INTRODUCTORY CONSIDERATION. JOSEPH'S HUMILIATIONS. JOSEPH'S PRE-FAMINE EXALTATION. JOSEPH'S FAMINE DEALINGS WITH HIS BROTHERS AND FATHER. JOSEPH'S FINAL DEALINGS WITH HIS FATHER. INCLUDING THE FATHER'S FAREWELL TO HIS SONS. THE FINAL SCENES. 

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AS INTRODUCTORY to the study of this chapter's subject a brief consideration of Gen. 33:17–35:29 will be helpful. Elsewhere it has been shown that Gen. 31 treats of the separation of the Lord's real people from His nominal people from 1846 to 1916; vs. 1-16 type the acts that produced the separation; vs. 17-21 type the separation itself; vs. 22-24 type the reaction of the nominal people of God thereto and God's warning them as to their pertinent course; vs. 25-32 type the debate of the leaders of God's two peoples thereover; vs. 33-35 type the nominal people of God searching the teachings and arrangements of God's real people in an effort to find their creed idols with the latter; vs. 36-42 type the leaders of God's real people rebuking the leaders of God's nominal people for the latters' Gospel-Age oppression of the former; vs. 43-54 type the agreement between the two sets of leaders to keep each one to his peculiar sphere of activity in their separation; and v. 55 types the final act of separation in more or less good will. In Chapter II a brief exposition of Gen. 32:1–33:16 is given; and with these brief remarks we are ready to take up a brief study of Gen. 33:17–35:29 as an introduction to the proper subject-matter of this chapter, remarking that in this section is typed a brief summary of certain main Parousia and Epiphany matters. 

The formation and chief work of the Zion's Watch Tower Tract Society in 1881 to 1884, before it was incorporated (Dec. 13, 1884), are given in v. 17; for in those years the five leading brethren occupied themselves in a temporary form (Succoth, tents) of expediting the work for the Lord's Truth people toward the brethren in

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the nominal church. But in 1884 the leading brethren in peace (mistranslated in the A.V. as a proper noun, Shalem; see the A.R.V.) entered into the discussion of incorporating the Zion's Watch Tower Tract Society (Shechem, shoulder, accord, v. 18; in 1896 there were added to the name, after the word Tower, the words "Bible and"), in the sphere of the Truth and its Spirit, after leaving the sphere of the nominal church's creeds and their spirit, and with all the Truth people they took their position in relation to the discussion of such incorporation. The leading brethren paid the price of sacrificing some of their human all for the advantages to be gained from incorporating (the children of Hamor [ass, here representing the charter, which fathered the board of directors]); for unincorporated they feared certain dangers to the work in case of Bro. Russell's death. In connection with this corporation, which during Bro. Russell's life was only a name behind which he hid himself, the Church as God's altar was gathered together and was called, the mighty one of God's people (v. 20). Thus is briefly treated the Society as a corporation during the Parousia. Its real vitalizing occurred at the time of Bro. Russell's death, i.e., in the Epiphany, even as he had all along purposed; for then the Society as shareholders, directors and officers stepped upon the stage of activity, and developed into a sectarian movement, partly a Truth movement and partly a nominal-church movement and took its stand as such among both (Dinah, judgment, 34:1). The directors, developed by the charter, the Society's rulers in the spheres of the Truth people's relations to these two movements, defiled the Society as shareholders, directors and officers: (1) by giving the shareholders the liberty of passing J.F.R.'s resolutions, intended to be by-laws; (2) by converting those resolutions into Society by-laws, and (3) by acquiescing three months in J.F.R.'s usurpation over the Society (v. 2). 

These directors, especially their majority, thereafter greatly longed to be the head of the Society in its share- 

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holders and officers and in its business and affairs, seeking to win them thereto (v. 3). They enlisted the charter's provisions as favoring their pertinent desires and as gaining them for themselves (v. 4). The Little Flock leaders in J. had learned that the directors had done these three defiling acts to the Society as share holders, directors and officers, before the prospective Great Company groups, busy with their shepherdizing the Lord's people, were aware of it; and for a while these Little Flock leaders in J. kept silence thereover (v. 5). The charter in the persons of the board's majority and their supporters sought J.'s consent to the former's suit (v. 6). From the resultant discussion the prospective Great Company groups learned of the pertinent evils of the directors, and were from various standpoints grieved and greatly enraged thereover, since this was a great wrong and folly done among God's people (v. 7). The charter in its supporters sought to bring to the directors the headship of the Society in its officers and shareholders (v. 8), as it proposed other cooperative connections (v. 9), whereby it was thought their mutual interests would be prospered (v. 10). To the pleas of the charter in its supporters, the board's majority, which representatively as such was the board, added their pleas, promising to render any service required to gain headship in the Society (vs. 11, 12). This came to a head in the directors' meeting of June 20, 1917, when the resolution was presented to rescind the by-laws that J.F.R. was using to usurp controllership over the Society and its business and affairs, as well as over the board. Deceitfully in J.F.R., W.E.V. and A.H.M., because of the pertinent evils done antitypical Dinah (v. 13), put off the directors as requiring something illegal and dishonorable for them on corporational matters, since the shareholders had voted these as valid by-laws (v. 14), but agreed to reciprocate in matters of mutual relations, if, like them, they would submit to pertinent corporational law (vs. 15, 16), threatening that if they would not agree thereto, they would take all society 

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matters out of their power (v. 17), and promising that they would furnish legal proof that the shareholders' resolutions were binding on the board. 

The four directors and the charter in its supporters, satisfied with this line of thought (v. 18), agreed to abide by the law on the subject, if J.F.R., etc., could furnish legal proof on their claim, because they honorably desired to be conformable to the law, and thus get their rights in harmony therewith in the Society (v. 19). The directors and the charter in its supporters conferred with their like-minded brethren (v. 20), assuring them of the peaceable character of J.F.R., etc., and proposing mutual cooperation on all sides (v. 21), on condition that they agree to abide by the pertinent corporational law, like the others (v. 22), alleging that they would greatly profit from this course (v. 23). To this all the prominent ones consented, signifying and enacting their willingness to submit legally in the matter (v. 24). But when these were distressed by their agreed submission to the alleged pertinent law, treacherously the prospective Mahlite and Mushite Levites, July 17, 1917, presented an opinion of a lawyer who later in effect acknowledged that it was a bought and untrue opinion, to the effect that the four directors were not legal directors, alleging that the law required directors to be annually elected, an opinion that, if true, would have voided the directorship of the other three and voided the standing of the three officers of the board (vs. 25-27); and these Mahlite and Mushite Levites used that opinion as though it were a judge's decision, and thus illegally for that opinion ousted the four directors, cutting them and their supporters off from the Society, practically made the charter nonexistent and took the Society in its directors, officers and shareholders out of the possession of the genuine directors and went their way, making plunder of every pertinent person and thing (vs. 28, 29). Later it was learned that the law's requirement affected only directors of corporations to be formed after its enactment, and did not apply to corporations formed before its enactment,

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if their charters required their directors to hold office longer than a year. In other words, the law was not retroactive. The Little Flock leaders in J. protested against the course of these Mahlite and Mushite Levites as grieving them and making them unpopular to outsiders, especially in the civil powers, and of endangering them, few in number, to the many outsiders, unto cutting off from place and privilege (v. 30). These excused their deed on the basis that the directors had defiled the Society (v. 31). 

God having in 33:18–34:31 typed the Society, the first phase exclusively Parousiac, the second Parousiac and Epiphaniac, in its main features in its two phases, the antitype of chapter 35 goes back to the Church as such apart from corporational matters and treats of it, first in certain Parousia features, then in certain Epiphany features. God charged the Little Flock leaders, especially their chief, Bro. Russell, to occupy themselves with Church matters, erecting the true Church as God's Altar in conformity with the model erected in the Jewish Harvest, when the Apostles and their supporters, fleeing from Fleshly Israel, were favored with the Lord's revealing to them His plan (35:1). Thereupon Bro. Russell and his special helpers, five successive brethren, as previously pointed out, exhorted all Truth people to put away the idols of error, sin, selfishness and worldliness in all their various forms and to purify their graces from pertinent faults (v. 2), and in this condition to betake themselves to the sphere of the Church as to Biblical Truth and its Spirit, and there erect the true Church as the Altar of that God who revealed Himself in His plan to the Apostles and their special helpers amid their distress and the course that they took (v. 3). This exhortation led to the reformation suggested; and all yielded up their symbolic idols and their speculations to Bro. Russell and his five successive special helpers; and these buried them in oblivion in connection with the ministry of Bro. Russell and his successive special helpers, near Society conditions (v. 4). They made the mental journey to primitive Church

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conditions, the nominal people of God, by God's providence, fearing them and not opposing them successfully (v. 5). Thus Bro. Russell, his five successive special helpers and all the rest of the Truth people passed over the misdevelopments of the Interim and reached Apostolic conditions in the sphere of the Truth and its Spirit (v. 6). In that condition Bro. Russell and his five successive special helpers erected the Church as God's Altar and called the condition, the mighty one of the house of God, since it was in that condition that God revealed Himself to the Apostles and their special helpers when they fled from persecuting Fleshly Israel (v. 7). It was in this condition that servants (Deborah, bee) of the elective truths pertinent to Fleshly and Spiritual Israel finished their course, and were kept in loving remembrance in connection with Bro. Russell and his five successive special helpers near the true Church's conditions, the Lord's people sorrowing over their loss of these (Allon, oak; bachuth, of weeping). 

During the Parousia God by the Truth manifested Himself to Bro. Russell and his special helpers, as He had done before to the Apostles and their special helpers (v. 9). Whereas during the Jewish Harvest God made the Apostles and their special helpers in particular the supplanters (Jacob, supplanter) of the Jewish clergy, during the Parousia God made Bro. Russell and his special helpers the warriors, or princes, of God against the nominal-church clergy (v. 10). During the Parousia God in His power gave them much fruitfulness, even unto their developing the holy nation, the Little Flock, and those who later would be developed into the Great Company groups, yea, even developing such as would become Millennial kings (v. 11). The sphere of Truth and its Spirit that God in His attribute of power gave to God in His attribute of love (Abraham) and to Jesus Christ in His attribute of love (Isaac), God in the Parousia pledged Bro. Russell and that special helper of his who would remain faithful and to all whom they would 

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develop unto faithfulness (v. 12). This ended that phase of the Divine revelation of Truth to Bro. Russell and his special helpers (v. 13). In view of this revelation Bro. Russell and his special helpers set forth the Parousia Truth, presenting it in its simpler phases (drink offering) and in its harder phases (oil) in understandable ways. And this condition was called the Church by Bro. Russell and his special helpers. Thus briefly in vs. 1-15 we are given a typical description of the development of the Parousia Truth. 

Epiphany conditions are described in vs. 16-29. During post-Parousia times the elective truths that developed the two spiritual classes of the Gospel Age—the Little Flock and the Great Company—reached the completion of their work, which is typed by Rachel's death, she typing these two sets of Gospel-Age elective truths and their appliers. The production of the Great Company as a class is an Epiphany work; for by the time the Epiphany ends in its lapping, 1956, all Great Company members will have been brought into the Truth; this completion of that class and their later development in grace, knowledge, service and trial will be some little time (how long we do not know) before the earthly phase of the Kingdom is established. The secondary elective truths and the servants who apply them to the Great Company have very hard labor in bringing this class forth (v. 16). Amid this hard labor J. tells the personal part of these Gospel-Age promises to take comfort amid their hard labor from the thought that they are developing another elect class, the Great Company (v. 17). (In v. 18 the word rendered soul should have been given as life.) In the death throes of the Great Company promises in their appliers they consider and will consider this class as one that gave them overmuch pain (Ben-oni, son of my pain), but J. counts them the class of his chief favor (Benjamin, son of the right hand, v. 18). These promises and their appliers, beginning in their second phase, Oct., 1954, to come to an end, will cease entirely to operate some time after 1956, when they shall have fully prepared 

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the Great Company unto fitness for their spirit existence and work but before the earthly phase of the Kingdom that will feed all with the bread of life is reached (Ephrath, fruitful; Bethlehem, house of bread), and will be held in respectful memory from Oct., 1954 onward (v. 19). In his exposition of Revelation J. will erect a literary memorial to the Gospel-Age's two elective sets of Truths and their appliers to their respective classes, a literary memorial that will be preserved into the Ages to come (v. 20). It is to be remembered that in the personal parts of antitypical Rachel the appliers of the promises of the Parousia Little Flock movement and of the Epiphany Great Company movement have been finishing their course, some during the Parousia, some during the Epiphany, and some (Great Company appliers of pertinent truths) after 1956 up to the end of this class's stay on earth. Hence the antitypical memorial could be erected before the last of them leaves the earth. 

Another phase of the Epiphany is brought out in vs. 21, 22. J. led the Lord's peoples to the Epiphany elective Truth as the strength of God's flock (Edar, flock) and even beyond it to truths relating to Israel and the world. This began in the way of a foregleam, June 27, 1914, when J. pointed out to Bro. Russell that the evening of the penny parable would come Oct., 1914, and that during it the Great Company would murmur and be separated from the Little Flock; and it began as an actual Epiphany work the night of Nov. 9 (God's time, the 10th), 1916, when he told the executive committee, on the basis of Ps. 91:5, 6, and Ezek. 9:2, 5-10 (the sixth slaughter man), that a world-wide, the sixth, harvest sifting was about to break out, beginning in Europe, and that this would continue in ever-increasing measure (v. 21). It was during this time that the Gershonite Levites (Reuben, behold a son) defiled certain of the Lord's truths and arrangements, particularly those that are nearest the Little Flock truths and arrangements. Among such truths are those on the Sin-offering, the chronology, 

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Daniel and Revelation; and among such arrangements are those on headquarters, corporations and charters. This was a great grief to J. (v. 22). Vs. 23-26 treat of the Epiphany Levite groups and of J. They will be merely enumerated here and details on them will come in the exposition of Gen. 49. Reuben types the Gershonites, the first class of the Epiphany Levites to be manifested; the Merarites are not typed by a single son, but their two groups, Mahlites and Mushites, are respectively typed by Simeon and Levi; the Kohathites are typed by Judah; the Libnite Gershonites are typed by Issachar, and the Shimite Gershonites by Zebulon. These are the groups developed by the less refined Epiphany truths and their appliers (Leah, v. 23). J. is typed by Joseph, and the good crown-losing Levites are typed by Benjamin. These are developed by the higher Epiphany truths and their appliers (Rachel, v. 24). The Sturgeonites are typed by Dan, and the Hirshites by Naphtali. These were developed by truths and their appliers more nearly related to those typed by Rachel (Bilhah, v. 25). The Ritchieites are typed by Gad, and the Olsonites by Asher. These were developed by truths and their appliers (Zilpah) better than those typed by Leah, but not so good as those typed by Bilhah (v. 26). 

