Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
may be in the Great Company must be brought to the attention of an antitypical priest, who must give it a thorough inspection. If he find in it the antitypical hair turneth white (v. 25), revolutionism against the Lord's Truth and arrangements, and if he find it is to be persistent—deeper than the skin (v. 25), he is to pronounce its possessor (v. 25) guilty of Great Company uncleanness; for he has the unmistakable marks of Great Companyship, antitypical leprosy (v. 25). He thus decided the case.
(20) V. 26 suggests carefulness in the typical and antitypical examination. Such carefulness in this and the other forms, typically and antitypically, is needed both in justice and charity. For in the type to have decided wrongly of one unclean would have endangered others, which both justice and charity forbade, or wrongly of one clean would have subjected an innocent one to great hardships and sufferings—cutting him off from fellowship and association with fellow non-leprous Israelites, and condemning him to association with leprous ones only. In the antitype to palm off a Great Company brother as a Little Flock brother would endanger Little Flock brethren to the unholy contagion of sin, selfishness, worldliness and error, or to treat a Little Flock brother as a Great Company member would cut him off from fellowship with his class and condemn him to the contamination of uncleansed Great Company members. Of course, both justice and charity forbid this. Hence, in all the cases brought to our attention in these two chapters, we note the great carefulness inculcated to make a correct diagnosis of the cases presented for examination. As in the other cases so far studied, where the certainty-giving characteristics were absent (hair turned white and the sore deeper than the skin) judgment was to be suspended (v. 26). So in the antitype, where there is no persistent revolutionism, judgment must be suspended. If in the type the place was somewhat dark
(v. 26), as a leprosy suspect the person had to be shut up seven days. So in the antitype, if there is good reason to fear that the pertinent worldliness may have led to the loss of the crown, the brother concerned is to be restrained by obstacles being placed in the way of his worldliness, by his receiving less cordiality, etc., from those who have good reason to fear that something is wrong with the brother. If, as in the type, it should later appear, after these restraints are put on him, that he is a persistent revolutionist against the Lord's Word and arrangements (if it be spread much abroad in the skin—v. 27), the antitypical priest should declare him to have Great Company uncleanness. But, if such revolutionism does not appear (if the bright spot stay in his place, hence no hair turning white and the evil not going deeper than the skin—v. 28), despite the manifest worldliness (somewhat dark—v. 28), the antitypical priest shall pronounce him free of Great Company uncleanness, since priests also give more or less manifestations of worldliness (it is an inflammation of the burning—v. 28).
(21) So far we have studied three of the four forms of personal leprosy—type and antitype. We come in vs. 29-44 to the study of its fourth form—leprosy in the head, typing error in teaching and arrangement. As in the case of the other three forms of Great Company uncleanness, we will again quote literal passages, this time to prove that such error is a mark of Great Company uncleanness. Perhaps the classic passage on this subject is 1 Tim. 1: 19, 20, in which certain ones are spoken of as having made shipwreck of the high calling on matters of faith, especially on the resurrection (2 Tim. 2: 17, 18), for which, among others, Hymenaeus and Alexander were delivered to Azazel, as contaminated with Great Company uncleanness. Ps. 107: 10, 11 shows that some have become imprisoned (shut up) in a symbolic dungeon for revolutionizing against the Lord's Truth
and arrangements. Jas. 5: 19, 20 shows that crown-losers err from the Truth. Accordingly, we see that error is one of the forms of Great Company uncleanness. The symbolism of leprosy in the head (the hairy part) or the beard (v. 29) is very instructive, since hair especially represents the Truth, as well as its arrangements. Throughout this section the infection is almost always shown to be in the hair, or where the hair normally is. This form of leprosy is called a scall (vs. 30, 31). One having a scall must, in type and antitype, be examined by the priest. If deeper than the skin and having yellow hair (yellow, not white, because age usually makes the hair white), it was a case of leprosy in the type, picturing persistently held error in the antitype, and is, accordingly, to be dealt with, in type and antitype, as the similar symptoms in the other three forms of leprosy, typical and antitypical, as shown above.
