Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
particulars of these Epiphany works of the Lord toward the Great Company.
(22) The first of these is the separation of the Little Flock and the Great Company. Viewed from the standpoint of the picture of Priests and Levites, this separation began January 14, 1917; but from the standpoint of the Elijah and Elisha picture, mouthpieceship toward Nominal Spiritual Israel, it began June 27, 1917. As the facts of the latter picture are more familiar to all of us, we will here discuss these. Without contradiction, apart from the leaders and a few of their supporters among the Elijah and Elisha classes, there was profound harmony among the Lord's people of both classes until the Summer of 1917. Without contradiction, early in the Summer of 1917 great disharmony set in among the Lord's people, dividing them right and left. Now the division is worldwide. From 7,000 to 10,000 Truth people had severed their relations with the Society. All must admit that then a greater division has set in among God's people than ever occurred in any of the other Harvest Siftings. THIS SEPARATION IS WITHOUT DOUBT THE DIVISION OF THE ANTITYPICAL ELIJAH AND ELISHA. We want to ask our dear P.B.I. brethren and their supporters, and Menta Sturgeon and Carl Olson and their supporters, in view of their teaching a future first smiting of Jordan, how they can harmonize the fact that the Bible teaches that there would be unbroken harmony between antitypical Elijah and Elisha from after their arrival at Jordan, October, 1914, until some time after Jordan's first smiting, with the fact that there has been the greatest disharmony and division among God's people after that date and before their future smiting of Jordan? Does this fact not unanswerably prove that their setting of things contradicts the Scriptures and facts? Let them reconcile the contradiction between the Scriptures and facts on the one hand and their future first smiting of Jordan on the other hand,
if they can. WE FEEL SATISFIED THAT THEY CANNOT, BECAUSE THEY ARE IN ERROR ON THIS POINT. Just as we showed before their disharmony with the Scriptures which teach that Jordan is smitten that resultantly the peoples may be divided, while they are teaching a smiting of Jordan after its world-wide division, so now we show their error in teaching a future first smiting of Jordan after the separation of antitypical Elijah and Elisha. Do not these brethren stand convicted before the whole Church as teachers of error, and as misunderstanders of the work that the Lord is now doing, and therefore as disqualified from teaching the brethren on these subjects? And for the same reason may we not reasonably fear that they are deluding others on other subjects also? Undeniably, the division of the peoples has been accomplished the world over; therefore both smitings of Jordan are over. Undeniably, Elijah and Elisha have been separated, therefore the first smiting of Jordan was completed before their separation. Hence we exhort these brethren, humbly to confess and forsake their error, and then the Lord will show them mercy, as persistence therein will doubtless increase their guilt and bring sadder results upon them and their followers.
(23) The Scriptures teach that the separation of the Great Company from the Little Flock is an Epiphany work. Not only is this implied in the separation of Elijah and Elisha occurring after their reaching and the former's smiting Jordan, beginning October, 1914, and in the sending away of the Scapegoat as a picture of a work connected with the separation, and in the fact that the Epiphany set in with the falling of the symbolic fire and brimstone (Luke 17: 29, 30), which began in the Fall of 1914, but also in our text (2 Tim. 4: 1). A judging work implies a separation and a sentence (Matt. 25: 31-47). Our text speaks of the quick, the living, and the dead receiving their judgment during the epiphaneia and the basileia. Who are the
dead referred to in the text? We answer, Adam's condemned race, whether under the dying process (Matt. 8: 21, 22; 2 Cor. 5: 14; John 5: 25) or in the death state (John 5: 28, 29). These will receive their judgment in the Millennium (John 5: 28, 29; Acts 17: 31). These will not receive their judgment in the Epiphany. Therefore, according to this text, the quick, the living, must receive their judgment during the Epiphany. Who are these quick, these living ones? We answer: They are (1) the fallen angels (Rom. 14: 9), who never were sentenced to death, and (2) the new creatures (2 Cor. 5: 15), who as such never were sentenced to death. Hence the Lord is now doubtless separating the penitent and the impenitent fallen angels, and will in due time sentence the former to a restoration of fellowship with God and the good angels, and will sentence the latter to death. According to this Scripture, the Lord is also in this Epiphany time separating the faithful new creatures, the Little Flock, and the measurably faithful new creatures, the Great Company, and then afterward He will pass sentence on each one of both classes.
