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







IT SEEMS to be the Lord's will that the entire subject of Azazel's Goat be presented to the whole Church. D.v., we will do this as it is treated in Lev. 16: 20-22, etc.


(2) Ordinarily, but, we believe, not happily, Azazel's Goat is spoken of as the Scapegoat. The word "scape" is an abbreviation of the word "escape"; and the thought of a runaway goat is given by that expression. This evidently is not the thought of the original word. In the Hebrew, the A.R.V., etc., one of the goats of Lev. 16 is called Jehovah's Goat, the other Azazel's Goat. The words Jehovah and Azazel are proper nouns, the one being a name of God, and the other being a name of the Devil. We believe it would be well for us to accustom ourselves to the expression Azazel's Goat rather than scapegoat, as a help for us better to understand what this class has done and is doing. The thought connected with the two antitypical Goats seems to be the following: One of them furthers God's interests, and the other, temporarily, those of the Devil. Throughout the Gospel Age the antitypical Goat of the Lord by reason of its faithfulness has built up the true Church (Matt. 7: 24, 25), and thus has served Jehovah; while the antitypical Goat of Azazel by reason of its measurable unfaithfulness has throughout the Gospel Age built up the Nominal



Church (Matt. 7: 26, 27, see Berean Comments); and therefore has served Satan's interests. Such also are the thoughts of 1 Cor. 3: 11-15 (see vs. 4-10), though this passage like the preceding one has also a personal application. Even in our day the antitypical Goat of Azazel is building up a little Babylon, which claims to be the Little Flock, while like Great Babylon it persecutes the Little Flock.


(3) The name Azazel's Goat is very appropriate to the class that it designates; for the word Azazel means averter, perverter, and designates Satan as a Revolutionist, who, grasping for power, and lording it over others, averts Truth and Righteousness, and perverts them into subtle errors and wrongs. And this is what Azazel's Goat throughout the Gospel Age, including the Epiphany, has been doing. As revolutionists grasping for power and lording it over others, they have averted Truth and Righteousness, and perverted the ways of the Lord into error and wrong, and thus have advanced Satan's interests. However, it has not been to their eventual pleasement that they have followed such a course. Rather Satan has always given individuals of this class very buffeting experiences, which through the goodness of God have inured to the destruction of their flesh.—1 Cor. 5: 5; 1 Tim. 1: 19, 20.


(4) The Scriptures teach that there is a class of saints who revolutionize and support revolutionists against the Lord's ways (Ps. 107: 10, 11; typed by certain Baal worshipers and kissers); sin more or less grievously, thereby spotting their garments (1 Cor. 5: 1-13; Jude 23; Rev. 7: 14; symbolized by the Levites in Ezekiel 44: 10-13); through fear of the sacrificial death fail to carry out their consecration (Heb. 2: 15; Jude 22; typed by Azazel's Goat); fellowship, but unsatisfactorily to themselves, with the worldly (Gen. 13: 11-13; 2 Pet. 2: 7, 8; 2 Tim. 4: 10; James 1: 8; typed by Lot); accept and introduce various



errors (1 Cor. 3: 12, 15; Matt. 25: 3, 8; typed by Eli); develop sectarian and erroneous systems (1 Cor. 3: 3, 4, Matt. 7: 26, 27; 1 Tim. 1: 19, 20; typed by the builders of the Tower of Babel); gain the Faithful's office by wrong (Is. 66: 5; typed by Elisha's rending his garments, when about to pick up Elijah's mantle); persecute their faithful brethren (Is. 66: 5; typed by Miriam and by Lot's shepherds); serve as slaves by these things Satan's interests (Heb. 2: 14, 15; typed by servants at Pharaoh's court); 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; typed by Lot's and Rahab's loss of all things); finally escape with their lives only (1 Cor. 3: 15; Heb. 2: 15; Jude 22, 23; typed by the deliverance of Lot and Rahab); will meet a great disappointment (Cant. 5: 6, 7; Matt. 25: 11, 12, 30; typed by the ten spies); will cleanse themselves (Rev. 7: 14; typed by the Levites, Num. 8: 7, 12); thereafter have a successful ministry (Cant. 5: 9—6: 1; Rev. 19: 6; typed by the Levites); will share a subordinate spiritual glory (Ps. 45: 14, 15; 1 Cor. 5: 5; Rev. 19: 9; typed by the Levites); and will be, as parts of the firstborns, Levites and Noblemen. (Rev. 7: 15; Ezek. 44: 10-14; Heb. 12: 23.) These in their humanity are the antitype of Azazel's goat.


