Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
WE HAVE seen that in the Psalms David sometimes types Jesus, sometimes the Church, and sometimes Jesus and the Church, the nature of the things said giving the clue as to which is meant in each case. We have also seen that in the histories David types the Christ, also the twelve Apostles and our Pastor as parallel warrior executives. We have made a detailed study of the life of David as a type of our Pastor as warrior executive in The Parousia Messenger, Vols. 1 and 2. As the antitype of David is varifold, so is the antitype of Solomon (peaceable) varifold. In Ecclesiastes he types the Ancient Worthies and in Canticles the glorified Jesus. From the successive chronological standpoint he types in the histories and in Proverbs, first, the Interim's 35 star-members; second, the Epiphany messenger and, third, the Millennial Christ, all three from the standpoint of constructive executive expounders. These three antitypes are based on Solomon in his being a faithful servant of God as set forth in 1 Kings 1-10 and in 2 Chro. 1-10. It will be noted that 2 Chro. does not describe the evil deeds of Solomon, while 1 Kings 11 does so do. This is because the former two sets of accounts are used to describe the good antitypes given above. We can, of course, see at once that the evil deeds of Solomon given in 1 Kings 11 cannot refer to the Millennial Christ, and by parallel reasoning cannot refer to the Interim's star-members and the Epiphany messenger. In his evil deeds, as indicated by their relation to the 2520 years' parallels, Solomon types the papacy in its causal relation to the earlier of these parallels. As already indicated, in Proverbs Solomon has the above-given three
good applications, of which in this article we will give its Epiphany application. A proverb is a pithy truth, usually the expression of many people's experiences. According to Dr. Rotherham, whose translation will often be used as the basis of our explanations, the book of Proverbs has the following divisions: I, Solomon's praise of wisdom as the source whence Proverbs are derived, 1-9; II, Solomonic Proverbs proper—first and principal collection, 10-24; III, Supplementary collection of Solomonic proverbs, 25-29; IV, Sententious sayings of Agur 30, and Lemuel, 31. As in the case of our exposition of job, Lamentations and Ecclesiastes, our exposition of Proverbs will be a brief paraphrase in application to the Epiphany messenger's teachings.
In Prov. 1: 1-4 the objects of this book are set forth. The word are, which usually has no corresponding word in the Hebrew, is to be inserted in the English of v. 1 after the word Israel. Accordingly, the objects of these proverbs are to inculcate the science of truth and reformation, to distinguish between intelligent sayings (2), to enable one to appropriate to oneself the betterment of prudence, righteousness, justice and equity (3), to give prudence to the simple and to young men intelligence and tactfulness (4). Certainly these are most worthy objects—those of this book. An understanding person will absorb and add to his education, and a wise man will appropriate truthful advice (5), by perceiving the meaning of proverb and satire, even the teachings and deep thoughts of the learned (6). Reverence for Jehovah is the foundation of intelligence, but truth and correction the dullard scorns (7). The Epiphany brethren are exhorted to heed the correction of their symbolic father, and not to reject the teachings of the Epiphany Truth and its servants, their mother (8); for they shall be a beautiful chaplet adorning their knowledge, and an ornament bedecking their will like a necklace (9). The Epiphany messenger advises every symbolic son of his that if the wicked, the second-deathers, offer alluring suggestions to him, he
should not yield thereto (10). If they advise him to join them in the murderous work of sifters, to use guile in secret against the immature of God's people (11), to devour them in their full energy like sheol, and in health like them that descend into the abyss (12), promising him costly truth as a result of his quest, and fulness of brethren as the booty for their group (13), urging him to become one of their group and assuring him of a community of possession with them (14), he, as a father, earnestly exhorts him not to associate himself with them in their teachings and practices, but to keep his conduct free from their way of life (15); for their conduct hastens to do wrong, and by sifting activities hurries to kill others as siftlings, even as, e.g., the conduct of the Society sifters proves (16). Instructed, the Epiphany brethren will be as little liable to be entrapped by those, as a wary bird would be caught after watching one preparing a trap for it (17). But the Epiphany sifters are really plotting unto their own destruction, and are secretly conspiring in reality against their own eternal existence (18). Such is the course of sifters greedily grasping for increase of power and possessions, which grasping takes away in the second death their own lives, as a lurking bandit does those of his prey (19).
