Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13







HAVING made a fairly detailed study of the Epiphany in its twofold meanings, especially in that of it as a period, we now come to the study of the first of its elect classes, the Great Company, treating first of the Great Company's generalities, then of its details. We will first give a summary, then some details on the generalities of the Great Company. This class is called in Joel 2: 29 "the handmaids," and a Great Multitude in Rev. 7: 9; 19: 6 [the same two Greek words are in the A.V. translated, "much people," but should have been rendered, Great Multitude]. The individuals of this class were originally invited through the High Calling to the Divine nature and joint-heirship with Christ (2 Pet. 1: 4; Rom. 8: 17; Eph. 4: 4); but, alas, they failed to keep faithfully their consecration vows, and have had, therefore, to be remanded to a secondary class. These have in practice rebelled or supported rebels against more or less of the teachings and arrangements of God's Word (Ps. 107: 10, 11). They have by sin marred their characters and spotted their robes (1 Cor. 5: 1-13; Jude 23; Rev. 7: 14). They have failed faithfully to sacrifice their humanity for God (Heb. 2: 15; Jude 22). They have fellowshipped with the world (2 Tim. 4: 10; Jas. 1: 8). They have accepted and spread various false doctrines (1 Cor. 3: 12, 15; Matt. 25: 3, 8). They have developed sectarian systems (1 Cor. 3: 3, 4; Matt. 7: 26; 1 Tim. 1: 19, 20). They have usurped the office and



persecuted the persons of their faithful brethren (Is. 66: 5). They have more or less served Satan (Heb. 2: 14, 15). They will receive from him the destruction of their flesh and works (1 Cor. 5: 5; 1 Tim. 1: 20; Matt. 7: 27; 1 Cor. 3: 15); but they will finally escape with their lives, after losing the prize of the High Calling (1 Cor. 3: 15; Heb. 2: 15; Jude 22, 23; Phil. 3: 14). Accordingly, they will meet a great disappointment, when they learn that they have lost the Divine nature and joint-heirship with Christ (Cant. 5: 6, 7; Matt. 25: 11, 12, 30). This consideration, combined with the thought that they will be lost unless they repent, will lead them to cleanse themselves (Rev. 7: 14). Thereafter they will have a successful ministry (Cant. 5: 9—6: 1; Rev. 19: 6); and will in Heaven attain a subordinate spiritual glory (Ps. 45: 14, 15; 1 Cor. 5: 5; Rev. 19: 9). As parts of the Firstborn they will be Levites in God's Temple and Noblemen in God's Kingdom (Heb. 12: 23; Rev. 7: 15; Ezek. 44: 10-14). Many members of this class are just now, at the end of the Age, coming into special notice, activity and prominence. This class and the Little Flock, it will be noticed, are developed during the Gospel Age ("in those days," Joel 2: 29) in which Jesus and the Apostles labored, in which the great Apostasy developed, and in which—at its end—the Lord restored the primitive teachings and practices of Christianity.


(2) In general God's Plan treats of two classes, a heavenly class and an earthly class; an Elect class and a non-elect class; Jesus and the Church, His Bride, as the Elect class, and the world of mankind as the non-elect class. It is impossible clearly to understand the Scriptures without understanding the distinction between these two classes. We may speak of the distinction between them as a primary lesson in Biblical knowledge (2 Tim. 2: 15); and, of course, this distinction must be kept in mind to help us understand



various details given in the Scriptures. The Bible contrasts these two classes in many ways of which the following are a few: Each class has its respective call, one limited, the other general (1 Cor. 1: 26-29; John 12: 32); there are two ways for them to travel, one the "narrow way," the other the "highway" (Matt. 7: 14; Is. 35: 8); there are two sets of conditions, one difficult, the other easy, amid which they are developed (2 Tim. 3: 12; Is. 25: 8); a different set of promises pertains to each of them—one heavenly, the other earthly (Heb. 10: 32-34; Amos 9: 14, 15). Two different abodes will be their eternal home, one the new heavens, the other the new earth (2 Pet. 3: 13; Rev. 21: 1); each is to share in a different resurrection—one of the just, the other of the unjust (John 5: 28, 29, A.R.V.; Acts 24: 15). And each will receive a different nature as a reward of faithfulness, one Divine, the other human (2 Pet. 1: 4; Is. 65: 16-25).


