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








FROM various brethren we have received many questions on the Youthful Worthies. We are glad to note the interest of the Lord's people in this as well as in other Biblical subjects. Such an interest is timely, since at this time the Lord has been pleased to arrange for the development of the Youthful Worthies as a class as well as of the Great Company as a class. The Epiphany is certainly an important epoch in the Lord's Plan, among other reasons, because during this time He delivers the Church from the earth, and develops two classes of the Millennial Levites, the Great Company—the Millennial Merarites—and the Youthful Worthies—the Millennial Gershonites. It is because the Epiphany is so important a feature of God's Plan that He so frequently refers to it in the Scriptures. Many of the histories of the Bible are now becoming clear as types of Epiphany antitypes. Some of these have already been presented to the Church, others doubtless will also in due time be made clear to the Lord's people. We have concluded to answer in print the more important questions on the Youthful Worthies which have from time to time come to hand, and take pleasure in doing so in this chapter.


(1) Question: Are the Youthful Worthies of the Household of Faith?


Answer: We use the expression, the Household of Faith, from a variety of standpoints: [1] In the Old Testament times all believers in the promises were of




the Household of Faith (Heb. 11: 1-39). [2] All Gospel-Age believers in Jesus are of the Household of Faith, when we have the Gospel-Age Household of Faith in mind (Rom. 4:11, 12; Z '13, 358, par. 4). This was typed by all children—the afterborn as well as the firstborn—in each family in Israel partaking of the Paschal Lamb in Egypt (Ex. 12: 3-17, 21-28). [3] All new creatures, as a finished work, in the end of the Gospel Age, especially during the Epiphany, are the Household of Faith (Heb. 9: 24; 10: 14; 1 John 2: 2; Mal. 3: 2, 3; 1 Cor. 3: 11-15; Z '13, 358, par. 5). Aaron and his house on the Atonement day typed this Household of Faith (Lev. 16: 6, 11). [4] The Little Flock, the Ancient Worthies, the Great Company and the Youthful Worthies will be the Millennial Household of Faith  (2 Tim. 2: 20). The Priests and Levites dwelling about the Tabernacle type this Household of Faith (Num. 1; 3: 4). The Youthful Worthies, of course, are not of the New Creature Household of Faith, because they are not new creatures. But from the standpoint of having "the faith of Abraham" (Gal. 3: 7, 9) they are, of course, like him, of the Household of Faith. They are among the believers referred to under [2]. They are, however, somewhat different from the tentatively justified who do not now consecrate. The latter during the Epiphany cease altogether to be of the Household of Faith, having used the grace of God in vain; while the former, consecrating and proving faithful, retain their Tentative Justification, and are thus of the Gospel-Age Household of Faith who persist into and during the Epiphany. The reason why they are of the Household of Faith is that they are a faith class; for all that are of the faith of Abraham are of the Household of Faith.


(2) Question: If they are of the Household of Faith, what is their position with regard to the blood of the antitypical Bullock?


Answer: We understand that the blood of the



antitypical Bullock is actually imputed on behalf of that Household of Faith only which consists of new creatures, those referred to under No. [3] of the preceding question. "He hath now appeared in the presence of God [in the antitypical Most Holy, with the antitypical Bullock's blood] for us" (Heb. 9: 24); hence for the firstborn only. "By one offering [imputation of His merit] He hath perfected [justified reckonedly] forever them that are sanctified" [the consecrated who become new creatures] (Heb. 10: 14). These are the antitypes of those for whom Aaron made atonement with the bullock's blood. The Youthful Worthies are not among these; for their justification is not vitalized. While because of their faith God tentatively treats them as though the merit of the antitypical Bullock had been imputed on their behalf, actually there has been no such imputation made for them; actually they are not yet released from the Adamic sentence; and actually, with the Ancient Worthies and the Restitution class in general, they must wait for the application of the Lord's merit on their behalf in connection with the blood of the Lord's antitypical Goat; for they are counted in among the Ancient Worthies, of whom it is written, "That they without us [apart from the application of the Lord's merit in the blood of the Lord's antitypical Goat, and The Christ bringing them back from the tomb] should not be made perfect" (Heb. 11: 39).