(5) Important parts of God's plan are many sided, and are therefore set forth in the Scriptures by a variety of pictures, as well as by copious literal passages. As one of the features of God's plan the manifestation of the sins of God's nominal people is set forth by various Scriptures. All of the Prophets, particularly Isaiah, Jeremiah, Ezekiel and John, tell of these, sometimes in symbolic, sometimes in literal passages. Ps. 149: 5-9 gives us, partly in literal, partly in symbolical language, a description of how the Little Flock in the end of the Age would punish the kings and princes, as well as their supporters, by stating the facts, and giving the proofs of their wrong-doings



before the whole world, the proofs being compared to fetters and chains. From a somewhat different angle the same general thought of spiritual punishment being meted out to the Rulers, Aristocrats, Clergy, Labor leaders and their supporters in their organizational capacities through a manifestation of their wrongs is given us in Elijah's smiting Jordan. The incident of the angels declaring to Lot Sodom's wickedness and overthrow tells the same story from a still different viewpoint. Samuel declaring to Eli the wrongs and punishments of his sons, etc., gives us another view of the same general event. So, too, something of this thought is typed in the spies at Jericho telling of Jericho's sins and impending destruction. Perhaps the clearest of all these pictures is that of Aaron's confessing Israel's sins over Azazel's goat; and as such it will be discussed in this article.


(6) Better to understand our subject it is necessary for us to keep in mind whose High Priest it is that confesses the sins over Azazel's Goat. It is not the Church's High Priest, Jesus; but the World's High Priest, Jesus and the Church, that does this, as Aaron, in the atonement day type, represents the World's High Priest. This we recall was thoroughly proven to us in Tabernacle Shadows. Another thing that will also prove helpful to us better to understand our subject, type and antitype, is to remember that the transaction with Azazel's Goat is the last High Priestly act before the change of the Sacrificial Garments; hence His dealing with this Goat before changing His garments proves that it would occur while members of the World's High Priest would yet be in the flesh. While such was not our dear Pastor's thought while writing Tabernacle Shadows, seemingly he later was coming to see it in this way, as the following quotation implies: "In this picture of the robes of the Priest, we understand that the High Priest typified the entire Priesthood, the Under Priests as well as the Head;



that the Head did not need the covering but that the covering of the linen garments represented the merit of Christ imputed to us, the members of His Body, whom the Father accepts and justifies, and whose imperfections are covered through Him. We understand that the white robe represents especially our share in the picture; [and] that the High Priest going forth in [garments of] glory typifies in large measure the glory of the Church in connection with her Head, as we read: 'It doth not yet appear what we shall be: but we know that when He shall appear, we shall be like Him, for we shall see Him as He is.' Another Scripture declares that we shall be His glorious Body, or His Body in glory, and that 'we shall be glorified together with Him'" (Z '10, 136, col. 2). Both the Tabernacle symbolisms and the facts of the case require this change of thought. This is another evidence of our dear Pastor's gradual growth in knowledge. See Vol. III (Elijah and Elisha, Chap. II) for the proof of this thought.