While such sifting activities go on, the Epiphany Truth is sounded forth publicly, giving its messages among the concourses of God's people (20). In their principal broadways it makes its proclamations, yea, in the most public places it utters its sayings (21), asking how long—O, so many years—will the uninstructed love the lack of instruction, scoffers delight in scoffing at the Epiphany message, and dullards hate the Epiphany Truth (22)? If such turn at the rebukes that such Truth gives, it will give them its disposition, and make its teachings clear to them (23). Since it called to the leading crown-losers in the groups, and they refused to respond, and since it exerted its activities through its spreaders, and none of the leaders gave
heed (24), but on the contrary regarded its advices as nothing, and accepted none of its rebukes (25), the Epiphany Truth will hold in derision their failures, and in ridicule their coming dread (26); for there is to come upon these sinners against their consecration fear as a devastation, the destruction of their hope of the high calling as a revolution, and distress and anguish as a result (27). They will call for a place in the high calling, but the Epiphany Truth will not respond favorably; early in Armageddon will they seek it at the hand of that Truth, but will not obtain it (28); for they hated the Epiphany Truth and did not choose supreme duty and disinterested love (29), did not consent to its advices and distained its rebukes (30). Therefore they shall reap what they have sown, and be satiated with their own plans (31); for their making apostates of the unlearned will cut them off; and the carelessness of dullards will overthrow them (32), but whoever obeys the Epiphany Truth shall be safely kept amid abounding siftings, and shall have peace and deliverance from the fear of misfortune (33).
Chapter 2 gives various promises of good and deliverance from evil to the faithful Epiphany brethren. If the children of God will receive the Epiphany Truth and trust in its precepts (1), unto directing their ears to that Truth and their hearts to its comprehension (2), yea, if they earnestly seek to know and understand that Truth (3), if they make it their ambition to seek it as their treasured wealth (4), then shall they come to an appreciation of duty and disinterested love and attain to the Truth of God (5); for God is the Source of the Truth; and through the Bible as interpreted by His Epiphany mouthpiece they will gain an appreciation of the Truth (6); for He in the Bible has stored up sound Truth for the faithful, since He defends those who conduct themselves according to His Word (7). He preserves the ways of the Truth and the course of His saints (8). Under such conditions the child of God will appreciate love, truth and justice, yea, nobility in
every detail (9). When the Truth enters one's affections and will and the Divine science is delightful to one's being (10) a discreet disposition will guard him, and a proper appreciation will preserve him (11). This will free him from the course of the wrongful and from the perverter of good (12), from the forsakers of the ways of rectitude who conduct themselves in error (13); for such are glad to do wrong and take pleasure in the perversities of the wrongful (14); and their courses are twisted and torturous in their tracks (15). Moreover, this discreet disposition and proper appreciation will deliver one from the symbolic harlot sects among the Levite groups, however much in their proselyting zeal they flatter with their words to win proselytes (16); for they have forsaken the Parousia Messenger and have forgotten their covenant of sacrifice (17); for their sectarianism brings into danger of the second death, and their erroneous ways into danger of association with their second-deathers (18). None that fully go their way return to life, nor do they take firm hold of the Parousia and Epiphany Truth (19). Yea, the discreet disposition and proper appreciation are given God's Epiphany-enlightened people to enable them to fellowship with the good and to observe the course of the just (20); for the upright shall live in the Truth and its Spirit; and the faithful shall abide in them (21); but the second-deathers shall be cast out of the Truth and its Spirit; and the violators of their covenant vows shall temporarily be sifted therefrom.