(22) V. 31 shows that if the suspect had not developed in the type or antitype, in the two condemning symptoms, he is not to be pronounced unclean, but is to be shut up, restrained, while undergoing a sufficient scrutiny. If black hair had been in the scall, it would have proved the person to be free of leprosy. But if none were in it, and it was not deeper than the skin, he was to be a leprosy-suspect. The absence of black hair would type that the view held by the antitypical suspect was not a part of the Truth so far developed or due. The skin depth of the scall has the same antitypical meaning as we have already seen in the other forms of leprosy, as also the seven days' shutting up has the same antitypical meaning as has already been pointed out. The examination on the seventh day (v. 32) had the same antitypical significance as was before pointed out. So do the other items of v. 32. The shaving of all but the scall (v. 33) seems to type the thought that the antitypical priest should sever from the "new view" every feature of the known
Truth so that the new view may be closely examined in itself, so that it may, of its own implications, unfold its exact character and be carefully studied from this standpoint during the second set of antitypical seven days. If, under sufficient study (the seventh day—v. 34), the view is found to have no erroneous implications (not spread) and is not stubbornly held (not deeper than the skin), the priest is to pronounce the suspect free of Great Company uncleanness. This shows that unimportant mistakes made are not to be held as proving one to have Great Company uncleanness, e.g., often a brother or sister makes a mistake in a study, but gives an answer that is against no known Truth; he is not therefore to be considered unclean. If the mistake is a very minor, negligible one, after being analyzed sufficiently, it should not be held against the brother. Again, a matter presented as a probability should be considered from the same standpoint. Many a priest makes mistakes on arrangement and teaching matters—yea, all of them except those who spoke under inspiration. The mistake, however, betrays an imperfection against which the suspect must guard himself and of which he should rid himself, typed by the suspect washing his garments (v. 34).
(23) In v. 35 the case is presented from the standpoint of one actually later becoming leprous, typing a case proven under examination to contain Great Company uncleanness after a cleansing had set in; for as in the type, so in the antitype, a mistake that had no erroneous implications is later developed into lines that do have such implications, and not only so, but also becomes persistent revolutionism (spread much). In such a case the suspect is to be re-examined (v. 36). Willfulness is present, as typed by the scall spreading abroad in the skin, and without looking for other forms of error (not seek for yellow hair), the priest is to declare the suspect to be contaminated with Great Company uncleanness. V. 37 types the fact that when
the mistake or the new view on its repetition has no erroneous implications and is held with no contradiction of, but in harmony with the Truth (black hair grown up therein), and is held without stubbornness and aggressiveness, the suspect is to be considered as healed, and is to be pronounced clean by the priest. Vs. 38 and 39 caution against declaring a freckled person, as such, a leper; for certainly freckles are not leprosy, even though they be as numerous as the over 7,000 counted on the face of a boy a few years ago in the U. S. It has been learned that freckles are due to the skin absorbing more light than it can take care of. This suggests an antitype that all of us will agree is not a sign of Great Company uncleanness. As we know, light is used to represent the Truth (Prov. 4: 18). Some of our brethren, yea, all of us, doubtless, at some time or other, have been offered more Truth than we could absorb. It was too strong meat for us at the time; e.g., the chronology has been too hard for some of the brethren; so have other things. But who having a sober mind would think of consigning such to the Great Company? Such a rule would have consigned every Little Flock member to the Great Company. Vs. 40 and 41 contain another caution against diagnosing as leprosy a case of baldness, which, of course, one could have without having leprosy. Baldness would represent absence of much of the Truth. A baldness on the head toward the forehead ("forehead bald"), which symbolizes the intellect or its contents, would represent a lack of some one element or more elements of the Truth. But in neither case is one to be consigned to the Great Company; for it is not the amount of the Truth that one has that determines his place, but his heart's attitude toward the Truth that he has. If the largeness of the amount of the Truth that one has would determine his place in the Little Flock, there would have been no Little Flock members during most of the interim between the Harvests.
