Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
anarchy. The epiphaneia of the new Ruler and of His reign of righteous retribution will then [during a period] gradually be discerned. The full revealment or apokalypsis will be at the close of the storm [thus the epiphaneia or apokalypsis, in the sense here used, as acts, stretched over a period of time, which is the Epiphany], when all hearts will be humbled (21, line 2). … Lest we should get a misapprehension respecting this matter of discerning the Lord's parousia, we do well to take heed to the parable of the ten virgins, which evidently was given to throw special light upon this point (23, bottom). … The parousia of our Lord was due to begin in October, 1874, and shows us the character of the work which we should expect would be in progress during the time [period] of His presence [parousia], preceding [italics ours] His open manifestation to the world, His epiphaneia, His apokalypsis (35, line 12). … As therefore we softly whisper, 'Behold the Bridegroom,' it is not with any hope of arousing the world to faith in the Lord's presence, etc. By and by in the Lord's due time, they shall know—in the PERIOD [capitals ours] of the epiphaneia and apokalypsis of the Son of Man. They will be awakened by the great crash of the day of trouble (39, par. 1).
(44) The following is a quotation from The Tower on the subject: "The Bible distinctly differentiates between the Parousia of Christ and His Epiphaneia, at His Second Coming. The word Parousia signifies presence … The word Epiphaneia signifies the revealing of one who is already present. … With the conclusion of the work of separating the wise virgins [from Babylon in the Parousia or Reaping time], … then [italics ours] will come Immanuel's Epiphaneia, revealing, showing forth. In other words, the revelation of Christ to the world will be subsequent [italics ours] to His revealment of Himself to the 'wise virgins' class" (Z '14, 252, pars. 6, 7).
(45) The following is a quotation from the Bible Students' Monthly, 1914, No. 1, p. 1, last two pars., p. 2, par. 1: "Our English word coming is used to translate several very different Greek words. One of these is Parousia, which means presence, and is used in referring to the first stage [italics ours] of the Lord's Second Advent. Then, later on [italics ours], will come the Epiphaneia; that is to say, the revelation, or manifestation, of the present One. This will not be a manifestation, in the flesh, but in a great Time of Trouble [a Period, italics ours] symbolically represented as fire, 'taking vengeance' (2 Thes. 1: 7-10). To my understanding, the Bible teaches that Jesus has been present in the world since 1874; … that the Epiphaneia, or manifestation to the world, will be due in forty years from the time the Presence began [italics ours]. For this reason they [Bible Students] are looking very interestedly to see what the present year  may bring forth. And do we not see everywhere signs of unrest, a time of trouble brewing? It looks as though this year  would mark the beginning of the 'flaming fire' of judgments [the Epiphany and the Time of Trouble are identical] upon the world which will mark the closing of this Age and the inauguration in the New Dispensation of Messiah's Kingdom, when [italics ours] 'justice shall be laid to the line and righteousness to the plummet,' and when [italics ours] ignorance, superstition and darkness which so long have hindered us will begin to be broken. The transition [which occurs during the Epiphany] may be painful, yet it will be blessed, marking the overthrow of Satan's empire and reign of sin and death and the inauguration of Messiah's Kingdom and its reign of righteousness and life eternal."
(46) Thus our fifteen quotations from our Pastor's writings prove that he held that the Bible teaches that the Epiphany, in the second sense of the word, is a period that follows the Reaping time, the Parousia, in
the first sense of the word, that the Parousia, in the first sense of the word, is a period of 40 years that precedes the period of the Epiphany, and that the Epiphany and the Time of Trouble are one and the same thing. Hence The Dawn is guilty of gross misrepresentation of our Pastor's pertinent teachings and of teaching harmful errors thereon.