(24) The work of separating the two classes of the Church is not yet complete. Just when it will be finished we do not know. We feel sure that there are yet many of the Priests bewildered among the Levites. The Lord, we may be sure, will in due time during the Epiphany separate every one of them from the Levites, as well as gather every Levite from every quarter of the Nominal Church, even as during the Parousia He gathered every Priest from every quarter of the Nominal Church. However, our Lord's Epiphany work of separating the Church into its two classes has progressed very extensively, and is so manifest that we have full assurance that we are in the Epiphany.
(25) The Priests as a class are separate and distinct from the Levites before our Lord manifests Himself to the Great Company as such, as their Cleanser
and Deliverer. While it is true that during the Parousia our Lord manifested His presence to some who are now in the Great Company, yet He did not do it to them as to members of that class; for such a work is purely epiphaniac and follows the separation of the Church into its two component parts.
(26) As the Lord will manifest Himself to the world by tribulation and by instruction; so will He also manifest Himself to the Great Company by tribulation and by instruction. The Epiphany truths respecting the Great Company and the Epiphany exposures of their wrongdoing are and will be the instructions whereby the manifestation will in part be effected. But so self-willed is this class that they will not learn by these instructions alone. The co-operation of corrective stripes will additionally have to set in; and by these two things the manifestation of the Lord as their Cleanser and Deliverer will be completed. Some of the Epiphany truths have already been set forth, as some of the Epiphany exposures have already been made. There is good reason for believing that more will have to be done along these lines before a sufficiency of such instruction will have been given to these dear brethren, with whom we most heartily sympathize. The Lord has also given some of the Epiphany tribulations to this class, but manifestly not enough yet. He loves them too much to withhold from them the needed help through His Word and Providence. In due time this will come in completeness. In harmony with our Pastor we believe that the experience of Joseph's brethren in Egypt pictures these things forth, and the picture of the feast in Joseph's house is now nearly fulfilled. Presently the pursuit and capture of Benjamin and his brothers will be completely antityped, and then a little later the manifestation will be made, even as Joseph manifested himself to his brethren. Then, as Joseph gave his brethren wagons, i.e., chariots, etc., with which to bring Jacob, their wives,
little ones and all their possessions to Egypt, so will The Christ beyond the veil give the Great Company the organizations (making such changes therein as their revolutionism requires) necessary to do an immense work toward their brethren inside and outside of the Nominal Church, to fleshly Israel and the world of mankind. By the earthquake destroying the Nominal Church, the clergy, and all their hearty supporters (2 Kings 9: 30-37; 10: 18-28; Isa. 65: 11, 12; Jer. 25: 34-38), the people generally will have a hearing ear for the Great Company's message, who by their ministry will convert not only Israel (Cant. 5: 8—6: 1.), but millions of Gentiles (Rev. 19: 6). They will have an exceedingly fruitful ministry when they as Jesus' agents gather the people into the camp condition of the Epiphany (Num. 8: 9). However, to prosper in this work they must previously submit to the influence of the Epiphany Truth, the Epiphany exposures and the Epiphany washings (Num. 8: 7).
(27) We rejoice to know that this will be fulfilled in them. Then they will recognize their place and their relations to Jesus and the Church. Then they, with many of the world of mankind converted through their ministry, will cry out: "Let us rejoice and be glad and give honor to Him; for the marriage of the Lamb is come and His Wife hath made herself ready!" (Rev. 19: 7). Shortly afterwards, as the Bridesmaids, they will have a happy entrance into the King's palace and partake of the Wedding feast (Ps. 45: 14, 15; Rev. 19: 9), all as a result of Jesus' Epiphany work! "And he saith unto me, 'Write: Blessed are they that are called unto the marriage supper of the Lamb.' And he saith unto me: 'These are the true sayings of God'" (Rev. 19: 9). "Great and marvelous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of the nations! Who shall not fear Thee, O Lord, and glorify Thy name; for Thou only art holy; for all nations shall come and worship before
Thee; for Thy righteous works are made manifest!" (Rev. 15: 3, 4).