The fact that most of the Little Flock does not have the Epiphany Truth, which is very great in bulk, does not at all prove them to be of the Great Company.
(24) Vs. 42-44 indicate under what circumstances baldness would show leprosy: if a leprous sore (a white reddish sore—v. 42) would be in his baldhead or bald forehead. Such a sore would type the fact that in the lack of Truth that one would have, error would arise. The fact that it was such a sore in the bald spot implies that it was deeper than the skin. Hence, thereby persistent adherence to error is symbolized. But every sore on the baldhead or bald forehead would not be leprosy. To determine the actual condition the typical priest had to be called to look into the case (v. 43). He had to determine it in the same way that other cases of leprosy were determined (as the leprosy appeareth in the skin of the flesh), i.e., deeper than the skin, with the added feature of the sore being white reddish, which color betrayed the disease as perhaps leprosy. The fact of baldness precluded the presence of yellow hair, which did not need to be present, since the malady's being in the baldhead (leprosy is in his head—v. 42) suggests the erroneousness implied in the antitype. If it were genuine leprosy it always would make the hair, if present, yellow. Hence if it were a genuine case of leprosy (v. 44), the priest had to pronounce him a leper, typing the fact that the antitypical priest would have to declare a persistent errorist in teaching and arrangement, contaminated with Great Company uncleanness. If it were an ordinary sore of non-leprous character, the priest would pronounce the suspect clean, typing the fact that if the antitypical priest on examining the suspect find that he is not persistent in error, he is to declare him free of Great Company uncleanness.
(25) In vs. 45 and 46 some general instructions that apply to all kinds of leprosy are set forth. The first thing that a typical leper, convicted as such by the
examining priest, had to do was to rend his clothes (v. 45). We have already seen that one's clothes symbolize one's graces or official powers, or both. To rend one's garments does gross violence to them. Therefore, to rend one's garments types to do gross violence to one's graces or to his official powers, or to both of them, i.e., he will greatly mar his faith, hope, self-control, patience, piety, brotherly love, charity, etc., by wrong thoughts, motives, words and acts; and he will greatly mar his official knowledge and the official duties and privileges that he has had in the Lord's service. It is usually done in increased power-grasping and lording it over brethren, working against fellow servants and increasingly polluting the Truth and misleading others. We recall that at the separation of Elijah and Elisha, the latter rent his garments from top to bottom, and that this found its antitype in the gross wrongs committed by the Society leaders and their partisan supporters and in their violating their official powers as crown-losers and in their grasping for priestly powers, all of which were very grossly misused. The similarity of this action in the leper and in Elisha is another proof that the leper afflicted as in Lev. 13 and 14 represents those afflicted with Great Company uncleanness, even as we saw to be the case with Elisha (Vol. III, Chapter II). The second item connected with a priest-convicted leper is that he had to bare his head and keep it bare. We recall that while the high priest could go bare headed, to represent that as a priest he was not subject to another priest, the underpriests had to have their heads covered by wearing bonnets to indicate their subjection to the high priest. In antitype of this our High Priest, Jesus, serves with a symbolically uncovered head, i.e., He functions as a Priest without any subordination to any other priest; for He is the Head over all things to the Church, which is His body (Eph. 1: 22). His under-priests, however, do not function with a symbolically uncovered head,
unsubordinated to another priest; for as under-priests they are subordinate to the High Priest as their Head. For a typical under-priest to uncover his head implied his casting off subordination to the typical high priest. Hence the lepers in uncovering their heads type the manifested crown-losers repudiating Jesus' headship and taking back their own heads—they cease to be beheaded for the Word of God and the testimony of Jesus. Jesus is no more their Head; for He is the Head of His body members only, which Great Company members no more are, and which Youthful Worthies never were.