(3) But, according to God's Word, these are not the only classes for whom there is salvation provided; for the Scriptures speak of other classes than these who will ultimately attain eternal life. Of one of these other classes our text treats under the term, "a Great Multitude," usually called the Great Company. Of this class this and the following two chapters will treat. We are not to understand that during the Gospel Age God has been calling two classes to salvation; for the record is: "Ye are all called in the one hope of your calling" (Eph. 4: 4); that is, we are not to understand that God has been offering two sets of people two different salvations during the Gospel Age, as inducements for them to serve Him; for such a thing is nowhere taught in the Bible. Rather, there has been only one actual salvation offered to those who turn from sin to righteousness, from Satan to God, during the present Age. To these God has offered as the prize (Phil. 3: 14) the Divine nature (2 Pet. 1: 4), and joint-heirship with Christ (Rom. 8: 17),



on condition of faithfulness unto death (Rev. 2: 10). How then, one may ask, does another class obtain salvation during this Age? We answer that the majority of those who hear and accept the Lord's invitation to consecrate their humanity to death in His service, and to develop heavenly hearts and minds (Rom. 12: 1, 2), fail so to run as to obtain the prize of the Divine nature and joint-heirship with Christ; rather as respects the prize they become castaways (1 Cor. 9: 24-27), because they do not prove "more than conquerors" of sin, error, selfishness or worldliness, by which through unfaithfulness they became defiled. Yet they do not wholly give up the Lord and righteousness; rather, for awhile they are double-minded—partly for the Lord, and partly for self, the adversary and the world (Jas. 1: 8; 3: 15). Later by a penitent, believing and obedient use of the Lord's grace exercised through His Word and providence they are recovered; and changing their course become zealous for the Lord and His cause, and finally overcome (1 Cor. 5: 5; 3: 15; Jude 22, 23). These, of course, by their double-dealing fail to qualify for the Bride of Christ; and their condition would be pitiable indeed, unless the Lord should arrange some other salvation for them. This in His compassion He has done, without having invited them to such a salvation, when He first called them by the Gospel. He proposes to make them Bridesmaids for the Lamb's Wife, by inviting them as a class for the first time at the end of the Gospel Age to be present as guests at the Marriage Supper of the Lamb (Rev. 19: 9); and the record is that many will avail themselves of this privilege, and will then have white robes, i.e., pure characters, and be granted palms, i.e., victory (Rev. 7: 9).


(4) The possibility of there being such a class lies in the fact that it is possible to lose the prize of the High Calling. Scriptural teachings are to the effect that one can fall from the High Calling (1 Cor. 9: 24-27; 2 Tim. 2: 5;



Jas. 5: 19, 20; Rev. 3: 11); Scriptural exhortations imply the same thing (Heb. 2: 1-3; 3: 12-14; 4:1, 11); Scriptural examples prove the same fact (Rev. 2: 5; 2 John 8; 2 Tim. 4: 10); and the sin unto death is in line with the same thought (Heb. 6: 4-6; 10: 26-31; 2 Pet. 2: 20-22; 1 John 5: 16; Jude 4-19). The last line of thought even proves that one can fall so far as to lose eternal life altogether; and, of course, therefore, one could lose the special prize of the High Calling. If all were of the second death class who lose the prize of the High Calling, of course there could be no opportunity for one to be of the Great Company. But some being saved through various punishments (1 Cor. 3: 15) proves another than the High Calling salvation. The fact, then, that there is a Great Company proves that some fall from the Little Flock without sinking into the second death class. The Great Company consists of those who are not sufficiently faithful to be of the Bride of Christ, but faithful enough to keep out of the second death. They are not good enough to be Kings and Priests with Christ (Rev. 20: 4-6); but are good enough to be Nobles and Levites (Rev. 7: 9, 14, 15), and are too good to be destroyed in the second death.