A final Epiphany feature is typed in vs. 27-29. In their mutual relations Jacob and Esau have double applications: for Esau types (1) Fleshly Israel rejected from the spiritual election (Rom. 9:10-13) and (2) the Great Company rejected from the chief spiritual election (Heb. 12:16, 17); and Jacob types (1) Spiritual Israel accepted into the spiritual election (Rom. 9:10-13) and (2) the star-members and their special helpers. From the standpoint of the first set of types blind Isaac types God in His impartiality as to which class the Lord would make the Gospel-Age elect, though giving Fleshly Israel the first chance thereat; and Rebekah types the spiritual promises and their appliers as favoring Spiritual Israel. From this viewpoint first we will interpret vs. 27-29: Spiritual Israel in both elect classes

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in the Epiphany in mind journey to the strong (Mamre, strength) friendship (Hebron, friendship) of God in His elective impartiality (v. 27); and they come there, in the Little Flock before, and in the Great Company shortly after the last one of the Great Company class in 1956 gets the Truth, and find that God has come to an end of His Gospel-Age spiritual elective work after He has exercised it throughout the Gospel Age and in its three Miniatures; and they will hold Him in loving appreciation therefore; while later, Fleshly Israel, after their conversion, which will come after 1956, will come to see their real place in God's earthly election, and will hold Him in loving appreciation (vs. 28, 29) As to the second set of antitypes: Bro. Russell made and J. will make a mental journey in the strong friendship of God in His elective impartiality (v. 27), and will find that God will come to an end of His elective work as to the Little Flock in J., its last member to leave the earth; after he has fully seen God's elective work as to the star-members, he will revere God heartily therefore (vs. 28, 29). 

Since Gen. 36 treats of Fleshly Israel in details not germane to this chapter on Joseph, Type and Smallest Antitype, we will leave its exposition for some future time and occasion. Having ended the exposition of the sections that are introductory to the study of the smallest Joseph, we are now prepared to take up the matters that are germane to the subject of this chapter. From Gen. 37 to the end of the book, with certain exceptions immediately to be noted, a new set of antitypes are typed. We have seen that up to Jacob's flight from his home he types Spiritual Israel, while Esau types Fleshly Israel. Then from the outstart of Jacob's flight up to Gen. 35:29 Jacob types the star-members and their special helpers, i.e., the special leaders of God's people from Pentecost until the end of the Epiphany. We have further seen that ten of Jacob's sons, from the standpoint of the Gospel-Age picture, as a whole type the ten denominations of Christendom, Joseph (increase), the Parousia Little Flock and its movement, and 

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Benjamin, the Epiphany Great Company and its movement. And because Gen. 34:1-31 and 35:16-29 refer to the Epiphany, in the exposition of Gen. 34 and 35:23-26 Epiphany antitypes were given. And beginning with Gen. 37, the Epiphany setting is the antitype of the rest of the book in its smallest application. Having given the Epiphany antitypes of Jacob's sons in expounding Gen. 34 and 35:23-26, the only additional remark necessary as introductory to the study of the rest of Genesis is that everywhere from Gen. 37 onward Jacob represents the Little Flock, except at his death he also, for parallel dispensation purposes, types our Lord as founding the Church on the twelve Apostles, and his sons, accordingly, type the twelve Apostles. We will here, by the Lord's grace, give briefly the Epiphany picture from Gen. 37 to the end of the book, remarking that additionally Joseph typed (1) Jesus, (2) the 49 star-members and (3) J., in certain features, as the Epiphany messenger from the standpoint (1) of his humiliations and (2) of his exaltations. From here on (3) will be the viewpoint. 

The Little Flock during the Epiphany continued to live in the sphere of God's Truth and Spirit (37:1). The rest of Genesis is a history of the events of this period as related to it, the Little Flock, the Levite groups and J., whose ministry (1) from June, 1911 to June 27, 1914 and (2) from June 27, 1914 until Oct. 31, 1916 was a special preparation for his work as the Epiphany messenger, and from Oct. 31, 1916 to Oct. 31, 1956 is a fulfillment of his work as the Epiphany messenger, a work that is specifically that of a Little Flock brother (one of the Divine class, symbolized by the 7 in the 17) toward the Great Company and Youthful Worthies (two classes of natures lower than the Divine nature, hence symbolized by the 10 in the 17). During the periods (June, 1911 to June 27, 1914 and June 27, 1914 to Oct. 31, 1916) preparatory for his ministry as that messenger, J. was busily engaged in serving God's Flock, and that in special association with crown-losers, who, unorganized at that 

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time, were all anticipatorily counted by God as Kohathites in their four subdivisions; and seeing the mischief that certain of their leaders were doing the brethren, e.g., E. W. Brenneisen, at Bethel, and G. B. Raymond, in pilgrim work, as shown in Chapter V, J. brought these matters to the attention of the Little Flock, representatively in Bro. Russell, not in the spirit of tale-bearing, but in the spirit that would protect the Flock from their evil influence (v. 2). 

The Church in Bro. Russell favored J. during the second of those preparatory periods above all the other prominent brethren, because of his having been developed by the Little Flock in Bro. Russell in his ripest wisdom, for which reason during that period the Little Flock in Bro. Russell promoted J. to the most responsible work of the pilgrim service, e.g., during this period (1) he caused him increasingly to attend more conventions and increasingly to take more prominent and frequent parts on their programs, including quite a number of chairmanships, than any other pilgrim, and selected him as the only extra-Bethel pilgrim to deliver one of the lectures in the series of lectures given in the N. Y. Temple the summer of 1916; (2) he arranged in May 1916 for J. to be appointed to serve especially in the larger ecclesias, and had his routes arranged to this end; (3) he arranged pilgrim trips for him that were especially intended to reconcile contending parties in divided ecclesias, perhaps the most difficult form of the pilgrim work; (4) he arranged for J. to have more public meetings than any other pilgrim; (5) he arranged for J. to have regular follow-up colportresses to devote all their time to visit those who left inquiry cards at his public meetings; (6) he appointed him to introduce the Pastoral work at conventions and in the larger ecclesias; and (7) he appointed him to do the work in Britain that, quite probably unknown to Bro. Russell, actually was to be the first part of his ministry as the Epiphany messenger, i.e., that part of the work that he as God's hand has been doing with Azazel's Goat (v. 3). 

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Such promotion of J. by the Little Flock in Bro. Russell as the pilgrim to do the most responsible work of all the pilgrims, as an evidence of his being the most favored of them by the Little Flock in Bro. Russell, stirred up, sad to say, the envy and ill-will of the other leading pilgrims, especially those at Bethel; and they showed this in their speaking of him in an unfriendly way (v. 4), e.g., J.F.R., on learning that J. was appointed to take the European trip, told J. at Oakland, Md., Oct. 30, 1916, that he wished that he himself were the one who was to take it. At the time J. did not think that J.F.R. envied him, but in view of v. 4 and of the fulfillments of vs. 5-11, 18-24, which typed events in 1917, as will shortly be shown, he now believes that before Bro. Russell's death J.F.R. envied him (v. 4). During Feb., 1917, J. first began to see from the Bible that he was appointed to be what proved to be the Epiphany messenger, the proofs of which are found in the preceding chapters, though on account of the leading brethren, including himself, believing that Bro. Russell, having died without giving the penny, was to have a successor, i.e., the steward of the penny parable, J. temporarily believed that his office was that of the steward of that parable, which thing J. told, first a number of British brethren, first of all J. Hemery, who had already concluded that himself was antitypical Mordecai, and who showed the envy of ill-will when J. proved that he could not be such, since he bowed down to H.J.S., antitypical Haman; then to pacify J.F.R., who after Nov. 3 assumed himself to be the steward of the penny parable, J. cabled it to him in a wire of which J.F.R. later made dishonest use at the first of "two hearings before the Board" and later before the Bethel family and still later in Harvest Siftings. J.F.R. repeatedly showed by expression and act the envy of ill-will thereover, especially in the second of the "two hearings before the Board," when J. proved from 2 Sam. 23:8-23 and 1 Chro. 11:10-25 that J.F.R. was the seventh, and that J. was the second ranking Truth warrior of the Parousia. This same

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envy of ill-will infected the leaders of the various Levite groups (v. 5). J. told his pertinent thought, to the effect that what proved to be the Levite brethren would be subject to him in his executive office (vs. 6, 7). This they greatly and increasingly resented, especially throughout the period from Feb. to Dec., 1917, i.e., while Levites were being manifested as such under the bad Levite leadership of H.J.S., J. H., J.F.R., M. Sturgeon, etc. 

But there was another phase than that of executorship in J.'s office powers as the Epiphany messenger, i.e., that of special mouthpieceship for the Lord; and the disclosure of this phase to the Levite leaders, as well as to the Little Flock, by J. is brought out in vs. 9-11; for J. saw from certain Scriptures, indicated above, that, not only executorship as to the priestly work was committed to him, but also mouthpieceship for the Lord Jesus, which put into his teaching care not only the Truth (the moon), but also the Little Flock (the sun) and the Levites of the Great Company and Youthful Worthies (the eleven stars, v. 9). This J. told to the priestly and Levitical brethren, the Little Flock brethren rebuking him therefore, as they saw the implications of J.'s claim to having charge of the Truth (v. 10). But the Little Flock neither rejected the thought nor envied J. thereover, but made it a matter of study, while this thought increased Levitical envy and ill-will against him (v. 11). These two disclosures by J. occurred increasingly on both phases from Feb. to Dec., 1917, and thereafter on mouthpieceship alone into March, 1918. Vs. 12-17 treat of antitypes from Oct. 7, 1916 to June 20, 1917. On Oct. 7, 1916, the Little Flock in Bro. Russell, and Nov. 2-10, 1916, in the Board by the Executive Committee, among other things, announced to J. that he was to go to Europe as pilgrim and investigator, the Board through that committee giving him power of attorney in all the business and affairs of the Society wherever he was sent outside of America. J. expressed willingness to undertake the mission and left on Nov. 11, 1916, in a condition of friendship to all, and 

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sought to find the brethren in one accord (Shechem, accord, vs. 13, 14). But J. wandered in a more or less mistaken view of his office functions, which he mistakenly understood to mean those of the steward of the penny parable, and did not find the brethren in one accord (Shechem, accord). While in this mistaken condition J. was asked by M. Sturgeon what he sought; and he told it. Then the former told him how Bro. Russell had given the penny, and thus was the parable's steward, and then showed him the real condition of things at Bethel and the general shepherdizing of God's flock, i.e., that the brethren were divided into two groups, those standing for Bro. Russell's arrangements and those standing for J.F.R.'s arrangements as to Truth work in feeding the flock (Dothan, two wells). Accordingly, J. mentally went to and met the brethren so divided at Brooklyn, even as in London he found a like condition, not noted in the type (vs. 15-17). 

J.F.R. having announced at the Bethel table before J.'s return from Britain that the latter was (allegedly) insane, for a time the Bethel brethren held aloof from him, both physically and mentally, a great contrast from the conditions that prevailed when he left Bethel on Nov. 11, 1916, for Britain. Nevertheless, for the most part this aloofness increasingly passed away, when the brethren saw that J.F.R.'s above-mentioned announcement was untrue; still the leading brethren, first "the present management," then later others at Bethel and, finally, even the four directors conspired against J., "the present management" counseling to cut him off, both from fellowship and service, entirely (v. 18), as one who (allegedly) imagined that he was the Divinely-authorized executive and mouthpiece (v. 19). Not only did "the present management" advise such cutting off, but additionally published untrue slanders against him, agreeing to charge that a demon possessed him; and thereafter they would see what would come of his claims (v. 20); but I.F. Hoskins, June 20-22, 1917, and his supporters (Reuben), hearing of 

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this plan, fought it so thoroughly, in so far as the cutting off was concerned, that it was in that part entirely given up, he and the other three directors agreeing to the slandering of J.'s British mission and work, as advocated by J.F.R., assisted especially by W.E.V. and more or less passively by A. N. Pierson, who up to July 10, 1917, had not heard J.'s defense, and who after hearing it took his view of his British mission and work. I.F. Hoskins' purpose was to gain time and then deliver J. from J.F.R.'s and W.E.V.'s fell purposes into the safe-keeping of the Little Flock (vs. 21, 22). But laying hold of J., they, from June 20 to June 27, 1917, stripped him of his credential-sanctioned authority, as well as his special pilgrim powers, with which he was invested as bona fide authority and powers (v. 23). Then they made him the object of a world-wide slander campaign, beginning at Bethel, proceeding through J.F.R.'s whispering falsehoods to his prospective pseudo-directors, a letter campaign and Harvest Siftings, Nos. 1 and 2, and coming to a head in the numerous conventions held in 1917, the straw-vote campaign and the voting shareholders' meeting, Jan. 6, 1918. In this slandered condition J. found no comfort and refreshment (v. 24). 

Considering that they had finished J. forever as an influence among Truth people, the Levite leaders and their supporters appropriated to themselves what they could lay hands on, the Merarite leaders and their supporters appropriating to themselves the Society powers, and the "Opposition" leaders and their supporters, whose cause was distinct from J.'s, but whose cause they declined to espouse, though saying some things in his favor, even as their paper, Light After Darkness, distinctly avows, appropriating to themselves various powers as various of them severally were able to get these from the "Opposition"; but they noticed that there were genuine sympathizers (Ishmaelites, whom God hears) of J. coming from a strong position of truth and righteousness on their way to Epiphany matters and conditions (Egypt, fortress), where they would engage 

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in symbolic trade with graces and comfort amid sufferings (v. 25). A.I. Ritchie, R.H. Hirsh and M. Sturgeon, cherishing a kindred feeling for J., and not desiring him to be cut off entirely, reasoned that what proved to be the Kohathites and certain Gershonites would gain no profit from his being cut off entirely and from their hiding the deed (v. 26); hence they suggested that they dispose of J. to his real sympathizers; and thus they would be guiltless of his entire cutting off, since he was of a kindred spirit with them. This suggestion appealed to the Kohathites and certain Gershonites (v. 27). In the meantime the Merarites as erroneous strife-breeders (Midianites, strifeful ones), as bargain-makers, passed by and beyond them, as done in a fellowship way with J. forever, though later they shared by their course at the Society officers' election in selling J. to those of the "Opposition" who were the main supporters of the Fort Pitt Committee. Thereafter the Kohathites and certain Gershonites vindicated J. from the untruthful slanderous condition in which he had been put and disposed of him to his sympathizers for the price of their gaining the powers of Kohathite and Gershonite Levites. And J.'s sympathizers brought him into Epiphany conditions and matters in humiliation (v. 28). 