(26) What is typed by covering the upper lip (v. 45)? In Bible symbols the mouth represents mouthpieceship, e.g., God's mouth is the Bible (Is. 1: 20; 40: 5; 45: 23). Lips in Bible symbols represent Truth (Ps. 63: 5; Zeph. 3: 9—the word translated language is the Hebrew word for lip; see margin). There are especially two great symbolic lips: the Song of Moses, the burden of the Old Testament, and the Song of the Lamb, the burden of the New Testament. Hence these two parts of the Bible are God's lips, the upper of which is the New Testament and the lower of which is the Old Testament. Thus, the lips of God's people as His mouth are the New Testament and the Old Testament. To cover one's upper lip would make one speak very unclearly, as one can see if he covers it and then speaks. Hence, for God's people symbolically to cover their upper lip would make them speak forth the things of the New Testament— the Truth especially of and related to the high calling— unclearly, erroneously. And as to cover the upper lip makes the lower one function unclearly, so the symbolically covered upper lip will make the lower one—the Old Testament teaching, related to the fall, permission of evil and restitution—speak unclearly. What is represented by the cry, Unclean, unclean? Usually speech in the type is antityped in pantomime, not in speech. Accordingly, we are
to look for the cry, Unclean, unclean, to be fulfilled in acts. It occurs as follows: While the Great Company is in an unclean condition it not only defiles its acts and character, but also more or less of its teachings—it teaches errors. Its living wrong and teaching error are its cry, Unclean, i.e., in God's and the Church's sight its acts and teachings by their nature cry out, "I am unclean; I am unclean." Of course the unclean Great Company does not in so many words say that they are unclean. But acts speak louder than words and their teachings and acts declare them to be unclean.
(27) The first thing that v. 46 says of the leper is that as long as the plague is in him he shall be defiled—unclean. Remembering that the plague was a swelling, a boil, a hot burning, or a scall, we know how long the typical leprosy would be in a leper. Antitypically as long as there is persistent sin accompanied by persistent error, as long as there is persistent selfishness accompanied by persistent error, as long as there is persistent worldliness accompanied by persistent error, and as long as there is persistent error, even if one does not seem to betray persistent sin, selfishness or worldliness, the Great Company is defiled, and they will as long as they are in that condition continue to defile themselves, the Truth and all who will expose themselves to their influence. There is no cleansing for them as long as they so continue. Hence, until they repent and make amends they are to be held unclean (he is unclean—v. 46). The second item mentioned in v. 46 is that he, the leper, shall dwell alone. What does this mean in the antitype? Priestly fellowship should be withdrawn from him! The priests should not study with such, i.e., attempt to exercise the sight of the Lampstand with them; for they are cut off therefrom. The priests should not seek to cultivate the graces of the spirit in fellowship with them, in which graces (feeding at the antitypical Table of Shewbread) they are strengthened for their journey to the Divine
nature; for these Great Company brethren have been by the Lord cut off from that Table. The priests are not to sacrifice with them at the antitypical Golden Altar, serve the Lord's cause sacrificially with them; for they have been cut off from the sacrifices offered at that Altar. Priestly fellowship consists in their privileges at the antitypical Golden Candlestick, Table and Altar. Here is their fellowship (Ps. 133: 1, 2); here is their dwelling (Ps. 91: 1). They are to put the Great Company "alone," by themselves, so far as concerns these priestly privileges. This is for the good of all.
(28) The final item that v. 46 states of the leper is that his habitation is to be without the camp. Hence, at the time Israel was in the wilderness the leper could not live in the camp with other Israelites. After Israel in Canaan dwelt in cities the lepers were kept outside the cities, in the country, in uninhabited places, in the wilderness—here, again, the allusion to Azazel's Goat shows that the leper represents the Great Company. Thus they were cut off from the fellowship and the habitation of God's people as long as they remained lepers. They could, of course, associate with fellow lepers, but not with the clean Israelites, who were warned of their presence by the muffled cry, Unclean. Antitypically are the symbolic lepers to be cast out from association with the Little Flock and good Youthful Worthies, who are to take warning of their presence by their muffled teachings—errors. They are to go out into the antitypical wilderness, there to suffer buffeting experiences at Azazel's hands until they have suffered the destruction of their fleshly minds. They should not be encouraged to come in among the Little Flock and good Youthful Worthies, rather they are to be discouraged therefrom until they have cleansed themselves from their defilements of teaching and practice. They may, of course, associate with those of their own kind, dwelling together and defiling one another
more and more; but they are not to dwell (be made to feel at home) among the priests and good Youthful Worthies until they repent and amend their ways—until they wash their robes in the blood of the Lamb and their garments in the water of the Word. We thank God that they will sometime do this. For this let us also hope and pray; and when it comes, we will welcome them to our bosoms, comfort them with God's Word and instruct them how to serve the Lord in spirit and Truth, which they will also learn to do. Thanks be to God for this prospect which in due time will be realized.
