Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
—New Covenant arrangements. By Keturah Abraham had six sons (Gen. 25: 2). In Is. 60: 6 the rendering should be: "the dromedaries of Midian [strife, one of Keturah's sons], even Ephah [darkness, Midian's firstborn]." Sheba [oath] was the firstborn of Jokshan [bird catcher, overcomers of the fallen angels], another of Keturah's sons. We understand that Keturah's sons, Midian and Jokshan, type respectively Israel and the Worthies, Ephah, typing those believing Israelites now in darkness who will be Millennial overcomers, while Sheba represents the Ancient Worthies, and Dedan (lowly), Jokshan's other son, types the Youthful Worthies in the Millennial Age under the New Covenant. These Is. 60: 6 shows will be Millennially blessed and will prove a blessing; and this proves them under the New Covenant; which we have above proved to be the Millennial Covenant. This in turn proves that Keturah types the New Covenant. The typical relations of Sarah, Hagar and Keturah prove that the first represents the Covenant that develops the Christ, that the second represents the Covenant that developed Fleshly Israel in the Jewish Age, and that the third types the New Covenant coming after the first and second will cease to operate. This typical setting destroys J.F.R.'s theory that Keturah allegedly types not the New Covenant, but his alleged Jehovah's organization, his antitypical Sarah, the latter allegedly typing it until, the former since 1918 (Z '34, 166, 17-20). It also destroys his view of the New Covenant.
We now offer our nineteenth argument against J.F.R.'s position that the New Covenant was sealed at Calvary and inaugurated in 1918 by commissioning the remnant to carry on J.F.R.'s drives (Z '34, 133, 9): St. Paul's clear teaching in Heb. 12: 18-29 that the inauguration of the New Covenant as the antitype of the Old Covenant's inauguration occurs after the Gospel Age and not during its end.
St. Paul traces the type and antitype quite detailedly. To appreciate his argument, let us remember that Israel's march from the Red Sea to Sinai types the progress of Spiritual Israel from Pentecost to 1874–1878 and onward, accordingly, as various stages of the Kingdom's, Mount Zion's, establishment sets in (Heb. 3, 4; 1 Cor. 10: 1-11). Fleshly Israel's three days' march from the Red Sea types the journey of Spiritual Israel in the fifth, sixth and seventh 1,000 years' days of man's history (Ex. 15: 22). The absence of water types the absence of the clear Truth between the Harvests and at the beginning of the second Harvest. The experience at Marah types how life's experiences without the refreshment of Christ are bitter, but with Christ are sweet; also how without the real teachings of Christ the teachings of the creeds are bitter, and that with the former, healing from bitter error comes to the Faithful (Ex. 15: 23-26). The experience at Elim (oaks, mighty ones) types how from the Lord's mighty ones, the holy apostles and prophets of the Gospel Age (Eph. 2: 20; 3: 5; 4: 11), refreshment and shelter have come to Spiritual Israel in its desert wanderings (Ex. 15: 27). The experience in connection with the manna (Ex. 16: 1-36) types how the Lord has been giving His hungry Spiritual Israel Christ as the Bread of Life (John 6: 31-69), who is the Truth, which is but a description of Him as such. The experience at Rephidim (Ex. 17: 1-7) with the rock and the water types how Christ (Moses) sacrificed Himself (smiting the rock), from which the ransom Truth flows out unto the satisfaction of Spiritual Israel's thirst (1 Cor. 10: 4). The battle with the Amalekites (Ex. 17: 8-16) types Spiritual Israel's warfare by the Word with sin until the end of the Age. As Moses' uplifted hands supported by Aaron and Hur brought victory to Fleshly Israel, so Jesus' ministry, supported by the Little Flock and Great Company leaders, brings victory to Spiritual
Israel—a prophecy that the Lord will ultimately annihilate sin (vs. 14-16). The selection of the judges (Ex. 18) represents how the Lord has during the Gospel Age been selecting the teachers for the Church, to assist Him in ministering to the people. The third month (Ex. 19: 1, 2) suggests again that it is in the third 1000-years' period after the start of Spiritual Israel's journey that they come nigh to antitypical Sinai—Mount Zion, the kingdom.