(28) We have above shown from the Scriptures that the Greek word epiphaneia (and apokalypsis) has two meanings: (1) the manifestation of persons, principles and things by the Truth shining with special brightness (2 Tim. 1: 9, 10; 4: 8; 2 Thes. 2: 8; Tit. 2: 13; Our Lord's Return, pp. 44-46); and (2) the second period of our Lord's Second Presence, during which He makes a special manifestation of certain persons, principles and things by the Truth shining with special brightness. (2 Tim. 4: 1; 1 Tim. 6: 14, 15; Our Lord's Return, p. 39.) It will be recalled that the P.B.I. Editors in the first and only number of The Bible Standard, p. 4, and in the first number of the Herald of Christ's Kingdom, p. 4, in harmony with the Scriptures and our Pastor's writings, taught both senses of this word. It will also be recalled that these Editors in the Herald of 1920, p. 70, denied that the Epiphany is a period, claiming that it is only an activity, one-sidedly quoting what our Pastor said in the booklet, "Our Lord's Return," pp. 44-46, on the first meaning of the word, as though that was all he had to say on the significance of the term. That he held the second sense of the word also, in proof we quote from Our Lord's Return, p. 39, the following: "As we therefore softly whisper, 'Behold the Bridegroom!' it is not with any hope of arousing the world to faith in the Lord's presence, etc. They are unworthy to know, and would only misuse the knowledge now [during the Parousia]. By and by, in the Lord's due time, they shall know in the period [italics ours] of the Epiphaneia, or Apocalypsis of the Son of Man. They will be awakened by the great crash of the day of trouble."
(29) And some, not all, of the Amram sifters treat with the same deceitful use our Pastor's writings on the subject. They allege that we contradict our Pastor's
writings to the effect that epiphaneia means the act of manifesting persons, principles and things by the Truth shining with special brightness, when we use the word to mean a period of time. For them there is even less excuse than for the Herald Editors, because they have had greater light on the subject than these Editors. Not only in our writings, but also in our oral presentations, we taught them both meanings of the word, with proofs from the Scriptures and corroborations from "that Servant's" writings. Yet they allege that we plainly contradict our Pastor's teachings on this subject. Before they attempt to teach on this or on any other subject, they would do well better to inform themselves thereon; otherwise they will be hastening the fulfillment of the Apostle's statement, "their folly shall be made known to all." Can it be possible that they carelessly overlooked our oral and written proofs on this subject? Perhaps. If so, the Lord will hold them responsible for what they could have learned, but what through neglect or inattention they failed to learn. We think the likelier explanation of their course in this matter is the following: Being now in Azazel's hands, their minds are filled with his suggestions, which they set forth as Truth, despite what they had previously learned. As our Pastor has repeatedly shown, there has been an epiphanizing of persons, principles and things from the beginning of our Lord's Parousia, hence years before the Epiphaneia as a period set in. (Our Lord's Return, pp. 44-46; 39.) Additionally, we believe on the basis of strong evidence that the Epiphaneia as a period has set in, and now desire to give both fulfilled sign prophecies and fulfilled time prophecies that prove this to be the case. First, we will give some of the main sign prophecies, then a few time prophecies that prove this proposition.
(30) In the quotation given above from Our Lord's Return, p. 39, our Pastor identifies the period of the Great Tribulation with the Epiphany period. And this
is evidently Scriptural. We know that the Great Tribulation began with the Great War, will proceed with the great Revolution, and will end with universal Anarchy, and is also accompanied throughout each of its three stages by famines and pestilences (1 Kings 19: 11, 12; Ezek. 14: 21). We know that it is by the Great Tribulation that the Lord will manifest Himself as present as their Deliverer to the Great Company and to the world (Matt. 7: 26, 27; Cant. 5: 5-7; Matt. 25: 10-12; Luke 17: 29, 30; 2 Thes. 1: 7, 8; Matt. 26: 64; Rev. 1: 7). We further know that the manifestation time for these is the Epiphany period (1 Tim. 6: 14, 15; 2 Tim. 4: 1; Col. 3: 4; Tit. 2: 13). Hence the Time of Trouble and the Epiphany are one and the same period. But the Time of Trouble began with the World War (Joel 3: 9-14; Dan. 12: 1; Matt. 24: 20-22; Rev. 14: 19, 20). Therefore ever since 1914 we have been in the Epiphany. Thus the presence of the Time of Trouble proves that we are in the Epiphany period of our Lord's Second Presence. See also Question Book, page 97, par. 5.