(5) The individuals of this class at their consecration and Spirit-begettal started out as prospective members of Christ (Eph. 4: 4; Heb. 3: 14); for they heard and heeded the invitation to exercise repentance toward God and faith toward our Lord Jesus (Acts 20: 21), and accepted the invitation to consecrate themselves as living sacrifices to God (Rom. 12: 1; Prov. 23: 26). Their failing to gain the prize has not been due to the Lord's not loving and helping them sufficiently; for He loves and helps especially all that truly give themselves, and most especially those who continue loyal to Him (John 14: 21-23); but it has been due to the fact that they forgot their "first love" by which they for awhile kept the Lord's Word



(John 14: 15; Rev. 2: 4). They received the Lord's Spirit of sonship when they complied with the conditions of justification and consecration (John 14: 15, 16; Rom. 5: 1, 2; 6: 3; 8: 10; 1 Cor. 12: 12, 13; Gal. 3: 26, 27;

2 Cor. 5: 17). The Lord sent them, as well as the Faithful, abundant instructions, encouragements, exhortations, warnings, rebukes, disciplines and corrections to deter them from a wrong course (Heb. 12: 5-13; Rev. 3: 19); and their taking the wrong course was entirely due to their failing to watch, to pray and to keep themselves in the love of God sufficiently to carry out their consecration, and thus to remain standing in His special favor (Matt. 26: 41; Jude 21), as prospective members of the Bride. There have been such measurably unfaithful brethren throughout the entire Gospel Age (1 Cor. 5: 1-5; Jude 22, 23; Matt. 7: 26, 27; 13: 7, 25, comp. Luke 8: 14; 1 Tim. 1: 19; 3 John 9, 10).


(6) Their course toward the Lord, the Truth and the remainder of the Lord's people has not been a praiseworthy one. But not all of them have been equally guilty of wrong-doing. Some of them have been nearly faithful enough to be of the Bride; and some of them have been nearly unfaithful enough to be of the second death class (Jude 22, 23). Between these two extremes of character in these brethren there have been and are now all sorts of variations of double-mindedness. With some of these bound children of God the trouble has been not so much a turning to sin as a failure to sacrifice unto death, through fear of the sacrificial death (Heb. 2: 15). Unlike the Master (Heb. 12: 2, 3), they do not endure the cross and despise the shame. Others of them, in addition to failing to sacrifice self and the world, give themselves up to various sins, and serve the adversary through spreading errors of doctrine and practice in religious matters, thereby spotting their garments, as the passages quoted at the end of the preceding paragraph prove. Altogether



as a class they are more or less wayward and self-willed, instead of being obedient and surrendered to the Lord's will. Thus they fail both with respect to their justification and consecration privileges and duties.


(7) This condition, of course, unfits them for the position of Kings and Priests, their characters not being of so good a quality as that required for Kings and Priests of God. How could God give the Divine nature to those who rebel and support rebels (Ps. 107: 10, 11) against His ways? How could He make them of the Bride of His Son when they defile the bridal garments of holy characters? (1 Cor. 5: 1-13; Jude 23). How could He proclaim them "more than conquerors" (Rom. 8: 37), when they compromise with the enemy through fear of the sacrificial death? (Heb. 2: 15). How can He give those the best that Heaven affords whose hearts cleave to the world? (2 Pet. 2: 7, 8; 2 Tim. 4: 10; Jas. 1: 8). How can He make them of the Christ-Body, from which the rivers of living waters will flow (John 7: 37, 38; Rev. 22: 1, 2), in view of the fact that through false teachings they corrupted the wells of Truth? (John 4: 14; 1 Cor. 3: 12-15). How could He make them parts of the Temple of God (Rev. 21: 3; Eph. 2: 20-22; 1 Pet. 2: 5) who have developed the false religious systems during this life? (1 Cor. 3: 3, 4; Matt. 7: 26, 27; 1 Tim. 1: 19, 20). How could He make them His most honored ones, since they dishonored the faithful ones? (Is. 66: 5). Surely it is unreasonable that He should treat the measurably Faithful as He will treat the thoroughly Faithful. Neither Reason nor Scripture warrants such a thought. The Faithful are guided by His eye, i.e., they are directed in their life by His Word of Wisdom, the Truth; while the measurably Faithful must be repeatedly chastised, and finally have their fleshly mind entirely destroyed by punishments received at Satan's hands, who, while using them for his purposes, greatly



mistreats them (1 Cor. 5: 5; 1 Tim. 1: 19, 20). In every case that which they made "the stumbling block of their iniquity" becomes the means of their punishment: The favor of the world that they crave they lose; the pleasure of self-indulgence for which they pine turns into ashes grating on their teeth; the sin that they fondle turns into a poisonous reptile, greatly plaguing them by the venom of its sharp fangs; and the errors that they cherish leave their hearts cold and weak and their heads confused and deceived. In life's experiences they are continually meeting contrarieties that make their efforts fruitless. They lose one cherished thing after another, until there is nothing of self and of the world left for them. Thus their flesh gradually undergoes an enforced destruction at Satan's hands (Matt. 7: 27; 1 Cor. 3: 15; 1 Tim. 1: 19, 20), while the flesh of the Faithful is gradually consumed in loving and fruitful sacrifices for the Lord's cause (Phil. 4: 18; Heb. 13: 12-16; 6: 10; 10: 32-34).


