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







IN DESIGNATING Biblical ideas it is well, as far as possible to call them by Scriptural terms. This we usually do, e.g., Instruction, Justification, Sanctification, Redemption, etc. Sometimes we are compelled to designate a Biblical idea by a term not found in the Bible; e.g., Tentative Justification, Vitalized Justification, etc. That these are Scriptural thoughts is apparent (Rom. 4: 1-25; John 3: 36; Rom. 4: 11; 1 Cor. 6: 11; Heb. 9: 24; 10: 14; James 2: 14-26; 1 John 2: 2). So, too, we do not find the expression "Ancient Worthies" in the Bible, though the faithful of the Old Testament are called ancients (zekenim, Is. 24: 23), elders and old men (zekenim, Ps. 107: 32; Joel 2: 28; presbyteroi, Heb. 11: 2), and are referred to as persons "of whom the world was not worthy" (Heb. 11: 38). So also the term "Youthful Worthies" is not found in Scripture; though, as will be shown in this chapter, the idea that is intended to be conveyed by these words is Biblical. The nearest approach to this language that we find in Scripture is the term "young men," literally "youthfuls" (Joel 2: 28), in harmony with the use of the word "ancients" (Is. 24: 23); and in distinction from the class so designated. It does not seem to us to be the best use of language for Biblical students to distinguish these two classes by the contrasting



terms, Ancient and Modern Worthies; because the term, Modern Worthies, is not so nearly a Scriptural expression as is the term, Youthful Worthies. Moreover the Biblical thought (Joel 2: 28) is better brought out by the contrasting names, Ancient and Youthful Worthies. Therefore this book calls them Youthful Worthies.


(2) Before the General Call to the Divine nature and joint-heirship with Christ ceased in 1881, the persons that we call "Youthful Worthies" did not exist as individuals of a class; but since that time they have been, and now are coming as such into existence, and are showing evidence of existence as such. Yea, we would not be surprised, if they become shortly very marked as a class, separate and distinct from the Little Flock and the Great Company. The reason for their coming into existence as a class, though undiscerned hitherto as such, is that, since the General Call ceased in 1881, more people consecrated to the Lord than could be provided with crowns that awaited aspirants; and therefore the surplus consecrators were not begotten of the Spirit. The Lord seemingly held them in reserve; and as from time to time crowns were lost by the measurably unfaithful, He selected the most faithful and eligible of these by Spirit-begetting to have the lapsed crowns. As time went on, the number of these in reserve seems to have continued increasing more rapidly than the number of those who lost their crowns; consequently a large number of them was in reserve, when all the Elect were finally won. Since that time many more are consecrating, and doubtless still greater numbers will consecrate, for none of whom crowns will be available. "That Servant," among other places, treats of this class in F. 156, 157; Z '11, 181, pars. 5-10; Z '15, 269, pars. 11, 12; Question Book, 151, 152.


(3) The Epiphany seems to be shedding considerable light on this class, light that was not due during



"that Servant's" life. Doubtless more will become due on this class as the "bright shining" increases. It therefore is appropriate that we present some of the Epiphany Truth pertaining to the Youthful Worthies. The Lord bless it to all of us, especially to the class immediately concerned—the Youthful Worthies!


(4) To us as Bible Students the source and rule of faith and practice is the Bible alone; hence our faith and practice on all religious subjects should come to us from the Scriptures. We must require, therefore, that light on this, as well as on all other subjects of faith and practice, be shown to flow from that Book of whose teachings it says, "The entrance of Thy Words giveth light" (Ps. 119: 130; Is. 8: 20). Do the Scriptures teach that there will be such a class as we call "Youthful Worthies"? Our answer is: They do. We will quote and discuss some of the main passages on this topic.