Thus when St. Paul says to the Church (Heb. 12: 18, 22) not, "ye are [have] not come" but "ye have not been approaching, etc.," he addresses not simply the first readers of Hebrews, but the entire Church from Pentecost to the various time stages in the establishment of the Kingdom, as the antitypes of Israel marching from the Red Sea to Sinai; even as we have above very briefly outlined the antitypes of Israel's experiences as some of the general experiences of the Church from Pentecost to these various time stages in the establishment of the Kingdom. As we see the antitypes of the things indicated in vs. 18-21, we recognize that they have in part been fulfilling since 1874, are in part now fulfilling and in part will fulfill later, but all fulfilling before the New Covenant's inauguration, facts destructive of the theory under review. St. Paul gives a contrast: "Ye have not been approaching the mount that might be touched [typical of the sight-proof, invisible, condition of the kingdom in its heavenly phase] and burned [typical of the kingdom's indestructibility] and to fire [typing the kingdom's destructiveness to all opposition] and unto blackness [typical of the uncertainty, ignorance and confusion as to God's ways prevailing in the earthly classes during the Parousia and Epiphany, i.e., before the New Covenant will be made] and darkness [typical of the fearful sights and terrible events especially as expressions of error with which this Age is now closing] and tempest [typical of the Time of
Trouble now on the world, beginning with the World War, and to increase in Armageddon, and in Anarchy to come unto a completion] and the sound of a trumpet [the seventh trumpet of Truth on religious and secular things that has been blowing since 1874] and the voice of words [the teaching and discussions of moral and religious duties as the antitypes of the announcement of the ten commandments from 1874 onward. Parts of this we have been hearing on all hands in the exposures of evil and in the cries for justice, and in the clear enunciations of the Truth, and it will continue unto a completion].
"Which they that heard entreated that no word more should be spoken unto them [typical of how those who since 1874 are being exposed for their evils and are being given pertinent commands and prohibitions by the Lord's principles everywhere discussed—and all are being more or less so treated—desire and entreat that this cease]; for they could not endure that which was enjoined [typical of how man's present weaknesses and sins make unbearable to him these exposures, commands and prohibitions]. If even a beast [civil power] touched [offered resistance to, or impinged against] the mountain [kingdom coming more and more into power beyond the vail], it should be stoned [by the Lord's people hurling the principles of God's Word at its misconduct, ultimately ending in its destruction, e.g., rebuking the illicit cooperation of church and state]. And so fearful was the appearance [typical of the terror by night, the troubles of the period ushering in the kingdom] that Moses said, I exceedingly fear and quake [typical of how the Christ class yet in the flesh would be in more or less distress as it lives amid the scenes of the great trouble]." Please note that all of these things happened in the type before the Law Covenant as a contract was made or inaugurated (Ex. 19: 12-20: 21; 24: 1-8). These being the things that precede the inauguration
of the New Covenant, and they being yet in progress of antityping, the New Covenant could not have been inaugurated in 1918. They prove that the making or inaugurating of the New Covenant comes after the Time of Trouble. The people, before they entered the contract that was the Law Covenant in its first sense (Ex. 19: 8), promising to do what God told them in vs. 4-6, do not type subjects of the New Covenant making a promise to keep the New Covenant requirements, since the typical contract was not yet made; but type the Gospel-Age faith-justified people of God, particularly since 1874, in their faith justification promising to live in harmony with the New Covenant's law of justice reckonedly kept as theirs in their faith justification as precedent to their entering the Sarah Covenant privileges, which are typically described in vs. 5, 6, and into which they enter by their Covenant of sacrifice (1 Pet. 2: 9). The promise (Ex. 24: 3) to obey all the Lord asked was Israel's promise to accept and keep the Law Covenant's laws and naturally was made after its main laws were told them in Ex. 20-23, the antitype of which is Millennial. This refutes J.F.R.'s thought that the promise in Ex. 19: 8 types his remnant's promising to be faithful to the New Covenant as preliminary to their getting the kingdom (Z '34, 102, 13).