(47) Many of the dear ones are asking questions on the duration of the Epiphany. These questions imply that the Epiphany is a period of time. This we have seen to be a Scriptural thought, as also our dear Pastor taught it (2 Tim.4: 1; 1 Tim. 6: 14, 15). The Epiphany is a period of time that is subdivided into various seasons. This thought is apparent from the literal rendering of 1 Tim. 6: 14, 15: "Keep this commandment without spot, unrebukable, until our Lord Jesus Christ's Epiphany, which in its seasons He will show, He who is the blessed and only Potentate, King of kings and Lord of lords." How many of such seasons the Epiphany will still have additional to those mentioned above we do not yet know. The first, second and two parts of a third of them have already passed, and their work was the manifestation of the eight groups of Truth Levites under bad leadership. The question as to how many other seasons it will contain must also be left to the future for an answer, because the light on this subject as on other subjects will doubtless progress. The next Epiphany season will end with the manifestation of the good Levites. There will follow the last-mentioned one a period of great prosperity for the cleansed Levites' work for the Lord.
(48) It may be said, The Epiphany is in some passages called a day: "Even thus shall it be in the day when the Son of Man is revealed" (Luke 17: 30). "Every man's work shall be made manifest; for the day shall declare it" (1 Cor. 3: 13). "And it came to pass on the day that Moses had fully set up the tabernacle [Church] and had anointed it and sanctified
it … that the princes … brought six covered wagons [organizations, in the antitype] … and Moses … gave them to the Levites" (Num. 7: 1-3, 6). This transaction types the fact that in the Epiphany the Lord would give the Great Company six organizations, which in a sense has already occurred. The Parousia is also in some passages called a day: "But who may abide the day of His Coming [the Parousia]?" (Mal. 3: 2). "Ye shall desire to see one of the days of the Son of Man [the especial day of the Son of Man that the disciples desired to see was the day of His Coming, His Parousia]. … So shall the Son of Man be in His day [the Parousia was His special day]" (Luke 17: 22, 24). Furthermore, the Bible in the same connection speaks of the Parousia and the Epiphany as days: "This know also that in the last days [the Parousia day and the Epiphany day] perilous times shall come [perilous because antitypical Jannes was to be active especially in the Parousia, and antitypical Jambres was to be active especially in the Epiphany]" (2 Tim. 3: 1, 8, 9). "Ye have heaped together treasures for the last days [the Parousia day and the Epiphany day, during which wealth would be especially accumulated]" (Jas. 5: 2). "Knowing this first, that there shall come in the last days scoffers. … saying, Where is the promise of His presence [both during the Parousia day and during the Epiphany day these scoffers have been active]" (2 Pet. 3: 3, 4)? "As it was in the days of Noah, so shall it be also in the days of the Son of Man" (Luke 17: 26). According to these passages we see that the Parousia is called a day and the Epiphany is called a day; and that both together in the same connections are spoken of as "days," and as "the last days" of the Gospel Age. How will these facts, that each of them is called a day, and both days, help us to find out the duration of the Epiphany? We answer, We know from many passages that the Parousia day, considered apart from the
two years and one month of its lapping into the Epiphany— Sept. 16, 1914 to Oct. 16, 1916—is a day of forty years (in Volume VII we will give many proofs of this). Since in the same connection the Epiphany is called a day, notably Luke 17: 22-30, and thus proven equal to the Parousia in duration, we infer that the Epiphany is a period of forty years; and since the Parousia apart from its two years and one month of lapping into the Epiphany ended in 1914, we think it reasonable to look for the Epiphany to begin to end in 1954 with a probable lapping of two years and one month into the Basileia, Kingdom.