(3) Question: Do the Youthful Worthies need and actually have an Advocate?


Answer: We believe not. The Advocate's office is to square His clients with Divine Justice. This Jesus does now only for the "us" class, the Church of the Firstborn (1 John 2: 1); for He is the Righteous One who is actually the Propitiation now for the sins of the "us" class only (1 John 2: 2). The Youthful Worthies, not being of the Gospel-Age firstborn, though they will be of the Millennial-Age firstborn, do



not actually have an Advocate; nor is their standing before God of such a kind as needs the Advocate to keep them square with Divine Justice. In fact, their standing is not at all before the bar of Divine Justice, which holds them under the Adamic sentence, and which will not release them from it until God's Justice is satisfied at such a release on their behalf through the Millennial application of the Lord's merit for them. On account of the similarity of their faith to that of the Ancient Worthies they have the same kind of a justification as the former (Rom. 4: 1-10), a justification in which not Christ's merit and their faith, but their faith alone is reckoned for righteousness. This gives them a standing, not before the bar of justice, but before the gate of mercy and grace, which assist them while they are being tried in faith and obedience, not for everlasting life, but for princeship and human perfection, as was the case with the Ancient Worthies. The fact that the Ancient Worthies actually had and needed no Advocate, while on trial of faith and obedience for Millennial princeship and human perfection, proves that the Youthful Worthies do not actually have and need an Advocate while on trial of faith and obedience for Millennial princeship and human perfection. But from the above we are not to infer that they do not have and need the mercy and love of God. These are exercised toward them by Him

through Christ, who in their Tentative Justification tentatively imputes His merit for and to them and

thus acts as their tentative Advocate; for as the Angel of the Lord encamped about the Ancient

Worthies, who reverenced God, to deliver them, so He encamps about the Youthful Worthies, who reverence God, to deliver them. They are privileged to trust God with implicit faith in respect to the three oath-bound promises (Gen. 22: 17, 18), as these apply to them in their earthly respects.


(4) Question: May members of this class participate



in the Memorial Supper, as was their custom before realizing that they belonged to this class?


Answer: The primary participants in the Lord's Supper are the Little Flock. By their participation therein they are privileged to symbolize three things: (1) the death of our Lord Jesus (1 Cor. 11: 26); (2) their faith, appropriating justification through His death (Matt. 26: 28); and (3) their sharing with Him in the privilege of the sacrificial death for the world (1 Cor. 10: 16, 17). The Little Flock will be privileged to do these three things as long as it is in the flesh. The Great Company, as such, will cease in the Memorial Supper to symbolize death with Christ, when they recognize that they are no longer dying with Him; but they will not for that reason cease partaking of the Memorial Supper for the other two purposes above mentioned. So it seems to us the case stands with the Youthful Worthies. They are not privileged in the Lord's Supper to symbolize death with Christ; for they are not dying as a part of The Christ. But they may partake of the Lord's Supper to symbolize His death as the Lamb of God, and to symbolize their faith, tentatively appropriating justification through His death. We have two reasons for believing that it is appropriate for the Youthful Worthies to partake of the Lord's Supper for the first two purposes above set forth. (1) Not only the firstborns, but all Israelites by Divine command and approval (Ex. 12: 25-27; Josh. 5: 10; 2 Chro. 35: 1-19) partook of the annual Passover, the type of the Lord's Supper. This types that all ultimate believers—the Youthful Worthies, as well as all new creatures—may celebrate the Lord's Supper. (2) The Apostles partook of the first Lord's Supper while consecrated but in a tentatively justified condition. At that time their condition was very much the same as that of the Youthful Worthies, though they had a prospect of



membership in the Body of Christ denied the Youthful Worthies.