(29) Our foregoing study of Lev. 13 covers the four forms of typical and antitypical leprosy as related to persons; but there are two forms of it related to things, as distinct from persons—leprosy in a garment (Lev. 13: 47-59) and leprosy in a house (Lev. 14: 33-53). We desire, additionally, to study these impersonal forms of leprosy; for without an understanding of them we will fail to obtain a well-rounded view of Great Company uncleanness. We will take them up in the order of their appearance in Lev. 13 and 14. For the present we will pass by the study of Lev. 14: 1-32, 49-53, reserving its study for a later time. We do this so as to get a full view of antitypical leprosy, before we consider its cleansing. Doubtless the cleansing of the leper is presented between the last two forms of it, because the first five forms of it are in the antitype connected with individuals who as such must undergo cleansing, while its sixth form is antitypically connected with groups, whose cleansing is described after their uncleanness is described. We will therefore begin our study in this connection with leprosy in a garment, as this is set forth in Lev. 13: 47-59.
(30) In Bible symbols, as often indicated in these columns, garments symbolize: (1) the graces of the Holy Spirit (Col. 3: 10-14; Is. 61: 3; 1 Pet. 3: 4; 5: 5; Jude 23; Rev. 3: 4; 16: 15); (2) their opposites, the
disgraces (Ps. 69: 11; 73: 6; 132: 18; Col. 3: 8, 9); and (3) official powers (Ex. 28: 2-39; 2 Kings 2: 8, 14; Is. 22: 21; Rev. 12: 1). In Lev. 13: 47-59 they evidently do not have the first and second meanings; for in both of these forms— graces and disgraces—they are implied in Lev. 13: 1-44. Accordingly, we understand the garments of Lev. 13: 47-59 to represent official powers, and a leprous garment would represent official powers defiled with Great Company uncleanness. This particular form of Great Company uncleanness exists as power-grasping and lording it over God's heritage on the part of leaders. That such a form of Great Company uncleanness exists we can see from a number of literal Scriptures. Perhaps the classic example of this form of Great Company uncleanness is Diotrephes (3 John. 9, 10). His unholy power-grasping and lording appear in his loving the preeminence and in his rejecting John and others as the Lord's messengers, forbidding the others to receive them and casting out of the church those who would receive them. These acts also show lording it over God's heritage. John's saying that on his coming he would remember his deeds and prating words implies his dealing with him as with a crown-loser. 1 Pet. 5: 3, 4 cautions against lording it over God's heritage, as a quality that debars from receiving the crown of glory that fadeth not away, i.e., as a crown-losing quality. Our Lord's warnings against the Nicolaitanes (Rev. 2: 6, 15) as the overcomers, lords over, God's people, implies that such are not saintly overcomers, but are Satanic overcomers of saints and others. What Paul says (1 Cor. 9: 27) of teachers who fail to keep under the body and bring it into subjection, which would include failing to overcome power-grasping and lording it over God's heritage—that they would be castaways from the high calling, implies that these evils are Great Company uncleanness (see Berean Comments). Thus we see that these have symbolic leprosy in their symbolic
garments, official powers. Accordingly, literal passages teach the thought that we have suggested to be typed by leprosy in a garment. Our view is, therefore, not a human fancy.