Chapter 3 gives the Epiphany brethren some valuable exhortations to good (1-12), extols the Truth (13-24), then gives some valuable exhortations against evil (25-31) and concludes with some contrasts between good and evil (32-35). The Epiphany messenger exhorts his symbolic children not to forget the doctrinal Truth, but to love his precepts (1); for these give one eternal life, yea, in this life make one well developed and prosperous in the Truth and its Spirit (2). By no means should they fail to keep the spirit of mercy and the Truth,
which they should connect inseparably with God's will in them, and inscribe them in their affections (3). So doing, they will experience grace and good repute before God and the true brethren (4). Backed by every good affection, let their faith cleave to God; and let them not trust their own judgment overweeningly (5). Let them put God first in everything; then God will become the Guide of all their ways (6); but let them beware of being conceited as to their knowledge; rather let them reverence Jehovah and give up all wrong (7). Such a course will make them healthfully appropriate the Truth, which will make them spiritually healthful (8). As belonging to the firstfruits class, let them use their consecrated all for God in sacrifice to prosper for the Lord (9), which will result in their abounding in the deeper and surface things of the Truth and its Spirit (10). Especially should they not think of God's discipline as a trivial thing; nor should they tire of God's corrections (11); because these are experiences that God gives to all those whom He loves, even as a father treats the child in whom he is pleased (12). He is favored indeed who gains the Truth and comprehends it (13); for as symbolic trading goods it is more valuable than the trading goods of silver; and its profits than that of the finest of gold (14). In value it exceeds the most precious stones—rubies; and nothing desirable is worth comparing with it (15). Its choicest power is its ability to confer eternal life; and its less choice power is its ability to confer spiritual riches and exaltation (16). Its courses are replete with the highest delight; and it leads one into the ways of spiritual prosperity (17). Similarly to Eden's trees of life, it confers eternal life upon those who continue to make it their own; and favored are all who retain it amid life's experiences (18). In conformity with, and by the Truth God made this world, and established the heavens by His comprehension of it (19). By it chaos was dissolved and the clouds yield dew, as well as rain (20). Therefore the Epiphany messenger encourages
his symbolic children not to let his truths leave their intellect, rather that they seek true knowledge and the ability rightly to use it (21), which resultantly will give them life and adorn their new will (22), which will enable them to tread the narrow way securely and to keep their conduct from stumbling (23), and which will make them fearless in the rest of faith; and their rest will prove sweet to them (24).
The Epiphany brethren are cautioned against the spirit of fear, even if fear-arousing things suddenly fall to their lot, and even if devastation fall to the lot of second-deathers (25), since God is their ground of assurance and shall keep their conduct from entrapment by evil ones (26). They are not to abstain from giving when requested to give, if they are able to do it in harmony with good principles (27). Nor are they to put off doing good to another from the definite present unto the indefinite future, if able to do it now (28). They are not to plot wrong against others, especially not if they dwell confidently nearby (29). Nor are they to be causelessly controversial with others, especially not if they are innocent of wronging them (30). They are also not to be envious of the prosperity of a violent person; nor are they to choose to imitate his course (31), because the torturous person is abhorrent to God, but He reveals His secret plan to His faithful people (32). God has set His condemnation and its consequent punishment upon the company of the second-deathers, as can be seen in the case of that evil servant and his special helpers; His blessings of grace, mercy, peace and truth are upon His faithful Church, the house of the living God (33). Without doubt God disesteems those who scoff at His Truth and servants, but He exercises His favor toward the humble (34). Those who are filled with the Truth and its Spirit, and who remain so filled will inherit all the glorious rewards pertinent to their standing before the Lord, but demotion will be for those destitute of the 'Truth and its Spirit (35).
