fulfillment is that we were Divinely illuminated to understand the type, and from it to make the forecast.
(74) The other things of large Friday, the large sixth wonderful day, i.e., (13) the large spear-thrust, (14) the taking down from the cross, (15) the preparing of the body for burial and (16) the burial itself, belong to the future. We understand the spear-thrust to be a decree that will completely end our united public work, the taking down from the cross to be the proof given by supporters of the Large Jesus that He was undeservedly crucified, the preparation for burial to be the work that the supporters of the Large Jesus will perform in arranging fittingly and reverently to pay their respect, and honor to the Large Jesus in memory of His public ministry, and the burial itself to be the paying of fitting and reverent respect and honor to the Large Jesus in memory of His public ministry. The exact hour during which the involved typical items will in each case occur is not indicated
in the Bible, which, however, shows that they were all finished between the ninth and the end of the twelfth hours on the day of our Lord's death; for the burial was hastened in order to be completed by 6 P.M., both because the law of Moses forbade keeping one hung on a tree unburied until the beginning of the next day, which was at 6 P.M., and because, the next day in this case being the Sabbath and also the Passover's first feast day, it was especially prohibited to keep a dead body unburied into the Sabbath, more particularly, if that Sabbath be a holy day of a festival (John 19: 31, 42; Deut. 31: 22, 23). We will not attempt to speculate on the details of these four future acts; for not only is speculating dangerous, but, like the other events of antitypical Friday, they will also be trialsome; hence their details cannot be known in advance; for that would prevent their being trialsome; and thus their Divinely intended purpose would be frustrated. While we understood the generalities of antitypical Friday beforehand, and thus were able to forecast them, the details always surprised us when they fulfilled, and this will doubtless be the character of the four general future events of this large Friday. On account of the lack of space in this article we could give but few details. To many of the typical details we have not given any explanation whatever, e.g., our Lord's agony on the cross when He cried out, "My God, My God, why hast Thou forsaken Me?" and His other words on the cross, etc. These details were very accurately fulfilled, but had to be omitted for the reason given.
(75) We could draw very many lessons from our study, but will limit ourselves to but one. This study proves that the Epiphany movement is the official priestly movement. It proves that the Epiphany movement is the priestly successor of the Parousia movement. It therefore proves that the other movements among Truth people are for the most part Levitical
movements, though Second Death movements that have various ramifications among the Levite movements are also indicated in this study. As we pointed out in the Nov., 1932, Present Truth, it is a favorite pastime of the Levite leaders and their partisan supporters to decry us as a false prophet. This study and many another in these columns bring to us God's own answer to this charge, proving that it comes from Satan, the source of all evil and error, and is given in the interests of his wicked cause. He knows the uses the Lord is making of us; and because such uses are against his fell purposes among God's people, he seeks in every way possible to discredit us and finds the Levite leaders and their partisan supporters ready agents to further his wicked designs against the Lord, the Truth, His priestly servants and people among the Truth people. But the Truth is mighty and will prevail; and its enemies will come to shame and confusion. Beloved priestly brethren, that God is using us all to do His priestly work is, among other things, unanswerably proven by this study, for which the Lord be praised!
(76) The foregoing on the large sixth wonderful day, which appeared in The Present Truth, June, 1934, treated of the main things only of large antitypical Friday up to and including the death of the Large Jesus. That subject, according to our diary, was first given as a discourse at Poznan, Poland, June 9, 1933, and also in every ecclesia, except one, thereafter visited in Europe during our 1933 pilgrim trip. Between Sept. 26 and Oct. 4 it was written out as an article, the thought being to publish it in the Dec., 1933, Truth; but, crowded out of that issue, it appeared in the Jan., 1934, issue. We gave it as a discourse at the Philadelphia and Chicago conventions, Sept. 3 and Oct. 14, 1933, respectively, and at five ecclesias during our fall trip that year, the last time being at Cleveland, Ga., Nov. 1. This discourse was thus given the first time
just ten days after the ninth hour ended, June 30, 1933, i.e., four antitypical minutes after the tenth hour had set in. The fact that, that discourse, afterward worked up into an article, gave only 15 of the chief events of the large sixth wonderful day implies that a number of the events of that day were not set forth. The main ones of these we will now proceed to set forth [written May 22-30, 1935]; and then, beginning with the events following those set forth in that discourse and those set forth above, we will give the closing events of the large sixth wonderful day here. An attentive study of it will prove that every event of the type found an antitypical fulfillment between July, 1933, and Oct. 1, 1934. That the earthquake referred to in Matt. 27: 51, 54, did not have an antitype, as we expected, is due to the fact that, as an interpolation, it was never a part of the type, and hence could not have an antitype. This interpolation crept into the Bible before the most ancient MSS. that we have were written; hence it is in all the ancient MSS. in our possession. Like 1 John 5: 7, it probably originated as follows: Someone wrote the pertinent words and those of vs. 52, 53, in his copy of Matt. as a marginal note, and a copyist, mistaking it as a part of the text, wrote it into his copy as a part of the text. This probably occurred in the second or third century, when exaggerated stories of our Lord were invented, resulting, among other things, in the production of the apocryphal books of the New Testament, so full of grossly exaggerated miraculous and puerile stories of our Lord, etc.