From v. 22 onward the Apostle tells us what the entire Gospel Church throughout the Age has been approaching. "But ye have been approaching Mount [the kingdom of] Zion [what gives light. This defines the Christ class as the Enlighteners of the Millennial world, John 1: 9; Is. 29: 18, 24; 35: 5; 40: 5; 52: 10; 60: 1-22; 1 Tim. 2: 4, Mount Zion here is the antitype of Mount Sinai], unto the city of the living God [the religious government that the almighty and all-energetic Jehovah is in two phases about to establish over the earth for its proper rule and blessing, typed by Moses, Aaron, Nadab, Abihu and the seventy
elders, Ex. 21: 1, 9], the heavenly Jerusalem [the spiritual, religious government, the Christ, typed by Moses, Ex. 24: 1, 9, that will be the foundation of peace, Jerusalem meaning foundation of peace, between God and man and between man and man, working a peace that will abide eternally], and to innumerable hosts of angels [the spiritual agencies typed by Moses whereby Satan's empire is being and will be overthrown and the kingdom is being and will be established (2 Thes. 1: 7; Matt. 25: 31). These agencies, of course, belong exclusively at the end of this Age], to the general assembly [of the Little Flock, typed by Moses, which has its first general gathering at the completed first resurrection; hence this was not from 1918 onward] and to the Church of the firstborn [these consist of both the Little Flock, typed by Moses, and the Great Company, typed by Aaron, Nadab and Abihu respectively representing the Millennial Eleazar and Ithamar, Ex. 24: 1, 9, which the type of the two older sons suggests; hence after this Age is ended, since the Great Company as such is developed in the end of this Age; and hence this was not since 1918], who are enrolled in heaven [thus those who either as Little Flock members or as Great Company members finally overcome, a fact that can be in completion only at the end of the Epiphany; hence this cannot have been from 1918 onward] and to God [Ex. 24: 10, 11, who cannot be seen until the end of the Age by the Faithful] the Judge [Rewarder] of all [the overcomers of this Age, a thing that can be completed only after the Epiphany; hence not since 1918. In the following we give what we consider the correct translation of the pertinent clause]; also [in addition to being the judge in the sense of rewarding the overcoming Little Flock and Great Company, He is also the Rewarder] of perfected ones [the Ancient and Youthful Worthies, typed by the 70 elders, Ex. 24: 1, 9-11] just in their
dispositions [as respects faith and righteousness, for which in this life they had or are having trial. This is a thing that cannot come until the Millennium, after the deliverance of the Little Flock and the Great Company (Heb. 11: 39, 40); therefore it could not have been from 1918 onward], and to Jesus the Mediator of the New Covenant [typed by Moses (Ex. 24: 1-8), being the Head of the Mediator, and thus standing for the whole, may be called the Mediator of the New Covenant, without in the least impinging against the thought that the Head and Body constitute the entire Mediator. This overthrows J.F.R.'s thought on his remnant's coming in 1918 to the Mediator as a proof of the Covenant's inauguration, Z '34, 148, 9], and to the blood [not the imputed merit that the Church has had from Pentecost onward in her faith justification, but to the applied merit that the world will get under the New Covenant, Ex. 24: 5-8] of sprinkling [antitypical of that which Moses sprinkled on the book, people, tabernacle and vessels, Heb. 9: 18-23], which speaketh better things [peace between God and man, and life and blessing for man] than that of Abel [which cried to God for vengeance on Cain for murdering Abel, Gen. 4: 10].