(49) This, however, would not necessarily imply that the Church will be here until 1954 or until 1956. On the contrary, we know that, with possibly one exception, the entire "Little Flock" will be delivered before the Epiphany is over (Col. 3: 4), though we do not know the exact date. We are, however, well assured, from the magnitude of the unfulfilled prophetic program preceding its deliverance, that the "Little Flock" will be here for many years; for certainly Anarchy is not to be expected for many years, though the Revolution might be here before long. If we keep in mind that the Epiphany will witness the manifestation of Christ, not only to the Great Company as its Cleanser and Deliverer, but also to the world as the Overthrower of Satan's Empire and the Establisher of God's Kingdom (2 Thes. 1: 7, 8; Col. 3: 4); and if we also keep in mind that the earthly phase of the Kingdom is first to be established among regathered and converted Israel before the Gentile nations will recognize its presence (Zech. 12: 7; 8: 20-22; 14: 16; Is. 2: 3), we can see that the Epiphany in its widest sense may cease before the Great Company, who precede the Ancient Worthies in the resurrection, will leave the earth. If, as seems probable, there will be the same length of time for the Epiphany to lap into the Basileia as there was for the Parousia to lap into
the Epiphany, we should expect that the Basileia, the Kingdom, would require some years more before its recognition by the Gentiles. It does seem reasonable that as forty-two years were used in especial service for the "Little Flock" after the Parousia set in, about forty-two years will probably be used in especial service for the Great Company after the Epiphany set in, with this difference, that while the first forty-two years finished the sealing of the Elect, the second forty-two years will in all likelihood finish the sealing of the Great Company, this probably to be followed soon by the return of the Ancient Worthies and the establishment of the Kingdom in Israel, and a little later its recognition to take place by the Gentiles, some years after the Fall of 1956, when the probable lapping of the Epiphany into the Basileia will likely be ended. It will thus be seen that on some phases of this subject we cannot as yet speak with positive assurance. On this subject "now we know in part" only. Later we trust to know perfectly on this line of thought. Therefore in discussing this matter let us be cautious not to be positive in our statements. Until the advancing light will justify a more positive statement, let us confine ourselves to such sobriety of speech as leaves the details of this time feature as they have been set forth in this article, which as above stated are a matter of inference and not of positive proof. It would be wiser to say nothing at all on the subject to those who do not accept the Parousia Truth, and very little to others not in the Epiphany Truth.
(50) We have been asked the question, Have we any Scriptural authority for holding that the days of the Son of Man as spoken of in Luke 17: 22, 26, etc., are only two periods, and not more than two? To this question we answer, We understand that the Scriptures teach that the days of the Son of Man are two and only two periods. Several considerations prove this. The statements made in vs. 26 and 27 harmonize
with this thought; for the people in the days of Noah are there spoken of from the standpoint of two periods (1) before the flood and (2) during the flood, as being like the people in the days of the Son of Man. The people eating, drinking, etc., during the Parousia before the outbreak of the great tribulation, were in their activities likened to the people in the period before the flood in their activities; and the people during the great tribulation are likened in their overwhelming to the people being destroyed during the flood. For these two sets of two activities the expression "the days" is used in vs. 26 and 27, while in v. 30 the expression "day," and not "days," is used to represent the period of the great tribulation. Since according to vs. 26 and 27 the expression, "the days of the Son of Man," is limited to the two periods—the one just before the trouble and the trouble period itself—we conclude that this expression refers to two and only to two periods. Since v. 30 refers to the second of these as a day, but such a day as the faithful would not especially desire, because of its sufferings; since v. 22 refers to a day of the Son of Man's days especially desirable to the Church; since the Parousia as the day of His coming has always been desired by the Church; and since no other than these two days are mentioned in the connection, we conclude from these facts as a second reason, that the expression "the days of the Son of Man" refers to two and only to two periods. Thus the Scriptures in Luke 17: 22-30 are the authority for believing that the expression, "the days of the Son of Man," in Luke 17: 22, 26, means two and only two periods.
(51) The expression, The Time of Trouble, is used in two senses. In its wide sense it covers the period from 1874 until the end of anarchy and of Jacob's trouble. In its narrow sense it covers the period from the beginning of the World War in 1914 until the end of anarchy and of Jacob's trouble. It is in the narrow
—the second—sense of that term that we use it in our subject. We understand that the special tribulation period and the Epiphany as a period are one and the same thing. We purpose here to prove this thought from the Scriptures and to illustrate it from our Pastor's writings. We will give the Scripture proof first. In Luke 17: 29, 30 we have a passage to the point. We have just pointed out how the Parousia and the Epiphany are each called a day, how, among other passages, in Luke 17: 30 our Lord calls the Epiphany a day, and how, among other passages, in Luke 17: 22, 26 He calls them both days. That in Luke 17: 30, when the Lord Jesus said, "Even thus shall it be in the day when the Son of Man is revealed," He meant the Epiphany by the expression, "in the day," is evident from the fact that it was to be in the Epiphany when He was to be revealed. Comparing the statement of this verse with the preceding verse, we see clearly that the Epiphany and the Time of Trouble are identical; for Jesus said in Luke 17: 29, "But the same day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all." We know that, among other things, Sodom types Christendom and the Nominal Church (Rev. 11: 8), that its destruction types their destruction; and that "the day" of its destruction types the period of their destruction. We also know that their destruction began through the World War. Therefore the period of the World War was a part of the Day of Christendom's and the Nominal Church's destruction, in which Day Jesus, in v. 30, says that He will be revealed. Hence the World War was in the Epiphany; yea, it was in the beginning of the Epiphany. Thus this expression shows when and with what the Epiphany began. Having by this passage proven when and with what the Epiphany was introduced, the World War, we will next prove through what it will progress.