(77) The Lord having privileged us to take a rather prominent part in the antitypes of the large sixth wonderful day, in order to set forth the pertinent antitypes clearly, it will be necessary for us to write of certain of our activities, which we will do as a necessity of the case, and not as setting ourself forth as some great one or imaginary great one; for we assure our dear readers that as Jesus spoke and Paul and our Pastor spoke and
wrote of personal things that clarification or defense of the Truth required, without pride or ostentation, so the Lord's grace enables us in the same way to write of things about our activities that for the clarification and defense of the Truth must be said. The Epiphany-enlightened saints will understand this matter as it is intended, while we know that the unclean Levites will criticize it. Among the persons and their activities that we did not expound antitypically above were the four soldiers, who, as four, according to Roman law, under a centurion, had charge of Jesus' crucifixion (Matt. 27: 27-37, 54), and who divided Jesus' garments, casting lots for His robe (v. 35). We understand these four soldiers to represent the following: (1) arresting and otherwise mistreating policemen; (2) legal advisors for the prosecution and prosecuting attorneys; (3) condemning magistrates; and (4) police station officials who jailed various brethren. Each of these took away some of the separate official powers (garments) of the Large Jesus and all of them by lot, or chance, agreement, left it to the magistrates to take away for themselves from the Large Jesus His office as public mouthpiece (the seamless robe). The stupifying drug that they offered the Large Jesus was their false legal opinions that they desired the Large Jesus to accept as true, but that He rejected as erroneous. The soldiers watching Jesus represent the four above-mentioned classes in their hostile attitude closely and hinderingly watching the Large Jesus as He still sought to perform His work as mouthpiece to the public, in lecture, conversation, colporteur and volunteer work for the Lord.
(78) Above we did not explain the antitypes of Jesus' seven sayings on the cross. We will do so here. The first of these was: "Father, forgive them; for they know not what they do" (Luke 23: 34). Biblical Numerics proves that this passage is genuine. We are, therefore, to understand it to mean that Jesus desired
the Father to forgive His crucifiers, not then, but when due, e.g., 1878 for the Jews as a whole (Is. 40: 1, 2) and for the misled Israelites indeed, like Paul, those whom Peter accused of crucifying the Lord (Acts 2: 23, 36; 3: 13-17), etc., whenever they would be brought to repentance and faith, and for the Gentiles connected with His crucifixion in the Millennium, if not ready for it before. Antitypically the Large Jesus prayed forgiveness on their crucifiers. Its antitype occurred in the prayers of persecuted priests for their persecutors' forgiveness. The next statement on the cross was Jesus' telling the penitent thief that he would be with Him in the Millennial Kingdom, especially in its Little Season (Luke 23: 40-43). This found its antitype in some of the Levites' resenting the impenitent Levites' railing on the Large Jesus, in asking for forgiveness for their past railing and for help, when the Jesus class would have the power to render it. These received comforting assurances. Such apologies and requests were made, among others, to the Editor and he always gave comforting replies, in word and act. His correspondence as set forth in part in The Present Truth proves this to be true. The third saying of Jesus on the cross was His commending His mother, Mary, and John to one another as mother and son (John 19: 25-27). Mary, as the mother of Jesus' humanity, here types the good Youthful Worthies, who at times in the Bible are set forth as a class by themselves and at times as of one class with the Ancient Worthies, of whom Jesus' humanity was a member, i.e., a son. Hence from the second viewpoint, i.e., that of the Ancient and Youthful Worthies as being one class, the usual viewpoint from which our Pastor set them forth, the Large Jesus in their humanity would be a figurative son of the Worthies. John represents the good Levites who are in the Epiphany Movement, not yet manifested as Levites. In the Epiphany Movement from 1931 onward more stress has been laid on winning
new Youthful Worthies and on seeking to develop the other Youthful Worthies than before, which stress doubtless has deeply impressed this antitypical John; and this is the antitype of Jesus' commending Mary and John to one another as mother and son. These three sayings of Jesus probably were uttered between the third and sixth hour on the cross.