(5) We begin with our text, the clearest of all on this subject: "And it shall come to pass afterward [after the Gospel Age, during which the Lord pours out His Spirit for His servants, the Little Flock, and handmaidens, the Great Company, compare Joel 2: 29 with 2 Cor. 6: 17, 18] that I will pour out My Spirit for all flesh; and your [The Christ's] sons [converted fleshly Israel and the persevering, but unconsecrated believers of the Gospel Age] and your daughters [converted Gentiles of the Millennial Age, Is. 60:4] shall prophecy [teach the Truth to those of mankind who then will not know it, Matt. 25: 35, 37, 40]; your old men [Ancient Worthies] shall dream dreams [will be given new and inspired deeper revelations as a part of 'another book of life,' Rev. 20: 12] and your young men [Youthful Worthies] shall see visions" [will be given inspired less deep representations, clarifying and elaborating for themselves and the people the teachings of the Old and New Testaments, as well as of "another book of life"]. All classes from among mankind



savingly associated with the Plan of God are thus treated of in Joel 2: 28, 29. These and the repentant fallen angels will constitute the seven [perfect number] classes of those whom Christ delivers from sin and condemnation unto perfection and everlasting life in His work as Savior.


(6) 2 Tim. 2: 20: "In a great House [the great House of the typical Aaron, Lev. 16: 6; Num. 17: 2, 3; 3: 6-9, 17-20, consisted of his sons and the three typical classes of Levites—the Kohathites, Merarites and the Gershonites; accordingly, in the great House of our Great High Priest, there are four classes antitypical of these] there are not only vessels of gold [the Little Flock, Mal. 3: 3], and of silver [the Great Company, Mal. 3: 3, see Berean comments on Mal. 3: 3 and 2 Tim. 2: 20], but also of wood [the Ancient Worthies] and earth [the Youthful Worthies, who with the Ancient Worthies will be, during the Millennium, the human members of the antitypical Aaron's House, as they were or are also human before the Millennium], and [additionally] vessels of honor [the faithful Restitutionists] and dishonor [the Goats of the next age]."


(7) Ps. 72: 3: "The mountains shall bring peace to the people; and the little hills by righteousness." This entire Psalm describes the Millennial reign of Christ, implying that symbolic Jerusalem will be the seat of Government (v. 16). Literal Jerusalem was built upon two mountains, Zion and Moriah, and upon two hills, Akra and Bezetha. Zion and Moriah represent the heavenly and the earthly phases of the Kingdom respectively—i.e., The Christ and the Ancient Worthies as the two higher powers of the Kingdom. (See v. 16, "top of the mountains," etc.) Akra and Bezetha represent the tributary (subordinate) powers of the Kingdom, i.e., the Great Company and the Youthful Worthies. (See Berean comments on the "hills.") As Moriah was the first height of literal Jerusalem to be



built by the Israelites, so the Ancient Worthies were the first part of the Kingdom to be developed. And as Zion was the second height of this city to be built by the Israelites, so the Little Flock was the second part of the Kingdom to be developed. As the hill Akra, one of "the little hills," was the third height of Jerusalem to be built by the Israelites, so the Great Company is the third class among the powers (a subordinate power) of the Kingdom to be developed. And as the hill Bezetha was the fourth and last height of Jerusalem to be built by the Israelites, so the Youthful Worthies are the last one of the powers (the other subordinate power) of the Kingdom to be developed. The world of mankind are symbolized by the valley sections of literal Jerusalem. The thought of this passage seems to be that the two phases of the Kingdom, co-operated with by the subordinate powers of the Kingdom (the Great Company and the Youthful Worthies), will be used by Jehovah to bless the world of mankind with peace and prosperity through righteousness during the Millennium.


(8) Before presenting the Scriptures on our next point, we desire to make some preliminary explanations. Bible Students will recall that in Tabernacle Shadows the Levites are set forth as typing the Faith Justified; that in F. they are set forth as typing the Ancient Worthies, the Great Company, etc., and that in The Towers from 1907 onward they are set forth as typing the Great Company. These various antitypes seem to give some of the friends difficulty, as if they were not in harmony with one another. The harmony between these different statements will become manifest, if we rightly divide the Word of Truth, as did our Pastor, from the standpoints of the Gospel Age, the Millennial Age and the Transitional Period between them. We understand that all three sets of thoughts given by our Pastor are correct. The Gospel Age has its peculiar set of antitypical Levites, the Faith