(31) The fulfillment of a second sign prophecy proves that we are in that period of our Lord's Second Presence called the Epiphany, i.e., the separation of the Church of the Firstborns into its two classes, the Little Flock and the Great Company. The Bible teaches that the dead, Adam's condemned race, would be judged, i.e., separated (Matt. 25: 31, 32) into its two classes, during the Millennial Kingdom (2 Tim. 4: 1; Rev. 20: 12-15; Acts 17: 31). It also teaches that the living (the fallen angels and the new creatures, neither of which classes is under the death sentence, and therefore are the only living ones undergoing a judgment) will be judged, separated, during the Epiphany (2 Tim. 4: 1, where epiphaneia is translated appearing). If, therefore, we can prove that the Church of the Firstborns is now undergoing a separation into its two classes, it would follow that we are in
the Epiphany. This can readily be shown from the standpoint of the figures of Priests and Levites, of Elijah and Elisha, and of the High Priest and Azazel's Goat. Under the figure of the separation of Priests and Levites the Lord describes the Epiphany work in Mal. 3: 2, 3: "Who shall abide the day of His coming [the Parousia, amid which only those who would retain the Holy Spirit would endure its trials sufficiently to gain life at all; while all who lost it would not abide the Day of His Coming, His Parousia. In other words, the Parousia was to determine the difference between the consecrated who would retain the Holy Spirit and those who would lose it. Only the former would 'abide,' continue, during the Day of His Coming], and who shall stand [retain the High Calling, Rom. 5: 2; Rev. 6: 17] when He appeareth [during His appearing, Epiphany; accordingly, the special work of the Epiphany is to manifest who, while retaining the Holy Spirit, will remain standing in the High Calling and who, while retaining the Holy Spirit, will fall, lose the High Calling, becoming a Great Company member]; for He is like a refiner's fire [by trialsome experiences purging out selfishness and worldliness] and like fuller's soap [by chastisements and special teachings cleansing away sin and error]. And He shall sit as a refiner and purifier of silver [amid fiery trials He will develop the Truth and separate error from it in the minds of the brethren]; and He shall purify the sons of Levi [typically Levi's sons consisted of typical Priests and Levites; antitypically, Levi's sons consist of antitypical Prieststhe Little Flockand antitypical Levitesthe Great Companyin the Epiphany, as these classes are in the following words evidently distinguished 'as gold and silver'] and purge them as gold and silver, that [to the intent that] they may offer unto the Lord an offering in righteousness." In these verses we are shown under a figure the purifying of the Priests and Levites as the work that is to be done,
"when He appeareth," i.e., in the Epiphany the Lord will deal separately with the antitypical Priests and Levites—the Little Flock and the Great Company. Hence the Epiphany is the time of their separation. We can see this separation going on, as we also can see how the Lord by fiery experiences is purifying and purging both classes. The Epiphany saints in part stand and for the rest will stand out separate and distinct from all other classes. None are so much despised and cast off as they. Against them all of the Levites, however much they are at variance with one another, stand united in opposition and denunciation, just as previously the nominal churches, however much divided against one another, were united in opposing the Harvest movement. This fact sets forth the Epiphany saints as the Priests, gathered as a class, though there are not a few of the Priests yet bewildered among the various groups of Levites. On the other hand, there are, as the type of the Levites suggests, three general groups, consisting of eight subdivisions, among the Truth people who oppose the Epiphany Truth: (1) Those opposers of the Epiphany Truth who as organizationists failed to get possession of any of our Pastor's organizations, the P.B.I. and the B. S. C. (Bible Students Committee of England); (2) those opposers of the Epiphany Truth who as organizationists either have gotten control of our Pastor's organizations, the Society adherents, or those who approved those organizations as "the channel," the Standfasts; and (3) those opposers of the Epiphany Truth who as anti-organizationists, though acting as separate groups, are independent of organizations, the Sturgeonites and Ritchieites (now not acting in concerted movements), and the Olsonites and Hirsho Kittingerites. And, surely, in the divisional movements whereby the breaking up of the Lord's people as one compact people occurred there were fiery experiences whereby the Priests and the Levites are being
manifested (Mal. 3: 2, 3; Matt. 7: 24-27; 1 Cor. 3: 11-15). Therefore the separation of the Lord's people into Priests and Levites proves that we are in the Epiphanythe time when He judges, separates, "the living" (2 Tim. 4: 1).