Chapter 4 extols the Truth in its nature and chief servant giver (1-4), admonishes the Epiphany brethren properly to use it (5-13), cautions against the Epiphany sifters (14-17), and by contrast between truth and error admonishes to good and reformation (18-27). The Epiphany messenger commends his fatherly teachings to his symbolic Epiphany children and advises them to be attentive to learn their proper meaning (1), because he gives them good teachings, which as God's law they are not to give up (2). He reminds them that he was a symbolic son of that Servant, the only one of the general teachers now living developed fully by the special truths of the fifth harvest call (3). That Servant by word and deed gave the future Epiphany messenger as his special helper special instruction, exhorting him to retain in his affections and will his teachings, to keep his charges and to maintain his official life (4). Hence the Epiphany messenger exhorts his symbolic children to gain the Truth and the comprehension of it, by no means to forget it, nor to turn away from his teachings (5), not to give it up for any reason, and it will keep them, to give it their best good will, and it will guard them (6); for the Truth, as the foundation of the Christian, is the main thing in his life; therefore it is to be gained; yea, with all God's children's acquiring let them gain a comprehension of the Truth (7). Let them highly honor it, and it will advance them in every good; and it will promote them, if they hold firmly and lovingly to it (8). It will adorn their intellects with gracious knowledge, and bestow upon them a glorious diadem (9). Therefore the Epiphany messenger entreats the Epiphany brethren as symbolic sons to study and accept his teachings, which, if they do, will give them as long a life as they will need to win out in their calling (10). He reminds them that he has caused them to know the nature of the Truth and has directed them into the steps of duty and disinterested love (11). In walking the narrow way the faithful will have true freedom; and in running for the prize they will not
stumble (12). Hence he encourages them to take a strong hold on corrective Truth, by no means to let go their hold thereon, but to retain it, since it gives them life (13). He exhorts them not to go into the ways indicated by second-deathers, nor into the ways of revolutionists against God's teachings and arrangements (14), but to give them a wide berth, by keeping away from nearness thereto, turning their backs thereon and pulling themselves away from all contact therewith (15). For second-deathers and revolutionists against God's teachings and arrangements will take no rest, unless they have first wrought evil; and they are restless, unless they have proselyted some to a fall (16), for they accept deep and surface evil teachings (17).
The course of the faithful is one of continually advancing Truth, until that Truth is fully clarified at the end of their dispensational day (18); but the course of second-deathers is one of continually advancing error and to their not perceiving what has stumbled them (19). Therefore the Epiphany messenger entreats the brethren to give full attention to his teachings, and to make their ears of understanding desire to comprehend his instructions (20), urging them not to let them vanish from their eyes of perception, and to hold them fast in the love of them (21), since they give life to those who appropriate them, and keep in health all their spiritual capacities (22). Above all things he exhorts them to guard their minds, affections and wills most diligently, since from their characters life's results spring (23). Then he exhorts them to put aside perverseness of utterance and teachings (24), and to direct their intellects to look straight ahead to the things that are before, and even to direct the beginnings of their knowledge to the joy set before them (25), also to give diligent examination to every course that their conduct takes, to see to it that everything that they do be strongly fixed in the principles of the Divine Truth (26), and to see to it that they do not in any particular deviate from the narrow way, either toward selfishness
and worldliness or toward sin and error, and to be most diligent to avoid sin into which they may fall (27).
In chapter 5 the Epiphany messenger exhorts the brethren to beware of those Truth groups that become one with power-grasping and lording leaders, which groups are symbolic harlots. Lovingly he exhorts them, as a father exhorts his children, to pay close and long attention to his truths, and to humble their comprehensions to his views of the Word (1), and that to the end that they may highly regard a wise spirit, and that their teachings may preserve the Truth (2). The Truth sects that are one with power-graspers and lords over God's heritage as their leaders speak ever so flatteringly; and their mouthpieces are smooth in their utterances (3); but the final effects of their overtures are most bitter and sharply destructive (4). Their conduct is death-producing and strongly leads to the second death (5). To prevent God's real children from deeply considering the way of life, they change their teachings and practices and thus prevent God's children from seeing through them (6). Therefore the Epiphany messenger exhorts God's children to give heed to his teachings and not to leave them (7), to sever themselves from errorists, and not to approach their proselyters (8), so as not to give their privileges to others and their life to those heartless proselyters (9), so as to prevent such from being satiated with their spiritual possessions, and not to give their hard services to such (10), lest in the end they suffer grievous disappointments, after their course is completed (11), saying, How have we abhorred the proper teachings, contemned correction (12), and disobeyed the instructions of the Epiphany Truth teachers and did not desirously attend to their instructions (13), which resulted in many evils to us amid God's people (14). Thereupon the Epiphany messenger urges them to partake of the Truth from their own teachers and advancing Truth from his writings (15). He further urges them to spread the Epiphany Truth among others and its
abundance throughout the concourses of God's people (16), informing them that such Truth becomes their own from constant and trustful study, and that his views are not those of power-graspers and lords over God's heritage (17), that they speak well of such Truth, and be glad with the brethren with whom they were at one early in their coming into such Truth (18), as most loving and happifying ones, as having always in the Old and New Testaments charms that fully satisfy their affections, and as giving them love that makes them feel exhilaration continually (19). In view of these things why should they seek exhilaration from the harlot sects of apostatizing Truth people, and become one with the false charms of such harlot sects (20)? It is in this connection most helpful for them to remember that all their beliefs and practices are under Divine observation and that God carefully considers them in all their doings (21). Second-deathers are ensnared in their own sins, whose strong habits will hold them captive (22); and they shall die without the Truth. Their perversity leads into error (23).