Justified, including the Youthful Worthies who become and remain such during the Transitional Period; the Millennial Age has its peculiar set of Levites, the Ancient Worthies, the Great Company and the Youthful Worthies; and the period that forms the transition between these two Ages, i.e., the Harvest, particularly its Epiphany period, has its peculiar set of Levites, i.e., the Great Company. Hence we are to understand that these three sets of antitypical Levites are not contradictory of one another. We must not, however, confuse them with one another. If we limit each set to its particular period of time as above, and remember of the Gospel-Age Levites that they lap over the Harvest Period, because of the lapping of the two Ages, they will be found to harmonize with one another. The fact that the typical Levites represent different sets of antitypes is not to be considered exceptional. Such things are frequent in the Scriptures, i.e., Samson, Joshua, David, etc., are types of various sets of antitypes. By using one type to represent various antitypes Jehovah shows His manifold Wisdom.


(9) In each of these three periods we are to understand that the antitypical Levites consist of three groups, Kohathites, Merarites and Gershonites. During the Transitional Period those Levites, the tentatively justified, who will not consecrate lose their tentative justification, i.e., cease to be tentative Levites and are put out of the Court; while those who do consecrate, the Youthful Worthies, retain their tentative justification and remain in the Court as Gospel-Age Levites of three groups, Kohathites, Merarites and Gershonites, throughout the Transitional Period. Additionally, the Great Company becomes during this Transitional Period Levites of three groups, Kohathites, Merarites and Gershonites. But it must be kept in mind that the Great Company Transitional Levites are different from the Youthful Worthies as persisting Gospel-Age Levites in the transition time. Excepting



the Good Youthful Worthies, the three groups of each class are associated severally with one another; and thus are of the corresponding groups of each of these two classes, i.e., those Youthful Worthies who are associated with the Transitional (Great Company) Kohathite Levites, i.e., the partisan Olsonites, Sturgeonites, etc., are the Kohathites of the Youthful Worthy (Gospel-Age) Levites; those Youthful Worthies who are associated with the Transitional (Great Company) Merarite Levites, i.e., the partisan Society adherents, etc., are the Merarites of the Youthful Worthy (Gospel-Age) Levites; and those Youthful Worthies who are associated with the Transitional (Great Company) Gershonite Levites, i.e., the partisan Pastoral Bible Institute (P. B. I.) adherents, etc., are the Gershonites of the Youthful Worthy (Gospel-Age) Levites.


(10) Num. 3: 6-8; 1:49-54; 3: 23, 29, 35, 40-51; Heb. 12: 23 prove that the three groups of Levites, as types of the Millennial Levites, together with Aaron's family, type the Church of the Millennial, not Gospel, Age, firstborns, as Jehovah's servants in a particular sense. The priests represent the Little Flock; and from the standpoint of the Millennial Levites the Kohathites, the Ancient Worthies; the Merarites, the Great Company; and the Gershonites, the Youthful Worthies. (See F 128, 129.) It will be noticed that the statement on page 129, with respect to the Gershon family, is that it represents the "saved world of mankind." This was doubtless the best that could then be given. The clear Truth on the "Youthful Worthies" not being due before the Epiphany, we see that the Millennial Gershonites as a class could not then be understood as a type. But when we consider the fact that the typical Gershonites were (1) counted in as a part of the firstborns (Num. 3: 12-17, 45), and (2) furthermore were separated (Num. 1: 49-53) from the "Israelites" for the service of the Tabernacle, to which



the "Israelites" were not to come nigh for service (v. 51), we can readily see that they type for the Millennium a part of the Church of the Millennial, not Gospel, Age firstborns, and not "the saved world." The fact that this could not be seen by "that Servant" is not to his disparagement in any sense, any more than was it to the disparagement of Jesus that He could not, while in the flesh, know the time of the judgment Day. Nobody can see Truths before due; and explanations of Scriptures before they are due, unavoidably need, and, when due, receive some adjustment. As all three classes of Levites were given to Aaron and his sons for the service (1) of the Tabernacle and (2) of the people (Num. 3: 6-8); so the Ancient Worthies, Great Company and Youthful Worthies will be given to the antitypical Aaron and his sons to serve (1) them and (2) the people, the world of mankind; and as all three classes of the Levites were given (Num. 3: 23, 29, 35) special locations about the Tabernacle, separate and distinct from the "Israelites" of the other tribes, these three classes type three classes separate and distinct from the World of Mankind, who are typed by the "Israelites."