(32) This same conclusion, i.e., that we are in the Epiphany, follows from the fulfillment of the type of Elijah's and Elisha's separation. Here the picture centers about the thought of transferring of the mantle, the power of controllership of the work toward Nominal Spiritual Israel, from the one class to the other. Therefore this picture does not show forth many divisions, but only one general division. And, true enough, those who had the right representatively to control as a majority, i.e., the Board's majority, with their supporters, were separated from the others who had not the right to control the work toward the nominal people of God, but who by usurpation took over this control, as the other class through its representatives let it go. We have treated of this division as an Epiphany work in detail in Chap. II of Vol. III and Chap. IV of Vol. IV of The Epiphany Studies in the Scriptures, to which we refer our readers. This division proves from the standpoint of mouthpieceship to Nominal Spiritual Israel that we are in the Epiphany. The same division of the Little Flock and the Great Company is typed in the High Priest's leading Azazel's Goat from the door of the Tabernacle to the gate of the Court. We will give details on this in the next chapter, showing that every stage of this antitype has set in, and that this work is in an Epiphany work; for this is the day when every man's work is being tried by fire (1 Cor. 3: 11-15). Since the Epiphany work of separation between the two classes, apparent in the antitypical separation of Priests and Levites, of the World's High Priest and Azazel's Goat, and of Elijah and Elisha, is now going on, we must be in the Epiphany period.
(33) The fulfillment of a third sign prophecy, i.e., the separation of human Society into the Radical and Conservative classes, proves that we are in the Epiphany. Before the World War there were considerable class feeling and conflict; but the dangers of the War healed these divisions in each country, until, through the exposures of the first and second smiting of Jordan, class consciousness and friction were not only effected anew, but were made very great; so that now there is imminent danger of the masses arising in revolution and anarchy against the classes the world over. Thus antitypical Jordan is divided. And this—the work just described—is an Epiphany work; for it began in 1914 after the World War began, which is the first part of the Tribulation Time—the Epiphany time. Hence the division of Society into the Conservative and Radical classes is a proof of our being in the Epiphany period.
(34) The activity of antitypical Jehu and Hazael proves that we are in the Epiphany. We have already shown in Volume III, Chapter VI, that Jehu represents the more conservative of the labor classes—those who will effect the great symbolic earthquake—and that Hazael types the more radical of the labor classes—those who have introduced syndicalism. We likewise have shown that antitypical Jehu before the symbolic earthquake would support the present governments, antitypical Jehoram of Israel, as against antitypical Hazael (2 Kings 8: 28, 29; 9: 14, 15). These three parties, we understand, are referred to as the three divisions of the Great City (Rev. 16: 19). We find that labor organizations, like the American Federation of Labor and the European Social Democratic party, fight for the present order as against the I. W. W., the Syndicalists and Anarchists; but in due course they will be swept into revolution. Their existence as a party, and the existence of the I. W. W., the Syndicalists, etc., as a party, as well as the existence of a
governmental party, prove that we are in the time beyond the antitypical separation of Elisha from Elijah, and hence are in the Epiphany; for antitypical Jehu and Hazael act on Elisha's anointing them, after the latter's separation from antitypical Elijah.
(35) The manifestation of the Youthful Worthies is another proof that we are in the Epiphany. The Youthful Worthies could not have been manifested as a class until after Sept. 16, 1914, when the last member of Christ's Body was brought into the Body; for none consecrating since that time can be a new creature. Hence all consecrating since that time would be Youthful Worthies. The Gideon picture shows that it would be after antitypical Gideon and his three hundred had crossed Jordan (Judges 7: 258: 1), i.e., after 1916, that the Youthful Worthies, typed by the men of Ephraim after Gideon's first battle, which was typical of the conflict between Truth and Error from the Fall of 1914 to that of 1916, would complain at not being of the High Calling, i.e., not being given an opportunity of doing that which all participants of the High Calling did—smite Jordan, execute the judgment written, i.e., engage in antitypical Gideon's first battle. These complaints have been heard increasingly for years, i.e., ever since we announced that the door of entrance into the High Calling was closed. Since the manifestation of the Youthful Worthies, as shown by the Gideon type, is an Epiphany work, we must be in the Epiphany; for they are now becoming manifest.