Intent on fully delivering J. from his situation and on bringing him safely to the protection of the Little Flock, the section of the Gershonites who were not partakers in the symbolic sale of J. and who were led by I.F. Hoskins, returned to the task of vindicating J. from the malicious slanders in which he was involved; but finding him removed from that condition, and fearing the worst, they did violence to their graces in their disappointment (v. 29). Going to the others, they told these that J. was undoubtedly entirely cut off, and demanded to know on what mental journey they should betake themselves for search of him (v. 30). Now faced by the problem as to how to account to the Little Flock for J.'s disappearance from among what were Levites, certain of them decided to tell them the

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story that J. had as a New Creature been destroyed by a demon which gained possession of him, and as such had ruined his New Creature unto the Second Death; and to lend plausibility to the story they claimed that J. in his alleged demoniac insanity had broken up irretrievably the British Church, his guiltiness having therein, according to their charge, stained his executive and pilgrim powers (v. 31). Then his powers allegedly so stained they presented to the Little Flock, claiming that their investigations resulted in the findings that they presented in their various slanders against J. and asked the Little Flock whether they could recognize them as J.'s. The poor, guileless Little Flock, accustomed to getting only truth from the Society publications and its various mouthpieces, recognizing J.'s powers and, accepting the falsehoods told them by the prospective Levite leaders and groups, heart-brokenly believed that an evil angel had destroyed J.'s New Creature (v. 33). Doing violence to their graces and putting on the disgraces of inordinate grief, disappointment and despair, they mourned him many years as a Second Deather (v. 34). Despite the efforts of the Great Company and Youthful Worthy brethren to comfort them, they refused to accept their comforting assurances, moaning that unto the end of their life they would mourn for J. (v. 35). Some of J.'s sympathizers, turning strifeful at the Fort Pitt Convention, Jan., 7, 1918, by the formation of the Fort Pitt Committee, of which they made him a member, sold him to that committee's main supporters as the Lord's specially chosen officer over those who guarded His interests, even as the Societyites by their strifeful course in their 1918 election shared therein (v. 36). 

In Gen. 38 various pictures are given typing the genesis and development of the four groups of the Kohathites, who are typed by Judah, the subject of Gen. 38. During this period, i.e., Oct., 1916-March, 1918, the Kohathite Levites in withdrawing gradually from the other Levites came to J. (Hirah, nobility), as the latter dwelt in the rest of faith (38:1),

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and there took up with the view (daughter … Shuah, wealth) that the Lord's priestly work (these Kohathites, of course, believed themselves to be priests) should not be controlled by corporations or committees; and they in M. Sturgeon developed out of this truth the Uzzielite Kohathite movement (Er, watcher), which, in its observing of prevalent Truth people's conditions, took an oppositional stand toward the Fort Pitt Committee, especially toward J. (v. 3). Again, from this same doctrine the Kohathites in A.I. Ritchie developed the Hebronite movement (Onan, strong), which with a friendly exterior worked underhandedly against the Fort Pitt Committee, especially against J. (v. 4). A third time the Kohathites out of this doctrine developed a movement, the Olsonite movement (Shelah, petition, request); at that time the Kohathites were in a deceptive condition; for Olsonism was a bundle of deceptions (Chezib, deceptive, v. 5). The Kohathites took for the Uzzielite movement the teaching (Tamar, palm) that the general elders of the Church were free and independent of the authority of any other general elder, a teaching that is true, except when there is a star-member officiating (v. 6). But the Uzzielite movement did evil in a variety of ways, e.g., in Brooklyn without class authorization it formed a class out of members of the Brooklyn "Opposition" ecclesia, and under M. Sturgeon's lead studied with many erroneous conclusions Revelation. It under M. Sturgeon's envious opposition to J. fought J.'s view of the last related acts of Elijah and Elisha; and when the ecclesia disapproved of the existence of the unauthorized class and of its study of Revelation, under M. Sturgeon's manipulation Hattie O. Henderson published as venomous an attack on J. as Harvest Siftings, and passed it out in the ecclesia as "a love letter." Wherever M. Sturgeon would do pilgrim work he would sometimes covertly, sometimes overtly attack J. One of these attacks, favored by his movement, he made to J.'s face in a sermon preached in the Brooklyn "Opposition" ecclesia. These and other things led to the disruption and 

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extinction of the Uzzielite movement as such under M. Sturgeon's leadership (v. 7). 

This movement being dead, the Kohathites in A.I. Ritchie urged the Hebronite movement to use the same doctrine of the independence of the general elders from one another to resuscitate a movement unto the Uzzielite movement (v. 8). But the Hebronite movement in A.I. Ritchie, knowing that such a movement would not be its own, went through the motions of forming it, but deliberately wasted its pertinent energies; and for this God destroyed the Hebronite movement, though individual members of it still continue (vs. 9, 10). Thereupon the Kohathites in C. Olson told the same doctrine in its adherents to wait in solitariness until the Olsonite movement would be properly developed; and it would then unite itself with it. However the Kohathites in C. Olson did not mean this honestly, because it feared that by such ill-omened union the Olsonite movement would pass out of existence. Hence without being united with any other movement this doctrine in its adherents remained in its originators' abode (v. 11). In time the teaching that the work of the priests is independent from subjection to corporations and committees sickened and became inactive, and thus passed away; and the Kohathites in R.H. Hirsh gave up mourning its death as an inactive thing. They in R.H. Hirsh, in late 1919, who was in association with J., sought to gain fruitage from brethren in their service (v. 12). 

The teaching of the independence of general elders in its supporters learned that the Kohathites in R.H. Hirsh were seeking such fruitage in their portion of service (v. 13). This teaching in its supporters disguised itself, at the entrance to matters of both the Little Flock and the Kohathites, and did this because in its adherents it saw that it was being purposely withheld from union with the Olsonites (v. 14). The Kohathites in R.H. Hirsh failed to see its real import in its relation to J.'s ministry, thinking it was a teaching that might be used for their selfish purposes (v. 15). Deceived 

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as to his real relation to this teaching, he proposed to it in its adherents an illicit union and cooperation; but it in its adherents desired a price for their cooperation (v. 16). The Kohathites in R.H. Hirsh agreed to give it authority to appoint pilgrims independently of J. to visit such churches whose appointments they in R.H. Hirsh were making, and were in him requested to give a pledge to fulfill the promise; and when in him it was asked what pledge was required, they were asked to give the pledge of the emblems of their authority in him as an executive, a worker and a feeder of the Lord's flock. This was done and the abuse of the doctrine of the independence of general elders from one another when a star-member was functioning set in; and this resulted in the beginning of two embryonic movements (v. 18). Thereafter the disguise was set aside; and the teaching in its adherents acted in its natural way (v. 19). Details on the misuse that the Kohathites in R.H. Hirsh made of this teaching against J. as an officiating star-member and J.'s reaction thereto are given in P '20, 145-148; and a summary of them is given in the section of Chapter VII on Jephthah. But when the Kohathites in R.H. Hirsh offered through J. this teaching in its adherents, the pledged powers on pilgrim service, it in them could not be found, because of its double-dealings in this matter, and none abiding in the two classes, Little Flock and Kohathites, knew of such a camouflaged teaching (vs. 20, 21). J. reported to the Kohathites that there was no such depraved teaching found there by him, nor was it recognized by any belonging to the two classes of brethren involved (v. 22). The Kohathites in R.H. Hirsh were resigned to suffer the loss of their pledged powers rather than be put to shame before the brethren, though he had sought to keep his word to the camouflaged teaching that could not be found (v. 23). 

Some time later J. told the Kohathites in R.H. Hirsh that the teaching of the independence of the general elders from one another had gone wrong and was producing a 

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sifting in embryo. Yea, in The Present Truth, on the basis of vs. 24-30, several months beforehand J. forecast that the sifting would develop into two divisions. When the Kohathites in R.H. Hirsh learned the results of some one's illicit union and cooperation with this teaching, he advocated its destruction (v. 24). But this teaching in its adherents revealed by the powers given in pledge to it in them that the Kohathites in R.H. Hirsh were responsible for the embryo sifting (v. 25); they in him acknowledged his pertinent misuse of this teaching and its results, as due to a prior wrong in him in withholding from it a union between it and the Olsonite movement; and they in R.H. Hirsh repudiated the teaching. He certainly deeply lamented his evil, and his pleas for reinstatement into J.'s favor as a Little Flock member would have been by J. given a favorable response unto receiving him back into priestly fellowship, had not J. known that his conduct was typed in vs. 12-26. But with the antitype as a clear fulfillment of these verses before J.'s mind, he knew that R.H. Hirsh was a manifested Levite. His case was a clear illustration of the Great Company as antitypical Esau vainly seeking, even with tears, to change God's mind into receiving them back into the Little Flock. J. was by R.H. Hirsh's partisans severely denounced for not receiving him again into priestly fellowship, after even with tears he pleaded for it; but this Scripture restrained J. therefrom; and now hereby it is made known why he did and could not accept his repentance and pleas for reinstatement to priestly fellowship. 

But as this misused teaching of the freedom of the general elders from subjection to one another had by R.H. Hirsh produced the Amramite sifting, the siftlings were found to be in two movements: the Hirshite and the Kittingerite movements (v. 27). The Hirshite movement was the first to show its activity and J. identified it by pointing it out as such by his exposure of it (v. 28). But these very exposures caused R.H. Hirsh to draw himself and his partisans back as an active sifting movement; for he, 

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conscience-stricken, forsook his siftling supporters and worked against them and the Kittingerite embryo sifting movement, supporting J.'s opposition to them. Thereupon the Kittingerite movement came into full activity alone for a while, and made a great division (Pharez, breach) in the Philadelphia Epiphany class, making the adherents of the pertinent misused doctrine cry out in its adherents' questioning, Why did it make a division for itself (v. 29)? But a little later, in June and July, 1920, R.H. Hirsh created in the Jersey City Ecclesia the Hirshite movement, identified as such months before by J. and seeming to be a daybreak for the Amramite Kohathites (Zarah, shining forth v. 30). 

We now return to the Joseph type (Gen. 39). The Fort Pitt Convention as J.'s sympathizers delivered J. for their profit to that part of the "Opposition" that rallied to the Fort Pitt Committee, later calling itself the P.B.I. Committee. This part of the "Opposition" was the composite leader of those who guarded the Lord's interests (v. 1). But God's favor was with J.; and He prospered J.'s undertakings for the "Opposition," particularly in the affairs connected with steadying the ecclesias against J.F.R.'s Feb. 15, 1918 Tower article, by which he sought to prove that the Societyites were antitypical Elijah, and that the "Opposition" were antitypical Elisha. The Lord also prospered him in winning over new ecclesias from the Society, e.g., the Society sympathizers were in a large majority in the Providence class; and when a division threatened, J. was, at the request of "Opposition" sympathizers in that ecclesia, in the hope of reducing that large majority, by the Committee sent there in pilgrim work; the result of his three discourses delivered there was that many Societyite sympathizers in that ecclesia were won over to the "Opposition," who thereby became the majority in that ecclesia at the vote on the division (v. 2). His successes made the "Opposition" recognize that God favored him (v. 3), which won him increasingly their favor, so that, e.g., at his advocacy the

Joseph—Type and Smallest Antitype. 

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Committee's muzzling resolution forbidding new thoughts on types, symbols and prophecy unsanctioned by it to be given by any of its members, a resolution especially aimed at J., was rescinded and from then on J. had a freer hand as teacher and pilgrim (v. 4). This resulted in increased blessing from God on the "Opposition" (v. 5); and no important step was thereafter taken apart from J.'s cooperation or suggestion, even unto the passing of his motions to go ahead immediately to publish The Bible Standard, to establish headquarters at Brooklyn and to salary I.F. Hoskins as secretary and R.H. Hirsh as managing editor, so that they might devote all their time to the work, all the while J.'s Biblical knowledge and Christian character making him desirable to the "Opposition" (v. 6). 

Thereafter the four Committee members, and thus its majority, I.F. Hoskins, F.H. McGee, I. I. Margeson and J. D. Wright, supported by H.C. Rockwell, R.E. Streeter, etc., desired an illicit union and cooperation with J. to incorporate the P.B.I., which was disloyalty to the "Opposition" (v. 7). J. refused so to do, alleging that that would make him disloyal to the "Opposition's" entrustment of its interests with him, since it entrusted to him its every interest, except the Committee itself; hence J. protested that the desired course would be a sin against God Himself, which he refused to commit (vs. 8, 9). But the corporation advocates in the Committee repeatedly sought, but in vain, to seduce J. from his loyalty to consent to the illicit union with them in corrupting the organization of the Church by foisting upon it a corporation to superintend its general work (v. 10). They even in the privacy of the Committee, July 18, 1918, sought with more or less verbal violence to bring him into this evil; but to escape he allowed himself to be divested of some of his graces, by a too violent opposition to their course (vs. 11, 12). And his faults of too violent opposition they seized upon falsely to accuse J., a foreigner to their plans, of attempting to frustrate, impede, ruin and defile the Committee. This they did from July 18 to July 27, by a 

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whispering campaign to secure enough supporters before the Asbury Park Convention, to insure the overthrow of J. at that convention (vs. 13-15). They studied ways of undermining J. when the convention would assemble (v. 16). 