(7) That our Pastor was uncertain on the matter of sprinkling the blood of the Lord's antitypical Goat, before the dealing with Azazel's Goat began, and suggested that certainty could be reached only when the fulfilled facts were before the brethren, appears from the following quotations from the book, "What Pastor Russell Said," under the last questions on pages 289 and 689. The former reference we give first. It begins with the 12th line of page 290: "Then in Leviticus it shows us the place where the Scapegoat is dealt with, after the Lord's goat has been dealt with, but that is not proof positive [italics ours] that it will be entirely after [italics ours] the Lord's goat has been slain, and after its blood has been offered, because these types could not all take place at the same time, and there would naturally be an order for it,—this first, and that second, and so on; but the fact that the bullock is dealt with first, and that the Lord's goat



is dealt with second, and then the Scapegoat is dealt with third, seems to imply that the tribulation of this class will come more especially at the end of the Gospel Age, after all of the elect shall have gone in [to the Spirit-begotten condition at least]; notwithstanding, we think there is room in the Scriptures to suppose that there have been some of this Great Tribulation class all through the Age, while the great mass of them probably belong in this end, because of the peculiar circumstances now prevailing." So far the first reference. The second begins in the 7th line of the page 690, reading as follows: "It would seem to be after the satisfaction of Justice in respect to all of these [the Church], the full offering of the Lord's merit, and the full acceptance of the whole matter, that then the dealing would take place with the live goat. The teaching of the type would seem to be that the tribulation that will come upon the Great Company will not come upon them in this official manner until after this dealing with [the imputation of the merit for] the Little Flock has been completed. While the Great Company may be sharing in the tribulation of the past, yet this special dealing at the end of this Age would seem to be after the Church had gone beyond the vail. Yet we must say this, dear friends—that every feature of this type and prophecy belong to the future and is more or less uncertain until it is fulfilled. In other words, God did not give prophecy and type in advance for us to speculate upon, but so that when due we might know it. Just as our Lord said of Himself at the First Advent, that when they would see certain things fulfilled then they would know they were the fulfillment of the things written. So as we come down to the beginning of the Time of Trouble [italics ours], those who would then be living and witness the dealings of the Lord with the Great Company class would see in it something which would be helpful to them—



perhaps more than you and I see now." [Italics ours.] So far the quotation.


(8) What do the fulfilled facts prove? That Azazel's Goat is dealt with before the last member of the Priest's Body leaves the world, and thus before the blood of the Lord's Goat is antitypically sprinkled. We believe that our Pastor's uncertainty on the subject was raised by the fact that the priest was in sacrificial robes while dealing with Azazel's goat. We do not recall a clear expression from him on this point of chronology. But certainly our thought on it is implied in his teachings as to three things: (1) in his thought that the sacrificial robes represent the Church's condition during her sacrificing time (Z '10, 136); (2) in his thought that the blood of the antitypical Bullock is continued on the antitypical Mercy Seat for atonement purposes until the last of the Great Company leave the earth (Z '10, 201, col. 2, pars. 1-3; Z '15, 103, par. 5); and (3) in his reason for proving that the Great Company will precede the Ancient Worthies in the resurrection, because the former are granted the covering of the antitypical Bullock's blood until death, while the latter are later, as the first ones so favored, granted the benefit of the antitypical Goat's blood, each use of the merit respectively preceding the resurrection of each class respectively (Z '16, 312, col. 2, pars. 1, 2; "What Pastor Russell Said," p. 15, ques. 3; p. 16, ques. 1). Hence the blood of the Lord's antitypical Goat is not applied until after the Great Company leaves the earth.


(9) Doubtless, as in the case of the time parenthesis as to antitypical Elijah's and Elisha's separation and the former's ascent to heaven, the Lord did not allow our Pastor to see clearly on this matter, because such clearness would have hindered the sore trial that He wished His people to undergo in connection with the separation (Vol. III, Chap. II); so for the same reason the Lord did not allow him to see clearly the time



relation between the sprinkling of the blood of the antitypical Goat and the dealing with Azazel's Goat. Nevertheless the extracts from and references to his writings just given demonstrate that his doctrinal, typical and prophetical views as to this matter logically force us to the conclusion that the Little Flock must be in the flesh during the High Priest's dealing with Azazel's Goat. This is another instance proving that prophecies and types connected with a trial of character cannot clearly be understood until the trial is met by the Faithful.