"See that ye refuse not [obedience to] Him [God] that speaketh [by our Lord, Heb. 1: 1, 2]. For if they [Fleshly Israel] escaped not [punishment and death] when they refused [obedience to] Him [God] that warned them on earth [i.e., with respect to the commands and prohibitions of an earthly Covenant], much more shall not we escape who turn away [in unbelief and disobedience] from Him [God] that warneth from heaven [on the commands and prohibitions of heavenly, spiritual Covenants implied in the relations between the Covenant of sacrifice and the Sarah Covenant, our Mother. The 'much more' does not connect the Law Covenant and the Sarah Covenant as type and antitype, but contrasts them, since the
latter is so much higher than the New Covenant, the antitype of the Old Covenant], whose voice then shook the earth [made it quake, Ex. 19: 18, 19]; but now [throughout the Gospel Age] He hath promised, saying, Yet once more will I shake not the earth only [society is now in state, capital, family and labor shaking by awful exposures, conflicts, crises, etc., of the present, incidental to the operation of the secular and religious Truth that the Lord has ever since 1874 been spreading everywhere, bringing to light the hidden things of darkness and making manifest the counsels of hearts, in His epiphanizing all things during His second presence, preparatory to the establishment of His Kingdom and the inauguration of the New Covenant].
"But also the heaven [the powers of spiritual control— the religious systems and leaders, whose creeds, organizations, practices and adherents are, by both the secular and religious Truth that the Lord is giving in His second presence, preparatory for the Kingdom and the New Covenant, being shaken and overthrown, to the discomfiture of the clergy, whose influence is by these exposures being undermined. These conditions, of course, mark the end of the Age and precede the inauguration of the New Covenant, even as their types (Ex. 19: 16-19) preceded the inauguration of the Law Covenant (Ex. 24: 58). Hence these shakings are not limited to Truth people as J.F.R. claims, Z '34, 149, 11-14]. And this word, 'Yet once more,' signifieth the removal [destruction in the Time of Trouble with which this Age ends, Dan. 12: 1; Matt. 24: 21, 22] of those things that are shaken [out of place], as of things that are fabricated [erroneously and sinfully made and done], that those things which are not shaken [truly and righteously made and done, and thus not overthrown in the pertinent tests, with which the end of the Age is especially marked
(Mal. 3: 1-4; 1 Cor. 3: 12-15); and thus they stand and do not fall] may remain [everlastingly]." This section with its particulars destroys the thought that the New Covenant was inaugurated in 1918; for the things it describes as preceding the New Covenant's inauguration are still in process of enacting, or are shortly to be enacted; and the things that accompany its inauguration are wholly future.
As the twentieth general argument, we will merely quote and briefly expound 1 Tim 2: 4-6, as a disproof of the theory under review; for J.F.R. claims (Z '34, 101, 10) that the New Covenant is for the Church only, as distinct from the remainder of mankind, and not for the world, and actually has the rashness to quote this passage as a proof for his view. Perhaps he quotes it to forestall its use against him; for this passage, contrary to his teachings, clearly proves that Jesus will be the Head of the Mediator for men: "God willeth to have all men [not the elect only, as J.F.R. says (Z '34, 104, 24), but the elect first, then the dead and living non-elect, all of whom together constitute "all men"] to be saved [not everlastingly in eternal life, as J.F.R. says (Z '34, 104, 24), but everlastingly from the Adamic sentence] and [additionally] to come unto an accurate knowledge of the Truth [after being freed from the Adamic sentence. For these two blessings the Apostle in the next two verses gives three reasons]; for [the first reason for the two blessings of v. 4] there is one God [the one God is the wise, just, loving and powerful Jehovah, whose unity finds its most emphatic expression in the perfection of His character, wherein perfect wisdom, power, justice and love blend in harmony with one another, and in such harmony dominate His other attributes of character, as well as His plans and works. Such a unity, especially such a character unity, is the first guarantee for the two blessings mentioned in v. 4, since He has sworn to work these two