In chapter 6 God's people are warned against partisan support of second-death misleaders (1-5), against lack of zeal (6-11) and against second-deathers (12-19), exhorted to good (20-24) and warned from becoming one with symbolic harlot sects among Truth people (25-35). The Epiphany messenger warns his symbolic children to beware of partisan support of a neighbor that has become a second-deather (1); for they will thereby be entrapped and captured by their promised support (2); but if they become so involved, let them gain deliverance from such captivity, in haste and humility confessing the wrong, and disentangling themselves (3), not even taking necessary rest until it is done, and thus become free from Little Babylonian entanglement (4), even as a pursued roe escapes the hunter and a flying bird the fowler (5). Let those who are zealless study the industriousness of the ant and therefrom gain wisdom (6): though they have no director (7), they
store up food in due seasons (8). The Epiphany messenger emphatically rouses the brethren from spiritual slumber, in which not a few of them have been long unconscious (9), and in which their zeallessness longs for indulgence (10). Spiritual poverty will be their lot, as natural poverty overtakes a tramp, and want will forcibly overtake them (11). Second-deathers are active with perverse utterances (12), gesticulating much as they proceed to emphasize their erroneous views (13). They love perversity, always plan evil things and make sifting divisions (14). Suddenly the calamity of the death of their new creatures comes upon them; and from their destruction there will be, no recovery (15). There is in them complete evil, which God regards as complete because fully abhorrent to Him (16). These are pride, error, murder of the guileless (17), a wickedly evil-surmising heart, conduct swift in iniquity (18), knowingly belying God's faithful servants and making siftings among the brethren (19).
Having given warnings to God's people against second-death sifters, the Epiphany messenger lovingly exhorts his symbolic children to observe his precepts and the teachings of the brethren who mother them by their Truth ministries (20), fixing them always in their affections and firmly holding them their wills (21). These will lead them in all their ways, guard them while resting and teach them as they become active (22); for these precepts and truths will give them clarity; and Truth-rebukes as corrections will give life to the meek (23). These will guard God's people from harlot sects among God's people, even if they flatter with their utterances (24). They are not to desire any beauty in them, nor are they to let them charm them with deceiving knowledge (25); for such symbolic harlots bring to spiritual poverty and actually seek the valuable life of their victims (26). As little as one can love destructive evils without injury (27) and as little as one can walk the destructive ways of sin without injury (28), so little can one preserve his
innocence by becoming one with such symbolic adulteresses (29). People do not despite a spiritually hungry man who satisfies his spiritual hunger by appropriating another's spiritual stores without permission, as, e.g., many a nominal-church preacher without due credit appropriated as of his own findings our Pastor's teachings (30); but if it would become known, all that would be required of him is that he make full acknowledgement and reparation, even if it should mean his impoverishing in his calling (31). But he who is lawlessly one with a symbolic harlot lacks appreciation of the Truth, and destroys his own standing before the Lord, as partisan supporters of such harlot sects have experienced in the Epiphany (32). It will result in wounding his new creature and gaining ill-fame; and he will not be able to remedy his loss and disgrace (33); for the jealousy of the leaders of these harlot sects will be furious and merciless in revenge (34), since they will not accept any appeasement, nor be mollified by many presents (35).