(31) It will be noted that in vs. 47 and 48 three kinds of garments are brought to our attention: garments of linen, wool and skin. It will also be noted that these correspond with three of the four kinds of curtains in the tabernacle. At first sight one might object to the garments of wool as corresponding to one of the materials in one of the tabernacle's curtains, since one of these was made of goats' hair, which curtain represents us as justified and its section doubled in the front of the tabernacle, our justification; but on closer thought this objection will fall to the ground, for wool is also used to picture our justification (Is. 1: 18). Moreover God expressly says in the Hebrew that the pascal lamb could be taken from the sheep or the goats (Ex. 12: 3-5). In English we restrict the use of the word lamb to the young of sheep; but in Hebrew the word seh, here translated lamb, as v. 5 shows, may be used of the young of the sheep or the goats, though in English we call the latter animal a kid. Hence the curtain that was between the tabernacle's linen curtain and the one of rams' skin dyed red could have been woven from wool. Hence we think that the correspondence in our text as against the tabernacles curtains covers the three items mentioned above. Apparently the curtain of rams' skin dyed red is not here referred to, because it represents, not our justification, but Christ's ransom, which remains forever undefiled, and hence is not used in the symbols of Lev. 13: 47, 48. Accordingly, we understand the linen garment to be related to leaders as to new creatures in certain respects, the woolen garment to be related to leaders as to the justified in certain respects, and the garments of skin to be related to leaders as to the world in certain respects. These respects are connected with
their official powers. The linen garments type their official powers as exercised toward new creatures; the woolen garments type their official powers as these are exercised toward the justified; and the garments of skin type their official powers as these are exercised toward the world. The warp (v. 48) seems to refer to official powers as to teaching and the woof to official powers as to arrangement.
(32) The plague of leprosy in a garment types Great Company uncleanness in the exercise of official powers. These official powers refer to those of local elders and deacons and general elders. Leprosy in a garment represents the Great Company uncleanness in these two classes of elders and in deacons, and therefore refers to these as leaders grasping for power and lording it over others. If the leprous garment is linen it represents their grasping for power and lording it over new creatures in new-creaturely respects, either in using their office as teachers of error (leprosy in the warp), or as corrupters of the arrangements (leprosy in the woof) for serving the new creatures. If the leprous garment is woolen it represents their grasping for power and lording it over the justified in justified respects, either in using their office as teachers of error (leprosy in the warp), or as corrupters of the arrangements (leprosy in the woof) for serving the justified. If the leprous garment is skin or made of skin it represents their grasping for power and lording it over the world in matters pertaining to the world, either in using their office powers as teachers of error (leprosy of the skin, v. 48), or as corrupters of the arrangements (leprosy in the thing made of skin, v. 48) for serving the world. Thus we see that every kind of persons toward whom they can serve—new creatures, the justified and the world—and every kind of service that they can perform—in teaching and arrangement are set forth in the types of vs. 47, 48. Every kind of usurpation that they can commit—power—grasping and
lording as manifest Satanic twins—is set forth in v. 49.
(33) In v. 49 the symptoms of leprosy in a garment are described. If the plague be greenish or reddish in the garment it is a case of leprosy in a garment. These two colors, green and red, represent the two forms of usurpation that constitute Great Company uncleanness in leaders. The green color, as mentioned first here and in Lev. 14: 37, stands for the first form of usurpation, its power-grasping form, in leaders as a form of their Great Company uncleanness, while the color red, as mentioned second, stands for lording, the second form of usurpation in leaders as a form of Great Company uncleanness. Leaders have certain office powers. Thus local elders have those office powers for those services that in harmony with the Lord's Word the ecclesia votes them, as to doctrine, refutation, correction, instruction in righteousness (2 Tim. 3: 16, 17) and comfort (Rom. 15: 4) in and out of the ecclesia's meetings. They may also on invitation serve other ecclesias. General elders have those office powers for those services that the Lord in harmony with His Word gives them in and out of any ecclesia where they are by these ecclesias invited to serve in the same five respects. To perform these services in harmony with the Lord's Spirit, Word and providences is their privilege. But Satan constantly seeks to stir them up to become some great ones, with more powers than the Lord has appointed as their official powers. And, unfortunately, he has succeeded in causing many of them to arise (Acts 20: 30), to grasp for and exercise more powers than the Lord has given them. The leaders are the special targets of Satan, who seeks to stir them up to pride. Our Pastor once remarked that according to his observation 95% of the leaders who have fallen fell through pride. In every case of Great Company leaders they have been guilty of power-grasping and lording. When we pass them one after the other in review
we will see this to be the case. From first to last they want more than the Lord gives them; hence under Satanic temptation they grasp for power and lord it over God's heritage, which makes them fall under God's disfavor.