(11) Is. 60: 13: "The Glory of Lebanon [Lebanon means white, and its evergreen trees, the glory of Lebanon, represent the righteous as antitypical Levites, Ps. 92: 12, 13] shall come unto Thee [the antitypical Levites will be brought to Christ and the Church, Num. 3: 6-9], the fir tree [Ancient Worthies], the pine [the Great Company] and the box [Youthful Worthies] together [rendering a co-operative service], to beautify the place of My sanctuary"—a Levitical work (Num. 3: 6-9) it was to beautify the sanctuary of the Lord.


(12) Dan. 4: In this chapter an account is given of the experience of the three Hebrew Youths—Shadrach, royal; Meshach, guest; and Abed-nego, servant of the prophet. Z '15, 260, pars. 9, 10, explains that the image types militarism, to which God's people in the end of



the Age will not bow down; and Z 1899, 170, pars. 3, 7, explains that the image types Churchianity—the Beast and his Image—to which God's people in the end of the Age will not bow down. Both applications are reasonable, and we believe are correct. It is not accidental that God's people who refuse to bow down to Militarism and Churchianity in the end of the Age, should be represented by three Hebrew youths refusing to worship the Golden Image. Evidently these three youths represent three classes—the Little Flock, the Great Company and the Youthful Worthies—those who have to cope with the spirit of Militarism, Papalism, and Federationism, and who refuse to bow down to them, though led by this course to great sufferings. Not only does the number of the Hebrew youths suggest these three classes as living side by side at the extreme end of the Age, but their names are significant of the same thought: Shadrach, royal, reminds us of the royal priesthood (1 Pet. 2: 9); Meshach, guest, reminds us of those who are invited to be guests at the Marriage Supper of the Lamb, an Epiphany work (Rev. 19: 9); Abed-nego, servant of the prophet, would seem to suggest another class, separate from the others, and specially devoted to the mouthpiece of God.


(13) 2 Kings 2: 9, 10: "And Elisha said, I pray thee, let a double portion of thy spirit be upon me. And he [Elijah] said, … It shall be so unto thee." That there is something wrong with the translation, "double portion of thy spirit," is manifest from the fact that the Lord will not give twice as much of His Spirit to others as to His faithful Little Flock, to whom of all His creatures He gives the largest measure of His Spirit. The expression pe shenayim translated here "double portion," occurs in but two other passages of the Old Testament—Zech. 13: 8; Deut. 21: 17. In the former passage it is translated "two parts,"; i.e., two classes, the Little Flock and the Great Company



(see Berean comments); in the latter passage, as in 2 Kings 2: 9, it is translated "double portion." This translation is manifestly incorrect; for if, e.g., a father in Israel had five sons, he did not divide the inheritance into six equal parts, and give two parts to the firstborn, and one part to each of the other four sons; for the firstborn usually received the bulk of the inheritance, and that legally, as now, e.g., among the nobility of Britain, etc. The following is what took place in Israel in the case of Israel's firstborns: They formed two classes; they became at their father's death the heads of their families, i.e., they became the fathers of the families; and they remained sons also. These two relations, constituting the firstborns as two classes, seem to be meant by the expression pe shenayim in Deut. 21: 17. Thus we see in these two passages, the only ones in Scripture, apart from 2 Kings 2: 9, where the expression pe shenayim occurs, it means two classes. And this seems to be its meanings in 2 Kings 2: 9: "Let there be of me two classes [acting] in thy spirit" [power, i.e., office as God's mouthpiece to Israel].