(5) Question: Are the Youthful Worthies consecrated unto death?


Answer: We understand that their consecration is unto death; for there can be no consecration unto life until the Highway of Holiness is opened. This we can see from the facts and the necessities of the case. The Ancient Worthies consecrated unto death (Heb. 11: 2-39). The Little Flock consecrated unto death (Rom. 6: 1-11). Those who are now of the Great Company also consecrated unto death as candidates for the Little Flock. The Youthful Worthies, so far as their consecration and their covenant promises are concerned, are like the Ancient Worthies. Hence their consecration is unto death. And this has also been their understanding of the transaction at the time they made their consecration. Not only the facts of the case prove that all who consecrated before the Highway of Holiness is opened consecrate unto death, but also the necessities of the case require it; for as long as Satan is in control, so long it will be impossible to carry out one's consecration fully without dying daily, for the conditions of the present evil world are conducive to sin and inconducive to righteousness; and whoever would amid these conditions be faithful to the Lord must be so at the expense of his human rights, i.e., he must consecrate unto death.


(6) Question: Should those who now consecrate be invited to symbolize their consecration by water baptism?


Answer: We believe that they should be invited to symbolize their consecration by water immersion; but they are not thereby to symbolize death with Christ, as the Church has done; for they do not die with Christ. For a long while we could not confidently answer this question either affirmatively or negatively; but later we came to see our way clear to answer it affirmatively.



Our reasoning is somewhat like that which favors Youthful Worthies' partaking of the Lord's Supper. We repeat the thought above given, that they are not by water baptism to symbolize death with Christ, even as in the Memorial Supper they are not to symbolize death with Christ. One may therefore ask, On what, ground do we vindicate their water immersion? We answer: On the ground that their types practiced its type—circumcision (Gen. 17: 12, 13, 23, 27). Circumcision was before the Law the sign, symbol, of the Abrahamic covenant relationship (Gen. 17: 10, 11, 13, 14). Not only were Isaac and Ishmael circumcised, but also Abraham's entire male household, whether born in his service or bought as strangers. Isaac types Spiritual Israel, and Ishmael Fleshly Israel (Gal. 4: 22-31). That part of Abraham's household which was born in his house seems to type others who are benefited with antitypical Abraham through the Abrahamic Covenant, i.e., the Ancient Worthies, the Great Company and the Youthful Worthies; while those of his household who were bought with money as strangers seem to type the Restitution class. Thus the types of the Youthful Worthies underwent physical circumcision, the type of water baptism. Hence the antitypes of these in the Gospel Age should undergo the antitype of circumcision—water baptism. The circumcision of heart that Abraham, Isaac, Ishmael and Abraham's household underwent types the circumcision of heart that their antitypes undergo; while the circumcision of the flesh that certain of these underwent symbolizes for the Gospel Age the water baptism that their antitypes undergo. Therefore we accept our Pastor's thought when he said that after Spirit-begetting would cease consecrators should still symbolize their consecration by water immersion.


(7) Question: The Ancient Worthies had their faith imputed to them for righteousness, and were regarded by God as friends, and as such had access to



Him. Is this the standing of the Youthful Worthies, or do they come through the Way—Jesus?


Answer: All of the tentatively justified have their faith imputed to them for righteousness. This would, therefore, include the Youthful Worthies as well as the Ancient Worthies. Just like the Ancient Worthies, the Youthful Worthies are not sons of God; for neither Christ's merit has actually been imputed, nor has the Spirit-begettal been given to either class. Just like the Ancient Worthies they are friends of Jehovah God, and have access to God; but not to Him as their Father, even as was the case with the Ancient Worthies. They are not to pray to Him as actually their Father, but as Jehovah, their God. They are not introduced to the Father by the Advocate, though Jesus as God's Vicegerent acts providentially toward them, as He did in His pre-human condition toward the Ancient Worthies. Therefore they do not by Him have access through the one Spirit to the Father as the Church does (Eph. 2: 18).