(79) The other four sayings of Jesus on the cross were all uttered during the ninth hour (John 19: 28; Matt. 27: 45, 46; Luke 23: 46; John 19: 30). Accordingly, there was silence on Jesus' part for about three hours between His third and fourth saying; and there was an average of one hour silence on Jesus' part between the first, second and third sayings. He thus was silent most of the time on the cross, doubtless finding it necessary to remain silent in order the better to overcome amid His stressful trials. Judging from the time order of the fulfillment, Jesus seems to have uttered the cry, "I thirst," as the first of His last four sayings on the cross, though from the Gospels we can draw no certain conclusion on this point. What is the antitype? The great thirst for an understanding of the pertinent condition felt by not a few of the Priesthood, perhaps by all. We will give an illustration from our experience. We all recall that the ninth hour of large Friday was from Feb. 1 to July 1, 1933. During that time we were looking for the death of the Large Jesus—either the beginning of the end, or the end of the end of our public ministry, we were not certain which. As the days, weeks and months of that symbolic hour wore on, our watching for the expected event became all the more tense. When June 7, the date for our leaving for Europe on our annual pilgrim trip there, came, no word had yet come from Washington which seemed to indicate that death. It was now only about three weeks until the ninth hour would be over and we became much concerned for information, since everything else up to the ninth hour had been antityped.
(80) No word coming before we had to leave, we told Sr. Johnson of our deep concern, asking her to let us know immediately of any word coming from Washington connected with the shutting down of our work. We arrived in Britain June 15, where day after day until we left for Norway, June 24, we went to the Post Office wherever we were, eagerly expecting some word. In every letter that we wrote home we anxiously asked for pertinent information. Arriving in Bergen, Norway, Sunday, June 25, we had to wait until the next day for the P.O. to open. By now our desire for the pertinent information was intense; but it was not satisfied at Bergen, where on Monday and Tuesday we made frequent calls at the P.O. We reached Oslo on June 28, only two days before the ninth hour was over, which thought only increased our anxious desire for the requisite information. We went at once to the P.O., where a letter from our secretary awaited us. It contained newspaper clippings, among which were some that showed that on June 14 Congress had finished with the legislation that gave our President quasi-dictatorial powers and that he had signed these on June 15. Immediately we saw in the conferring of such powers, which later on might be used to suppress our public work, the beginning of the end of our public work—the death of Large Jesus. Thus this consuming thirst for the involved information was our part in the thirst of the Large Jesus. Many brethren in Europe and then later in America told us of their similar anxiety for the same information. Thus was antityped Jesus' thirst in the ninth hour.
(81) What was the antitype of the fifth saying on the cross, "My God, My God, why hast Thou forsaken Me?" Its antitype was the sense of abandonment from God that the Priests then felt. Again we will give our part in the antitypical experience as illustrative of the whole. While kept waiting for word to come to us from America as to the death of the Large Jesus, we
suffered keenly in mind; for it looked much as though that symbolic death would not set in before July 1, the end of the ninth hour. As day after day passed in England, Scotland and then in Bergen, Norway, our mental distress continued to increase over the seeming non-fulfillment of the pertinent feature of the type, all others preceding it having been fulfilled. Finally we began to feel that the Lord's withholding this information from us was an evidence of His forsaking us; and in much distress we cried out to Him, asking why it was. We were later assured by other brethren, both in Europe and America, that they had similar experiences. In these we recognize the antitype of our Lord's agonizing cry on the cross, "My God, My God, why hast Thou forsaken Me?" What is the antitype of the sixth saying, "Father, into Thy hands I deposit [I.V.] My spirit [right to life, etc.]"? From the Bible account we cannot tell whether this statement of Luke 23: 46 or the statement, "It is finished," of John 19: 30, contains our Lord's last words; but here again, as in the case of the fourth and fifth sayings on the cross, the antitype gives us the time order; for of the last two sayings on the cross Luke 23: 46 was fulfilled first.