(34) It will be noted that the words, garment, skin, anything of skin, warp and woof, in v. 49 type the same things as we suggested in par. 32. Hence we need not repeat these details. But it would be well for us to note how greatly the Levite leaders have contaminated their official powers. J.F.R. has corrupted almost every feature of the high-calling truths; and before he has run his full course he will have done this with every feature of them, his right eye utterly darkened. There is, so far as we know, not one arrangement for doing the Lord's work as He gave them to us through that Servant used any more by him. His was a garment leprous through and through. The same is more or less true of other Great Company leaders, e.g., H.J. Shearn, Wm. Crawford, Jesse Hemery, Carl Olson, Menta Sturgeon, F.H. Robison, I.F. Hoskins, W.F. Hudgings, W. E. Van Amburgh, A.H. MacMillan, E.G. Bolger, etc., etc. Pitiably unprofitable has their course proven. For a little prominence, for a little honor of men, for a little glitter of preeminence, they have forfeited the privileges of service in the high calling! How poor is the judgment, how unsound is the mind, and how dangerous is the course of such! "The Lord gave them the desire of their heart, but sent leanness into their soul." All over their garments, whether of linen, or wool, or skin or any thing of skin, whether in the warp or the woof, the greenness of power-grasping and the redness of lording it over God's heritage are visible. Plague-stricken, leprosy-stricken, is written all over them. Not only such as for the most part were general elders in the Church, but very many of the local elders, though on a smaller scale, have been colored with the same symbolic green
and red in their garments—power-grasping and lording.
(35) And surely the Lord's Word has been antitypically fulfilled—"and shall be showed unto the priest" (v. 49). Those whose power-grasping and lording involved the general Church were brought to Jesus as He worked through His special eye, mouth and hand. Alexander, Hymenaeus and Philetus (1 Tim. 1: 20; 2 Tim. 2: 17) were brought to Him as He acted through Paul, and Diotrephes (3 John 9, 10) as He acted through John. It is most emphatically so now, in the Epiphany, when it is due to deal with the Great Company as such as a whole and in its 60 divisions, that the leprous garments of these Great Company leaders, both general and local, are brought to the Lord Jesus as He acts with the former through the Epiphany messenger supported by fellow priests, and with the latter through local ecclesias. A very large part of our time since our Pastor's death has been devoted to the examination of such power-grasping and lording general elders. Many of these, yea, most of these examinations have been made in The Present Truth. Some of them were made before it was published, but their processes and results have in large part been presented in Epiphany publications. It was not only necessary that the examinations be made in public, because the power-grasping and lording has been public, but also to enable the priesthood to co-operate with the Lord acting through the Epiphany messenger in dealing with such. Many blame us as a slanderer for publishing such examinations, but such we are not; for the offenses, being public, must be publicly rebuked, not only to equip the priesthood in the flesh to co-operate in the matter, but also to shield brethren endangered by the leprous garment. The Lord's course in this matter is best, and in the end will be recognized by all worthy of life as being such. The expression, "shall be showed unto the priest," also implies
that any priest or Youthful Worthy seeing cases of real power-grasping, especially in a general elder, should bring it to Jesus' attention as He acts in these matters through His eye, mouth and hand in such cases. Nor should they count such as tale-bearing.