(14) We are familiar with the fact that "that Servant" taught that Elisha typed the Great Company and the Ancient Worthies, i.e., two classes. Accordingly 2 Kings 2: 9 properly rendered teaches the thought that Elisha types two classes. We are also aware of the fact that' "that Servant" taught that the Unbegotten Consecrated who will be faithful will be associated in reward and office with the Ancient Worthies in the next Age (F. 156, pars. 1, 2; Z '11, 181, pars. 5-10; Z '15, 269, pars. 11, 12; Question Book, 151, 152). This thought of his gives us the connecting link to interpret this message fully. Certainly in the antitype of 2 Kings 2: 9, 10 the Ancient Worthies personally took no, part; for these verses were antitypically fulfilled after September 16, 1914, and before June 27, 1917, while the Ancient Worthies are not yet recovered



from the tomb. How then could we construe the facts harmoniously with this Scripture? We answer: They were present and spoke representatively in their associates, the "Youthful Worthies"; as they will also representatively in these partake of the rest of the antitypes of Elisha's acts, all of which type things that will occur before the Ancient Worthies shall have returned from the dead, though we may look for a second fulfillment, after the Ancient Worthies return. So viewed we recognize that  2 Kings 2: 9, 10 teaches us that the Youthful Worthies share with the Great Company in being God's mouthpiece to Nominal Spiritual Israel—share in the powers symbolized by Elijah's mantle. The above seven lines of Scriptural thought prove that in the end of the Gospel Age and in the Millennial Age there is a class that is separate and distinct from the Little Flock, the Great Company, the Ancient Worthies and the Restitution class; a class faithful to God while Satan, Sin and Death hold dominion over the earth; and afterward associated with the Little Flock, the Ancient Worthies and the Great. Company in blessing the World of Mankind, the Restitution class. Therefore we conclude that the Youthful Worthies are those faithful brethren who, consecrating since 1881, are not Spirit-begotten.


(15) What is the present work of the Youthful Worthies? Above we saw that the Youthful Worthies as Gospel-Age Levites consist of Kohathites, Merarites and Gershonites in the Transitional Period, even as the Great Company as Transitional Levites consists of Transitional Kohathites, Merarites and Gershonites; it was also above suggested (in view of Elisha typing both of these classes, at least as respects the partisan Society adherents, 2 Kings 2: 9) that the Kohathites of each of these two classes, the Merarites of each of these two classes, and the Gershonites of each of these two classes severally work together. Unless the Lord should separate the Gospel-Age Youthful Worthy Levites



in their three groups from the corresponding groups of the Transitional (Great Company) Levites, the work of the former in their three groups seemingly would be to co-operate severally with the corresponding three groups of the latter, in so far as the latter work along the lines of the Teachings, Arrangements, Charter and Will (the Kohathites being exempt from the corporational obligations of the Charter and Will, not having symbolic chariots, Lev. 7: 9), which the Lord gave through "that Servant." The good Levites of both classes during the Transitional Period will mingle more or less among the Priests, and will do a work that will be of special helpfulness to the Priests. In view of these conditions the questions will arise in the mind of every faithful Youthful Worthy, "What should I do in the Lord's service? and with which group of the Lord's People should I associate myself?" We know of no better answer to give to this question than that each one seek faithfully to do that which he thinks is the Lord's will for him to do; and associate with that group of the Lord's people of whose principles and course he can approve. This will lead each one to his proper group and work at this time.


(16) From the fact that the Gershonites had charge of all the curtains and coverings of the Tabernacle, except the second veil, and the curtains of the Court, including the gate of the Court, with their cords (Num. 3: 25-27; 4: 21-28), it would seem that the Millennial ministry of the Youthful Worthies will be especially to teach and apply to the people the doctrines of Justification and Consecration, with certain limited features of the truths implied in these two lines of thought, i.e., certain features of the truths respecting Sin, Righteousness, Repentance, Faith, Consecration, Obedience, the Sin-offerings, the High Priest, the Under-priests, the Graces, etc., with the explanation of suitable Scriptures, as proof texts of these truths, and as refutation texts against errors on these subjects. As the antitype



of the hill Bezetha in Jerusalem, it would seem that the Youthful Worthies will teach things respecting, and exercise some subordinate powers for the Kingdom. Details on their present and future mission must be left for later consideration.


(17) Something as to the rewards of the Youthful Worthies: We understand that they will be rewarded in association with the Ancient Worthies. The Divine Attributes in relation to the earthly parts of the Oathbound Covenant, as well as specific passages seem to prove this to be true of them.