(8) Throughout the Gospel Age there have been consecrated individuals, as evidenced by the Scriptures (1 Cor. 5: 5; 1 Tim. 1: 19, 20) and experience, who have pursued the double-minded course of the Great Company, and as a result have had to undergo the above-described enforced destruction of their flesh, instead of having the privilege of sacrificing it completely in loving, willing service of the Lord, the Truth and the Brethren. But, according to many Scriptures, these are first treated as a class at the end of this Age. Among other proofs the Tabernacle has no place for their existence as a class until the Epiphany. For they are not as a class of new creatures in the Holy (priests) nor in the Court (justified) nor in the Camp (unjustified) during the Gospel Age. First during the Epiphany do they take their place in the Court. In our times there are more such people than ever before; and the Lord is now dealing especially with them as a class. Among other passages, this class is described in the



fifth chapter of Canticles—the Song of Solomon. Through the Word of Truth the Bridegroom there calls them away from their ways; but they, the foolish virgin, sleep spiritually, and make excuse for not fully yielding themselves to the Heavenly Bridegroom, as He calls them away from their course. When at long last they do give a tardy response, they will find a disappointment in store for them; for then Brideship will have been lost to them (Matt. 25: 8-12). They will be mistreated by the figurative watchmen, the clergy, when they begin to witness to the Truth, as their opening eyes will reveal it to them. They will become zealous for the Lord according to the Truth as against the creeds, proclaiming Him especially to the Israelites (Cant. 5: 8—6: 3), whom as a nation they will have the privilege of converting to Christ. They must pass through "the great tribulation," amid which they will cleanse their robes and make them white in the blood of the Lamb (Rev. 7: 14). Amid this great tribulation it will be their blessed privilege to proclaim the glorious message, "Hallelujah! for the Lord God Omnipotent reigneth!" Despite their sorrows and sufferings incidental to the destruction of their flesh and their cleansing themselves, they will rejoice through their tears that the Bride, the Lamb's Wife, will have been completed in holiness and in number, and will proclaim Her glorification with Her Lord (Rev. 19: 6-8). Their spirits, new creatures, will be saved in the Day of the Lord Jesus (1 Cor. 5: 5; 2 Cor. 5: 17). They with joy will in heaven partake as bridesmaids at the marriage supper of the Lamb (Rev. 19: 9; Ps. 45: 14, 15). And, being then spirit beings like the angels, they will be privileged to serve the Lord in His Temple, i.e., as Levites (Rev. 7: 15); while Jesus and the faithful Church will be the living stones of the Temple, and Priests (Rev. 1: 6; 5: 10; 20: 6). The trials and tribulations of these Levites will be a thing of the past, and God's eternal favor will be theirs, on a plane of



being lower than that of the Bride (Rev. 7: 15-17). Thus through the grace and mercy of God these wayward brethren having been brought to repentance, "shall be saved, yet so as by fire," after suffering the loss of the prize—the Divine nature and joint-heirship with Christ, which the Faithful obtain (1 Cor. 3: 14, 15; Rev. 3: 11).


(9) We herewith present in two groups for the study of our dear readers some of the more important Scriptures that treat of the Great Company. In the light of the foregoing we trust that these Scriptures will be clear, and that their study will prove a blessing to all. The first group contains such passages as treat of the Great Company alone; and the second group contains such passages as treat of the Little Flock and the Great Company together. (1) Ps. 107: 10-16; Cant. 5: 1—6: 3; Jer. 8: 20; 1 Cor. 5: 1-13; 1 Tim. 1: 19, 20; Heb. 2: 15; Jas. 1: 8; 4: 1-10; 5: 19, 20; Jude 22, 23; Rev. 7: 9-17; 19: 1-9; (2) Ps. 45: 14, 15; Is. 66: 5-9; Mal. 3: 2-4; Matt. 7: 24-27; 10: 32-39; 13: 7, 8, 22, 23; 16: 24-27; 25: 1-12; 25: 14-30; 1 Cor. 3: 12-15; 1 Pet. 4: 14-18.