Accordingly, prepared for it, at that convention, beginning with H.C. Rockwell's denouncing J. in his sermon the morning of July 27, proceeding with I.F. Hoskins' calling that afternoon the elders and deacons together in a meeting, attended by almost everyone at the convention, and falsely denouncing J., with R.H. Hirsh and R.G. Jolly, with attempting to rape the Committee by frustrating, impeding, ruining and defiling it, and ending with the convention's discussing the matter unfavorably to J., they carried out their plan (v. 17), protesting all the time that the group by outcries against J.'s alleged attempt defended itself, and offering as evidence against J. his too violent opposition to its actually evil course (v. 18). Practically the whole convention, believing such misrepresentations, became very angry (v. 19), disrupted the Fort Pitt Committee and by boycotting methods put J. under such restraints as limited his ministry to a comparatively few supporters, the (unmanifested) Epiphany-enlightened crown-losers, who, like himself, were put under restraints put upon such as had offended against the Lord, in which restraint he remained for years (v. 20). But even under such restraint Jehovah was with J., giving him favor with the Lord Jesus; who is in charge of this condition of restraint, and who promoted J. to have and fulfill executive charge of such Epiphany-enlightened (but unmanifested) crown-losers (vs. 21, 22). The Lord Jesus trusted J. with the entire and exclusive supervision of such crown-losers, for Jehovah favored and prospered J.'s work (v. 23). 

The support that the unmanifested Epiphany-enlightened crown-losers gave J. as the Lord's mouthpiece (cup) made them the Lord's butler (cup-bearer); and the mixture of teachings, true and false, that the manifested Levitical Societyites prepared as symbolic bakery made

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them in a sense Jehovah's baker. Both of these groups offended the Lord, the former by failing sufficiently and properly to support J., and the latter by teaching false doctrine and operating wrong arrangements, both among themselves and the public, e.g., millions … after 1925, (40:1). This displeased the Lord against the former as the chief supporters of J. and against the latter as the chief makers of symbolic corrupt bakery (v. 2). God put them under arrest through the office of those of the "Opposition" who were loyal, and then restrained them just as J. was restrained (v. 3). The loyal "Opposition" left them with J. to deal with them; and by The Present Truth and otherwise he served them; and they were in such restraint from 1920 to the early part of 1925 (v. 4). Each of these restrained classes at the same period held a theory of future things (v. 5). J. recognized that both of them were troubled (v. 6), the reason for which he asked them (v. 7). They then told him that they had certain theories that were not at all clear to them, and that no one seemed able to interpret them clearly; but J. replied that God was the real Interpreter and, therefore, asked them to declare to him their symbolic dreams (v. 8). Thereupon the restrained unmanifested Epiphany-enlightened crown-losers told J. that they believed that they would yet again give proper support to J. as the Lord's mouthpiece (vs. 9-11). J. gave the explanation in the Sept., 1922, Truth, by making clear The Small Eight Wonderful Days article, according to which in the third year (corresponding to the small eighth wonderful day), beginning July, 1924, and ending July, 1925, the Epiphany-enlightened crown-losers would be delivered from their restraint and restored to the privilege of properly supporting J. as the Lord's symbolic cup, mouthpiece (vs. 12, 13). J. requested of these to work for his release from restraint when their freedom therefrom would set in (v. 14), telling them that he was unjustly taken from the sphere of the general people of 

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God, and without guilt on his part was put under the restraint that he was enduring (v. 15). 

The Societyites had been told by J.F.R. that the Gospel of the Kingdom was that millions then living would not die after the period from Oct., 1924 to Oct., 1925. Very many at first accepted this thought heartily, later first a few, then later more, and still later a very large number of them, yea, the bulk of the Societyites, doubting the millions proposition, began to fear that evil ones would make capital of this thought when Oct., 1924 to Oct., 1925 would come. These made known their pertinent thoughts to J., when they learned what, on the basis of The Small Eight Wonderful Days picture, J. had told the Epiphany crown-losers (vs. 16, 17). J. told them, on the basis of the proof given by Jesus' resurrection as to the evil-doings of the Jewish priesthood and their supporters, set forth in that same article, that between July, 1924 and July, 1925 the Societyites, in leaders and ledlings, by the Epiphany-enlightened saints' coming again into activity as the Lord's mouthpiece to the Levites between July, 1924 and July, 1925, would be publicly proven to be evil teachers and doers, whose substance would be devoured by evil ones (vs. 18, 19). And sure enough, on the small antitype of the day of Jesus' birth of the Spirit—the small eighth wonderful day, July, 1924-July, 1925—the Lord Jesus gave a pertinent feast of Truth in The Present Truth to His people of all groups; and in connection therewith He freed the two above-mentioned groups (v. 20), restoring the former to their place of supporting J. as the Lord's mouthpiece (cup), which support they gave him as such (not as a restrained one, in which capacity J. in a certain sense still remained, v. 21). 

From Jan., 1923 to Jan., 1925 the Epiphany-enlightened saints circulated among the Societyites no new refutations of their errors coming out during that time, though some of such refutations were published and circulated exclusively among the Epiphany brethren, which corresponds to Jesus' silence from mouthpieceship toward 

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Israel from the time of His condemnation by the full Sanhedrin, just two days before His resurrection. But corresponding with Jesus' resurrection, which powerfully refuted the stand of the Jewish leaders and ledlings, the Epiphany-enlightened saints in the Jan. and May, 1925, Truths presented among the Societyites the first time for two years powerful refutations of the Societyite errors coming out since Jan., 1923, and thereby publicly proved them to be wrong-doers in teaching and practice, even as J. had forecast in the article on The Small Eight Wonderful Days (v. 22). But despite the deliverance of the unmanifested Epiphany-enlightened crown-losers, these did not remember, but rather forgot to intercede for J. While during 1920-1925 the P.B.I. did much wrong in theory (on Revelation, the chronology, Daniel, etc.) and practice, and though in the Jan. and May, 1925, Truths, some of these were refuted, yet they are not included in the antitypical chief baker; for, not they, but the Society, were the antitypical chief baker; and it was the chief baker, not subordinate bakers, who was imprisoned, as, not the brethren in general, but the unmanifested Epiphany-enlightened crown-losers are the antitypical chief butler. 

One would naturally think that the antitype of Gen. 41 would progress in the same chronological succession, as do the types of several preceding chapters, but, as we have seen in many other cases, it does not so do, but goes back to the time before the smallest Joseph type began in its first aspect, i.e., before June, 1914, even at an earlier date than that of the preludes to his humiliations, as was shown above on Gen. 37:2. Not only the facts of the fulfillment prove this, but the facts in the case of Jesus as the first antitype of Joseph also prove it; for our Pastor showed us on the Jesus' antitype of Joseph that His interpreting Pharaoh's dream and raising and storing up the grain (providing and depositing the right to life and liferights) represent a work that He did before His resurrection, i.e., during His entire 3½ years' ministry,

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while His humiliations began slightly later in His ministry, though typed by Joseph's earlier experiences. A parallel thing is likewise the antitype of Joseph from the standpoint of his representing the 49 star-members from Pentecost until the end of the Epiphany; for in this antitype these two experiences are given in this peculiar way. Hence the smallest Joseph in his immediate preparations for interpreting the antitypical Pharaoh's dream underwent those direct preparations from June, 1911 until June 27, 1914. The first installment of his interpretation was given when J., on the basis of Matt. 20:8, told Bro. Russell (June 27, 1914) that a night would follow the Parousia day, beginning Oct., 1914, which night is as long as the Parousia day. Omitting some minor details given between June, 1914 and Oct., 1916, the next important installment of his interpreting that dream occurred the night of Nov. 9, 1916, when J. expounded to the Executive Committee "the pestilence that walketh in darkness," of Ps. 91:6, and the sixth slaughter-weapon man, of Ezek. 9, as referring to the coming world-wide sifting, a sifting that has proven to be the long-drawn-out Epiphany sifting. Thereafter more and more thoughts were expressed by J. belonging to the smallest explanation. Thus the interpretation for the smallest Joseph represents the explanation of very much Epiphany Truth, as an explanation of God's Epiphany plan, the smallest antitype of Pharaoh's double dream. 

As in the case of our Lord and the 49 star-members the Patriarchal and Jewish Ages had to pass before they could enter into their respective antitypical second sets of their Joseph experiences, so the Gospel Harvest in two of its phases, (1) the four calls preceding the 11th-hour call and (2) the period of the 11th-hour call, Feb., 1908 to June, 1911, had to pass before J. entered into his second phase of the smallest Joseph. These two periods having passed, God's thoughts turned practically on the Epiphany classes, to the outworking of the Epiphany plans and purposes, which for different classes would enact a small Gospel Age and a 

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small Millennial Age; and His pertinent thoughts thereon are set forth in the Bible in various ways, among others, those set forth in the preceding chapters of this book (41:1-7). But these plans and purposes require a qualified expounder. The Lord gave various ones the opportunity to give the exposition, and set before them the involved conditions, which exposition none of them were able to furnish (v. 8). In J.'s being favored increasingly by God from April 20, 1909, with the ever-expanding interpretation of the penny parable of Matt. 20:1-16, from May, 1910, with the ever-expanding interpretation of the calls and the five harvest siftings as set forth in 1 Cor. 10:1-14, and from about 1911 with the ever-expanding interpretation of the six siftings of Ezek. 9, he was used by the Lord to give an interpretation that in principle was like that pertaining to the rejected antitypical baker and to the re-accepted antitypical butler, because it pertained to certain persons, at least, who were involved in both classes; for J. from 1909, 1910 and 1911 on pointed out that certain siftlings were utter reprobates, and others were of the Great Company. 

The antitypical baker contained many in the former class and the antitypical butler many in the latter class, and recognized themselves as such; hence in this type the antitypical butler could recognize that certain thoughts that J. was privileged by the Lord to bring out on Matt. 20:1-16, 1 Cor. 10:1-14 and Ezek. 9 were in principle identical with those that he was by the Lord privileged in The Small Eight Wonderful Days article to bring out as to certain ones of the two classes typed by the chief butler and chief baker. It is because of the class relation involved in these thoughts that the chief butler could be used in vs. 9-13 to type that class referring to J.'s interpreting Matt. 20:1-16, 1 Cor. 10:1-14 and Ezek. 9 as though it were the same as that typed in 40:9-13. Hence the viewpoint of vs. 9-13 goes back to such crown-losers who some time after 1909 looked upon J. as one qualified to interpret what God by the developing conditions was

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indicating as about to come to pass. Hence brethren of this class were reminded of the fact that by the Lord, especially in the 1908-1911 sifting, they were with the utter reprobates put into restraint and that the theories of the two classes during that sifting were by J. interpreted to mean that one would be restored to his former office of supporting Bro. Russell, at that time God's cup, mouthpiece, and the other would be proved completely to be reprobate, both of which things were fulfilled by June, 1911 (vs. 9-13). 

God by our Lord quickly and increasingly brought J. out of such restraints as his previous pilgrim powers imposed upon him; and during about three years, 1911-1914, he underwent a series of experiences ridding him of faults and developing him in ability, as the first part of his preparation for the work of becoming the Epiphany messenger, by which office he would become by Divine grace under Christ both the interpreter of Epiphany truths and the executive of Epiphany works; and June 27, 1914, J. showed Bro. Russell from the night of Matt. 20:8 that with Oct., 1914 a night would set in, which by contrast with the Parousia day is shown to be one of 40 years, the Epiphany. At that time J. began to interpret the antitypical dream (v. 14). 

The Lord, after this small beginning, by His Word and the providential facts, began increasingly to set the Epiphany conditions before him, among other ways, by their miniature Gospel-Age aspects, when abundant opportunities would be obtainable to win powers for future needs, and in their miniature Millennial-Age aspects, when the only way to gain the supply of those needs was to get it from the one who had gained those powers—the Epiphany Truth and its arrangements, which include assigning to their office works the pertinent brethren—for distribution to those in need of them (vs. 15-23). The doubling of the dream types that the Lord's pertinent thoughts were given in two ways: (1) in the Scriptures and (2) in the providential facts as shown in the miniature Gospel and Millennial Ages; and the presentation of these things to J. is as long- 

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drawn-out a thing practically as J.'s interpretation of them is long-drawn-out, i.e., as due to be revealed in much of the Epiphany; even as the others throughout these times previously to J.'s various stages of interpretation in all cases were unable to interpret them clearly in their various stages of unfolding (v. 24). 

J. began to interpret it as stated above, in its first stage, the afternoon of June 27, 1914, to Bro. Russell, as a proof that the Church would be here after Oct., 1914, to which he added some minor details from June, 1914 to Oct., 1916 as its further development, and, in its second stage, the night of Nov. 9, 1916, to the Executive Committee, perplexed over the tidings of the conspiracy of the eleven London Tabernacle elders, and has continued ever since to add to, and will complete it when much of the Epiphany ends, when every pertinent detail of God's Word and work will have been fully expounded. He declared that there was a unity in both forms, the Biblical and the factual, of the stated conditions, and that they came from God (v. 25). He explained that the propitious features were the Divine completeness of the miniature Gospel Age (v. 26) and that the unpropitious features were the Divine completeness of the miniature Millennial Age (v. 27) and that these two different sets of features represent what God was about to do and was showing to Christ as His representative (for Pharaoh in these miniatures types Christ as God's ruling Agent, v. 28). J.'s interpretation implied that there would come the miniature Gospel Age, in which an opportunity would prevail to obtain abundant powers (v. 29) needed for the work of the miniature Millennium, which would use up all those powers and would provide no others (vs. 30, 31). The certainty of the coming of these things, each successively, was made all the firmer by the previous Scriptural and factual unfoldings of each successively (v. 32). 

J.'s attitude and acts suggested to our Lord that He select a qualified brother to place over the Epiphany conditions (v. 33) and that the selectee arrange for assistants

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to help him and to store up the gained powers for the brethren during the little Gospel Age, in various positions, against the needs that would follow in the little Millennium, lest Epiphany classes fail (vs. 34-36). This tableau suggestion was acceptable to Jesus and to all in harmony with Him, and was carried out in its toward part during the first smiting of Jordan, Sept. 21, 1914-Nov. 3, 1916, in which, of the then Little Flock main leaders, only Bro. Russell and J. smote perseveringly and in the Lord's Spirit; and J.'s part in that smiting gained for him from the Lord the powers of conferring Epiphany office powers—the Epiphany Truth and its arrangements, which include assigning to their office work the pertinent brethren—on Little Flock, Great Company and Youthful Worthy brethren in the Epiphany work (vs. 37-39). This gave him executive charge of the priests who cooperated with him in dealing with the Great Company and the Youthful Worthies, which powers he was and is to exercise under the supremacy of Jesus (v. 40). By the pertinent Scriptures and fulfilled facts Jesus revealed to J. his charge of the Epiphany teachings and arrangements (v. 41). 