(18) First we will reason from the Divine Attributes in their relation to the earthly parts of the Oathbound Covenant in apportioning rewards to those who faithfully serve God, while sin is in the ascendancy, i.e., some "which be of the faith of Abraham." In the Lord's Plan His Wisdom arranged, and His Power, Justice and Love will co-operate to give Princeship as a reward (Ps. 45: 16; Is. 32: 1; Gal. 3: 6-9) in the Millennium to the Ancient Worthies, who (before, Matt. 11: 11-13; Heb. 2: 3, the Ransom merit was available for imputation, and the general call to the Divine nature and joint-heirship with Christ began) were faithful to God amid conditions made very difficult by reason of the ascendancy and the domination of Satan, sin, error and death among men. Accordingly, we reason that the Divine attributes would arrange for a similar reward for the Youthful Worthies in the Millennium for similar faithfulness to God (after the imputation of the Ransom merit was no longer available for certain consecrators, and the general call to the Divine nature and Joint-heirship with Christ ceased, but before the application of the Ransom merit is made and the Kingdom of God is established among men) amid conditions made very difficult by reason of the ascendancy and domination of Satan, sin, error and death among men. The reason is very apparent; both classes show the same spirit of faithfulness



amid the same hard conditions under the handicap of there being no Ransom merit available for their use. The unchangeableness of God's holy character in view of His oath to the entire faith class guarantees a similar reward to those who were similarly faithful under similar difficult conditions and who were subject to a similar handicap in a similar inavailability of the Ransom merit for their benefit (Gen. 22: 16-18; Gal. 3: 6-9; Rom. 4: 16).


(19) Joel 2: 28 shows that their measure of the Spirit would enable them to have special revelations in the form of visions.


(20) 2 Tim. 2: 20 proves that as a part of the household of the faithful they will be honorably used, and will be next to the Ancient Worthies on earth in Christ's family.


(21) Ps. 72: 3 shows that with the Great Company they will be Nobles in the Kingdom of God, wherein The Christ will be the Kings, and the Ancient Worthies will be the Princes.


(22) Is. 60: 13 proves that they will receive as a reward the perfection of human nature, thus partaking in the "resurrection of the just" with the Little Flock, Great Company and Ancient Worthies (Luke 14: 14), and in the "better resurrection" with the Ancient Worthies (Heb. 11: 35).


(23) Num. 3: 40-51, compared with Heb. 12: 23 (The Judge [Rewarder] of all [Spirit-begotten ones], also of just men perfected in their dispositions," I. V.), proves that they will be a part of the Church of the Millennial, but not of the Gospel-Age, firstborns, and as such will be honored with the privilege of serving Christ and the Church in the interests of the world of mankind as teachers of the people, from whom, however, they will be separate and distinct.


(24) 2 Kings 2: 9, 10: As a part of the antitypical Elisha they will be privileged to share in many restitution works, as many things that they will do before



entering into their reward will be repeated after the "better resurrection," e.g., the awakening of the Shunammite's son, the healing of Naaman's leprosy, etc. Thus theirs will be a glorious reward during the Millennium.


(25) But the fulness of their reward comes after the Millennium, when they will, with the Ancient Worthies, be changed from human to spirit beings. Z '13, 52, 53 proves, e.g., by their being antitypical Firstborns and Levites without inheritance in the land, that the Ancient Worthies will be made spirit beings after their Millennial work. Some of these arguments prove this of the Youthful, as much as of the Ancient Worthies. It pleased the Lord to privilege us in 1905 to be at the Bible House in Allegheny, when for the first time "that Servant" announced that seemingly the Ancient Worthies would be made spirit beings after the Times of Restitution. He said that the location of the Kohathites' tents, as in the case of those of certain Amramites (Moses, Aaron and his family, but not Moses' family, 1 Chro. 23: 13-15) and of those of the Merarites, next to the Tabernacle, separate and distinct from the tents of the "Israelites," seemed to prove that the Ancient Worthies would become spiritual after the Millennium. With the thought of F. 129 regarding the Gershonites in mind as representing "the saved world of mankind," we asked him whether that reason would not prove that the entire saved world would become spiritual, and that this earth would not be man's eternal home? After some discussion "that Servant" dropped the matter, and did not for several years bring it up again, when he again taught that the Ancient Worthies would become spiritual. For the first time, in 1909, something appeared in "The Tower" intimating that the Ancient Worthies would become spiritual; and in Z '13, 52, 53, beginning with col. 1, par. 2, fulfilling a promise that he had several years before made to the Church, i.e., that he would some



time give the Scriptural proof for the Ancient Worthies' change of nature, he gave a number of proofs on that subject. We refer our readers to that Tower, requesting them, if they have it, to read in it the article to which we allude, before proceeding further with this article.