(8) Question: Do the Youthful Worthies have the Holy Spirit?


Answer: In the sense of a new will, a holy disposition, the Youthful Worthies have the Holy Spirit; but they do not have the Holy Spirit of begettal. The Scriptures speak of the two general outpourings of the Holy Spirit (Joel 2: 28, 29). In both cases the Holy Spirit is given; but it is not given as a begettal in both cases. The spirit of begettal to sonship (John 1: 12, 13; Rom. 8: 14-16) is now given to the Gospel Church alone, and will not be given to the world. The world will receive the Holy Spirit in its second outpouring, as Adam and Eve had it before their fall, and as Jesus had it as a human being before Jordan. It is in the latter sense that the Youthful Worthies are now receiving the Holy Spirit. In due time, during the Little Season at the end of the Millennium, we opine, they



will receive the Spirit-begettal as the beginning of their change of, nature.


(9) On what should Youthful Worthies set their affections?


Answer: On the same things as the Ancient Worthies set their affections. They are to exercise faith, hope, love and obedience toward God and our Lord Jesus in harmony with certain earthly features of the Oath-bound Covenant (Gen. 22: 17, 18). They are to love and serve the Church, even as Abed-nego, one of the types of the Youthful Worthies, signifies servant of the messenger. They are also to love, subordinately to their love for the Church, the Great Company, and the Ancient Worthies, and in a lesser degree, the world of mankind. They should love, trust and study the Word, especially those of its promises which pertain to them. They are not to love this world nor the things of this world; nor should they love sin, error and self. They are zealously to love and pray for the coming Kingdom, earnestly to seek princeship in that symbolic City (Heb. 11: 13-16), ardently to desire perfect humanity for themselves, and warmly to long to co-operate in the Millennial work of destroying all evil and introducing all good. They may also hope to have a change of nature, and to see and be with God, Christ, the Little Flock, the Great Company and the Angels after the Millennium. They have indeed glorious things on which they may set their affections. The Youthful Worthies are not to set their affections on the promises that pertain to the Church and the Great Company.


(10) Question: To what extent should we expect a class not begotten of the Spirit to understand the Plan of God, the Sin-offerings, the Mystery, the Covenants, etc., also the Epiphany message? Is not a clear insight into these things an evidence of Spirit-begettal?


Answer: We are to expect the Youthful Worthies now appreciatively to understand everything in the



Bible as due, except those of its features that pertain to the development and operation of the Spirit which is begotten in the Church, and the things that pertain to spirit beings. Accordingly, they may and in many cases do understand the Plan of God, the Sin-offerings, certain features of the Mystery and the Covenants and practically everything in the Epiphany message. The general features of God's Plan even honest worldlings who are not consecrated can understand, as all of us have witnessed; and all of these will understand them when the books of the Bible are opened, made plain, before the great White Throne (Rev. 20: 12; Is. 29: 18, 24). The reason why the Youthful Worthies may understand everything in the Bible as due, except the development and operation of the Spirit which is begotten in the Church, and spirit beings, is that "the secret of, the Lord is with them that reverence Him." Their honesty, humility, meekness, hunger and holiness of heart are such as please the Lord; and He is therefore pleased to tell them His secrets as due, in so far as they can grasp them, which, of course, excludes things purely spiritual. If they could appreciatively understand the development and operation of the Spirit which is begotten in the Church, and spirit beings, this would be a proof of their Spirit-begettal. Their not appreciatively understanding these is a proof that they are not Spirit-begotten.


(11) Question: What part should Youthful Worthies take in the meetings?