(10) The fact that the High Priest's dealing with the second goat was his last general ministry as High Priest toward humans before leaving the world convinces us that this transaction began after the last one of His members consecrated himself and was Spirit-begotten, an event that seems to have occurred on Sept. 16, 1914. The forehead sealing of this one and some others, of course, was completed later. That the last one of The Christ was begotten on that date seems to be proven by Elijah's coming to the Mount of God at that time (1 Kings 19: 8; Rev. 14: 1; Z '08, top of p. 223), and by his being thereafter represented in a type picturing events occurring entirely after September 16, 1914—as seated on a hill (2 Kings 1: 9)—and by the fact that the floor line of the Grand Gallery, projected through the step, meets the vertical line of the south wall at the place indicating September 16, 1914. It also is proven by the facts that the reaping ceased on that date; and that the rest of the Harvest work was of a gleaning character. Thus the winning of the last member of The Christ would very properly terminate the general reaping, and give the rest of the work this gleaning character. Furthermore, the High Priest's dealing with Azazel's Goat being His last priestly work in the flesh toward humans, we should expect that every one of His members in the flesh would share in confessing the sins of antitypical Israel



over the antitypical Goat of Azazel, which would imply that the last one of them had had the satisfaction of Justice made for him previously. These considerations, as well as the facts of the case, which will be given later, prompt us to conclude that the confession of these sins in the antitype began the Fall of 1914.


(11) The thought that the begettal of the last member of The Christ was on September 16, 1914, seems to be implied in the type of Lev. 16: 16, 18-20, i.e.: immediately after the imputed merit was accepted by Divine Justice for the last member of Christ's Body, the High Priest began to deal with Azazel's Goat. We will quote these verses and give our comments on the antitype in brackets as follows: "And He [Jesus, our High Priest] shall make an atonement [satisfy God's Justice] for the Holy [the word place is in italics, therefore the Court is not meant. Unlike most other sections of the Scripture this chapter uses the term Holy exclusively for what we usually call the Holy of Holies (vs. 2, 20, 23, especially 33). Since 1878, beside our Lord, there are many brethren in the Most Holy. For our High Priest to have made atonement for the Most Holy seems to mean that those persons that are now in the Most Holy had, while in the flesh, Justice satisfied for them by Christ's merit] because of the uncleanness [sins resulting from the Adamic sin] of the children of Israel [common to Adam's children] and because of their transgressions in all their sins [additionally much of the depravity that these saints had while in the flesh was inherited from the depravity of their ancestor's wilful sins]. And so shall He do for the Tabernacle of the Congregation [the new creatures while in the flesh have had Justice satisfied toward their humanity by the High Priest's merit] that remaineth among them in the midst of their uncleanness" [which they inherited from their ancestors].


(12) "And He shall go out unto the altar [sacrificed humanity of Jesus and the Church] that is before the



Lord [in the justified condition, and used for His special purposes] and make an atonement for it [please God with them by the imputation of His merit to those, His own excepted, whose consecrated humanity is typed by the brazen altar] and [in addition to and after imputing His merit to our humanity] shall take of the blood of the bullock and of the blood of the goat, and put it upon the horns [powers] of the altar round about [after Jesus imputed His Merit to us, the High Priest, Head and Body, 'thus points out that the altar of earthly sacrifices is acceptable to God by reason of the shed blood (the life given), and that all who will realize the power of the altar (horns are symbols of power) must first recognize the blood that sanctifies it.' T. 42.] And he shall sprinkle the blood [impute Jesus' life-rights] upon [to] it [the antitypical altar in so far as it includes the humanity of the Church, but not that of Jesus] with his finger seven times [make a complete work of it], and cleanse it [by washing His prospective members in the water of the Word before the merit is imputed] and hallow it [set apart through working in His prospective members repentance and faith before the cleansing takes place, thereby separating them from those who remain servants of sin] from the uncleanness [depravity] of the children of Israel [those under Adamic condemnation]." When was this work of reconciling the altar finished? When on September 16, 1914, His merit covered the humanity of the last one who came into His Body. [In v. 19 the various steps are traced in reverse chronological order from that of their antitypical fulfillment.] "And when [on September 16, 1914] He hath made an end of reconciling the [Most] Holy, and the Tabernacle of the congregation [the Holy], and the altar [those in the Court who consecrate, consequently immediately following September 16, 1914] He shall bring the live goat" [the High Priest at that time began to deal with Azazel's Goat].