(10) After carefully studying these Scriptures let each one of us examine himself in their light to discern, if possible, whether he is a New Creature; and if so, to which of these two classes of new creatures he belongs. These are questions of utmost importance for every New Creature. Properly to learn their answers requires wisdom from above, which the Giver of every good gift and of every perfect gift will bestow liberally without upbraiding upon all who ask for it aright. If any of our readers desire information on this subject or other Biblical subjects and will ask us for it, we will be glad to give it as best we can.


(11) Frequently from 1918 onward we have been asked to explain the antitypical significance of Lev. 12, and as frequently, until 1928, we had been compelled to tell the questioners that we did not understand



its antitype. The time evidently was not due to use the passage in its antitypical significance with sufficient effectiveness against errors on the part of the Levite leaders as to the Truth that develops the Little Flock; and therefore for practical reasons the Lord withheld its understanding until 1928. Doubtless the great increase of error among the Levites against the Little Flock's Truth moved the Lord to give the Truth on Lev. 12 as a means of vindicating that Truth as reliable in the form in which it was left by our dear Pastor; for, rightly understood, the antitype of this chapter proves that when our Pastor left us he left with us the Truth that develops the Little Flock, purified from all error and thus fit to be relied upon as a finished product, as well as a proper foundation for the Epiphany Truth. We therefore ask our readers to peruse Lev. 12 before going further in the study of this chapter.


(12) We got the key to Lev. 12 from the typical significance of Rachel, Jacob's favorite wife. We have shown elsewhere that for our time she types the Parousia and the Epiphany truths and the servants who minister these to the two classes especially developed by these in the end of this Age (P '23, 117, par. 5; 118, par. 1). Or, to put it in other words, Rachel represents the spiritual elective truths and their servants that combinedly develop the Little Flock and the Great Company, especially in the end of the Age. In defining Rachel's Gospel-Age significance in the above citation we said that she typed real Spiritual Israel and their promises. This is true enough for the whole Gospel Age, but is not quite specific enough when viewed in relation to her giving birth to her sons, Joseph and Benjamin. The more specific definition for her in this relation is the Parousia and Epiphany or the spiritual elective Truth and the servants who apply it to the development of the Little Flock and the Great Company. But one may ask, Was not Jacob



the type of the servants who apply such Truth to these two classes? We answer that Jacob types the Truth servants in their capacity of starting the antitypical Joseph and Benjamin movements, but those servants who nourished these after they were thus started are represented in the type by Rachel, even as the mother nourishes and develops her children, after the father begets them and after the mother brings them to birth. Hence the mother in Lev. 12, we understand, types the same thing as Rachel does in the end of the Age. Vs. 6-8 prove that the servants that have applied the Truth for the development of the two spiritual classes in the end of the Age are also involved in the antitype of this woman; because no atonement is made for the Truth; but atonement is made for the shortcomings of its servants, because they need it.


(13) We have previously pointed out that the Little Flock is sometimes typed by a male child, and the Great Company by a female child, when the two classes are contrasted; even as Little Flock members are spoken of as Jehovah's sons (John 1: 12; 1 John 3: 1, 2), while Great Company members are spoken of as Jehovah's daughters and as His maidservants (2 Cor. 6: 18; Joel 2: 29). Aaron and Miriam (Num. 12: 1-16) may be cited as proofs of this fact, as given in the types. Accordingly, we understand the male child of Lev. 12: 2 to represent the Little Flock in the Parousia, and the female child of Lev. 12: 5 to represent the Great Company in the Parousia and in the Epiphany. A comparative type showing the two classes together in these periods is that of Elijah and Elisha coming together to Gilgal (1874), Bethel (1878), Jericho (1881), Jordan (1914) and beyond Jordan (1916-1917) (Z '15, 286, pars. 6-12). It is to be noted that in the case of the birth of a son 40 days were required for the full purifying of the mother (Lev. 12: 2, 4; compare with Luke 2: 21-24), while 80 days were required for the full purification