blessings: (1) to free from the curse; (2) and to give the Truth to all (Gen. 22: 18)], and one Mediator between God and men. [Please note that in treating of the Mediator he does not say He is Mediator of all men mentioned in v. 4, but only a Mediator of men, not of those who are New Creatures; because Jesus is not the Mediator for the Church. The word men in the phrase, 'between God and men,' means all non-elect men, dead and living, when the New Covenant operates, i.e., in the Millennium; hence the New Covenant is intended not for the Church, but for all the non-elect, regardless of whether they happen to be living or dead at the inauguration of the New Covenant], the man Christ Jesus, who gave Himself a ransom [a corresponding price for Adam's debt, and thus He is empowered to free all from the Adamic sentence and to give all the Truth] for all men. [This, then, the ransom for all men, is the second reason here given why God wills all men to be saved everlastingly from the Adamic sentence and additionally to come unto an exact knowledge of the Truth. This phrase, a ransom for all men, again proves that the word men in the phrase, 'between God and men,' not all men, in v. 5, means only the whole non-elect world, dead as well as living, those with whom the New Covenant will deal in the Millennium], the testimony for its own seasons [This is the third reason for the two blessings of v. 4. Note please the word seasons, plural, not season, singular. The Gospel Age is the due season to give the testimony of the ransom for all men, in order to the deliverance of the Elect from the Adamic sentence, and in order to their coming into an accurate knowledge of the Truth. This has been done on their behalf, that they might have a chance to gain the elective salvation. The Millennium is the due season to give the testimony of the ransom for all men, in order to the deliverance of the non-elect, dead and living, from the Adamic sentence,
and in order to their coming into an accurate knowledge of the Truth whereby they may be put on trial for life everlasting under the New Covenant arrangements]." This passage therefore refutes the New Covenant view of J.F.R. both in so far as it claims the New Covenant was inaugurated in 1918, and in so far as it denies that this Covenant will operate toward all the dead and living non-elect in the Millennium. His faulting (Z '34, 105, 25) our Pastor for saying that the testimony is for all men in their due seasons comes with poor grace, when we consider that our Pastor was his benefactor.
Our twenty-first general argument for the time when the New Covenant will operate, as against J.F.R.'s theory on the subject, is the harmony of the view that we have presented with itself, with all Scripture passages and doctrines, with God's character and the sin-offerings, with the purposes of the Scriptures and with facts, while J.F.R.'s theory is in disharmony with itself, e.g., making the New Covenant (Z '34, 101, 10) operate over those that the Bible calls "new creatures" (Gal. 6: 15; 2 Cor. 5: 17), whereas the New Covenant is an earthly covenant to develop human beings to perfection; also claiming it to be made over 1900 years before it Scripturally will be made to operate, etc. J.F.R.'s theory contradicts all the many passages that we have quoted on the New Covenant. It contradicts numerous Scriptural doctrines, e.g., (1) the multitudinous Mediator, (2) the Covenants, (3) the two sin-offerings sealing the New Covenant, and (4) the exclusive operation of the New Covenant after the Gospel Age. It contradicts God's character; for it makes Him offer the brethren from Pentecost onward things that belie and belittle what He actually did offer and give them. It impinges against the Ransom by making it impossible for it to be used as a corresponding price for Adam and his race in the next Age; for if it sealed the New Covenant
for the Gospel Age none of it would exist after this Age for the world's use. It is contrary to the purposes of God's plan toward the Church and the world. And it denies facts; for all the facts prove that the New Covenant has not yet operated and will not operate until this Age ends. His view, therefore, contradicts the seven axioms.