Jesus gave J. the authorization of his being His special representative (signet ring), clothed him with the pertinent authority, adorned him with the needed Divine qualities (v. 42), and caused him to have the direction not of the priests as such, since the priesthood is God's and Jesus' chief organization, but of the Levites, both of the Great Company and the Youthful Worthies, who constitute God's and Jesus' secondary organization, and caused to be proclaimed that as such all cooperators should work under his direction. In this way Jesus set J. over all Epiphany matters (v. 43); and Jesus made known to J., especially through the pertinent Scriptures, that by His authority, as that of God's Special Representative, the conduct and ministry of all in Epiphany matters were to be subject to J.'s management (v. 44). Jesus made J. in his office work the savior of the 

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Levitical world and the revealer of Divine secrets [the words Zaphnath-paaneah, if Egyptian words, mean savior of the world (Gen. 45:5; 50:20), if Hebrew words, revealer of (Divine) secrets; in both senses they define J.'s Epiphany office work, the former as executive, the latter as teacher]; and He made God's Biblical wisdom, interpreted by Jesus to J., his special helper (Asenath, she is of Minerva, the goddess of wisdom; Potipherah, he who belongs to the sun; On, sun). Thereafter J. supervised Epiphany matters (v. 45). Thus we see that J. was provisionally appointed Epiphany messenger in 1914, but did not enter into his work as such until he, as such, had gained possession, Nov., 1, 1916, of the blessings he was to distribute. 

At the time of J.'s appointment as the Epiphany messenger he was mature for such priestly work and as such, as Jesus' special representative, has been supervising all Epiphany matters (v. 46). During the time of smiting Jordan, confessing the sins over Azazel's Goat, fighting antitypical Gideon's First Battle and executing the judgment written, unconsciously J. availed himself of the abundant opportunities for him to gain the powers that would sustain the priests and Levites in their Epiphany office powers (v. 47). These powers were stored up during that time, Sept. 21, 1914-Nov. 3, 1916, for each prospective Levite group and the priests connected with each one of these groups, and that as proper and appropriate for each of them (v. 48). Indeed, these powers were so abundant that as time went on J. ceased to describe them (v. 49). And during that period two classes, the Youthful Worthies and the Great Company, the former as a class, the latter not as a class, but as individuals, began to become Epiphaniacally active, originated in part by certain thoughts that J. announced in connection with God's Biblical wisdom made clear by Jesus to him; for J. cooperated fully with Bro. Russell in his teaching on what was actually the second smiting of Jordan and the enlistment of the Great Company and the Youthful Worthies as antitypical Elisha for that 

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smiting [EC 87 (30) — 91 (35), v. 50]. J. made such Youthful Worthies (Manasseh, causing to forget) a means of forgetting his troubles and the bad Levites' plaguing him (v. 51); and he made such Great Company members doubly fruitful (Ephraim, doubly fruitful) in his troubles in the Epiphany conditions (v. 52). 

After this period (Sept., 21, 1914-Nov., 3, 1916, at which latter date J. at New Haven, Conn., delivered what proved to be his last smiting, etc., talk, and thus brought to an end the period of gaining the powers typed in the smallest Joseph picture by the grain) the time came when no further opportunities set in for gaining new antitypical grain anywhere; but these powers could be dispensed by J. as things already fully in Epiphany conditions (vs. 53, 54). But during the period following the smiting time, when no new powers could be gained for Epiphany matters, and when the desire for such powers was felt by those living more or less in harmony with Epiphany conditions, such came for them to Jesus, who led them to J.'s ministry to obtain them, indicating to them that they must submit therein to the arrangements that J. would make thereon (v. 55). Everywhere the symbolic famine prevailed; but J. opened up opportunities to get these powers and gave them to those more or less sympathetic with Epiphany conditions, teaching and practices, whose need of them was great (v. 56). And to J. those more or less not in harmony with Epiphany conditions, e.g., those interested by J.'s public work in Britain, America, etc., were led for pertinent powers to J., by the Lord's providence (v. 57). 

Little Flock brethren, first in Britain, later in America, increasingly saw that powers for God's Epiphany service prevailed in the Epiphany movement, and, accordingly, successively and increasingly reasoned with the Levite groups over their not seeking powers for their work from what proved to be Epiphany conditions (42:1), assuring them that they understood that such prevailed therein, and urged them to go and secure them from those conditions, that all

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might continue to function well in their work (v. 2). Accordingly, successively each of the ten main Levite groups, beginning in the Fall of 1916 with the antitypical Libnite Reubenites, the Shearnites, in their London Tabernacle correspondence, etc., and ending with the Hirshites in Dec., 1918, started their first attempts to get such powers from what proved to be J. (v. 3); but the Little Flock, fearing that they might suffer evil, did not send the Epiphany-sympathetic crown-losers on this first errand with the ten; for all ten came revolutionarily, in which action the Epiphany-sympathetic crown-losers did not participate (v. 4). These ten groups, with scattered individuals not belonging to them, left Parousia conditions, where the pertinent powers could not be gotten to obtain them in what, unconsciously to them, proved to be Epiphany conditions (v. 5). At that time J. was the supervisor of Epiphany matters; and powers for Epiphany conditions were in his hands for dispensing; and the ten Levite groups as given in the exposition of Gen. 35:22, 23, 25, 26, each in its time from Nov., 1916 to Dec., 1918, began humbly to appear before J. as a Levite group starting out on its rampage for what proved to be Levite power, whose dispensing was by God committed to J.'s supervision (v. 6). J. recognized them in their power-grasping attempts and acted, not as they were wont to see him in the amiability of his pilgrim days, but roughly and resistingly, demanding what their sphere of teaching and spirit was, and got from them the answer: The sphere of the Parousia Truth and Spirit (for all Levite groups at their first rampages' start professed loyalty to the Parousia Messenger's teachings and arrangements, though in the smallest Joseph picture the revolutionism of the Levite groups is not the thing specially typed), and by their acts let it be known that they desired what was really Levite power, offering therefore due service (v. 7). 

J. saw through these groups' purposes, but they were unable to recognize him in his office (v. 8). J. recalled his view of his powers as to them, and by his acts and words 

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accused them of fell motives as to Epiphany conditions (v. 9). This they denied by word, claiming that they were seeking powers for which they would give an adequate price (v. 10). They claimed to be the supporters of the Little Flock, to be faithful as such and meekly denied that they had fell purposes against Epiphany conditions (v. 11). Because of their revolutionisms, shown elsewhere, but not in this type, J. denied their claim, reiterating his charge of their having fell designs on Epiphany conditions (v. 12). They then again affirmed by word and act their filial relationship to the Little Flock, which they declared to be in harmony with the Parousia teachings and arrangements, and their relationship to the unmanifested good crown-losers, and asserted by their acts that one of their brethren was dead as to office work (v. 13). J.'s acts told them very solemnly that his charge would stand until they disproved it by bringing what proved to be the good crown-losers into Epiphany conditions, all the rest remaining there as prisoners, while one of them went for, and brought the good crown-losers into Epiphany conditions, which thing not done, they would be proven to have fell designs upon Epiphany conditions (vs. 15, 16). Then by resisting their revolutionisms J. put them for a proper season into restraint (v. 17). 

After the proper season of restraint had come to a full end, J., by the act of giving them a respite from resisting them, showed leniency and a way of survival for them, because of his reverence for God (v. 18). His pertinent acts, while keeping the Societyites under the restraint of his opposition, were those connected with his allowing the others to go free, with such powers as he allowed, to do their work of bringing by their revolutionisms the good crown-losers into Epiphany conditions, by which they would be able to prove their innocency of having fell purposes against Epiphany conditions. This, he asserted by act, would result in their not being cut off from their office work, to which by act they agreed (vs. 19, 20). But their 

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bad consciences over the wrongs that they had done J. made them think that their difficulties came as a punishment therefore (v. 21). Particularly did the P.B.I., through I.F. Hoskins, thrust this guilt upon them as committed deliberately by them against their earnest expostulations, and as now calling for Divine retribution (v. 22). J. dealing with them through publications and distant acts, and not personally to their faces, they did not realize that he understood their self-accusations (v. 23). In secret he felt deeply for them; but before them he acted sternly; and by his continued assaults, by word, letter and printed page, on the Societyites for their revolutionisms he restrained them before the rest of them (v. 24). J. charged that they be conceded Levite powers in their equipment, but declined to accept their service, which he gave to them to have in their equipment and gave them certain teachings that were pertinent to their Levite work, and that would be helpful for their work (v. 25). 

Accordingly, putting these matters upon their teachings, they went on their way (v. 26). The Sturgeonites, in Jan., 1918, when Menta Sturgeon went off in his Levitical rampage, in their efforts to sustain their teachings, looked through their equipment and found there that their service was rejected by J., and declared this, which spread consternation among them as another evidence of Divine punishment (vs. 27, 28). Later they came to the Little Flock and narrated to them their experiences amid Epiphany conditions, declaring what J. by word and act had said to them (vs. 29-34). But as they took out of their equipment its contents, they found there the evidence that J. had rejected their services as an exchange for powers that he had yielded to them, which gave them and the Little Flock consternation (v. 35). The Little Flock bewailed their acts, saying that J. in his office work had been lost to them, likewise the Societyites, and now they were planning to bereave them of the good crown-losers, all of which things, they declared, worked against them (v. 36). About this time, the Spring of 

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1918, the Gershonites, in the Fort Pitt Committee about to go off on the P.B.I. rampage, pledged the safety of the good crown-losers, by the activities of the B.S.C. (Libnites) and the P.B.I. (Shimites, v. 37). But the Little Flock, especially in J., conscious that their moves presaged a sifting, opposed all of their preliminary moves, as pointing in the direction of a Levitical rampage, and as involving what were actually the good crown-losers in a sifting, bewailing the fact that J. in his ministry had been lost to them, and that now, if what actually were good crown-losers were lost to them, they would in old age sorrowfully pass into oblivion as to their earthly office. This held off their rampage awhile (v. 38). 

But the need for more power made itself much felt among the new creatures (43:1); and when those powers that were gotten in the first set of Levite rampages were consumed the Little Flock counseled that they get some more from the Epiphany conditions. This was in the late Spring and early Summer of 1918, before the Asbury Park Convention (v. 2). But the Kohathites, acting through A.I. Ritchie, by act, not word, told Little Flock brethren that according to what proved to be J.'s attitude this could not be, unless what were the good crown-losers would go off in an independent movement (v. 4), and refused to go for such powers, unless such crown-losers go along, as they would otherwise not get any favor from what proved to be J. (v. 5). The Little Flock then blamed them for implying that there was another group among them (v. 6). They replied that J.'s attitude as to themselves the Little Flock, and the good crown-losers, was such as forced them to tell the state of affairs, whose (seemingly) unfavorable use by J. they could not foresee (v. 7). The Kohathites in A.I. Ritchie pleaded for accordant action, in order to preserve their standing, and made themselves surety for the safe return of the good crown-losers, by giving the assurance that they would not allow them to be swallowed up by a corporational Levite group, for which the P.B.I. were 

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then agitating, and against which the Kohathites stood. They further gave assurance that if they kept not their word, they would be willing to bear the blame continually (vs. 8, 9), alleging that if procrastination had not set in, they would by then have already gotten back with added powers (v. 10). The Little Flock, including J., persisted in opposing this course, until during the Asbury Park Convention under pressure they gave in, urging the others to stress the fruits of the Spirit in their teachings and to seek to appease J. with the presentation of unctuous words, the hope of Kingdom joys, various graces, patience in sufferings and other adornments of character (v. 11) and to offer renewed service, additional to that which before was rejected, since its return may have been accidental (v. 12). 

They yielded up to the symbolic trip in their care the good crown-losers (v. 13), with the prayer that the Lord might grant them mercy before J., unto releasing the Societyites, as well as the good crown-losers. Then, with indescribable pathos, the Little Flock expressed resignation to the worst, if it should come (v. 14). Thereupon the Levite groups successively went off on their second rampage for power, the P.B.I.'s and the B.S.C. as antitypical Reuben starting it respectively at the Asbury Park Convention and at a London Convention, and the other groups, each other group in turn, coming afterward, it taking several years before the last group set off on this rampage. The Standfasts, as representatives of the Merarites, followed on their heels and the Olsonites immediately after them started on their first rampage. Thus in the second phase of Levite siftings the Levites stood before J. as executive (v. 15). It will not have escaped the reader that above it was stated that the Hirshites as the last of the ten groups (Amramites, or Naphtalites) started in R.H. Hirsh on their first rampage in Dec., 1918, which was after three of the four groups mentioned in several preceding sentences started out on their second rampage. How is this to be harmonized? By 

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remembering that types involving various antitypical acts do not find their antitypes usually to have finished before another set of antitypes sets in, e.g., we saw that before antitypical Elijah had finished smiting Jordan he and antitypical Elisha were antitypically crossing it and were also walking and talking on the other side. Such a thing could not occur in the type, but repeatedly does so in the antitype, as were the cases of the Olsonites and Hirshites going on their first rampage, as the antitype of Asher and Naphtali going to Egypt the first time, after antitypical Reuben in antitypical Zebulun and Issachar and antitypical Merari in antitypical Levi began their second rampage. 

This second phase of seeking for added powers set in at the Asbury Park Convention in public blast, just after the Fort Pitt Convention was raped, by the P.B.I. group's securing the election of the new committee, Saturday night, July 27, when J. recognized as present the good Levites (Benjamin). The next morning J., in his office as dispenser (Joseph) of Levite powers, charged himself as the resister (steward) of Levite usurpations with the task of preparing an exposure of the wrongs of "the group" in the Fort Pitt Committee, which exposure he made as his Sunday morning convention talk before the entire convention, except the new committee, which during that session held a meeting in which it organized, appointed an editorial committee and decided to publish a semimonthly to take the place of The Bible Standard; the second and third things they did without the convention's authorization. That night the symbolic feast was continued in I.F. Hoskins' and J.'s debate, in fact was continued for years in J.'s first refutations of the errors of the ten groups, as one after another went on its second rampage, and in his giving them the opposite truth to appropriate; and this occurred in J.'s office as Epiphany messenger (vs. 16, 17). These ten groups, each in turn, feared their being brought into touch with J.'s office; each thought an occasion was being sought against them because

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of the rejected service of their first Levite rampage, in order to enslave them and their teachings under J. (v. 18). These fears moved them to seek to justify themselves before J. as their refuter, before coming in touch with J. in his office as dispenser of Levite powers (v. 19). 