From this explanation we readily see that the Atonement day services teach that Azazel's Goat would be dealt with immediately after the last member of the World's High Priest through the imputation of Jesus' merit became pleasing to the Lord. Accordingly, this picture also is in harmony with the thought that the reaping ended September 16, 1914. This picture therefore proves that the entire World's High Priest was in existence at that date.


(13) From the quotation made above from page 690 of "What Pastor Russell Said," we see that he was in doubt as to whether he saw clearly the time relationship of the Body of Christ leaving this earth and of the High Priest's dealing with Azazel's Goat, and suggested that when the type would be fulfilling, it could be more surely known. The fulfillment having been in our midst now for 24 years, we now know from the facts that Azazel's Goat is dealt with before all of the Body members leave this earth. The work with Azazel's Goat and the Levites is the last work of the World's High Priest as such before in His last members He leaves this earth, and was undertaken immediately after September 16, 1914, when Christ's last member was begotten of the Spirit. Thus the entire Priesthood was in existence.


(14) This entire chapter is a splendid illustration of the fact that the time order of the type frequently is different from that of the antitype, not only as is manifest in the sprinkling of the blood of the Lord's Goat before Azazel's Goat was dealt with, as just shown in v. 19; but as also can be seen from the following considerations: In v. 6 Jesus' consecration is typed; in v. 7 the consecration of the Church is typed; and in vs. 11-13 and 27, the 3½ years of Jesus' sacrificial dying from the standpoint of the three burnings, i.e., in the Holy, Court and outside the Camp, is set forth, these burnings, typing Jesus' dying



from three viewpoints, in the type follow the consecration of the type of the Church.


(15) If the entire Priesthood was in existence Sept. 16, 1914, the last one who would become a member of the Great Company had by this date lost his crown; for God would beget no one of the Spirit for Gospel-Age purposes after the last one of the Little Flock was begotten of the Spirit, as none thereafter would lose his crown. Hence all of those over whom the sins were to be confessed were in existence as such, though not yet as a class, by Sept. 16, 1914; and therefore the sins could be confessed over them.


(16) Nor was it a forced or unnatural matter that such confession should have begun at that time. On the contrary, it was then the most appropriate time in human history to have begun this work; for the World War, having but recently begun, the desire of the whole world was aroused for an answer to the questions: What caused the War? And whose fault was it? And taking advantage of such widespread interest, the High Priest began to declare the sins of Christendom that for centuries led step by step to that war—so far, the world's worst calamity. The work began at that time, because it was then due, as the conditions that called for it, and that guaranteed its success were present in the earth. Thus the sins of antitypical Israel and their effect, the class to do the confessing, the persons in whose hearing the confessing was to be done, and the occasion calling for it were all in existence. Hence everything was, on Sept. 16, 1914, in readiness for the confession to begin. How like God to take prompt advantage of circumstances favorable to His plan!


(17) We desire to consider every thought describing this work of the High Priest as it is given in Lev. 16: 20-22. The first of these thoughts is given in the words: "He [Aaron] shall bring [literally bring near]



the live [Azazel's] goat." This expression seems to mean that Aaron took his goat in hand in order to use it in connection with an atonement service before the Lord. It was thus to be given special attention by the High Priest. Henceforth His services were to be directed mainly toward it in the interests of the people before the Lord, until such services were completed. This would also imply that there would be something for it to do in connection with such services. Hence this picture represents a general change in the activity of the World's High Priest. It would imply, antitypically, that at that time the High Priest would begin a line of work, not so much in the interests of the Little Flock, as in those of the Great Company, for the ultimate benefit of the world. Such a work would require that the High Priest give special attention to matters more or less related to the Great Company, its needs and its interests. It would for the good of the world necessitate His bringing this class more and more into prominence, using them in special ways and ministering toward them before the Lord in a particular manner, all of which were to be a benefit to the Great Company, and ultimately to the world.