J.F.R.'s new view on the New Covenant as having been made at Calvary and inaugurated in 1918 is supported by nothing except sophisms, perversions, self-contradictions and extraordinarily arbitrary interpretations. We will merely mention without comment those of them not previously refuted, since they are so glaringly erroneous: (1) All God's covenants are bilateral, i.e., conditional; (2) his view of the Oath-bound Covenant's and Jehovah's alleged organization being two women implies that the Seed has two mothers; (3) Moses' mission to Egypt types Jesus' First Advent; (4) it was not an object of the Law to give life to the obedient; (5) Jesus not a Son of the Law Covenant; (6) not fleshly Israel, but his remnant is meant by the Israel of Rom. 11: 25-33; (7) the fullness of the Gentiles does not mean the full number of the Gentile Elect; but the full time up to Cornelius' conversion, 36 A. D.; (8) the ungodliness of Rom. 11: 26 is the Parousial teachings on character development, the Pyramid and obedience to civil rulers; (9) 2 Cor. 3 proves that the New Covenant is the Gospel-Age-operating Covenant; (10) the change into the same image (2 Cor. 3: 18) not one of character but the transubstantiation of antitypical Elijah into antitypical Elisha; (11) Rom. 15: 4 proves the New Covenant, as one of the things previously written about for our learning, operates during the Gospel Age; (12) the servants of the letter (2 Cor. 3: 6) are the admirers of Pastor Russell's writings; (13) the Lord's Goat is his remnant (those following him since 1919); (14) Keturah's children cannot type the
restitutionists: (15) the promise of the Kingdom began to operate in 1918; (16) the Law Covenant made to type the New Covenant's getting a people for God's name; (17) the New Covenant does not give life to its subjects; (18) all God's Covenants with others, so far as He is concerned, are eternal; (19) in the transfiguration scene Elijah represents Jesus during the work from 1874 to 1918, and Moses therein represents him as Prophet, Priest and King from 1874 to 1918; (20) Elijah's restoring all things means restituting the things once existing, but later lost in Israel— the doctrine of God's name (which elsewhere he teaches was not restored until 1922) and of the kingdom; (21) the restitution and refreshing of Acts 3: 19, 21 are respectively the restoring of the lost truths and the rejoicing of his remnant since 1919; (22) the residue of men (Acts 14: 17) are his proselytes since 1922; (23) there will be no Millennial Covenant with the restitution class; (24) the only Covenant operating during the Millennium will be the Oath-bound Covenant between God and the Seed.
His course since late in 1916, as described in Matt. 24: 48-51; Zech. 11: 15-17; 2 Tim. 3: 1-9, as well as in numerous types, which some day we will lay before the Church, proves that in head and heart he has gone so wrong that God put a fivefold curse on him, described in the above passages: (1) sudden cutting off from the high calling; (2) gradual loss of the Truth; (3) gradual loss of his influence over New Creatures and faithful Youthful Worthies; (4) a gradual undergoing of the punishments of a hypocrite and (5) a gradual experiencing of great chagrin, sorrow and disappointment. Inexpressibly sad is such a fate; but it is the Divine will for the one who so grossly sinned by omission and commission against the Little Flock, the Great Company, the Youthful Worthies and the Tentatively Justified (Zech. 11: 6), who so grossly transgressed against the Lord, the Truth and his fellow-
servants (Matt. 24: 48, 49); and whose character, as that of the chief of the Truth Jambresites, is so wicked as to be truly described, with that of Jambresites, in 2 Tim. 3: 2-8. This is the root explanation of his gross aberrations. Our perseverance in refuting his errors is not, as he falsely charges, due to a desire to take revenge for his unjust acts against us and to gain his office as president of the Society, but to obedience to the charge of Zech. 11: 15 out of love for God, the Truth and the brethren, and hatred for error, sin and exploitation of the brethren, of which evils he has been very increasingly and grossly guilty. Since May, 1935, we have reviewed no more of his writings, because our reviews sufficiently prove him a hopeless case; and what he has since then (from the Apr., 1935, Tower onward) written is so erroneous, clearly patent as such to Truth people, that it would be unprofitable to use time to refute his ever increasing drunken folly in right-eye darkening; for every new thought he gives shows such folly, adding to the drying up of his arm, which will continue until his right eye will be entirely darkened and his arm clean dried up. "O my soul, come not thou into their secret; unto their assembly, mine honor, be not thou united"—Gen. 49: 6!
I want a sober mind,
A self-renouncing will,
That tramples down and casts behind,
The baits of pleasing ill;
I want a godly fear,
A quick, discerning eye,
That looks to thee when sin is near,
And sees the tempter fly;
A spirit still prepared,
And armed with jealous care;
Forever standing on its guard,
And watching unto prayer.