of the mother in the case of a daughter's birth (Lev. 12: 5). We understand the 40 days' period for the purifying of the mother after the birth of a son to represent the 40 years of the Parousia (1874-1914). The purifying of the mother during those 40 days types two things: (1) the ridding of the Truth (in its application to the Little Flock—the male child) of all error attaching to it; and (2) the purifying of its faithful servants, so that it was proven by October, 1914, that they had retained their crowns and therefore henceforth would retain them. Further, we understand the 80 days' period for the purifying of the mother after the birth of a daughter to represent the 80 years of the Parousia and Epiphany combined (1874-1914 plus 1914-1954). The purifying of the mother during these 80 days types two things: (1) the ridding of the Truth (in its application to the Great Company, etc.) of all error attaching to it; and (2) the purifying of the faithful and measurably faithful servants of the Truth of such defilements as would unfit them for their place in the Millennial Age, as well as for a special attestatorial service from October, 1954, onward.


(14) It will be noted that facts prove that both crown-retaining and crown-losing servants have ministered, are ministering and will yet minister both of these kinds of Truth throughout these periods, and that to both classes. But in the type of the mother's seven days' uncleanness (v. 2) it is to be considered that the participation of the crown-losing servants in the picture as related to the developers of the Little Flock is excluded, though they served in helping the Little Flock's development. Both crown-retaining and crown-losing servants are also to be considered as implied in the type of the mother in the picture as related to the developers of the Great Company, though the former are not included in the picture of the mother's fourteen days' uncleanness (v. 5). The



facts of the two antitypes and the two periods of the typical uncleanness and of the typical purification force us to make this distinction in the viewpoint. In both cases, in the first antitypical meaning of the mother—the Truth—the full purification of the pertinent Truth is to be understood as typed by the full purification of the pertinent mother. And in both cases, in the progressiveness of the cleansing, the gradual ridding of the pertinent Truth from errors attaching to it, is meant. The purifying work in both of its senses, i.e., as respects the Truth and as respects its servants, is expressly shown to be the Parousia and Epiphany work of our Lord in His Second Advent (Mal. 3: 2, 3; 1 Cor. 3: 12-15; Matt. 7: 24-27; 2 Tim. 4:1); and its gradualness, so far as its Truth cleansing feature is concerned, is taught in Prov. 4: 18.


(15) We do not know yet in connection with what particular work the antitypical mother of the antitypical daughter in the sense of the servants of the Truth will in 1954 bring the antitypical burnt offering and sin offering in attestation of her purification; but we opine it will take the force of converting Israel. We will doubtless have to wait until about that time for certainty as to this knowledge. But we do know in connection with what work the purification of the mother in the sense of the crown-retaining servants as completed was attested, and, therefore, in connection with what work her antitypical burnt offering and sin offering were brought,—the service that we variously call the smiting of Jordan, antitypical Gideon's First Battle, the confessing of antitypical Israel's sins over Azazel's Goat and the executing of the judgment written, with the binding of the kings and princes. That service attested the purification of the antitypical mother; for faithful participation in it proved the crown-retaining servants to be such. Yet their service therein did not merit for them the high calling. This is proved by the fact that they had to bring the antitype



of the mother's burnt offering and sin offering (Lev. 12: 6-8). God's blessings on the Church as a result of the merit of Christ as the proof that God regards Jesus' sacrifice as acceptable were the antitype of the burnt offering that the mother of a son brought; and the amount of Jesus' merit needed to cover the sins of the Truth servants was the antitype of the sin offering that the mother of a son brought. The mother's bringing the burnt offering and the sin offering to the priest types the faith of the pertinent servants in the antitypical burnt offering and sin offering of Christ and the priest's offering these to Jehovah types our High Priest manifesting Jehovah's acceptance of Jesus' sacrifice for the faithful Truth servants in the above-mentioned services and securing God's forgiveness for their unwilling blemishes through His all-prevailing merit. The pigeon or turtle dove offered as the sin offering, and not a bullock, seems to type the fact that not all of Christ's merit, but only enough of it to cover the sins of the antitypical individuals involved was imputed; while the varying value in the burnt offerings—a lamb on the one hand, or a pigeon or turtle dove on the other—seems to imply the thought that more of God's blessings as His manifestation of His acceptance of Christ's merit is given to some than to others of God's servants. Poverty-afflicted Mary bringing the pigeon or turtle dove as her burnt offering (Luke 2: 24) implies, therefore, that she typed such crown-retaining servants as did not get so much of God's blessings as His manifestation of His acceptance of our Lord's merit as others did. A bringer of a lamb would type those who got more blessings in the antitypical burnt offering, e.g., our Pastor, Bro. Barton, etc., as faithful Truth servants received more of God's blessings as attesting His acceptance of Jesus' sacrifice than some of the other faithful Truth servants received through Jesus' ministry.