They told that after their quest for powers they had found their proffered service rejected among their equipment as they came to act out their official functions, and that they were anew offering it (vs. 20, 21), that they now brought other service for added powers, and did not know who had put their former service as rejected among their equipment (v. 22). J. as refuter sought to allay their fears, on the ground that the God of the Great Company and the Little Flock had done this, not desiring it for Himself, and gave it to them for what it was worth, as a part of their equipment, and assured them that he had had in his control their rejected service. J. likewise at this time, from about July, 1918 to July, 1919, freed the Societyites from the restraints of refutations to join the rest in the second Levitical rampage, which for the Societyites began (1) through the Aug., 15, 1919 Tower article, Blessed Are The Fearless, Part II, and (2) by the re-energizing of them for public work at their first Cedar Point Convention, in Sept., 1919 (v. 23). J. as refuter of Levite errors then brought the ten Levite groups under the auspices of J.'s office as dispenser of Levite powers and gave them cleansing truths with which to wash away their evil conduct, e.g., the exposures of the wrongs in the Fort Pitt Committee group, the Society wrongs, etc., and supplemented their true teachings with needed additions (v. 24), they making ready their present, on learning that they were to be given certain truths by him (v. 25). 

When J. entered into his sphere of dispensing Levite power, they offered him in their publications the antitypical presents mentioned above, and did it with considerable deference to him (v. 26). J. was solicitous to learn of their welfare, especially that of the Little Flock, as ripe in wisdom and experience, asking whether they were 

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functioning in their office work (v. 27). With great deference, as their publications show, they set forth the thought that the Little Flock fared well and were faithfully functioning in their office (v. 28). Then J. asked whether the good crown-losers, now functioning as Epiphany-enlightened believers, nourished with him by both the Parousia and Epiphany truths, and mentioned by them formerly as not with them, but as with the Little Flock, were a group of God's people, as he took note of them. These Parousia and Epiphany nourished ones J. wished by word and act God's grace, and that in a most loving manner (my son, v. 29). During all this time J.'s heart bled for the fellowship of the Little Flock and of these Epiphany-enlightened crown-losers, and for the sad condition of the other Levites, but he hid his emotions from the Levites, in the secret of his own heart and mind, emotions felt also whenever he severely reproved their evils (v. 30). He hid from their view every indication of such feelings, as an interference with the object that he had in view, and had the Truth set before all (v. 31). The Lord gave him exclusively certain feasts of the Truth, some of which are now being given in this book to all the brethren, and certain things in The Present Truth for the Levites themselves, and certain things in The Herald Of The Epiphany for certain interested outsiders, and that because certain things intended for the Levites were abhorrent to such interested outsiders (v. 32). These feasts for the Levites were specific controversial truths pertinent to each specific group, so set forth as to reach each group chronologically as it was coming into existence as on its second rampage, the antitypical Reubenites first, and so on until it came to the last, the antitypical Benjamites, which struck all of them as remarkable; for J. sent to each group only those volunteer Truths exclusively pertinent to that group (v. 33) connected with its own part in the fivefold Epiphany siftings, which correspond with the five Parousia siftings; but to antitypical Benjamin, who got 

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all The Present Truths, he gave all of the truths pertinent to all five Epiphany siftings; and what was simple and agreeable to each group each one appropriated to itself and rejoiced with J., the type here ignoring the things disagreeable to the Levites in those truths, which will appear in the sack search (v. 34). 

J. as dispenser of Levite powers charged himself as the refuter of Levite error to put among the equipment of each group the added powers due each group, and to put therein the services that they gave for such powers, but not desired by him, among their equipment (44:1); but he charged himself as refuter of Levite errors that he, himself, as God's mouthpiece should be placed among the good crown-losers' powers and services in their equipment. Hence J. has from practically the outstart of the second Levite rampages, i.e., from the Summer of 1918, been a part of the equipment of the good Levites, who constitute the bulk of the brethren in the Epiphany movement; for while the Epiphany movement has been a priestly movement primarily, since J. and some other crown-retaining priests are in it, and since J. directs it in the work of leading Azazel's Goat to the gate, and subordinately because the crown-losers therein have as a whole not yet been manifested as Levites, yet from the standpoint of the finished picture, as God views it, as consisting, in the bulk of its adherents, of crown-losers, it is in large part also a Levite movement, engaged in priestly work until the pertinent Levites are manifested as such (v. 2). 

After arrangements were made each Levite group started out on its career to do according to its own plans (v. 3); but shortly afterward, before they had proceeded far on their way, J. as the dispenser of Levite powers to them charged himself as the refuter of their errors to pursue, and, on coming up to them, charge them with returning J. evil for his good to them (v. 4), even with making off with J. as God's mouthpiece (cup) in their equipment, upbraiding them with evil-doing by having so done (v. 5). J. as refuter, 

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overtaking them, accused them accordingly (v. 6). Denying the charge, they asked why he so blamed them, since it was far from their thought to do such a thing (v. 7). They appealed, as a proof of their guiltlessness of the charge, to the fact that they offered again the rejected service, asking in view of this how could they have taken J., the Lord's mouthpiece, as a part of their equipment (v. 8). They offered to cut off from fellowship any one of them guilty of taking J. as a part of their equipment, and offered themselves as slaves of J. (v. 9). J. as refuter agreed to accept this offer in a revised form, to let the innocent ones go free and keep the guilty one as a bondman (v. 10). 

Thereupon they laid hold on their equipment and by their various publications and drives ten groups among them (v. 11) exposed the fact that they had so many errors that God's mouthpiece certainly could not be a part of their equipment; for as Joseph's steward closely examined their equipment and found not Joseph's cup there, so J. in his many articles examining, reviewing, etc., the teachings and arrangements of the first ten of the eleven Levite groups found so much of revolutionism in teaching and arrangement therein that it was impossible that he as the Lord's mouthpiece could be among their equipment. The search began with the Gershonites (Reuben) in The Present Truth, Nos. 3-5, proceeded with the Societyites (Simeon) in Nos. 10-12 and from then on proceeded to all the other eight groups, these examinations and reviews going on for many years, and finally it reached the Epiphany crown-losers, in December, 1937, starting with the effort of R.G. Jolly, a pilgrim, and E.F. Hochbaum and S.B. Calhoon, two auxiliary pilgrims, contrary to a previous resolution of the ecclesia abrogating a revolutionary method of negative voting on elders and deacons, to put through a business meeting of the Philadelphia Ecclesia a motion that was a revolutionism against proper methods of voting against candidates for elders and deacons. This led to J.'s exposing them as attempting to gain control of J., the Lord's mouthpiece. Not 

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a few in the ecclesia sympathized with them; and had not J. been present and vigorously opposed their resolution, so Azazelianly constructed, as, if possible, to have deceived the very Elect, it would doubtless have passed. 

The fear of being declared Levites kept not a few others back from voting for that resolution. From what J. observed at that and other times and from what he knew from the Samson, Job and Joseph types and the medium Miniature, J. told the ecclesia that many of its new creatures were Levites; and it was this reason, after the three brothers recognized, and asked for forgiveness of, their wrong, that J. recommended the three to be invited to serve the ecclesia, not as elders, but as guest leaders. It is, therefore, among the equipment of antitypical Benjamin that the Lord's mouthpiece has been ever since mid-summer of 1918, and this is proven by the fact that antitypical Benjamin has all along since then had the Epiphany Truth, which it has gotten by accepting J. as its general teacher as the Epiphany messenger (v. 12). 

J. did not announce to the brethren outside of Philadelphia that the three above-mentioned brothers were manifested Levites; rather when asked by extra-Philadelphia brethren who had heard of it, from gossips of course, he evaded the question, neither denying nor affirming it, because he desired to shield especially R.G. Jolly until the time would come to announce the entire group of Epiphany crown-losers as Levites. However, in the various Levite groups it became noised about; and these did violence to their graces by their various denunciations against J. therefore; but now they are being brought, through this book, before J. as the dispenser of Levite powers for his general manifestation of himself to them and their self-recognition in their standing before God and him (v. 13). 

From v. 14 onward we have to deal with things future, and hence on them can merely give our surmise of the nature and course of the antitypical events, and naturally can deal only in generalities, which we ask the reader kindly 

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to bear in mind. The Kohathites, more prominently, as the less guilty of the Levites, and the rest of them less prominently, will henceforth deal with J. as the dispenser of Levite powers. They will find him occupied with matters of his office, and will humble themselves before him (v. 14). J.'s attitude and words will upbraid them as attempters to take advantage of him, one who as the Epiphany messenger has supernatural knowledge as to the Lord's affairs gotten from the Epiphany prophecies and types (v. 15). The Kohathites will recognize their undone and helpless situation as an evidence that God has brought to light Levitical evils, especially against J., and will resign themselves and antitypical Benjamin to subjection to J. (v. 16). J.'s attitude will deny accepting the subjection to himself of any except antitypical Benjamin, with whom the antitypical cup was found, and for the rest he will reject their service, bidding them to return to the Little Flock (v. 17). Very humbly the Kohathites will approach J. repetitiously, entreating him to grant them a hearing in all longsuffering, since he is the Lord's special representative (v. 18). Then they will declare (vs. 19-29) what is a recapitulation of Gen. 42:13-16 and 43:2-9, 13, 14, which, therefore, will not be explained again here. Having said these things, the Kohathites will declare that if they return to the Little Flock without antitypical Benjamin, since the former are so wrapped up in the latter (v. 30), on becoming aware of the latter's absence, the former in his old age would receive a fatal blow, for which the other Levites would be responsible (v. 31), and the Kohathites, who became surety for antitypical Benjamin, would be forever responsible therefore to the Little Flock (v. 32). To prevent such a situation from setting in, the Kohathites will plead that they be reduced to bondage instead of antitypical Benjamin, and thus the latter be permitted to return with the other Levites to the Little Flock (v. 33), asking J. how they, unaccompanied by antitypical Benjamin, could bear facing the Little Flock's passing away officially (v. 34). 

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The sincerity, humility and pathos of this speech will prove too much for the pent-up emotions of J.; who for years had been expecting, longing and praying for this very thing and for the Levites to show a right spirit, such as antitypical Judah, the Kohathites, will show on this occasion, and whose acts will enforce privacy between him and the eleven Levite groups, by driving others away, probably through the suppression of our public work by antitypical Herod and through limiting to the former the circulation of this book in the form of a Jubilee issue of The Present Truth at the 25th anniversary of his entering into the work of the Epiphany messenger. In such distribution of this book J. will make himself in his office function as dispenser of Levite powers known to his Levite brethren, whom, in spite of their wrongs against him, he has all along continued to love, despite their revolutionisms, which at times made him treat them roughly (45:1). 

J.'s pent-up emotions, a mingling of grief for their fall and joy at their recovery, will express themselves in ways that will attract the attention of interested outsiders, as well as that of Jesus' household (v. 2); for as they will read this book J. will thereby be revealing to them two things: (1) his brotherly relations and feelings to them, and (2) the Divine Word vindicating his office, in which capacity they had not recognized him hitherto, even the Epiphany crown-losers, among whose equipment he has been since 1918, not realizing in a fair measure what the Word had to say on J. as to that office, and he will most solicitously in this book be inquiring for the welfare of the Little Flock, love for whom, next to that for God and Jesus, has been the main motive prompting him in its writing. At first the eleven groups will be speechless, being worried at his presence among them in the book (v. 3). In the last chapter they will find him lovingly entreating them to draw near to him in spirit and cooperation, to which they will respond; and they in this book will hear again, by a re-study of it, J.'s revealing himself to them as the brother whom they for personal 

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advantage delivered up to Epiphany tribulations and conditions (v. 4); but he will encourage them, again by the book's last chapter, not to be over-grieved, nor to be over-angry with themselves, for their delivering him up to Epiphany tribulations, since God had overruled, and would yet overrule it unto the delivering of many—the Little Flock, the Great Company, the Youthful Worthies, the loyal tentatively justified and the loyal Jews (v. 5). 

He assured them that there had already been two periods in which powers of service had failed all except as they got them from the Lord through J., and that there were yet five more periods in which such conditions would prevail (v. 6), and that God had sent J. into the Epiphany conditions ahead of them to preserve for the eleven groups such as they might serve, e.g., their Great Company brethren in Babylon, new Youthful Worthies for the Epiphany Court and the loyal tentatively justified and loyal Jews for the Epiphany Camp, and by a great deliverance under Christ to preserve the Little Flock and the Truth Levites (v. 7). Encouragingly J. in that chapter will assure them that in ultimate analysis it was not they, but God that had arranged for J. to enter Epiphany tribulations and conditions, and had appointed him to act as a father (life-preserver) to others for Jesus (so the Hebrew; God evidently did not appoint J. to be Jesus' father), as well as provider for all His house, and to be the executive for the Epiphany (v. 8). 

Therefore J. charged them to hasten back to the Little Flock and to inform them that J. as a member of the Little Flock declares that God had appointed him as the Epiphany messenger over all Epiphany matters, and invites them in all haste to come to him into the Epiphany conditions (v. 9), and that they would function in the richest sphere of the Epiphany conditions, together with all the other consecrated and justified ones, even with all their possessions and privileges (v. 10). And in that sphere J. would feed with the Epiphany Truth the Little Flock throughout the five yet remaining different forms of activity; these five forms of

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activity yet future would quite likely be such as concern: (1) the Little Flock, (2) the Great Company, (3) the Youthful Worthies, (4) the loyal tentatively justified and (5) the loyal Jews, for all of whom the pertinent powers could be gotten under Christ from J. as their dispenser; for if the Little Flock should not come to J. in the Epiphany conditions, they, their household and all their privileges would come to utter poverty (v. 11). Then J. will call to the attention of the eleven groups, the ten first, and the one afterward, that now from the Bible they could see J. as the Epiphany messenger assuring them of these things (v. 12). Again, he will charge them with telling the Little Flock his honorable office in Epiphany conditions, as well as all that they will have seen, and with hastening to bring the Little Flock to those conditions (v. 13). J. and the Epiphany-enlightened crown-losers will then express their special and mutual love and mixture of grief and joy over the situation (v. 14). He will then express his love and grief mingled with joy as to the other ten groups, and after that they will fellowship with him (v. 15). 