Answer: If there is a class consisting entirely of Youthful Worthies, according to talent, spirit of consecration and providential situation they may take part in every form of meeting and service therein, such as leading study and other meetings, answering and asking questions, offering prayer, giving testimony, offering motions, voting in business meetings, holding office, etc. In other words, with a proper understanding of their place in the Lord's Plan they can do similar



things in meetings held exclusively for themselves, as the Little Flock members do in their meetings. In their prayers, however, they are to remember to address God as Jehovah their God, not as Father, except in a reckoned sense. In the meetings of the Little Flock (and we are to recognize all as of the Little Flock who consecrated before Oct., 1914, and who came into the Truth by Passover, 1916, unless they are manifested revolutionists or their partisan supporters, Baal worshipers and kissers) the situation of the Youthful Worthies is somewhat different. Not being Spirit-begotten they should neither vote nor hold office in such an ecclesia, nor should they lead meetings, nor should they offer prayer, because the Little Flock's prayers should be offered to God as Father without limitations. In the study meetings they may be asked questions by the leader and give their answers, as well as ask questions for their information, just like the others. The New Creatures should encourage them to take such parts in their study meetings. If the leaders ask for a hymn, the Youthful Worthies also may suggest one, just like the others. In testimony meetings they may also take part in testimony and in praise, but we think it would not be well for them to lead in prayer in such meetings of Christ's Body, for the reason that the prayers of such meetings are to be addressed to God as Father without qualifications, as addressed to the Throne of Grace, to which the Youthful Worthies do not have access. While they may not make motions, vote, or hold office in such an ecclesia, it would be proper for them to be present at business meetings and to offer good suggestions along the line of secular business matters coming before the Church. They should be encouraged to attend all meetings of the Church, and should be made to feel at home among the Priests. Not being members of the ecclesia they can neither be brought to trial before the ecclesia nor bring charges against anybody before the ecclesia.



Hence the advice of Matt. 18: 15-18 in its third step cannot be used as between them and Priests, though between one another that advice should be followed in the first and second steps; and if they have a class of their own, the third step can be taken by them. Of course a Priest would be privileged to advise them in cases of discipline, as well as in other matters.


(12) Question: Should Youthful Worthies meet with the Priests, or should they separate from the Priests, and hold meetings of their own?


Answer: We believe that it will be greatly to the advantage of the Youthful Worthies both in the present and in the future Age to meet now with the Priests. Thereby they will be kept from many an error of doctrine and wrong of practice, from which they will probably not be kept, if they meet with the Levites or by themselves alone. Moreover, they will thereby be kept from many a useless and harmful service. If they meet with the Epiphany-enlightened Priests, they will learn many a truth of doctrine and practice that they would hardly learn otherwise. So, too, they will get many an opportunity of service that otherwise would not fall to their lot. The example of the Priests will also prove more helpful to them in Christian living than that of the Levites or of one another; and that example, of course, can best be observed by contact with the Priests, such as attendance at the same meetings will give them. The greater maturity of the Priests in grace and knowledge will be made more useful to the Youthful Worthies by their fellowshipping with the Priests as younger brethren of these Priests. So, too, they will have a better chance of being in truth "Abed-nego," servant of the messenger, by meeting with the Priests. These are some present advantages for the Youthful Worthies to be gained from meeting with the Priests. Then, we opine that those Youthful Worthies who in this life will have had close contact with the Priests will have memories of



the Priests that will in the next Age prove very helpful to them in the way of encouraging, uplifting and developing them for their everlasting portion. Again, this will make the overcomers among them the higher class of Millennial Gershonites, Shimites.


(13) Question: May the Youthful Worthies assist in Gideon's Second Battle?