(26) It is reasonable and Scriptural to expect for the Youthful Worthies, as well as for the Ancient Worthies, that they will receive ultimately a higher reward than they could have on this earth. As the Ancient, so the Youthful Worthies would be everlastingly degraded instead of being everlastingly rewarded for their Millennial service and suffering for the world, and their post-Millennial service for the faithful of the world, and for their post-Millennial suffering for righteousness at the hands of the Second Death class, if they would remain on the earth forever; for since all human beings found worthy of everlasting life will henceforth be equal (Matt. 25: 34; Rev. 21: 24), it would follow that the Youthful, as well as the Ancient Worthies, from being the Millennial superiors, would be degraded to being the eternal equals of the world of mankind, if as human beings they remained eternally on this earth. Thus God would not only not give them any reward for their Millennial and post-Millennial service and suffering, but would post-Millennially give them no more than He will give to those who would not serve Him, but did serve Satan, sin, error and death, during the period that these were in the ascendancy and domination among men. The Divine Attributes do not reward such faithfulness by eternal degradation. Therefore we should not expect that the Youthful and the Ancient Worthies will remain on the earth amid human conditions and associations, i.e., remain human.


(27) It would seem that the Divine Attributes would reward them far above the world of mankind for their Millennial and post-Millennial service and



sufferings, which will be far above those of the saved world. This, combined with the preceding point, proves that they will be made higher than human beings.


(28) Heb. 12: 23 (compare with Ex. 12: 11-13, 21-23, 27; 13: 1, 2, 11-15; Num. 3: 40-51) proves that the names (disposition and nature) of all the firstborns are written in heaven, i.e., that all of them will finally develop spiritual dispositions, gain spiritual bodies, and thus have a spiritual inheritance as theirs. Numbers 3: 40-51 proves that the Gershonites, together with the Kohathites and Merarites, were taken for the firstborns of Israel; consequently the former, typing the Youthful Worthies, are included among the number of the Church of the Millennial, but not Gospel-Age, firstborns whose names are written in heaven, i.e., the Youthful Worthies will develop spiritual dispositions, gain spiritual bodies and inheritances.


(29) Num. 18: 20, 23, 24 proves that neither the priests nor the Levites had any inheritance in the land. This, of course, included the Gershonites as well as the priests, Kohathites and the Merarites. As "that Servant" implies in the article referred to above, not to have any inheritance in the land types that the antitypes of these four classes of Levi's descendants would not have an earthly but a heavenly inheritance, i.e., heavenly dispositions, bodies, homes, etc. Therefore the Youthful Worthies, as the antitypes of the Gershonites, will become spirit beings.


(30) Num. 3: 23: The location of the Gershonites, being separate and distinct from the locations of the twelve tribes of the "Israelites," would type for the Youthful Worthies a spiritual inheritance; as the locations of the Kohathites (Num. 3: 29), and the Merarites (Num. 3: 35), and the priests (Num. 3: 38), all separate and distinct from the locations of the twelve tribes of the "Israelites," the world, would



type spiritual inheritances for the Ancient Worthies, Great Company, and Little Flock.


(31) Heb. 7: 1-10: To give tithes according to this passage symbolizes to acknowledge one's inferiority and subjection to the one to whom one gives tithes. And since "the four distinct families of Levites may properly represent four distinct classes of justified humanity, when the reconciliation is completed—the saints," etc. (F 128), the type (Num. 18: 21, 24) seems to prove that the world of mankind will be inferior and subject to the Ancient Worthies, the Great Company and the Youthful Worthies; and the type (Num. 18: 25-32) seems to prove that these three classes in turn will be inferior and subject to the Little Flock. Inasmuch as the Youthful Worthies, as well as the others, will be receiving tithes forever from the saved world of mankind, and inasmuch as all on earth as kings (Matt. 25: 34; Rev. 21: 24) will be equals of one another, it follows that the Youthful Worthies will have a higher than a human inheritance on this earth, i.e., a heavenly disposition, nature, abode.