(16) It will be noted that in the case of bearing a



son the mother was considered as in the usual uncleanness (v. 2) coming through the menses (Lev. 15: 19-28), for a period of seven days; while in the case of bearing a daughter she was considered as in uncleanness for fourteen days, as though of a double menses. A study of Lev. 15: 19-28 makes us think that the following is the antitype: As there will be for the race full seven 1,000-years days before it is clean from the defilements of Adamic sin, so the Faithful through their faith justification are reckoned as having lived through these antitypical seven days and having gotten the complete cleansing from Adamic uncleanness at their end. And by that one imputation of Christ's merit at Pentecost (Heb. 10: 14) they are forever regarded as freed from the Adamic uncleanness. But not so the crown-losing servants of the Great Company Truth, who in the antitype of the 14 days' uncleanness alone are involved, the faithful crown-retainers being ignored in the type from this part of the antitype; even as reversely the crown-losing servants of the Little Flock Truth are ignored in the antitypical seven days' uncleanness of the faithful servants of the Little Flock Truth, as set forth in the type. These crown-losing servants had a part in the first cleansing (typed by the first seven of the fourteen days of uncleanness) (v. 5), but because of their measurable unfaithfulness they must as a class go through another cleansing, in which the merit of Jesus will be specially used (Num. 8: 12, 21). This second atonement for them is implied in the second set of the seven days in the fourteen, as set forth in v. 5. This second imputation set in some time between October, 1923, and October, 1924, at the presentation of the first part of the Good Levites—the second of the antitypical wave loaves in the finished picture. It is especially the statements of vs. 2 and 5 that made us say above that the crown-retaining servants are excluded from the type of the fourteen days' uncleanness and the



crown-losing servants are excluded from the type of the seven days' uncleanness. Perhaps the 33 days of v. 4 (33 being a combination and multiple of 3, which is symbolic of good) refer to the faithful servants in their goodness; while the 66 days (66 being a combination and multiple of 6, which is symbolic of evil and imperfection) are perhaps introduced to call attention to evils and imperfections in crown-losing servants.


(17) The above study suggests several lessons that may well be here emphasized. The first of these is this: The 40 days of the purification for a mother of a son proves that the Parousia—the Reaping time—is a period of 40 years; and the 80 days of the purification for a mother of a daughter proves that the Parousia and the Epiphany total 80 years, and that accordingly the Epiphany is a period of 40 years. These periods are proved to be of equal length and of 40 years each by the following facts: (1) they are in the same connections together called days and each in the same connection is called a day, combined with the fact that the Parousia is repeatedly spoken of as 40 years; (2) the twofold stay of Moses for 40 days in the mountain; (3) the period of 40 years for each being required in order to have a full symbolic night from October, 1799, to October, 1954, with April, 1877, as its exact midnight, as required by the parable of the Wise and Foolish Virgins; (4) 40 years seem to be the Bible period for trial along the line of certain principles, like the 40 years' trial in the wilderness, the 40 years' reigns of Saul, David and Solomon, as trial times, the 40 years of the Jewish Gospel and Millennial Age harvest trials; accordingly we would expect the Great Company and Youthful Worthies, as classes, similarly to have 40 years—the Epiphany—set aside as the special trial period along the lines of the principles applicable to them; (5) the Lord's use of twelve hours to the working



day (John 11: 9) and His providing in the parable of the Penny for an eventide and consequently a night to follow the day of reaping (Matt. 20: 8), show that the symbolic twelve-hour night period that follows the Parousia time of Reaping (the twelve-hour day) must be of equal length, thus proving that the Epiphany is likewise 40 years long, the former being the day and the latter the night, referred to in Ps. 91: 5, 6 and 121: 6; (6) the Eight Large Wonderful Days, being eight decades, likewise show that the Parousia began in 1874 and that the Epiphany will end in 1954; and (7) now the 40 and 80 days of Lev. 12 are an additional proof.