(36) V. 50 treats of the typical examination and of the shutting up of the garment seven days. It will be noted that in the examination of the typical garment in no case was judgment pronounced at the first examination, as was in extreme cases done with leprosy in a person. This was designedly done, because in the type no symptoms were given that would at the first examination warrant a complete decision. In the respects mentioned in this paragraph the antitype is interesting and meaningful. In cases of power-grasping and lording there must be an examination made either by the High Priest acting through His eye, mouth and hand, when the power-grasping and lording are done by a general elder, or by an ecclesia, when the power-grasping and lording are done by a local elder or deacon. This is a duty that must not be shirked, because wherever there is power-grasping and lording Satan has special designs: on the general Church, when a general elder is the offender, or on a local Church, if the offender be a local elder or deacon. Courageously must the case be grappled with, as our Pastor advised in the Nov. 1, 1916, Tower, in the article on, The Hour Of Temptation. But for obvious reasons snap judgment must be avoided ("shut up seven days"). In the nature of the case the offender must be dealt with in examination and restraint (shut up) so that the case may be rightly decided. If a premature decision were made, the examining priest would not have data of a convincing kind to present to the Church, general or local, as the case may be. Hence enough time must be allowed to elapse so that the case may show itself, in its real character. But if there are grounds for fear that there is power-grasping and lording present, the examining
priest, general or local, should subject the suspect to restraints of resistance, expostulation, warning, limiting of service, etc., which the guilty will resist.
(37) As in the type the priest re-examined the garment on the seventh day (v. 51), so after giving what ordinarily would be a sufficient time to elapse for the antitypical leprosy to show itself, the examining priest should again investigate the case, to see if there has been a further development of the power-grasping and lording in the use of the official powers under suspicion. If in the type the plague spread in the garment, either in the warp or the woof, or in a skin, or in any work of skin, the plague was to be diagnosed as a fretting leprosy and the garment was to be pronounced unclean (v. 51). In the antitype the following is suggested by the type: The plague spreading represents that the power-grasping and lording would during the time of symbolic restraint be increasing, which could be in several respects, i.e., more of power-grasping and lording acts of the same kind as first made the symbolic garment a leprosy-suspect, or an extension of such acts into a different direction, or a combination of both. E.g., J.F.R. 's course in 1917 consisted of these two things and a combination of both, and that in many directions. Among such cases we might cite his conspiring to get executive and managerial powers in the Society, and after getting them trying to get controllership power over the Board in various ways, even to the degree of ousting its majority contrary to human and Divine law. The spreading could also take the form of usurping teaching powers (in the warp) or arrangement powers (in the woof) toward new creatures (linen garment) or toward the justified (woolen garment) or toward the world in teaching powers (in a skin) or in arrangement powers (in any work that is made of skin). Thus it can manifest itself variously.
(38) In the type (v. 51) such a plague in a garment is called a fretting leprosy. This peculiar name was given to it, because it brings out the character of the antitypical leprosy. Fretting is just the word to designate the unrest that unholy ambition, grasping for power and lording it over God's heritage, gives its victims. Their scheming disposition gives them no peace, but urges them on to all sorts of further arousing fretfulness. Again will we illustrate this by the case of J.F.R. He fretted to make by-laws. These made, he fretted to arrange the details of the voting shareholders' meeting to pass them, fretted when the resolutions committee delayed reporting them to the degree that he intruded into that committee's deliberation room, fretted into threatening them, influencing them, to report the by-laws unamended, fretted to have them voted on by the shareholders' meeting, fretted to have the Board pass them, rushing a special meeting of the Board to spread them on the Board's minutes, fretted then to get controllership of the Board, fretted into busybodying in the English situation, fretted into many sorts of mistakes on that matter and the Board matters, fretted into besmirching our British work, fretted into obtaining an illegal opinion on alleged vacancies in the Board, fretted into ousting the Board's majority, fretted into plunging the controversy on the Church, fretted into publishing Vol. VII without the Board's knowledge and consent, fretted into writing Harvest Siftings while we were acting as mediator between him and the Board's majority, fretted into waging the political campaign to blacken the Board's majority and us and secure his re-election. What shall we say more of his fretting course in the big drive, the military question, the bonds' buying matter, arranging to publish 2, 000, 000 copies of Vol. VII while he was imprisoned, thereby going over the heads of the acting executive committee, which foiled that power-grasping act just in time to prevent the government from