(52) Matt. 26: 64 proves that the Epiphany will
progress through the Revolution: "Hereafter [during the Epiphany] shall ye [your class—the Christian clergy, just as St. James classes those who killed our Lord with the predatory Jewish and other capitalists in the end of this Age, Jas. 5: 6—see also D 411] see [have epiphanized unto you] the Son of Man, sitting on the right hand of power [exercising Jehovah's power of vengeance] and coming in the clouds of heaven." The clouds of heaven represent the troubles of the symbolic heaven—the powers of spiritual control—during the World War and the Revolution of the Time of Trouble. Since the Nominal Church—the powers of spiritual control—will be destroyed in completion during, yea, early, in the Revolution, and hence will be out of existence before the Anarchy; and since all of the clergy will be slain in the Revolution and Anarchy (Is. 65: 11, 12; Jer. 25: 34, 35; 2 Kings 10: 18-28), and hence will be in oblivion before the Anarchy is over, the Lord evidently reveals Himself as present to the clergy as a class in the troubles on their systems ("the clouds of heaven"), during the War partly and during the Revolution completely. Hence this passage proves that the Epiphany began with the World War, which began the destruction of the Nominal Church (the Greek Catholic Church in Russia, Poland and Romania and the Roman Catholic Church in Poland, Servia, Montenegro, Austria, Belgium and France, are striking examples of how the War began the destruction of the Nominal Church—"the clouds of heaven"), and will progress through the Revolution, early in which its destruction will be completed. Hence this passage proves that the Time of Trouble and the Epiphany are identical.
(53) We now will quote and expound passages that prove that the Epiphany will end with the Anarchy and Jacob's trouble, i.e., will end with the end of the trouble. A passage that proves this with reference to Anarchy, though it also refers to the War, Revolution,
Famine and Pestilence, is 2 Thes. 1: 7, 8: "The Lord Jesus shall be revealed from heaven with His mighty angels [the agents whereby He will pour out vengeance] in flaming fire [destructive troubles—War, Revolution, Famine, Pestilence and Anarchy], taking vengeance on them [the Second Deathers in the Nominal Church] that know not God and [on them, the Second Deathers in the Truth] that obey not the Gospel of our Lord Jesus Christ." Accordingly, this passage proves that the Epiphany will be completed by the Anarchy. A passage that proves this with reference to Jacob's trouble, so far as the Lord's revelation of Himself to Israel is concerned, is Zech. 12: 9, 10: "It shall come to pass in that day that I will seek to destroy all the nations that come against Jerusalem [in the time of Jacob's trouble, Zech. 12: 1-8; Ezek. 38; 39]; and I will pour upon the House of David and upon the inhabitants of Jerusalem the spirit of grace and of supplication, and they shall look upon Me whom they have pierced (Rev. 1: 7); and they shall mourn for it" [the piercing, I.V.], etc. All Truth people recognize at once that this passage refers to the end of Jacob's trouble, and that it proves our Lord's revelation of Himself to Israel as their long rejected Messiah. Hence these two verses prove that the Time of Trouble and the Epiphany are identical.
(54) By the above-discussed passages we have proven that the Epiphany began with the War and will progress through the Revolution and will end with the Anarchy and Jacob's trouble. Its beginning, progressing and ending with the Time of Trouble demonstrates its identity with the Time of Trouble. These Scriptures prove that the Lord's epiphanizing Himself to the world and to the Great Company is a gradual, a progressive work, coming to a completion only at the end of the trouble. The passages so far quoted directly prove their identity. We will now quote and discuss some passages that indirectly prove their identity.