(36) The manifestation of "that evil servant" is also another proof that we are in the Epiphany. The Scriptures prove that that Servant would have charge of the Lord's work and goods throughout the Reaping and Gleaning period (Luke 12: 44; Ezek. 9: 11). The Scriptures also show that after his ministry would be finished (Matt. 24: 45-47) "that evil servant" would take charge of the work (Matt. 24: 48-51). And true to the picture, after "that faithful and wise Servant"
had finished the work given him to do, J.F.R. by craft and force secured control of the work; and (1) by saying "in his heart, My Lord delayeth," i.e., by sinning against the Lord by refusing to wait on Him; (2) by smiting his fellow-servants, i.e., sinning against the brethren; (3) and by eating and drinking with the drunken, i.e., by sinning against the Truth—in a word, by sinning against the Lord, the Brethren and the Truth—he has become manifest as "that evil servant." But his coming upon the stage of action as "that evil servant" being due after that Servant's work was complete, his activity is one that belongs to the Epiphany; and his manifestation, therefore, proves that we are in the Epiphany.
(37) Antitypical Gideon's Second Battle, which has been on since July 18, 1920, and which is connected with the manifestation of the Little Flock as such, separate and distinct from the Great Company in public work, is another proof that we are in the Epiphany. If the antitypical Gideon's first battle was a part of the Epiphany work, certainly His second battle is a part of that work. For this battle Scripturally follows the second smiting of Jordan (2 Kings 2: 14; Judges 7: 23, 24). The Great Company in the three Levitical groups and the Youthful Worthies in one group are typed in Judges 7: 23, 24, by the three groups and the one group respectively. Hence the battle which in this respect is now on is an Epiphany work. It is being fought against antitypical Zebah, Eternal Torment, and antitypical Zalmunna, the Consciousness of the Dead. It is therefore a proof that we are in the Epiphany period. Thus the fulfillment of the foregoing seven sign prophecies proves that we are in the Epiphany.
(38) There are additionally several time prophecies that prove the same line of thought. Of these we will give three. The day of 2 Kings 2: 3 as a time prophecy proves this thought. We recall that our dear Pastor
showed us that this scene at Bethel occurred in antitype in the Spring of 1878 (Z '16, 38, par. 4). We are also familiar with the thought that in the Scriptures 40 years are spoken of as a day (Ps. 95: 7-10). In 2 Kings 2: 3 we are told that within the antitypical day—40 years—the separation of antitypical Elijah and Elisha would take place; therefore 40 years from the Spring of 1878, when the antitypical sons of the prophets first told antitypical Elisha there would be a separation, bring us to the Spring of 1918. By that time the separation was to have taken place; and, true enough, the separation began in the early Summer of 1917, thus within the 40-years day typed in 2 Kings 2: 3. This separation as a class matter, was complete by Passover of 1918; and it being an Epiphany work we entered the Epiphany period before the Summer of 1917, when the separation began.
(39) That we are in the Epiphany period is proven by another time prophecy, i.e., "the hour of temptation" (Rev.3: 10). "The hour of temptation" began the evening of April 16, 1878, when the first harvest sifting began, and ended the evening of Dec. 6, 1919, 41⅔ years, or one hour of a 1000-year day, afterward. It was intended to test all new creatures, especially determining whether they would end under good or under bad leadership classes. By the time it would end, it would have tested all new creatures sufficiently to put them into circumstances that would result in their manifestation in due time as of the Church, Great Company or Second Deathers. And as the Parousia did not yet decide matters as between the Little Flock and the Great Company, such a decision must go over into the Epiphany. Hence the fact that "the hour of temptation" reached into the Epiphany, and is now past, we have for some time been in the Epiphany.