Our Lord Jesus will note this revelation and reconciliation and will, as well as the glorified Church, be well pleased thereover (v. 16). Jesus will charge J. to have the eleven groups load their teachings with true Levite powers—Truth teachings and arrangements and the privilege to administer these according to their pertinent offices—and to go to those functioning in Parousia conditions (v. 17) and to come to J. with them into the Epiphany conditions, and to assure them that he would give them good things in such conditions, and that they would enjoy the best therein (v. 18). Jesus will command J. to provide such organizations as will be in harmony with Epiphany conditions for the Great Company, whereby they would be able to bring their adherents and the Little Flock into the Epiphany conditions (v. 19), and to charge them not to regard whatever they would have to give up in order to come into harmony with Epiphany conditions; for some of their possessions, e.g., the 

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P.B.I. charter, which the Lord will set aside (Judg. 8:17), will have to be given up as revolutionisms, all of which will be more than compensated for by greater advantages gotten in Epiphany conditions (v. 20). The eleven groups, accordingly, will do as charged, J. giving them the necessary organizations according to Jesus' charge, as well as teachings and powers for the way (v. 21) 

He will also give to each of the ten changed groups a new authorization and its pertinent qualities; and to antitypical Benjamin the fullness of Truth for Great Company and Youthful Worthy matters and five sets of authorizations, with their pertinent qualities (v. 22). For the Little Flock J. will send along ten of Bro. Russell's publications, which J. has had reprinted for this purpose, i.e., the six Studies, Tabernacle Shadows, Manna, Hymnal and Life-Death-Hereafter, all laden with Epiphany written notes; and the ten volumes of Epiphany Studies, of which this book is the tenth, all laden with powers—the Epiphany Truth and its arrangements—for the Little Flock, to help it come into harmony with Epiphany matters (v. 23). Thus J. will send the eleven groups on a happier mission than they formerly had, cautioning them to maintain peaceable relations with one another during their mission (v. 24). Coming out of Epiphany conditions they will reach Parousia conditions and the Little Flock (v. 25), to whom they will declare that J. is an active New Creature, not a Second Deather, and is the Divinely-appointed teacher and executive in Epiphany matters. This news will overwhelm the Little Flock, who, at first, will believe it "too good to be true" (v. 26). Thereupon they will tell the Little Flock all that J. had charged them to tell them, and when the latter will have seen the organizations, etc., that J. will have sent to bring them, their spirit will revive (v. 27), and they will say: Evidence enough! We will go and see him ere we leave our earthly office (v. 28). 

The Little Flock with all their belongings will undertake the journey of faith from Parousia to Epiphany conditions, and on the way will refresh themselves with the Sarah

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Covenant truths; and in connection therewith will serve Jehovah, the God and Father of the Lord Jesus (46:1). In connection with these truths the Lord through J.'s publications will make Himself manifest to them as to the final Little Flock, these giving a ready response (v. 2). Through the Epiphany truths Jehovah will be manifesting Himself to them as the God of Christ, bidding them not to fear to come into harmony with Epiphany conditions, assuring them that He would multiply them into a great nation (v. 3), promising to be with them amid Epiphany conditions, and to bring them up in due time to Millennial conditions, and that J. would serve them, even until they would leave the earth (v. 4). Next leaving off temporarily the study of the Oath-bound promises, they will continue their mental journey to Epiphany conditions, assisted by the eleven Levite groups, who will bring along their proper views and those brethren developed by them and the organizations that Jesus shall have sent to expedite their journey (v. 5); for they will take their adherents and their Parousia-obtained possessions and come to Epiphany conditions, the Little Flock and with them the Great Company, with all their adherents and groups, even all those developed by the Little Flock and Great Company (vs. 6, 7). As shown when treating of Ezra 2; 10 and Neh. 7, in Chapter IV, we are not yet thoroughly certain as to several of the 60 Levite groups; hence it would not yet be due for us, and accordingly we will not attempt here, but hope later on, to give a full explanation of the 70 groups—56 plus the 10 national groups of Epiphany crown-losers, Jacob, Joseph and the latter's two sons and the 4 groups, "Rutherfordites," "Robisono-Concordant Versionists," "Kuehno-Sadlachites" and the Great Company as a whole (as the Levites as a whole are counted in among the 60 groups in the Tabernacle picture), not being counted in among the 56 Levite groups coming to Epiphany conditions. Also in the type the two females, Dinah (v. 15) and Serah (v. 17), are not counted among the 56 + 10 who went down to Egypt with Jacob, nor 

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are any of the wives of Jacob's sons, who type not groups, but their teachings (vs. 8-27). 

Because the Kohathites are more sympathetic with J. than the other Levites, the Little Flock will send them forward as leaders of the rest on the way to J., to search out the way before them to the most fruitful sphere of Epiphany conditions, to which they also will come (Goshen, fertile, v. 28). J. will prepare his organization, such Great Company and Youthful Worthy brethren, particularly the latter, who will remain with him in Epiphany conditions while the Levites will have gone to bring the Little Flock, etc., to J. and will meet the Little Flock in the most fruitful sphere of Epiphany conditions. There J. will present himself to his beloved Little Flock brethren, as that member of them who shall have been long and sadly separated from them. Their meeting will be a long-drawn-out affectionate one, mingled with grief over the evils of their long separation and joy over present and future fellowship (v. 29). The Little Flock, then granted their one longed-for hope as to new-creature fellowship on this earth, of seeing J. a healthy Little Flock New Creature, and not a Second Deather, as the guileless Little Flock was deceived into believing by the designing Levite leaders, will then be willing to leave their work in the flesh (v. 30). J. then will promise his people to report to Jesus their safe coming to J. in Epiphany from Parousia conditions (v. 31); for the Lord's people have tended the consecrated and justified as God's flocks and herds, all of which and their other proper possessions they will bring with them (v. 32). J. will tell them to answer Jesus' providential questions as to their occupation (v. 33), to the effect that they are feeders of God's flocks and herds hitherto, just like the Little Flock, Jesus and God before them, requesting that they might dwell in fruitful Epiphany conditions separately from the usual Epiphanyites, who will have had them in abhorrence (v. 34). 

Thereupon J. will report to Jesus that the Little Flock, the Great Company and their adherents and all their possessions will have arrived from Parousia into the most fertile

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Epiphany conditions (47:1). Then J. will sever out the five most active groups and will present them before the Lord Jesus: the good Societyites, Dawnites, the B.S.C.ites, Kohathites and Epiphanyites (v. 2). Providentially the Lord Jesus will inquire as to their occupation; and they will answer as J. shall have instructed them to answer (v. 3). They will state that they will have come to tarry awhile in Epiphany conditions, since Parousia conditions are no more fruitful to pasture their symbolic flocks and herds, and will request that they might be active in the fruitful Epiphany sphere (v. 4). Anent the arrival of J.'s people the Lord Jesus will charge J. (v. 5) to select from the Epiphany conditions their best sphere for their purposes, even antitypical Goshen (fertile), and will charge him to select their able ones to tend and prosper the justified ones and Jews (v. 6). 

J. will present before the Lord Jesus the Little Flock in pertinent activities, and the Little Flock by its services will reflect credit on the Lord Jesus (v. 7). To His providential inquiries as to the Truth and character attainments of the Little Flock (v. 8), the answer will be that they will have had (70+60=130) Little Flock (70) experiences throughout the Age, amid many evil (60) circumstances, but were inferior in experiences as to Truth and character to the Lord Jesus and the Heavenly Father in Their time of activities as to the unfolding of God's plan (v. 9). With reflection of credit upon the Lord Jesus by the Little Flock the audience will come to an end (v. 10). According to the Lord Jesus' charge J. will apportion to the various groups of God's people their spheres of activity in the choicest fields of Epiphany matters, even in the sunlight of Jesus' favor as God's Son (Rameses, son of the Sun, v. 11). J. will feed with the Truth the Little Flock, the Great Company, the Youthful Worthies, the justified and Jews, apportioning the Truth according to their standing and needs (v. 12). 

There will continue to be a lack of gaining new powers by personal effort in Epiphany conditions; and Parousia conditions will become very weak because of such lack

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(v. 13). Then J. will require pertinent service in the reformation, repentance, that precedes justification for pertinent features of such powers in Epiphany and Parousia matters, and will give the Lord Jesus the resultant benefit (v. 14). Thereafter, at the entreaty of the people for more powers at J.'s disposal, to enable them to survive for justification purposes, he will demand and they will yield therefore the necessary things of faith and righteousness to obtain justification powers (vs. 15-17). Still later, needing more powers, to survive in higher justification features, they will finally offer to give their all in consecration, if J. will mete out to them the pertinent powers, they feeling that this is the only way to maintain their justification life, which there was no reason for them to give up, and which they will willingly give up to the Lord Jesus, if they will be able to retain their justification and experience the surviving powers of consecration (vs. 18, 19). Thereupon J. will accept their consecration gifts, all they are and have, for the Lord Jesus' possession (v. 20), placing the consecrators into the pertinent Truth groups from everywhere amid Epiphany conditions (v. 21). Naturally, the glorified Church will be exempt from J.'s supervision, and will get their powers directly from the Lord Jesus (v. 22). J. will teach the consecrators that, they being now the possession of the Lord Jesus, He will give them out of their human all whatever they need to meet their first mortgage for themselves and their dependents; but whatever will be beyond their duty to use for their and their dependents' needs they must devote to the Lord Jesus in service (vs. 23, 24). In gratitude for their repentance, justification and consecration blessings, which they will acknowledge as having come to them from the Lord through J.'s ministry on their behalf, they will entreat his further favor, and acknowledge that they are Jesus' servants in consecration (v. 25). Accordingly, J. will make such thoughts a fixed Epiphany teaching unto the end of the Age, that one's personal human rights should be yielded in consecration to the Lord Jesus, the exception 

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being the glorified Church, whose sphere of being is not human (v. 26). 

The Little Flock and the Great Company will function in the most fruitful sphere of Epiphany conditions, and will increase in grace, knowledge, service and in the number of those that they shall win for the Lord (v. 27). The Little Flock will pass through experiences as the Little Flock of the Divine nature in embryo (the 7 in the 17 years) in relation to the Levites of the Great Company and Youthful Worthies, as natures lower than the Divine (the 10 in the 17 years); 147=7×7×3= Divine (7) embryos fully (3) fit for the Divine nature (7) (v. 28). As the time for their leaving the world in their last members, except J., approaches, they will call J. to themselves and ask him as the Divinely-appointed historian of the Church in his prospective work on Revelation solemnly to promise them, as they will have his special favor, to deal kindly and truly with them after they are called to glory, not to make special memorials of their Epiphany conditions (v. 29), but especially to memorialize them in pre-Epiphany experiences and matters, and to set up the memorials of them in their relations to the memorials of God and Christ, J. promising to do it (v. 30). 

The Little Flock will ask him to give them solemn assurance to this end, which he will do. Thereafter the Little Flock, at the chief points of the Truth as faith's rest, will express special reverence for, and subjection to J. whose continuance, according to Rev. 19:10, J. will refuse to permit, though such reverence was implied in the vision of Gen. 37:9-11. Thereafter the report will be made to J. that the Little Flock will have been decreasing in numbers and strength. At this J. will give special attention to Little Flock matters, associating with himself therein the Youthful Worthies and the Great Company (48:1). J.'s and the Youthful Worthies' and Great Company's taking up Little Flock matters will be reported to the Little Flock. Accordingly, they will strengthen themselves as they will be resting upon the bed of Truth (v. 2). The Little Flock will refer to the promise that God gave them during the Jewish

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Harvest, when God blessed them (v. 3), and promised to increase them unto many classes and give them the sphere of the Truth and its Spirit as their eternal inheritance (v. 4). According to that promise the Little Flock will claim as their own those Youthful Worthies and those Great Company brethren whom J. developed amid Epiphany conditions, before the Little Flock came into them, just as the Gershonites and Merarites will be theirs (v. 5). They will promise J. that after him would be named any class that he would later on develop, but they desired these to inherit among the Little Flock's descendants (v. 6). Then, with fondest memories, they will recall how the spiritual elective promises of the Gospel Age end with the development of the Great Company and began to come to an end in the late Parousia times, after the Little Flock had fully left the nominal church, and are memorialized in a fulfilled condition just before the fruitful Kingdom of Truth (v. 7). 

The Little Flock will then fix their attention on J.'s developed Youthful Worthies and Great Company, inquiring as to who they are (v. 8). J. will answer them, My winlings developed in the Epiphany conditions by God. Whereupon the Little Flock will ask that they be brought to them, that they may minister a blessing to them (v. 9). Their wisdom will make them impartial; and J. will lead these to the Little Flock, who will show them affection by their ministries of Truth and providence (v. 10). They will express their pleasure at the thought that, whereas they had despaired of seeing J. alive as a New Creature, they were now blessed by God in seeing the two classes that under God J. had developed (v. 11). Then J. will remove them temporarily from the Little Flock's services; and the latter will again show J. undue reverence and subserviency, which in his part therein, not shown here, but shown in Rev. 22:8, 9, J. will dissanction, as the other 48 star-members respectively dissanctioned it in their respective days (v. 12). Then J., favoring the Youthful Worthies more than the Great Company as to their receiving the Little Flock's services,

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will bring them near for them to serve the two classes (v. 13); but the Little Flock will designedly give its chief service to the Great Company and its secondary service to the Youthful Worthies, despite the fact that the latter as a class came to ripeness earlier into existence than the former as a class (v. 14). The Little Flock will then confer a blessing in service on J., but additionally will by service draw down upon these two classes a blessing from Jehovah, praying that the God before whom God (in His attribute of love) and Christ ministered, who gave the Little Flock throughout their course the seasonal meat, and the Christ, who as God's messenger delivered them from all evil, might bless these two classes, also praying that their character and that of God and Christ might be developed in them and increase them greatly in the Epiphany and in the Millennial society (v. 16). 

But when J. will see that the Little Flock will be conferring the chief favor upon the Great Company, it will displease him; and he will attempt to direct the Little Flock's chief favor upon the Youthful Worthies (v. 17), telling the Little Flock that the latter were the first as a class to be developed ripely, and that they should, therefore, show them the chief favor in services of blessing (v. 18). But the Little Flock will refuse J.'s request, saying emphatically that they know it, and that the Youthful Worthies will become a great elect class in the Millennium and afterward, yet the Great Company will be their superiors in numbers and position (v. 19). During that time the Little Flock will pronounce blessing, declaring prophetically that by these two classes the Little Flock will bless the restitution class, whom the Little Flock will bless unto character likeness of the Great Company and the Youthful Worthies. Thus will the Little Flock put the Great Company ahead of the Youthful Worthies (v. 20). But the Little Flock will have some things to say to J.: (1) that the Lord will bring him and the Great Company out of Epiphany conditions into the Millennial sphere of the Truth and its Spirit for Spirit-born ones, even into the same mode of existence as God's and Christ's, though not necessarily of the same nature; and

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(2) that J. would be in the glorified Little Flock, proven by God's inspiring the Little Flock to declare that for Him they had in their teachings reserved an inheritance above that of the Great Company, i.e., one in the Divine nature, the very one that the Little Flock had acquired by its victorious fight, through the Word's sword-thrusts and bow-shots, over sin in its various forms (v. 22). 