Chapter 7 encourages God's Epiphany people to believe and practice the Truth as a guard against harlot sects (1-5) and describes their tactics in alluring the unwary (6-27). Lovingly the Epiphany messenger entreats his symbolic children to hold to his truths and his precepts (1), exhorting them to obey his precepts as life-givers, and to make his Truth most dear to them (2), to write them into their acts and to inscribe them into their affections and will (3), to make the Truth their closest of kin, and to make discretion a close relative (4), in order that they may guard them against the harlot sects among Truth people who issue forth flattering teachings (5). The Epiphany messenger took a position in which he could carefully and clearly watch their deceitful courses (6) and took note, among the guiless and inexperienced brethren, of an immature class of dullards (7), who mentally wandered in the ways of these harlot sects and came into close touch with them (8). They were involved in error, yea, gross
error (9). There they came in contact with harlot sects, having the qualities of such sects, combined with deceitful hypocrisy (10). Loud-mouthed and wilful, their conduct is that of gadabouts (11), walking in their concourses, intent in public places on perverting brethren to their ways (12), expressing great interest in, and love for them and shamelessly facing them, declaring (13) that they have the vows of becoming one with them and are carrying those vows out (14); therefore they have entered into the activity of going forth to seek their favor and have found them (15). They declare that they have beautified their creed bed (16), to make it attractive and acceptable with fragrant views, by changing these views more to careless ones' liking, and that against the views of their power-grasping leaders (17), requesting that they enjoy to the full their unchaste union (18). This, they say, is safe, for their power-grasping leaders are not there to guard their spiritual family, but have gone to the realms of speculative reveries (19) with their stores of thought, and will not return for a long time, as such thought-journeys are long-drawn-out (20). Thus by giving up some of their views these harlot sects have entrapped to their evil fellowship unwary and immature brethren (21). These follow after them at once, ignorant of the fatal results and bereft of the spirit of a sound mind, to sure public punishment (22). So they do, until sharp experiences strike their vitals, like a charmed bird going quickly to a snare, unaware of the danger to life of their course (23). Therefore the Epiphany messenger exhorts his symbolic children to listen and attend to his teachings (24), asking them not to let their affections deteriorate into their ways and not to err in their practices (25); for these harlot sects have caused many to be injured and have brought strong brethren to fall from the high calling (26); for their followers go into oblivion as to the high calling and enter the condition of death as to Christ's Body (27).
In chapters 8 and 9 wisdom (truth) is extolled as the giver of good and the guard against evil. Truth and discretion strongly advocate their ways (1). They even by the circulation of Epiphany volunteer Truths and by discourses do this among the Levite sects, and by conversations in more private ways among them (2), and that most publicity, in the presence of their leaders, especially with their beginners (3), addressing the leaders and ledlings (4), as immature ones, to comprehend the Truth, and as dullards to have Truth-inclined hearts (5). The Epiphany messenger asks their attention to his loving and just thoughts (6), since his publications give the present Truth, and second-death teachings and acts are abhorrent to his teachings (7), claiming that all the doctrines of his publications are in harmony with the Divine character, containing nothing vitally erroneous and perverted (8). They are clear to the instructed brethren and true to those who have attained to the Truth (9); hence he asks all brethren to receive his teachings, not to be greedy for filthy lucre, and to accept the Truth as better than the finest gold (10), since the Truth is more valuable than the most previous stones; and nothing desirable can be compared in value to it (11). The Truth is active in tactfulness and understands wise discoveries (12); for duty and disinterested love abhor wrong in doctrine and practice; yea, the Truth abhors lording and power-grasping tactics and evil, error and sin, also the mouthpieces of perversion (13). It gives good advice and healthful verity, true comprehension and strength of mind, heart and will (14). By its principles the main leaders preside well and leaders issue just ordinances (15); yea, leaders, executives and pilgrims preside well (16). It feels and does well toward those who love it, and unfolds itself to those who in early life seek it (17). It confers the treasures of grace and the honors that God esteems; yea, truth and character (18).