Answer: We believe that as antitypical Abed-nego, servant of the messenger, they may have this privilege. From the account of the men of Ephraim, who type the Youthful Worthies, coming to Gideon beyond Jordan, (Judges 7: 25—8:3) and especially from his answer to them, we infer that he had not yet engaged in battle with Zebah and Zalmunna; nor does the account anywhere tell us that only the three hundred engaged in the Second Battle; and from the fact that Gideon sought assistance from the Men of Succoth and Penuel, we are warranted in inferring that he would have welcomed assistance from the men of Ephraim. Hence there is nothing in the account to forbid the Youthful Worthies' participation in antitypical Gideon's Second Battle; and as they have in some cases assisted the Priests in their dealing with the Truth Levites, we think that they may also help them in dealing with the Nominal Church Levites, and thus show themselves indeed to be the antitypical Abed-nego.


(14) Question: Will the Youthful Worthies be used to make known to the resurrected Ancient Worthies the development of the Plan of God since they fell asleep, and the nature of the New Era into which they will have entered?


Answer: We think it reasonable to suppose that they might in their contact with the Ancient Worthies give them some information on the subjects suggested in the question. However, it should not be supposed that they will be the special teachers of the Ancient Worthies in these respects; for the Ancient Worthies



are, by direct revelations from The Christ ("Your old men shall dream dreams," Joel 2: 28), to get their main information on subjects on which they will need instruction. Details on such questions belong to the next Age, when doubtless we will be able to answer them more in detail than now.


(15) Question: What should the Youthful Worthies do to obtain "a good report"?


Answer: Practically the same things that the Ancient Worthies did and that the Little Flock now does: continue to be dead to sin, error, self and the world, and to be alive to God. The latter they may do by meditating on God's Word, by watchfulness, by prayer, by spreading God's Word, by developing a character in harmony with God's Word and by enduring evil in harmony therewith. In a word, by being faithful to their consecration vows they will obtain a good report through faith and obedience.


(16) Question: Will the Youthful Worthies continue in the flesh from this Dispensation into the next, without necessarily passing into the grave?


Answer: We know of no direct Scripture bearing on this point; therefore can reason on it from analogy only. Like the Ancient Worthies they consecrate to be faithful unto death; as also like the former's consecration theirs has not been accepted as a part of the Sin-offering. It would be reasonable to suppose that like the Ancient Worthies they would have to prove their consecration vows to be genuine unto the limit, which would mean death, or what to them would be its equivalent. However, in view of their living very near the time of the Kingdom, it is possible that some of them will not die. If some of them do not die, but live on, we believe they will have had to demonstrate a faithfulness that will have been tested up to what to them would seem certain death, even if the Lord by an unusual providence should stay the hand of death before its full work would have been wrought



on them, as persons who would be willing to let it finish its work on them rather than prove untrue to their consecration vows. In other words, they must have the spirit that would be faithful unto death, even if they should not in every individual case enter death, otherwise they would not pass their trial successfully. Perhaps in the future we may be able to be more positive than now on this subject; for as the light advances we may obtain more light on this matter.


(17) Question: Is it correct to say that since Spirit begetting for the High Calling has ceased, the Youthful Worthies can obtain Tentative Justification by consecration only?


Answer: Since Tentative Justification throughout the Gospel Age has been obtained at the time one has exercised faith in Jesus after exercising repentance toward God; and since we know of no Scripture that teaches a departure from this procedure in the case of any one, we would be safe in holding to the Scripturally expressed thought relative to the process by which all, including the Youthful Worthies, receive Tentative Justification, i.e., the acceptance of Jesus as their Savior after exercising repentance toward God. However, the fact that they consecrate puts a seal on their Tentative Justification and as they prove faithful prevents their losing it as do those who fail to consecrate (Rom. 4: 11).


(18) Question: Is it correct to say that some who consecrated after 1881 and before 1914 were put into the Youthful Worthies class, because there were no vacancies at the time in the Little Flock, and that subsequently some of them were received by Spirit-begettal into the High Calling to fill vacancies there, while others remained among and are now of the Youthful Worthies class?