Though indirectly, yet powerfully is this proven by 2 Tim. 4: 1: "Who [the Lord Jesus] will judge the living [the fallen angels and new creatures] and the dead [Adam's condemned race] at His appearing [Epiphany] and Kingdom." Adam's race, but not new creatures, will be judged during the Kingdom; hence it is the fallen angels and the new creatures who will be judged—separated (Matt. 25: 31, 32)—during the Epiphany. Scripture, Reason and Facts prove that during the War this separation between the new creatures—the Little Flock and the Great Company—began. However, since this is an Epiphany work, according to this passage, the Epiphany was here during the World War; but other Scriptures show that this separation of these two classes will continue during the Revolution. Probably it will continue until the early part of the Anarchy. Mal. 3: 2, 3: "Who may abide the day of His coming [Parousia]? and who shall stand when He appeareth [the Epiphany]; for He is like a refiner's fire and like fuller's soap. [The Parousia time and the Reaping time are identical, as above shown, therefore they ended in 1914. Hence, according to this passage, the time of His appearing—the Epiphany—began with the trouble time.] And He shall sit as a refiner and purifier of silver [separating the dross of error from the silver of Truth]; and He shall purify the sons of Levi [the Little Flock and the Great Company] and purge them as gold [the Little Flock] and silver [the Great Company]." While, of course, this work had its beginning in the Parousia, most emphatically has it been going on since the Epiphany. This passage proves that the Epiphany was to begin long before Anarchy and Jacob's trouble would end, because the Little Flock, with the exception of a few of its members, will leave the world before Anarchy begins; and these few will leave early in Anarchy. We will, without quotation, simply refer to 1 Cor. 3: 12-15, which in part teaches the same things as Mal. 3: 2, 3, and which in
the light of what we have said on that passage can readily be seen to prove that the Epiphany and the Time of Trouble are identical with one another. Matt. 7: 26, 27 teaches that the Nominal Church of Great and Little Babylon and its teaching and practices—the house built on the sand—was to begin to be destroyed during the War—"the winds blew"—and their destruction would at least in Great Babylon be completed early in the Revolution—"the floods came." Passages previously quoted prove that this is an Epiphany work; hence this passage proves, in connection with the others, that the Epiphany and the Time of Trouble are identical.
(55) All of the foregoing passages prove, even as our Pastor taught, that our Lord's revealing Himself during the Epiphany is a gradual work. It had in the war a small beginning to some of the world and to some—the Lot class—of the Great Company. Repeatedly it was explained to some worldlings and Great Company members that the World War was one of the signs of our Lord's Second Presence; and we all recall how some worldlings accepted this thought; and, of course, the Lot class of the Great Company accepted the thought. In one of the Southern cities the local ministerial conference shortly after the outbreak of the War discussed it, and concluded that it was a sign of the Lord's Second Presence; and knowing that our Pastor had forecast it as coming in 1914, declared that he was right on that feature of his time-setting, and that they had been wrong on the subject. These are some of the factual evidences of the Lord's beginning to reveal Himself to the world and to the Great Company. Thus experience corroborates the Bible teaching that the Epiphany began with the World War, and that thereby the Lord began in a small way to reveal Himself as present to some of the world and to some of the Great Company, as their Deliverer.