(18) What were the acts in the antitype whereby the High Priest brought near those who were represented by the live goat? The first was the activity whereby large numbers of the Lot class were drawn out of Babylon. This seems in a fair measure to have been done by the Fall of 1914, resulting from the intensified public work which began in the Fall of 1910, and progressed especially in the Photo-drama work, beginning January, 1914. By the Fall of 1914 a great many of the Lot class had come into the Truth, and began to come forward before the Lord. Another thing that served to "bring near" the antitypical live Goat was the Lord's arranging subtle zeal-testing conditions in the Church from the Fall of 1914 to that of 1916, whereby more and more this class showed itself



not to be possessed by the zeal that enabled the faithful to prove more than conquerors; and thus the live goat class was becoming more and more marked by prominence in lack of all-conquering zeal. If we read the annual reports in The Tower for the years 1914, 1915 and 1916 we will see in the continually decreasing figures a continually increasing evidence of lack of zeal in large numbers of Truth people. This served to "bring near" the less zealous ones, i.e., made them especially noticeable as not sharing markedly in the High Priest's work. A third thing whereby the High Priest brought near the live Goat was in His emphasizing various teachings pertaining to the differences between the Little Flock and the Great Company; especially was this done from the standpoint of the Elijah and Elisha type. The Towers, Convention Reports and Sermons of those years abundantly prove this. A fourth thing whereby the High Priest brought near the antitypical live Goat was His emphasizing a future smiting of Jordan. His repeatedly warning against pointing out those who lacked zeal at that time as members of the Great Company was still another way of bringing near the antitypical live Goat, for it emphasized the presence of such a class of brethren in the Truth. Still further, his emphasizing before the public the signs of the times during those years brought near many who had lost their crowns in Babylon, by arousing them to give more attention to the Truth message. Some of these as the rest of the Lot class then came into the Truth. A seventh way of doing this was by the emphasis given during those years to "the Penny."


(19) "And Aaron shall lay both his hands upon the head of the live goat." We have read in other connections of Aaron and his sons laying their hands upon the head of the bullock of the sin-offering and upon the head of the ram of the burnt offering and upon the head of the ram of consecration (Ex. 29: 10, 15, 19; Lev. 8: 14, 18, 22). We recall that this means



that these animals represented them, and thus this action types that it would be the humanity of Jesus and of the Church that would be offered (T. 41, par. 3). The High Priest's laying both hands upon the head of Azazel's Goat types that those who were as a finished picture represented in their humanity in that goat were at the time of the confession, as new creatures, members of the High Priest. But we imagine some will say, Does not this goat type the humanity of the Great Company? We answer, Yes, in the finished picture; but no new creature is to be regarded as a member of the Great Company, as such, until during the Epiphany he is manifested as such. God has counted every new creature as a part of the High Priest until he is manifested as a Levite, a thing that takes place as Azazel's Goat is led from the Door of the Tabernacle to the Gate of the Court; for while the humanity of the Great Company is being thus led forth, their new creatures are being forced out of the Holy into the Court, as antitypical Levites. Since this took place only after the confession of the sins over them was completed, they were, of course, parts of the High Priest before the confession of the sins began, i.e., at the time that the High Priest put both hands on the head of the antitypical Goat of Azazel. Thus this type proves what our dear Pastor repeatedly taught us, viz., that no one would be a member of the Great Company until the separation of the Little Flock and the Great Company would set in, a thing that had its first beginnings from late in November, 1916, to about the middle of January, 1917, in England, i.e., over two years after the confession of the sins began. Hence when the High Priest laid both of His hands on the head of the antitypical Goat of Azazel, there was no Great Company as such, though there were many individuals who had already lost their crowns, and were shortly to become members of the Great Company. And the live goat at this particular juncture



of the service was used to represent the humanity of just such individuals, who as new creatures, however, were members of the High Priest, a fact that is proved by the High Priest's laying both hands upon the live goat's head. This explanation enables us to see the fallacy of those who, leaving the Truth during the sin-offerings' controversy, 1908-1911, claimed that the fact that the High Priest laid his hands on the head of the live goat proves that it represented Jesus' humanity, and not that of the Great Company.