Answer: Yes; this is our understanding of the subject, even as our dear Pastor elaborated it in B 235, in C 205-225, and in F 156, 157. The Parallel



Dispensations and the Parable of the Penny (Vol. V, Chapter I) require this thought. Apparently the Lord made between 1881 and 1914 a reserved list of those consecrators for whom there were no crowns available at the time of their consecration; and when a vacancy occurred, He selected the most available one on the reserved list for that vacancy. Doubtless the Lord considered at least three things in deciding the availability of the candidates: (1) their spirit of faithfulness, (2) their talents for that particular place in the Body for which there was a crown vacant, and (3) their providential situation. We may safely assume that the consecrator who was best qualified in these three respects was chosen by the Lord for the vacancy. Of course, after the last crown was assigned there could be no more vacancies; and hence all on the reserved list as well as all future consecrators had no other Kingdom class position open for their entry than that reserved for the Youthful Worthies.


(19) Question: Should we now encourage believers to consecrate, with Youthful Worthies' prospects as their hope?


Answer: We should now encourage believers to consecrate, because consecration is always in order. We should, however, not now encourage any one to consecrate in hope of the High Calling. Nor should we now encourage people to consecrate offering them as the incentive a reward for so doing, because consecration never should be made in order to get a reward. It should be made out of faith in the Lord's Word, out of grateful love for past mercies and out of appreciative love for God's good Character. When St. Paul (Rom. 12: 1) exhorted the justified believers to consecrate, he did not tell them to do it in view of a future reward, but out of gratitude and appreciation for the past mercies of God. So should we now encourage believers to consecrate. A consecration that is made for a reward is not a Divinely pleasing consecration; but one that is



made out of faith and love is a Divinely pleasing one. Let us therefore emphasize the goodness of God to believers, and not a reward as the incentive for them to consecrate. Of course, we may tell them that the Lord has princeship and human perfection in store for the faithful consecrators; but we are not to encourage them to enter into business dealings with God. We are to encourage them to enter into consecration dealings with God. Yes, we should zealously encourage believers now to consecrate to God in this true spirit.


(20) Question: In a Tower it was stated that the Jews will be the Millennial Gershonites; while in The Present Truth it has been repeatedly stated that the Youthful Worthies would be the Millennial Gershonites. Which view is Scriptural?


Answer: We believe for many reasons that The Present Truth gives the Biblical view on this subject: (1) As antitypical Levites the Millennial Gershonites will not have an everlasting inheritance in the earth, but will be made spiritual with the antitypical Kohathites, the Ancient Worthies, at the end of the Millennium; while God says that after Abraham will have had the land for the Millennium, His seed after him, the Jews, will get it forever (Gen. 17: 7; Acts 7: 5). Hence the Jews cannot be the Millennial Gershonites, since the latter will not have their eternal inheritance in the earth. (2) In Joel 2: 28 the Jews, the "sons," are represented as prophesying, which also the Gentiles, the "daughters," do—a work, therefore, that is not a peculiarly Levitical work; while the Youthful Worthies, the "young men," we are told, will "see visions," i.e., will be given a Kingdom privilege similar to that of the Ancient Worthies, the "old men" who will "dream dreams." These are Levitical honors for the Kingdom time. Hence the Jews, the "sons," will not be Millennial Gershonites. (3) The unbelieving Jews have not obtained a good report through faith (Rom. 11: 30-32), and of course could not be entrusted



with the responsibilities of princeship in the Kingdom, for which characters fixed in faith and righteousness are necessary. Other proofs for the correctness of the view of The Present Truth and the incorrectness of the present Tower view on this subject could be given; but we believe that the three just given are sufficient.


(21) Question: Do Youthful Worthies consecrate to life or to death?