(56) In another passage the progressive work of the
Epiphany is clearly implied—1 Tim. 6: 14, 15—which we give in what we consider the best translation: "Keep this commandment … unrebukable, until our Lord Jesus Christ's Epiphany, which in its own seasons He will manifest." Not only does this passage prove that the Epiphany is a period, but it also shows that it progresses through successive seasons, which will be manifested as such. How will these seasons of the Epiphany be manifested as such? By our Lord manifesting himself by degrees as the purposes and needs of each of these seasons require, the complete manifestation coming as a grand climax to all of the Epiphany work, at its end—the end of Anarchy and of Jacob's trouble. Still another passage, compared with the foregoing passages, implies this progressive character of the Epiphany: Col. 3: 4, "When Christ, who is our Life, shall appear [manifest Himself completely to the world], then shall ye also appear [manifest yourselves] with Him in glory." This passage doubtless refers to the grand climax of the Epiphany and its work at the end of the trouble. Thus it implies that all of the true Church will be beyond the veil with the Lord before the Anarchy ends, and thus before the Epiphany ends, so that with Him it may shine forth—be epiphanized. But according to 2 Tim. 4: 1, during the Epiphany the true Church and the Great Company are separated; and we have seen that this began in the War. Hence we see that Col. 3: 4, compared with other Scriptures, teaches that the Epiphany and its work are progressive, having in the War their small beginnings, in the Revolution their growth and development and reaching at the end of the Anarchy and of Jacob's trouble their grand climax, so far as the world is concerned. This climax is so overshadowingly important that our Pastor placed by far the most emphasis upon it when treating of the Epiphany work, though he did not leave unnoticed the earlier features of the Epiphany and its
work toward the world and toward the Great Company, as we will show later on.
(57) We desire to quote some passages from our Pastor, to the effect that the Epiphany and the Time of Trouble are identical. It should be noted, in the following quotation from his writings, that while he shows that the Epiphany and the trouble time are identical, he lays the greatest stress upon the grand climax of the Epiphany, which, of course, occurs after the last member of the true Church has left the world. In construing his thought let us not forget that he uses the word epiphaneia in both of its senses, i.e., sometimes as the period called the Epiphany, and sometimes as the work of that period—manifestation—and that most of the quotations are made from the booklet, Our Lord's Return, which was written in 1902, when he thought that the faithful Church would all be beyond the veil before the trouble would begin—a thought that he later saw was incorrect. With this modification kept in mind and allowance made for it, it will be seen how clearly in the following quotations he teaches that the Epiphany and the Time of Trouble are the same period. On this subject, as on all others of a prophetic character, his thought became brighter and brighter as the perfect day approached. Some of these quotations we have already given, but in an abbreviated form. Their unabbreviated form will serve to impress them the more firmly on our minds.
(58) Our Pastor held the thought of the identity of the Epiphany and the Time of Trouble. Among other publications this can be seen in his booklet, published in 1902, entitled Our Lord's Return. On this point we will first quote some of his remarks found in that booklet (17, pars. 1, 2) in connection with his discussion of gathering the wheat and burning the tares: "The separation of the tares from the wheat, and the gathering of the wheat into the garner of heavenly conditions, precedes the work of cleansing the wheat-field
of its symbolic tares by symbolic 'fire'; and this entire Harvest work [with respect to the wheat] is to take place during the Parousia [presence] of our Lord, before His Epiphaneia [manifestation] … The Truth will be the separating medium, and not until the separation is complete and the 'wheat' all garnered into the glory of the Heavenly nature [later he saw that part of the Church would be in the flesh during some of the 'fire' period], will the 'fire,' the great Time of Trouble mentioned by the prophet and by our Lord, burn and consume, symbolically, all the 'tares'." In this section the reaping of the wheat is assigned to the Parousia and the burning of the tares—a work of the Time of Trouble—is assigned to the Epiphany. Again, on the next page of this booklet, he shows the identity of these in connection with the parables of the pounds and talents: "This reckoning with the servants signifies a reckoning with the Church first, after His return, and corresponds to the separating of the wheat and tares, [in the reaping time] in the other parable. It is comparatively easy for any one to realize that this part of the Lord's work at His Second Advent is the work which precedes the Epiphaneia, or manifestation, to the world. It is during this period that the Watchers are to be aware of the presence [parousia] of the Lord, and of His scrutiny, or judgment, of them, which will then be in progress. Only the faithful will know, however— only they will be 'accounted worthy to stand before the Son of Man' in that judgment—all found unworthy shall 'stumble.' 'The wicked [and slothful servants] shall not stand in the assembly of the righteous' (Ps. 1: 5). It is of this period of His presence, and this feature of His work, that the world is to be in total ignorance, and 'not know,' until, having finished reckoning with His servants, and having glorified the faithful [later Brother Russell saw that the Church would not be glorified before the trouble], the judgment of the world shall begin with 'a time of
trouble such as was not since there was a nation.' That trouble is symbolically pictured as a fire, and we are told by the Apostle that our Lord shall be revealed [apokalypto— uncovered, disclosed, made manifest] in flaming fire [judgments], taking vengeance [hence the trouble time is the Epiphany, according to his views].