(32) Rev. 20: 9: Before suggesting this verse as a probable proof that the Youthful Worthies will be made spiritual, we quote from Z '13, 53, col. 1, pars. 1-4, for the purpose of proving that the words printed in italics contain a principle that demonstrates that the Youthful Worthies are meant by the term, "Camp of the Saints," and that the term, "Beloved City," here applies to the Ancient Worthies as the representatives of the Beloved City, the Glorified Church. The Tower quotation to which we refer reads, as follows:


(33) "This same thought [that the Ancient Worthies will become spiritual] seems to be pictured in the Revelation. At the end of the thousand years Satan will be loosed that he may go forward to test the people that are on the earth, to manifest to what extent their hearts are loyal to God and to the principles



of righteousness. The result of this test will be that some will fall away (Rev. 20: 7-10). We read, 'And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city; and fire came down from God out of Heaven, and devoured them' (Rev. 20: 9). The 'beloved city' is the New Jerusalem; the. Church in glory, not the Church in the flesh. The rebellion incited by Satan will be not only against the earthly Princes, but also against The Christ.


(34) "By that time, having reached perfection of organism and powers, the people will assert themselves in thus going up to encompass the camp of the saints ['and the beloved city,' which in the text is also referred to as encompassed]. That the Church cannot be meant is evident from the fact that human beings could not attack an unseen force of spirit beings, as the Church until then be. Just as in Great Britain, the people have gone to Parliament to protest, so the rebellious faction of mankind will protest against their faithful Princes. We fancy that we hear them say, 'It is time that this government be turned over to us. We protest against your remaining in power any longer.' In rebelling against the earthly phase of Messiah's Kingdom, however, they are rebelling against the Lord. Consequently Divine judgment will overtake them—'fire from Heaven.'


(35) "Since this rebellion is to occur at the close of the Millennial Age, and since mankind will at that time have reached perfection; therefore this separation of the Ancient Worthies from the rest of the world seems to imply that God has some special purpose in respect to them. The term camp itself implies that theirs is only a temporary condition or arrangement, and that God has some better thing in store for them."


(36) Let us notice carefully the first set of words that are printed in italics above, and the words that



are in their midst in brackets. If the expression, "compassed the Camp of the Saints," proves that the glorified Church cannot be meant by the "Camp of the Saints," for the reason "that human beings could not attack an unseen force of spirit beings, as the Church will then be," it would follow for the same reason that by the expression, "compassed … the Beloved City," the glorified Church cannot be meant, though that expression would ordinarily suggest the glorified Church. Rather, it would seem that the Ancient Worthies, as the visible representatives of the invisible Beloved City, as such, are here meant by the expression the "Beloved City." If this is true, then "the Camp of the Saints" would be another class, i.e., the Youthful Worthies, against whose subordinate power the goat class will rebel after Satan is loosed; and therefore the language in italics at the end of the quotation would prove that the Youthful Worthies will become spiritual. It not being due to be understood at the time "that Servant" wrote the article, no one could see it then, though his statement gives us the clue to the proper understanding of the passage.


(37) The foregoing, we trust, will be sufficient to enable us to recognize and stand properly related to the Youthful Worthies. The Heavenly Father and the Heavenly Lord richly bless them in their place and service!


(38) A number of our correspondents have called our attention to an article entitled, "Worthies—Ancient and Modern," in Z '20, 21-28, and have asked us to express our opinion of it. This request has prompted us to review here the teachings of Z '20, 21-28. We feel all the freer so to do, because the Tower calls the subject an "open question." It begins the article as follows: "Question: Do the Scriptures teach that at this time the Lord is developing a class which can be properly designated a 'modern [Youthful] worthy class?' There has been much discussion of the above question,