(20) Having seen what is represented by the High Priest's laying both hands on the live goat, we inquire, How did He do it in the antitype? We reply, by the teachings emphasized over and over again during those years, that there was not yet a Great Company; that we were all called in the one hope of our calling; and that we should not before the separation between the Little Flock and the Great Company say of any individual that he was a member of the Great Company. Thus the High Priest antitypically laid His hands upon the live Goat's head declaring that all of those who would later be remanded to the Great Company were then His members.


(21) A consideration of the sins that the High Priest confessed will help to clarify our subject. Not all kinds of sins were confessed over Azazel's Goat. The Adamic sins were not confessed over this Goat; because the Great Company does not atone for the Adamic sins. This is done solely by the blood of the antitypical Bullock and Lord's Goat, without any additions from the sufferings of Azazel's Goat. What other sins then remain for which atonement must be made? We answer, willful sins; not indeed all willful sins, but the willful sins of a certain class. Surely Azazel's Goat does not atone for willful sins of the Second Death class; for that would imply their return from the Second Death—a thing that will not occur. What class is it, then, for whose willful sins Azazel's



Goat atones? We reply: Those of the world, especially of the Nominal People of God. This is taught in the following language: "And [Aaron shall] confess over him all the iniquities of the children of Israel [those in the Camp, typical of Nominal Spiritual Israel] and all their transgressions in all their sins." We notice that the last clause does not read, "all the iniquities of the children of Israel, and all their transgressions," and "all their sins"; but it reads "in all their sins." This seems to mean that they had more than sins simply; rather that in their sins there was special guilt, which is here spoken of as the iniquities and transgressions in their sins. In Ps. 107: 17, Israel and its wrong-doings are described as follows: "Fools because of their transgression [rejection of Christ] and because of their iniquities [sins against the Law Covenant] are afflicted" [from 607 B. C. and 33 A. D. onward]. This passage gives us the clue to the one that we are explaining. It shows us that willful violations of the moral law and willful wrongs against The Christ are meant by the iniquities and the transgressions of the antitypical Camp (Nominal People of God) in all their sins. Accordingly, we understand that the Great Company atones for those sins against God's Law and His saints that are sins against knowledge and ability, the purpose of such atonement sufferings being to enable the whole world to be free from the claims of Justice against willful sins, and thus to have a clean slate with which to begin the Millennial opportunities, since the blood of The Christ atones for all their Adamic sins.


(22) The children of Israel in their Camp were in an organized condition, and therefore type the Nominal People of God in its organized capacities, i.e., in state, church, aristocracy and labor. Accordingly, the rulers, clergy, aristocrats and labor leaders and the supporters of these various great ones are typed by the children of Israel whose sins were confessed over



Azazel's goat. Every one of these leading groups has claimed its power by Divine right. What does this mean? The doctrine of the Divine right of kings, summed up in the proposition, "The king can do no wrong," means the following things: That the rulers are God's direct appointees and vicegerents; that they do exactly what God wants them to do; and that He sanctions all their acts. The doctrine of the Divine right of the clergy, summed up in the proposition, "The cleric is God's mouth and hand," means the following things: In religious matters God speaks and acts through the clergy; therefore the laity are obligated to believe and practice with blank and unquestioning minds whatever the clergy bind upon them. The doctrine of the Divine right of the aristocracy, summed up in the proposition, "The aristocrats are the stewards and almoners of the Almighty," means that it is the Divine good pleasure that the aristocrats own and control practically the whole earth, and that all others are to be subject to them as slaves, serfs or employees. The doctrine of the Divine right of labor, summed up in the proposition, "The earth's products belong to their producers," means the following: God gave the earth to all mankind for development and enjoyment; hence its wealth belongs to its producers—the laborers.