(59) Again, their identity is shown p. 20, par. 1 and p. 21, par. 1: "We are not, however, to understand that the Lord will take the Church away to Heaven, and then come back again, and make His Epiphaneia, or Apokalypsis … Our Lord and His Church will not be absent from the earth during the period of the world's tribulation; but on the contrary will continue present, but invisible, bringing upon the world the tribulation foretold in the Scriptures, which will result in the humbling of the hearts of mankind, that they may say eventually, 'Come, let us go up to the mountain [Kingdom] of the House of the Lord, … and He will teach us of His ways, and we will walk in His paths. … It is manifest, therefore, that the Church, although absent from the world during the period of the tribulation [his later thought was that part of the Church would remain in the flesh during some of the trouble time] in the sense of being 'changed' from human to Divine nature, will be present in it with Christ, as associate executors of Divine Justice, breaking to pieces the present order of affairs, and ready to heal the hearts of the world as soon as they shall be broken in their pride, and prepared for the 'Balm of Gilead.'" In the following quotation from this booklet, p. 39, par. 1, he not only shows that the Epiphany is a period, but that that period is the Time of Trouble, and that during that period the Great Company will receive the manifestation. "As therefore we 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 not worthy to know and would only misuse the knowledge now. By and by, in the
Lord's due time, they shall know—in the period of the Epiphaneia and Apokalypsis of the Son of Man. They will be awakened by the great crash of the Day of Trouble. … But the foolish Virgins, overcharged with the cares of this life, or the deceitfulness of riches [wealth, reputation, influence, etc.,] will not have within themselves ['in their vessels'] a sufficiency of the oil [Holy Spirit]; and consequently they will be unable to get the light in time to go in with the wise virgins before the elect number shall be completed, and the door of opportunity to become part of the Bride of Christ shall forever close. True, they will later obtain the oil, as is shown in the parable, but too late to be of the 'Little Flock' who shall be accounted worthy to share the Kingdom and to escape the great Time of Trouble coming upon the world. The foolish virgins will be obliged to pass through the trouble with the world, and will share thus in its distress, represented in the parable by the words, 'wailing and gnashing of teeth.'"
(60) In the following passage (Z '14, 252, col. 2, par. 1), referring in the first part to the climax of the Epiphany at the end of the trouble, and in the second part to the Epiphany as beginning with the Time of Trouble, he shows both the progressiveness of the Epiphany from the start to the end of the trouble, and also their identity. "With the conclusion of this work of separating the wise virgins, and after they shall have entered into the joys of their Lord by the glorious change of the First Resurrection, then will come Immanuel's Epiphaneia, revealing, showing forth. 'When He shall appear, ye also shall appear with Him in glory' [so far he refers to the climax of the Epiphany at the end of the trouble. What follows refers to its progress throughout the Time of Trouble]. 'He shall be revealed in flaming fire, taking vengeance.' In other words, the revelation of Christ to the world will be subsequent to His revealment of Himself to the
'wise virgin' class. The world will know that He has taken His great power and begun His Reign of Righteousness, not by seeing Jesus in the flesh, but by seeing the great Time of Trouble which then [beginning with the World War] will break upon the world—'a Time of Trouble such as never was since there was a nation.'—Dan. 12: 1; Matt. 24: 21."