(82) Again, we will give our part in the antitype as an illustration of its fulfillment in the whole class. Remembering that the arrest of the Large Jesus consisted of a heavy financial loss—$16,000.00 lost through the decision on the will case—before the ninth hour was 15 antitypical minutes old we began to fear that the death of the Large Jesus might bring with it an even greater financial loss. And as the ninth hour wore on, this fear continued to increase, with consequent increased mental distress. Nor did we succeed in casting it wholly upon the Lord until during our pilgrim visit at Bergen, Norway, June 25-27, when in complete resignation we told the Lord we left it entirely to His disposal. With that we became peaceful on this score. Other brethren had more or less distress with the same problem, particularly
two of the managers of Branches in Europe. The pertinent questions of many others make us feel that they, too, were distressed over the same matter, but finally cast the burden upon the Lord. The final word, "It is finished," had its fulfillment, so far as the Editor is concerned, at Oslo, Norway, June 28, when we got the above-mentioned news clippings from America, and therefrom immediately recognized the relation of the pertinent news to the death of the Large Jesus. Then we knew that our pertinent sufferings were over, that we had been victorious in the involved fight and that we would go forward successfully with the Epiphany work unto a completion to the Divine pleasing. And our above-mentioned discourse and its publication as an article gave the same three assurances to the Faithful everywhere who heard and read it. Thus in these three assurances was the seventh saying on the cross fulfilled.
(83) We are now ready to take up the events of the large sixth wonderful day following our Lord's death. The first of these was the rending of the vail between the temple's holy and most holy into two parts from top to bottom. This turned the two parts of the temple into one, which undid both parts in their own peculiarity, i.e., unmade them as the holy and most holy, which symbolized that no more did God recognize the services performed in either. This was also shown in another way: the rending of the vail itself, which, without considering its making one apartment out of the two, would symbolize the abrogation of the typical sacrifices and their consequent non-recognition any more by God; for the second vail to the Jews meant the completion of the sacrifice of the typical bullock and goat, and to rend it in two from top to bottom represents demolishing the typical sacrifices as Divinely acceptable offerings. What is typed by the rending of the vail? God's manifestation of His complete dissanctioning of Babylon's services as offerings to Him. What
external acts are evidences of such a dissanction: (1) the Truth proclaimed on this subject as a part of a lecture on the Hour of Rev. 17: 12 that we delivered in Europe during our 1933 pilgrim trip and that in The Present Truth, No. 180, appeared as an article; (2) the complete collapse of papal efforts to control Mussolini, as the beginning of the collapse of all papal efforts to control the last phase of antitypical Jehoram of Israel and antitypical Ahaziah of Judah—dictatorships; (3) the subservient support that both the beast and the image are giving to dictators, which will increase until Armageddon hurls these two and the dragon into the symbolic lake of fire.
(84) We will reserve considering the earthquake and the awakening of the Ancient Worthies until later, and consider now the scene at the foot of the cross at Jesus' death. At the foot of the cross stood, bewildered and sorrowing, Mary, Jesus' mother, and John, the beloved disciple (John 19: 25- 27), which types the bewildered yet sympathetic interest that the Epiphany Truth Youthful Worthies and Levites (not yet revealed as such) took in the sufferings and death of the Large Jesus. For awhile there also stood at the foot of the cross, during the earlier stages of the crucifixion, Mary, the sister of Jesus' mother and also Mary Magdalene (v. 25). These represent: the former the good Merarites, and the latter the good Kohathites (unorganized Levites). Their standing at the foot of the cross during the earlier stages of the crucifixion types their antitypes' bewildered and sympathetic interest in the Large Jesus undergoing the earlier stages of His crucifixion. Their later withdrawing to a distance (Matt. 27: 55, 56) and viewing Him "afar off" represents the decreased sympathy of the two antitypical classes as the Large Jesus' crucifixion was in its later stages. These two women are the only ones expressly named among those women who were present at Jesus' burial. It will be noticed that many other
women, who ministered to Jesus from Galilee onward, and among whom was Salome, seemingly James' and John's mother (Matt. 27: 56; Mark 15: 40) stood afar off. Salome types the better Levites among the antitypical Gershonites, bewildered and somewhat sympathetic ("afar off") toward the Large Jesus throughout His crucifixion stages. The unnamed women type the better Levites among the eight subdivisions of the three main divisions and among the many sub-subdivisions of the Levites. All of these had a bewildered and somewhat sympathetic ("afar off") interest in the crucifixion of the Large Jesus. While nothing in the type shows it, undoubtedly the railing of the two large thieves had something to do with the decreased sympathetic interest of the better antitypical Kohathites and Merarites, as it also was in part responsible for the little sympathetic interest of the better antitypical Gershonites and that of the better members of the Levitical subdivisions and sub- subdivisions. Thus slander defiles.