Its products—the Spirit of the Truth—are more valuable than gold, even the choicest gold, and its gains
than the most valuable silver (19). It leads in the ways of righteousness and truth (20), in order to cause them who receive the Truth in the love of it to gain a goodly heritage, and to have overflowing treasures of grace, mercy, peace and truth (21). While vs. 22-31 primarily apply to the Divine wisdom, yet because the prehuman Logos was the then greatest expression of that wisdom they secondarily apply to Him. We will here give the first application, because of the sequence of the thought here, and because we have in E 2, 47 given the secondary one. From the beginningless eternity God had Divine wisdom or Truth, before the first creative work (22), even from eternity, before the start of the earth, yea, long before that (23); before chaos it came from God's mind, before nitrogen and hydrogen existed and were condensed into water (24), before the earth buckled into raising mountains and hills, it came forth from God's mind (25), before He had created the earth, plains, plateaus and mountains (26). When God created the celestial bodies and fixed the limits of interstellar space it was present, before God formed clouds and established the earth's seven canopies from which the seas came (28), when He fixed the limits of oceans and seas and subjected the earth to the rule of gravity (29), at those times it became beside Him a firm and sure worker, filled always with delight and exulting before Him on every occasion (30), rejoicing in the parts of the earth that became fit for human habitation and in perfect man (31). Then addressing Truth people, it asks them in view of these things to obey it, since it blesses those who observe its teachings and practices (32). Hence it calls upon them to study its lessons and thus become intelligent, but not to refuse to keep it (33). Favored indeed are those who obey it, watching always the teachings of those who expound it unto admittance in the embryo Kingdom, and those who support such admitters into the embryo kingdom (34), since those who obtain and retain the Truth gain life and God's special favor (35); but he who even
measurable wilfulness transgresses against the Truth damages his own being; and whosoever hates it, as the second-deathers do, is enamored of death (36).
Chapter 9: 1-12 continues the same general subject as Chapter 8, with the addition of a warning against the harlot sects among the Levites (vs. 13-18). Divine wisdom developed God's plan, as its abode, making it to consist of the seven parts of the Bible: doctrines, precepts, promises, exhortations, prophecies, histories and types (1); it empowered Christ and the Church to sacrifice their humanity as sin offerings, burnt offerings, peace offerings, etc.; it combined into harmony its surface thoughts and its deeper thoughts as due, for feasts for God's people (2). It sends forth consecrated ones to come to the feast, even in the most prominent places in the Levitical religious government (3), saying that those without the Truth may come to the feast, and inviting those who lack discretion (4) to come to the feast to partake of the hard and easy truths that it has set forth severally as harmonious (5) and to leave error and gain life by walking in the ways of discretion (6). It cautions against reproving a scoffer as bringing disgrace upon oneself, against rebuking a second-deather as bringing contempt upon oneself (7), and against rebuking a scoffer as getting his hatred; but to reprove a Truth-obedient one will elicit his love (8). If one teaches the Truth to a wise man he will increase that one's Truth store; and if he does it to a righteous man he will increase his Truth store (9). Reverence for God is the foundation on which one erects his Truth structure; and to know the things of the Spirit-begotten condition gives discretion (10); for the Divine Truth increases one in grace, knowledge and fruitfulness in service, making him spiritually long-lived (11). If one is Truth-instructed, he is intelligent to his own benefit; but if one scoffs at the Truth, he will bear loss thereover by himself alone (12). Solomon's repeated warnings against the harlot types the Epiphany messenger's repeated warnings against the Levitical harlot sects.
He calls them foolish sects, which boast of their great knowledge of the Truth; but their utterances are mere noisy harangues, since they are really indiscreet and ignorant of the present Truth (13). They take their place at the entrances of their churches, in very public places of their religious government (14), in order to invite those who come into contact with them, but who are going the way of truth, righteousness and holiness (15), implying that they are lacking in the Truth which they profess to be able to give them, and asking them to turn aside and meditate upon their teachings, which, contrary to their leaders' teaching, they beauty-parlor with adaptations to make them attractive to the faithful; but to those who lack sense they say (16) that, contrary to their leaders' thoughts, they have stolen surface thoughts from others which are very tasteful, if taken secretly without their leaders' being aware of their treachery, and that such secret deeper truths treacherously partaken of apart from their leaders' knowledge give pleasure. Thus they pursue an adulterous course against their leaders (17); but such senseless ones are unaware that those dead from the high calling are in their sects and that second-deathers are their temporary guests (18).