(40) The Great Pyramid's testimony, in the distance from the foot of the large step, which symbolizes Sept. 24, 1846, measured through the step to the point
of intersection between the top of the step and the vertical line of the south wall of the Grand Gallery—a distance slightly over 70¾ Pyramid inches—proves again that we are in the Epiphany; for on the date thus indicated, June 27, 1917 (Chapter VII in Volume III of The Epiphany Studies In The Scriptures), the Elisha class in its representative began to become manifest as separate and distinct from the Elijah class in its representative, and during the following nine months, i.e., up to Mar. 27, 1918, Passover Day, as indicated by the distance from this point of intersection to the projected floor line of the King's Chamber, the class as a whole stepped into, and acted in the open—became manifest. Hence this manifestation, as corroborated by the Pyramid, being an Epiphany work, we must be in the Epiphany. It will have been noticed that everyone of the ten proofs just given is connected with a manifestation, an epiphaneia; therefore accords well with the Epiphany. Elsewhere there are other evidences of the fact that we are in the Epiphany; but the above ten points abundantly prove our teaching on this point. We commend them to the study of our dear readers, and may the Lord bless their study to all of us. Such a blessing will imply a proper appreciation of the Epiphany Truth, Exposures and Work; and will enable us to see that the Lord desires Epiphany Truths presented, Epiphany Exposures made, and Epiphany Work done. Those who do not appreciate the Epiphany will stumble at its teachings, exposures and work, while the others will stand amid them, declaring "Righteous are Thy judgments, O Lord!" "Yea, they are entirely righteous."
(41) We desire to examine a Dawn error on our subject. In the April, 1937, issue of The Dawn there is a sophistical answer to a question on the Parousia, Epiphaneia and Apokalypsis. As this matter is more clearly treated in The Dawn of April, '35, 13, whose article just lately came to our knowledge, we prefer to
quote from it as follows: "Paul said that the Lord would destroy the antichrist with the 'brightness (epiphaneia) of His parousia.' This Greek word epiphaneia is properly translated brightness, or bright-shining. Some [especially Bro. Russell and ourself, italics ours] have erroneously supposed that this word refers to a second phase or later period of our Lord's presence—as if His Parousia would continue up to a certain time and then His Epiphaneia would begin. But we believe it to be self-evident that the word parousia applies to the entire thousand-year period of Christ's presence, while the word epiphaneia is descriptive of certain things to be accomplished during the parousia. On this point we quote with approval from the booklet published many years ago, entitled, 'Our Lord's Return,' as follows: 'Our Lord's epiphaneia (bright-shining) and His apokalypsis (unveiling) began shortly after His parousia began: the bright-shining of His presence is now visible to those who are walking 'in the light'—to those who 'are not in darkness with the world.' It is a mental illumination to the eyes of our understanding, and not to our natural eyes. The epiphaneia of the Lord is already affecting the world also; though not through the eyes of the understanding, for they have no eyes for such spiritual things; nevertheless, the bright-shining of our Lord's presence is influencing and affecting the whole course of the world, through an increase of knowledge."
(42) We reply to The Dawn's one-sided presentations of certain of our Pastor's thoughts on these two words and of its suppression of their other senses, as follows: The Bible, as our Pastor rightly held, in so far as our Lord's Second Advent is concerned, uses the word parousia in three senses: (1) in the sense of the 40 years of the reaping, i.e., from 1874 until the Time of Trouble, 1914 (Matt. 24: 3, 27, 37, 39; 2 Thes. 2: 1); (2) in the sense of the 80 years from
1874 to 1954 (though our Pastor did not see that the Epiphany would last 40 years, it not being due in his time to see this), i.e., to include the Parousia in the first sense and the Epiphany as a period, which he did so understand though not its duration (1 Thes. 2: 19; 3: 13; 4: 15; 5: 23; 2 Thes. 2: 8, 9; Jas. 5: 7, 8; 2 Pet. 3: 4, 12; 1 John 2: 28); and (3) in the sense of the entire 1000 years of His Second Advent (1 Cor. 15: 23; 2 Pet. 1: 16). The above are all the passages of the Bible that use the word parousia in connection with our Lord's Second Advent; and they prove that The Dawn has lost the Parousia Truth on the first and second senses of the word. Hence it repudiates the Bible teaching of the Epiphany as meaning a period, as the above quotation shows, implying that Pastor Russell did not so teach, and that he taught that the word Epiphany means only