Answer: Youthful Worthies consecrate to death, not to life. The consecration to life is appropriate to the Millennial conditions, not to the Gospel Age conditions; for it is the consecration that leads one into the highway of holiness. This highway of holiness awaits the Kingdom's establishment in its earthly phase for its operation. It cannot operate before the Christ appears with the second sin-offering in God's presence for atonement purposes. The Gospel-Age conditions require a faith that trusts where it cannot trace, that walks apart from sight and that trusts the Lord, though He slays the believer. As long as sin is on the ascendancy, and Satan is operating as the god of this world, so long will it be necessary, if one is loyal to the Lord, to sacrifice one's rights unto death in his opposition to sin and in his service of righteousness. The evil conditions that must be opposed in such a course wear out and take away life. Hence to be faithful in consecration now requires the presentation of one's all to God in service amid conditions that lead to the death of him who thus presents his all. Not only do the conditions of the present deal out death to the faithful, but each of them is invited to make a covenant of service—deadness to self and the world and aliveness to God. There is not the slightest intimation in the Scriptures that those who consecrate too late to have a crown assigned them; but before the highway of holiness is opened, make a different kind of a consecration from those whose consecration was accepted by the begettal of the Spirit.



Their becoming, like the Ancient Worthies, a part of the seed developed by the Oath-bound Covenant in one of its earthly features, proves that they previously entered into a covenant to give up their present blessings and privileges out of devotion to God. It is one thing for one to consecrate unto death. It is another thing for that consecration to be accepted by Jehovah through the begettal of the Spirit—a thing which the Youthful Worthies do not now experience, though at the end of the Millennium this privilege will be theirs. We therefore conclude from the nature of the act of their consecration, the nature of the conditions amid which they must carry out their consecration, the absence of the highway of holiness, their relation to the Oath-bound Covenant, the present dispensation in which we live and the Millennial privileges of the Youthful Worthies, that they now consecrate unto death. It seems reasonable from the above considerations to conclude that all of them will die. While we concede the possibility of some of them not dying, it seems much more reasonable to conclude that all of them will die before they experience with the Ancient Worthies the better resurrection; for it seems reasonable that they by death itself deliver the proof of their complete fulfillment of their consecration. If any of them should not die, we would have to assume that at their perfecting there will set in a sudden change in their physical, mental, moral and religious faculties that, apart from an anesthetic or its equivalent, would be most painful to undergo. We never heard our Pastor express an opinion on this phase of our subject, though we were once told by a brother that he understood our Pastor to say that they would not all have to die. Our Pastor has never, to our knowledge, expressed this thought in writing. We know of no express Scripture that directly states that some of them will not die; and in view of the above lines of Scriptural principles, which our Pastor applied



to the Youthful Worthies, we rather think that the above indicated brother, who is the only one we have ever heard so speak of our Pastor, misunderstood him on the subject. It is undoubtedly Scripturally taught that they consecrate unto death, and the burden of proof that they would not carry out to completion such a consecration must rest upon those who say that all of them will not die; and this proof is wholly wanting, since not a scintilla of such proof has, to our knowledge, ever been offered from Scripture, reason or facts; and the fact that many Youthful Worthies have already died is good presumptive evidence of it, in addition to the above-mentioned Scriptural principles that seem to imply that the Youthful Worthies will all die before they experience the better resurrection with the Ancient Worthies.


(22) Question: What will become of a Youthful Worthy who proves unfaithful?


Answer: He will lose his Youthful Worthiship and fall back into the world for restitution purposes. That such unfaithful ones do not go into the second death is evident from the fact that they are not now on trial for life, though they, like the Ancient Worthies in this life, are now on trial for faith and righteousness in order to their qualification for princeship during the Millennium (Heb. 11: 1-40). The time of trial for life on the human plane for all the Worthies is the Millennium (Heb. 11: 39, 40), when the New Covenant, which is the only covenant offering human life everlastingly to the obedient, will give such life to the obedient. Consequently, as a tentative Ancient Worthy who proved untrue when on trial of faith and righteousness fell back among the ordinary Israelites, who are to be Millennially tried for life; so will it also be with an unfaithful Youthful Worthy.


(23) Question: Is there any Scripture to prove that the Worthies will be resurrected sexless, like the angels?