(85) As pointed out above, the impenitent and penitent thieves type respectively the impenitent bad Levite leaders and their impenitent bad partisan supporters, and the penitent Levite leaders and their penitent partisan supporters. The Jews requesting the breaking of the legs of Jesus and the two thieves represent the nominal church clergy and their partisan supporters requesting special repression against all the Truth people from about Jan., 1932, until about July, 1933, which would result, they thought, in proving them not to love God supremely and the neighbor as self; for as shown in The Present Truth the legs represent these two parts of justice whereby people walk in the paths of righteousness. Such special persecutions did reach the large thieves, e.g., the jailings, etc., of partisan Societyites during those times in America, with the intended design of manifesting their unrighteousness attained. They did not attain such effects with
the Large Jesus. The increasing persecutions against the Truth people in lands where dictatorships and quasi- dictatorships hold sway is not involved in this picture. Such come under the picture of the fiery furnace. E.g., the restraints put upon the Epiphany and other brethren in Poland, Germany, Austria, Italy, etc., belong to the antitypical fiery furnace experience. The breaking of the thieves' legs and the piercing of Jesus' side (John 19: 32-37) evidently occurred before the centurion's harsh four subordinates declared Jesus to be a righteous man (Matt. 27: 54); because after such a conviction none of the soldiers would have inflicted on Jesus the indignity of the spear-thrust. As we will see, the chronology of the antitype corroborates this view.
(86) The next episode of the crucifixion day was that of Joseph of Arimathea going to, and asking of Pilate Jesus' body. He went as soon as the evening came. The Jews had two evenings: the first from 3 to 6 and the second from 6 to
9. Evidently here the first evening was meant, because Jesus had to be buried, and actually was buried before the second evening began (John 19: 31, 42). The Lord privileged Bro. Jolly and the writer to antitype Nicodemus and Joseph respectively. The journey of antitypical Joseph to Pilate was a mental one, consisting of two parts. The weighing of, and determining on going, began in the preparation of a discourse, the one on The Signs of the Times, which was preparatory to the preparation of the one on the large sixth wonderful day reproduced above, and one on Rev. 17: 12. We began (1) to prepare the second of these immediately after July 1, 1933, and (2) for the first time delivered it at Poznan, Poland, July 9, less than 4 symbolic minutes after 3 P.M. of the large sixth wonderful day, these two acts being the start of the journey. As Joseph's mind was filled with the thoughts of that literal day's events as he went to Pilate, so our frequent delivering of that talk that
summer and early Fall filled our mind with the scenes of the antitypical day, even as our writing of the discourse out as an article, intermittently from Sept. 26 to Oct. 5, did the same. So far we have described the first part of the journey—its thoughts. The second part of the typical journey consisted in its walking. The antitype consisted in our preparing the discourse, afterward written out as an article, entitled, The Hour of Rev. 17: 12, for The Present Truth, No. 180; and in our giving it from Poland onward in the summer of 1933. What we gave in England and Scandinavia in a discourse on, The Signs of the Times, was a preparation for, not of, this discourse and for the one on the large sixth wonderful day; and seems to be the antitype of Joseph's weighing the question of going to Pilate and determining to do it, while the physical walking proper corresponds with the giving and publishing of the discourse, The Hour of Rev. 17: 12. The second time we delivered it we became involved with the civil powers, resulting in certain court and police actions in Poland, from which the Lord delivered us; and scarcely had the article been published when we found ourself in the presence of antitypical Pilate, from whom we asked for what proved to be possession of the body of the Large Jesus, i.e., this class as in the condition of the beginning of its public ministry's end.
(87) One of the largest contributors to the Truth Fund, in making out his income tax declaration according to the law, asked the U.S. Treasury for tax exemption on his contributions to the Laymen's Home Missionary Movement, the name of our public work. This occasioned the U.S. Treasury to ask us, in a letter dated Nov. 23, 1933 (Large Friday at 3: 57 1/5 P.M.), to give it: (1) "all facts related to its operations, which affect its right to exemption"; (2) its "latest financial statement"; (3) "a copy of the By-Laws"; (4) "a copy of the Charter or Article of Incorporation."