We now come to a chapter that is of great interest and that in its details was never seen until the Epiphany, though formerly glimpses of parts of it were seen. It has been having (1) its first fulfillment upon Fleshly Israel, which fulfillment will be completed in the Millennial Israel, with Jesus as its antitypical Joseph; (2) its second fulfillment on the crown-losers in the twelve denominations of the nominal church, which fulfillment will come to a completion at the end of the Epiphany, in which setting the 49 star-members are the antitypical Joseph, J. acting therein as the last one of them, and as their visible representative on earth at the time; and (3) its third antitype among the Epiphany Truth people, with J. as its Joseph. Before the Epiphany here and there glimmerings of light were seen on the first fulfillment, but only during the Epiphany has the light come upon the second and third antitypes, as well as further light on the first one. In harmony with the subject of this chapter, we will limit our study to the third antitype. We have already in our study of Gen. 35:22-26 stated what each of the sons of Jacob typed in the third application. Now for the details as given in Gen. 49: The Little Flock before going beyond the vail will teach the antitypes of Gen. 49:2-27, as it assembles the eleven groups of the Great Company and J. to hear its repetition of the pertinent teachings of J., as a summary of their Epiphany experiences (49:1). They will ask the eleven groups of the Great Company and J. to gather themselves to hear and heed the Little Flock's words (v. 2). The main characteristics of each is illustrated by some object in nature, which in each case will be italicized. The Gershonite Levites (the B.S.C. [of Britain], P.B.I., Dawn 

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and Berean Bible Institute [of Australia], the antitypical Reubenites) were the first Great Company group, in the Shearno-Crawford movement, to be manifested during the Epiphany, as the firstborn of the Levites, the beginning of those whose strength and might came from the Little Flock; to them as such chief honor and power belonged by birthright (v. 3). 

But their instability, like that of water, forfeited for them the birthright, preeminence of honor and power, because in the Shearno-Crawford movement they defiled God's Truth arrangements, and in the P.B.I. they defiled God's Truth teachings, e.g., on corporations as controlling the priests' work, on the chronology with its many implications, on the Sin-offerings, Covenants and Mediator, on Revelation, Daniel, etc. (v. 4). The Merarites, instead of being set forth by one son, are presented in their two main divisions, Mahli and Mushi, as two brothers, given over to unrighteous acts. Their fighting theories were "the present management," i.e., J.F.R. as controller in the Society, the four directors' illegally holding office, not having been annually elected, the legality of their ousting, the four (pseudo) directors' appointment being required by law, the theory of the Society, i.e., J.F.R., as the channel, Harvest Siftings' theory of the British affair, the theory underlying the holding of the 1917 conventions and the straw vote, the theory that proxies sent for the annual election of the P.P.A.'s officers could be used for expelling I.F. Hoskins and R.H. Hirsh seven months later, without the knowledge and consent of the proxy senders—all of these erroneous theories were in gross violence used to set aside the Lord's arrangements for the Society in a series of unrighteous acts (typed in Gen. 34) hard to equal by anything that has ever happened among Truth people (v. 5). The Little Flock, thinking thereon, exhorts itself very emphatically not to share with them as a council, and not to let their characters be united with such an assembly, since in their anger they cut off J. from the brethren, and in their willfulness they hamstrung the W.T.B.&T.S.'s 

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and the P.P.A.'s charters (see margin, v. 6). God's curse rests upon their fierce anger at J. and upon their cruel wrath against the four Society and two P.P.A. directors. Hence God decided to scatter them among other groups, which facts prove has been so (v. 7). 

The Kohathites, because strong through largely holding to the Parousia Truth, being likened to a lion's whelp, have been praised by other groups. They have been victorious in their controversies with the other Levites (but not with J.); and they thus subjected these in controversy (v. 8). They arose from the act of spoiling their enemies; they made themselves ready to spring upon opponents of the Parousia Truth and arrangements. They were strong, like a lion, and an old lion, and all Levites stood in fear of arousing them (v. 9). The right to act executively and an executive did not leave the Kohathites until the Epiphany messenger, who was among the Kohathites until the Amramites went on their rampage, would come, and unto him the Little Flock, Great Company, Youthful Worthies, loyal justified and loyal Jews will rally (v. 10). He will cause his arrangements and teachings to adhere closely to the Old and New Testaments. He will justify his graces and authority by clear Truth teachings (v. 11). His insight will be filled with clear Truth teachings; and his faith appropriations will be pure with nourishing Truth (v. 12). The Libnite section of the Gershonites, the B.S.C., are a symbolic haven of ships seeking as a symbolic harbor to invite symbolic traffic, in which all sorts of compromises, dickering and bargains are made in spiritual wares for personal power and advantage, which will tend toward nominal-churchism in matters of arrangement, e.g., a presbyterian order of church government, which they tried to introduce in the London Tabernacle and other churches (v. 13). The Shimite Gershonites, the P.B.I., at first like a strong ass, were a strong teaching class, but became overburdened by a twofold task: to shield itself against J.'s attacks on its revolutionisms, and to defend itself against the Society's opposition (v. 14); but they wearied of these 

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labors, determining that to rest from them by avoiding all controversy in The Herald's columns was good, and that pleasant was the sphere of nominal-church prophetic teachings; hence they undertook the labor of commenting on Revelation and Daniel under the lead of nominal-church writers as more or less against Bro. Russell's views, and as a result became a servant assigned by Azazel to tribute tasks (v. 15). 

The Sturgeonites (Dan) as Uzzielites set out in an independent movement of God's people (v. 16), but in the envy and ill-will of a serpent in subtile secrecy they proved to be a symbolic adder, biting at J.'s teachings and influence, so as to make J. fall backward in the esteem of the Fort Pitt Committee and many of its supporters as an incumbrance (v. 17). Under this experience J. as a representative of the Little Flock was put into a state of heart and mind longing for the Lord to send him deliverance (v. 18). The Ritchieites as Hebronites were overcome as a troop by a marauding band and remained non-existent as a movement for a long time; but later they will assert themselves and overcome their opponents (v. 19). The Olsonites, whose prophetic, typical and chronological errors are here ignored, as a symbolic baker offered rich spiritual food, dainties on Kingdom matters (v. 20). The Hirshites as Amramites would go as rapidly as a freed hind, when loosed from J.'s supervision, and would teach goodly truths (v. 21). J. in fertility as to Truth, grace and service is like a fruitful bough. He is nourished to such fruitfulness by being planted at the fountain of Truth, the Bible; his activities are not confined to the Little Flock, but extend beyond its limits to the Great Company, the Youthful Worthies, the loyal justified and the loyal Jews (v. 22). The Levite leaders have sorely grieved him, shot their sharp sayings at him and hatefully persecuted him (v. 23); but his controversial equipment continued strong; and his mental abilities of Truth-service remained powerful, even by the ministry of our Lord Jesus, from which conditions he becomes the shepherd of God's sheep, the strong one of God's people, 

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even by the Little Flock's God, who helps him, the Almighty, who blesses him with the good things of Truth respecting spiritual matters and earthly matters, even the good things of Truth from the Old and New Testaments, and with the good things as to new ones developed through J. by the Covenant promises (v. 25); for the blessings pronounced by the Little Flock on J. will, on account of (so the Hebrew; al is not here to be rendered above) the blessed things promised by God and Christ, prevail unto the farthest limits of the present two-phased Kingdom of God—these shall rest upon J., even upon him who as a Little Flock member was in Nazarite consecration separate from the Great Company (v. 26). The Epiphany crown-losers, as antitypical Benjamin, are like a wolf that ravens, arising early in the Epiphany, i.e., in 1918, to gain additions from the Levite groups, they will late in the Epiphany divide the gains into the ten good Levite groups (v. 27). 

Thus are set forth the eleven Levite groups and J., according to the Little Flock; and the above are the blessed teachings that the Little Flock will issue as to the eleven Levite groups and J., as to each according as the Lord's Word forecasts, and as the Little Flock will announce. They will charge these, in view of their soon leaving the flesh for the Kingdom, to associate their memory with those of God and Christ in the secret condition of God's two salvations' plan (Machpelah, double), established in strength (Mamre, firmness), which God works out for Himself, His Christ and His covenants, from the fearful (Hittite, fear) great ones (Ephron, gazelle-like) of earth, by the heavy sacrifices that He made in working out the Gospel-Age features of His plan (vs. 29-32). From the standpoint of the smallest Joseph antitype, the declaration of the antitypes of Gen. 49:1-32 is the last Little Flock message, apart from what J. will give, before they go beyond the vail; thereafter, early in anarchy, by more or less violence, they will leave the earth for the glories of the Kingdom (v. 33). First of all, J., in the grief of parting from the rest of the Little Flock, whose fellowship will greatly gladden him in the second 

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phase of his Epiphany ministry, will demonstrate his sorrow and love for them (50:1). 

Then J. will take from Church and secular histories and biographies, especially of the star-members, etc., the facts that are symbolized in Revelation, for his contemplated exposition of the book of Revelation, as an embalming of the Little Flock's memory (v. 2); for this embalming of the Little Flock's memory will take up their main experiences of the entire Gospel Age (40 days), as given by such historians, biographers, etc. The Youthful Worthies and the loyal justified and loyal Jews will, in the sense of missing, grieve for the Little Flock during the entire reign of Christ (70 days, Is. 23:15;v. 3). J. will ask the brethren, if they favor him and his contemplated exposition of Revelation, to pray the Lord Jesus for grace to permit him to show the Little Flock the respect of setting forth their experiences as an exposition of that book, and of declaring their change of nature, etc., asking them to assure the Lord Jesus (v. 4) that the Little Flock required a solemn promise from him, in view of their expected leaving the flesh, that he would pay them that respect as to their pre-Epiphany conditions, and, therefore, to ask for him that the Lord Jesus sanction his so doing (v. 5). The Lord Jesus will graciously grant these prayers (v. 6). Accordingly, J. will prepare that exposition, with the sympathetic cooperation of the Levitical servants of Jesus it their writings and of the Truth leaders and secular leaders in their writings (v. 7). Antitypical Ephraim and Manasseh, the Great Company and Youthful Worthies, and their associates will also sympathetically cooperate with J. in producing that book; only the weak and the justified and Jews will not cooperate, but will remain in their sphere fruitful (v. 8). 

There will accompany him in this task the Levite organizations and their executives, even very many (v. 9). They will enter a threshing experience of severity (Atad, buckthorn), this side of the race under the curse, i.e., before the Millennium (Jordan, descender, judged down), where a great lamentation will set in, the Great Company

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mourning over its loss of the Little Flock's fellowship and over its loss of Little Flockship, evidenced by the Little Flock, except J., having left the earth, J. sorrowing at the loss of fellowship with the Little Flock, the others because of their parting from the Little Flock, which mourning will be brought unto a completion (v. 10). Outsiders, even, will note and comment on their lamentations, calling it the mourning (Abel-mizraim, mourning of the Egyptians) of the Epiphanyites this side of the race under the curse (v. 11). J. and the eleven Levite groups by the pertinent exposition of Revelation will honor the memory of the Little Flock, in harmony with J.'s promise (vs. 12, 13). Thereafter J. and all the rest will attend to the remaining Epiphany matters (v. 14). 

Thereupon the eleven Levite groups will begin to fear that J. will deal with them in requital of the wrongs that they did him (v. 15), and, therefore, will send him word to the effect that before the Little Flock was about to leave the earth they charged (v. 16) that the eleven Levite groups should ask J. to forgive the sins of his brethren in doing him wrong. Accordingly, they, therefore, will ask him to forgive them as servants of the God of the Little Flock. This will sadden J. when he hears it; for he will feel compassion for his fearful brethren, who even by then will not have learned that taking revenge is not a feature of his character (v. 17). Humbling themselves before him, they will declare that they are subject to him in his office (v. 18). He will dispel their fears, assuring them that vengeance belongs to God, whose pertinent prerogative does not belong to J. (v. 19). Sympathetically, and not upbraidingly, he will assure them that, despite their evil intentions toward him, God all along intended and effected good thereby, even working up to that time to save their lives, the official life of the Little Flock, and the life standing of the Youthful Worthies and the loyal justified and loyal Jews (v. 20). Hence he will dispel their fears, promising to develop them and those to whom they minister, thus comforting and speaking heartily to them 

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(v. 21). J. will continue in the Epiphany conditions unto their end, as also will the Great Company (v. 22). He will serve the Great Company, in its Truth and nominal-church members, and the Youthful Worthies, in their Truth and nominal-church members (v. 23). 

As J. will be about to experience his change to the Divine nature, he will inform the brethren thereof, assuring them that in due time they will get their deliverance from Epiphany into Kingdom conditions, according to the Oath-bound Covenant in its relations to God, Jesus and the Church (v. 24). He will require of them a solemn promise (1) to exercise faith in God's sure deliverance of them, and (2) to take with them the memory of his experiences, gains and works, because they will serve as a key to the understanding of the one or more Scriptural applications not given by him when he will have expounded one or more of them, the one or more that he will have expounded making the rest of them easy to unlock. Among such gains J. will require them to take over into the Millennium his library, which he in part collected so that to the Millennial world there will be shown the main priestly, especially star-member, and the main Levitical writings, as a witness to the Gospel-Age priestly and Levite works in their various kinds (v. 25). The things typed in vs. 24, 25 will likely be set forth in J.'s last will and testament, which will perhaps be written between Oct., 1954 and Nov., 1956. Then J. will pass beyond the vail to meet his awaiting and welcoming Lord and Little Flock brethren. The memory of his deeds, etc., will be preserved in suitable writings in Epiphany conditions; and in the deliverance of the rest of God's people they will be cherished, especially because of their antitypical relation to certain not hitherto expounded applications of typical and prophetical Scriptures, which applications they will serve to clarify; for while in the flesh J. will be unable to expound them in all of such applications, though he will, if Bro. Russell did not expound them, explain at least one of them pertinent to every typical and prophetical Scripture (Rom. 15:4). Praise the Lord! 

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