As stated in the first paragraph of this article, Prov. 1-9 gives a general introduction in praise of Wisdom as the Divine Truth and as the source whence Proverbs are derived. This part of the book we have above briefly studied. Chapters 10-24 give us the Proverbs proper, in their first and principal collection. In chapters 10-19 contrasts between righteousness and sin, and in chapters 20-24 warnings and instructions are given, the latter prevailing in chapters 25-29. While chapters 1-9 are poetry, often in contrasted parallelisms, chapters 10-19 are poetry almost exclusively in contrasted parallelisms, which is one of the two favorite forms of Hebrew poetry, the other being reduplicative parallelism. These proverbs are still Solomonic and continue to be such until the end of chapter 29. Let us still keep in mind
that for the Interim application Solomon types its 35 star-members, for the Millennial application, the Christ, Head and Body, and for the Epiphany application, the Epiphany messenger, the first application typing the teachings of the Interim's star-members on conduct and character, the second, the teachings of the Millennial Christ thereon, and the third, the Epiphany messenger's teachings thereon. And since herein we are studying the third application, this article will stress such teachings. The antitypical writings are those that contain J.'s writings on conduct, character, the graces and the disgraces, appearing especially, but not exclusively, in THE PRESENT TRUTH. The contrasted parallels of Prov. 10-24 will now be taken up for study in paraphrase.
J.'s Truth-practicing symbolic sons are a joy to him; but non-Truth-practicing brethren are a grief to the Truth servants who seek to develop them (1). The gains and stores acquired by wickedness are of no benefit; but right living keeps the new will from extinction (2). God will not permit the new mind of His faithful to starve; but He destroys the possessions of the second-deathers' former new mind (3). Not to give liberally makes people spiritually poor; but those who are diligent in giving to the needy are spiritually enriched (4). They who are industrious in using their opportunities for service are real Truth-children; but those who do not faithfully use such opportunities are Truth-people who cause themselves and their brethren disgrace (5). God gives blessings to the righteous; but allows the utterances of the second-deathers to be covered with wrong (6). The deeds of the good dead will be blessed memorials; while the character of the second-deathers is a corrupting thing (7). The Truth-hearted embrace unto practice the Word's precepts; but the speaker of error will be rejected (8). Righteous conduct is a safe course in life; but those who pervert Truth teaching and practice shall be exposed as such (9). The deceitful spread sadness; and the speaker of error will be rejected (10). The utterances of the faithful
are a source of life to others; but those of second-deathers are covered with wrong (11). Hatred breeds contention; but love covers others' sins away from sight (12). In the teachings of the discreet the Truth is found; but chastisement is the portion of the indiscreet (13). The Truth-hearted increase their store of Truth; but the indiscreets' words ruin (14).
The spiritual wealth of the spiritually rich is his strong fortress; but the spiritual poverty of the spiritually poor destroys them (15). The effort of the righteous is toward life; but sin is the life of second-deathers (16). Those are on the way of gaining everlasting life who observe discretion; but they who refuse to receive correction go on in the way of error (17). They who hypocritically conceal their hatred, and they who peddle slander are without discretion (18). People given to loquacity do not lack wrong; but they who control their tongues are Truth-hearted (19). The speech of the faithful is the best truth; but the disposition of the second-deathers is of little value (20). The teachings of the faithful satisfy the spiritual hunger of many; but the indiscreet perish from lack of the Truth (21). God's blessings enrich their recipients, and He adds no evil with them (22). The indiscreet take pleasure in working mischief upon others; but the discreet hold the Truth in the love of it (23). Fear shall overtake second-deathers; but righteous desires shall be gratified (24). As a whirlwind ceases to be, so second-deathers will exist no more after they die; but the righteous will have eternal life (25). As astringent things injure the teeth, and as smoke hurts the eyes, so are the zealless a disappointment and a grief to those who send them on an errand (26). Reverence for God lengthens life; but the life of second-deathers will be shortened (27). The hope that the faithful cherish gladdens their hearts; but that of the second-deathers will cease to be (28). The course that God prescribes strengthens the faithful; but destruction shall overtake those who love and practice sin (29). The faithful will never be taken out