(23) Every one of these four doctrines is erroneous, and the practice of them during the Christian Era has produced the terrible violations of the Golden Rule, and the wrongs against the Lord's saints, with which the history of Christendom is replete. When we view the acts that have flowed as a logical consequence from the doctrines of the Divine right of state, church, aristocracy and labor, we will readily recognize both the erroneousness of these doctrines and the willful sins of those holding and practicing them, i.e., sins against better knowledge and ability, contrary to God's laws and saints. The following is a partial list



of the wrongs resulting from the doctrine of the Divine right of kings: claims of unjust "prerogatives," gross oppression of their subjects, ruthless and cruel suppression of rivals, real and imaginary, the rule of might as against right, unjust and cruel wars, robbery of one another's territory and subjects, national hatred, revenge, envy, suspicion, etc., violation of the rights of other nations, violation and repudiation of solemn and binding treaties, support of false religions, union of governments and special religions, persecution of religious dissenters, debauchery and exploitation of weaker nations, traffic in human slavery, favoritism of the classes as against the masses, gross hypocrisy, dishonest and selfish diplomacy, etc., etc. Every one of these things is a violation of the Golden Rule, professedly accepted by these rulers, rests under God's disapproval, and is a demonstration of the falsity of the Divine right of kings.


(24) The following is a partial list of the wrongs resulting from the doctrine of the Divine right of the aristocracy: Exploitation, slavery, serfdom, legal technicalities, evasions, delays and violations, frauds, dishonesty, special privilege, monopolies, manufacturing financial and military panics and wars, indifference to the masses, gambling, wanton luxury and waste, unfair and destructive competition, corruption of politics, morals and government, support of oppressive and persecuting governments, etc., etc. Every one of these is a violation of the Golden Rule, professedly accepted by these aristocrats, rests under the Divine disapproval, and is a demonstration of the falsity of the doctrine of the Divine right of the aristocracy.


(25) The following is a partial list of the wrongs resulting from the doctrine of the Divine right of the clergy: Priestcraft, pride, intolerance, hypocrisy, superstition, error, persecution of dissenters, blasphemy of the Divine Person, Character, Plan and Works, sanction of the wrongs of rulers and aristocrats, union of



religions and states, secularization of religion, fomenting wars and national hatreds, rivalries, distrust and revenge, destruction of real religion, etc., etc. Every one of these things is a violation of the Golden Rule, professedly accepted by the clergy, rests under the Divine disapproval, and is a demonstration of the error of the Divine right of the clergy.


(26) The following is a partial list of wrongs resulting from the doctrine of the Divine right of labor: Class discontent, envy, hatred and violence, repudiation of contracts, limitation of production, unjust strikes, coercion, riots, revolutionism, incendiarism, etc., etc. Every one of these things is a violation of the Golden Rule, professedly accepted by labor, rests under the Divine disapproval, and is a demonstration of the falsity of the doctrine of the Divine right of labor. Of these four social groups, manifestly the last is the least guilty.


(27) Looking back to the time from the Fall of 1914 into that of 1916, we immediately recall that the World's High Priest did then declare these sins in the hearing of consecrated people, both in the nominal church and in the Truth, and therefore declared them in the hearing of Azazel's Goat. When we consider the subjects treated of before the public at that time this is also manifest. Our Pastor's sermons in the papers repeatedly referred to such sins; so, too, did the lectures for the public declare the same things. The volunteer tracts evidenced the same wrongs; and best of all, Vol. IV, The Battle of Armageddon, specialized in by the colporteurs during those years, manifested these gross sins. There can be no doubt of the fact that at that particular time Christendom's sins were held up before the public in the hearing of Azazel's Goat as never before in the Harvest. The reason for this is simple enough. The war aroused interest in just such subjects, and made it timely to declare Christendom's sins as the cause of the