(61) The following passage taken from "What Pastor Russell Said" (p. 97, pars. 5-7) gives us the same lines of thought and shows that our Pastor in 1914, before the war broke out, expected the Epiphany to begin in October, 1914. "What do you expect, then, Brother Russell, in October, 1914? I expect October will come and the kings of the earth—the Gentiles—will not know that their lease is expired. What then? A thunder clap out of a clear sky, that will begin to show these kings that a new Ruler is taking possession of the world. How will it come? I do not know the particulars. I have merely the outline. The first thing in order will be the manifestation of God's Kingdom. How? The revealment, the making known. What do you mean? The Epiphaneia. He has been here and is to continue a thousand years. His Parousia [in its widest sense] will not end in this forty years. None others are made aware of these things yet. 'Ye, brethren, are not in darkness that that day should overtake you as a thief.' Next in order will be [the Apokalypsis] the revealment. How will that be? 'I have my idea,' some one says. 'I think that He will come and will sit on the circle of the Heaven and every eye will look up and all fall down and weep and howl.' Not a bit of it! I think the Bible way of telling that matter is this way, dear friends: 'He shall be revealed in flaming fire taking vengeance.' What is that? A great system of judgments will begin [with the World War] at that time. Flaming fire, outward manifestation of judgment. Why did you say, 'fire'? Because the Bible uses that as a symbolical expression, just as He said,
'the fiery trials which are to try you,' and the gold is being prepared by fire. It is said of the world, not the Church, 'He shall be revealed in flaming fire, taking vengeance.' That will be after October, 1914? Yes. How long will it take [until its completion]? I do not know. Have you any guess? Guesses are very dangerous things, and if I do any guessing I will give you the reason why I guess. In this case we have seen the parallel in the ending of the Jewish Age. The city was destroyed in A.D. 70. The ending of the Gospel Age and the baptism of trouble will come; the elements will melt with fervent heat; the capitalistic elements and the whole world will become like a furnace—every man's hand against his neighbor. That is the Bible description of it. The fire will come on men in a natural way. It is their own fire that they have built. It is because they are not living up to their grant. The Bible indicates that this condition would have come long ago if God had not held it back. When the right time comes God will no longer hold the four winds back, and the conflagration will be thorough and swift and terrible. Jesus said, speaking of that time, 'Unless those days be shortened no flesh shall be saved; but for the elect's sake those days will be shortened.' "
Accordingly, it will be seen that our understanding of the identity of the Time of Trouble and the Epiphany is in harmony with the Scriptures and with our Pastor's thought on the subject. "We are in the Epiphany." "The Epiphany is in our midst." Blessed is he who understands, and acts according to this thought.
(63) The Epiphany is the last special period of the Gospel Age, and therefore it will continue at least until the last member of the Little Flock leaves this earth, and probably nearly until about the establishment of the earthly phase of God's Kingdom. This probability is due to the fact that the Epiphany implies a revelation (apokalypsis, uncovering) of the Lord's
Second Advent to the world as the present King and as the Destroyer of Satan's Empire, as well as to the Great Company and Youthful Worthies as their Cleanser and Deliverer. Since the Epiphany is from one standpoint a part of the Gospel Age, of course, apart from the sowing of the Gospel Age, and the reaping of its Harvest, the Little Flock's mission during the Epiphany must include all aspects of its other Gospel-Age work and of its other Harvest work. Therefore we who have not only lived in the Parousia, but who also are living in the Epiphany, carry over with us all the duties and privileges of the faithful Church of the whole Age and of its Harvest, except their sowing and reaping features, and the exclusive possession of antitypical Elijah's mantle, and its resultant work. Hence we see that we retain as a part of our mission, with three exceptions, all general features of the Church's mission in the flesh; i.e., each is to seek to glorify God and Christ, to make his, and help others to make their, calling and election sure, and in case of special opportunities to witness to the Kingdom, even helping inquirers to justification. Here we will limit our discussion to the Church's work belonging exclusively to the Epiphany, ever keeping in mind, however, that the Parousia Truth given through that Servant is the foundation for our understanding of the Church's Epiphany work, which, therefore, must be performed in harmony with its foundation; i.e., the Parousia Truth. We feel it necessary and appropriate to emphasize repeatedly this thought, that we may maintain a proper balance in the relationship of the Parousia and Epiphany Truth, both of which are in harmony with one another, with the former, of course, as the dominating element. The Epiphany Truth is merely supplemental to the Parousia Truth, added to enable the Church, amid changed conditions, to act properly toward the added duties and privileges of the Epiphany. Therefore let none of the brethren