bright-shining, manifestation, i.e., only in action. The Bible and Bro. Russell and we with them teach both senses of the word, though Bro. Russell did not understand that the Epiphany as a period would last 40 years, since the matter of its length was not due to be understood until the Epiphany. That the word means a period the Bible teaches in 1 Tim. 6: 14, 15 and 2 Tim. 4: 1. The very wording of 2 Tim. 4: 1 in the A.V.: will judge … at [during] His appearing [Epiphaneia] and Kingdom [Basileia], proves that the Epiphany, like the Kingdom, is a period. The I.V. shows this very clearly as to 1 Tim. 6: 14, 15: Keep the commandment without spot and blameless until our Lord Jesus Christ's Epiphany which [Epiphany] in its own seasons He will show—He who is the blessed and only Potentate, etc. That the word means bright shining, i.e., clear manifestation of persons, principles and things, and that at any time, the Bible teaches in 2 Thes. 2: 8 [during the Parousia and Epiphaneia]; 2 Tim. 1: 10 [during the Jewish Harvest]; 2 Tim. 4: 8;
Tit. 2: 13 [during the Parousia, Epiphaneia and Basileia]. The reason why the period between the Parousia and the Basileia (Kingdom) is called the Epiphaneia is that during that period the Lord designed to make especial manifestations as to persons, principles and things. And certainly such an activity especially marks the period since 1914. The above six passages are the only ones in which the word epiphaneia occurs in the Greek New Testament; and they prove that our Pastor was right in teaching that the word means a period following the Parousia or Reaping period, as it also means bright-shining, manifestation of persons, principles and things. And they prove that The Dawn has repudiated another Parousia, as well as rejects an Epiphany Truth,—a sifting work.
(43) The Dawn implies that our Pastor's booklet, Our Lord's Return—His Parousia and Epiphaneia or Apokalypsis—teaches that there is no 40 years period of the Parousia nor any Epiphany period taught in that booklet. It tried, with the usual trickery of practiced sophists in hiding parts of the involved things and stressing only one side of them, to make its readers think that our Pastor did not teach that the Epiphany is a period and that the Parousia means only the 1000 years of our Lord's second presence, and that it is not in any sense a 40-years period. The following quotations from that booklet prove that The Dawn misrepresented him on this subject: "Parousia is used in respect to the earliest stage [italics ours] of the Second Advent, while apokalypsis relates to the same advent later:—not that apokalypsis and epiphaneia relate to another or a third advent, but merely to a later feature [not features, since these two words both as an act and as a period are synonymous, L. R. p. 12]. … The Watchers also notice that the Scriptures clearly indicate that after [italics ours] the Lord has done certain things during His presence (parousia) and unknown to the world, he will later [italics
ours] make a manifestation of His presence; a manifestation which will be discerned by all mankind; and the outward manifestation is designated His 'epiphaneia' (13, bottom). … During the period [italics ours] of the parousia (presence) preceding [italics ours] the epiphaneia (shining forth) a certain work will be accomplished, unknown to the world, unknown to the nominal Church, known only to the Watchers (p. 14, par. 2). … The days of the Son of Man are the days [a period of course] of His parousia, or presence, invisible and unknown to the world, known only to the Watchers and seen by them only with the eye of faith (16, par. 1). … But why should our Lord be thus present? What will be His work during the period [italics ours] of presence preceding His epiphaneia or manifestation to the world? (par. 2). … The parable of the wheat and the tares shows this period [italics ours] of the parousia (presence) preceding [italics ours] the epiphaneia (manifestation), and represents it [the Praise] as the 'harvest' time [italics ours] of this age (16, par. 3). … The separation of the tares from the wheat, … precedes the work of cleansing the wheatfield of its symbolic tares by symbolic 'fire', and this entire harvest work is to take place during the parousia [hence a period preceding the Epiphany] (presence) of our Lord, before His epiphaneia (manifestation) (17, par. 1). … The Truth will be the separating medium, and not until the separation [the reaping] is complete … will the 'fire,' great time of trouble [which, as he taught, was to begin and did begin with the World War] mentioned by the Prophet and by our Lord, burn and consume, symbolically, all the 'tares' (17, par. 2). … Therefore, this reckoning [in the Parousia] with the Church … will precede [italics ours] our Lord's epiphaneia or apokalypsis (20, line 5). … 'Every man's hand against his neighbor,' will be permitted to reap the whirlwind of its own selfishness in