(18) A second lesson that we can learn from our study of Lev. 12 is in connection with a time feature and a future work—a period and a work of about two years and one month following the antitypical 80 days. We have seen from the study above that the time of sacrificing in attestation of the purification set in immediately after the completion of the 40 days, and that the sacrificing occurred in the antitype in connection with the smiting of Jordan, etc., a period of about two years and one month. This period we frequently have called an interlapping of the Parousia and the Epiphany. There being 13 lunar months in the lunar year which ended in the Spring of 1916, the period from September 20, 1914, to November 3, 1916— the period during which smiting lectures began and ended in Jordan's first smiting—was just about two years and one month lunar time. But there will, in antitype of the sacrifice after the 80 days' purification, set in a similar period and similar work, and as the typical sacrifices at the end of the 40 and 80 days are parallel it is quite probable that for about two years and one month there will be an interlapping of the Epiphany and the Basileia [Kingdom], during which there will be a service going on by the Great Company, similar in duration to that which went on for the



Little Flock from September 20, 1914, to November 3, 1916, in Jordan's first smiting. This work will likely be that of the Great Company's converting Israel.


(19) A third lesson is also taught by Lev. 12: The Truth that develops the Little Flock was clean from error by October, 1914. As the mother of a son was completely purified at the end of the 40 days, so the Truth needed for the development of the Little Flock, as distinct from the Truth needed for the development of the Great Company, was free from all error by October, 1914. This fact proves that the Little Flock Truth, i.e., the antitypical Parousia silver, as left by our Pastor with the Church, was refined from all the dross of error (Mal. 3: 3, first clause). And this fact proves that the Levite leaders who have rejected Parousia teachings and have set other teachings in their place have rejected Truth and put in its place error. This shows how utterly false is the claim of that evil servant, that he is giving teachings, contradictory to Parousia teachings, as meat in due season which could not be seen by Bro. Russell, they being not yet due! On the contrary, the full purification of the mother of a son at the end of the 40 days proves that whatever is presented contrary to the teachings that developed the Little Flock as held by our Pastor at October, 1914, must be error, and therefore must be by Satan through his servants put forth as darkness for light. Whenever, therefore, the Levites, particularly the Channelites, tell us that their contradictions of the Parousia teachings as left by our Pastor at October, 1914, are as meat in due season truths that our Pastor could not see, they being not then due, let us tell them that this cannot be so, for the Parousia teachings as the symbolic silver were by October, 1914, purged from all the dross of error, even as the Lord's holy Word teaches (Lev. 12: 3; Mal. 3: 3).


(20) A fourth lesson may well be drawn from our study of Lev. 12 and is implied in Mal 3: 3, the first



clause: the gradual purging of the Truth from error during the Parousia and Epiphany until no error remains therein— the mother gradually undergoing purification as the 40 or 80 days progressed. God did not give all the Truth to that Servant at once; nor did He rid his teachings of all error at once. This was a gradual work from both standpoints, and we see it manifest in his setting aside from time to time some of his former understandings of Scriptural matters and putting correct views in their stead, e.g., the deliverance of the Church, the end of the trouble and the establishment of the Kingdom in Israel by October, 1914, the day of the Penny parable representing the Gospel Age, the pound representing the Holy Spirit, the New Covenant operating during the Gospel Age, etc., etc., etc. We should not by these previously misunderstood teachings be made to lose confidence in him as a Divinely appointed teacher; rather in the light of the teachings of the above-cited passages we should expect that he would make such corrections of former misunderstandings, until all such misunderstandings as to the teachings necessary for the development of the Little Flock were by October, 1914, set aside. Nor are we to expect him to have put aside all misunderstandings as to teachings necessary for the development of the Great Company; for the mother of a daughter was not purified until the end of the 80 days. Hence his uncertainty as to whether the Little Flock would be completely delivered before the dealings with Azazel's Goat would be begun and as to the length and purpose of the Church's stay in the world after 1914, his expecting antitypical Elijah to leave the world before antitypical Elisha would begin his ministry, the meaning of the midnight in the parable of the Ten Virgins, etc., etc.,— matters that are needed for the development of the Great Company in so far as they pertain to the Epiphany.


(21) And the same principles apply to the Parousia-