THE COMMISSION. SIXTY GREAT COMPANY GROUPS. ALTAR AND FOUNDATION. STOPPAGE OF BUILDING, RENEWAL AND COMPLETION OF BUILDING. TEMPLE MINISTRIES. EZRA'S COMMISSION. HIS FELLOW TRAVELERS AND JOURNEY. HIS ATTITUDE AND ACTS TOWARD THE SINNING. 

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TWO other phases of J.'s Epiphany work are presented as a small antitype by Zerubbabel's (born in Babylon) and Ezra's (help) works, as these are presented in the book of Ezra, Zerubbabel and Ezra having their large antitypes in Marsiglio and Wyclif respectively. Whereas Nehemiah types him as the small antitype in the work of his British mission as executive, Ezra in Nehemiah typing him as the small antitype in his British pilgrim work, the antitypical viewpoint of Zerubbabel in the small antitype is J.'s worldwide work as executive for the Epiphany, doing a constructive work for the Little Flock, Great Company and Youthful Worthies as to their being built up into the Epiphany temple of the Lord, in contrast with the Gospel-Age picture of the temple of the Lord; and the antitypical viewpoint of Ezra in the book of Ezra as the small antitype is that of J.'s worldwide work as the Little Flock executive and teacher for the Epiphany, doing a reformatory work for the Little Flock, Great Company and many Youthful Worthies; as the second and third classes just mentioned, while being a consecrated, are more or less a defiled people. While J. as Nehemiah antitype did his executive work in Britain alone, both the Zerubbabel and the Ezra antitypes trace his work as beginning in Britain, progressing in America and reaching its climax throughout the Truth world. The facts given in the preceding chapter prove the first part of the foregoing statement to be true of his work as executive in the small antitype of Nehemiah; and in this chapter the facts will be

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given in proof of the other two statements of the preceding sentence. In the preceding chapter the statement was made that the book of Nehemiah was the first set of the peculiarly Epiphany antitypes to become clear to us; and we now make the statement that the second set of the peculiarly Epiphany antitypes to become clear to us were those of the book of Ezra. 

Bro. Russell (Jeremiah, v. 1), from the Spring of 1915, which was in the first year wherein our Lord (first year of Cyrus [sun, or lord]) used force to overthrow mystic Babylon, increasingly laid stress on the separation of the Little Flock and the Great Company, and of the latter's appearing separate and distinct from the former. At the same time our Lord removed restraints (i.e., untied Azazel's Goat) from the Great Company, leaders and led ones, as to their having more or less opportunity to come on the stage of manifestation as such. Moreover, during that time He caused the announcement of the smiting of Jordan (i.e., the second one, which the Great Company mistook for the first one) to be made worldwide, inviting those who desired to share in it to indicate their qualifications for various features of the work, unto which the Great Company gave especial heed as desiring it. These three things, especially: forecasting the separation, giving more freedom of action to the Great Company and stressing the desirability of Jordan's (second) smiting, constitute our Lord's giving the proclamation antitypical of that of vs. 1-4. Jehovah aroused Jesus (Lord stirred … Cyrus) while acting as mystic Babylon's conqueror (king of Persia) to make the worldwide proclamation, and to put it in writing through that Servant, as just shown. While at the time the full intent of this proclamation was not understood by His agents this side of the vail, subsequent clarifyings of the Truth caused them to understand, in as different measures as their differing heart's attitudes allowed, that this proclamation called for the development and manifestation of the Great Company and 

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Youthful Worthies as the Court of the Epiphany and the Epiphany Little Flock as the temple proper (Cyrus … me to build Him an house, v. 2). 

In the finished picture the Epiphany temple differs from the Gospel-Age temple, as typed by the tabernacle. In both the Most Holy is the Spirit-born condition. In the Gospel-Age picture the Holy is the condition of all embryo New Creatures, regardless of whether they are crown-retainers or crown-losers, while in the Epiphany picture as a finished work the Holy is the condition of crown-retainers only. The Gospel-Age Court is the condition of the faith-justified, and its 60 posts are the 60 groups of the faith-justified, while in the Epiphany picture as a finished work the Court is the condition of the Great Company and Youthful Worthies; and its posts are these two classes combined into 60 groups. The Gospel-Age Camp is the condition of the unjustified people of God, while the Epiphany Camp in the finished picture is the condition of truly repentant and believing, but not consecrated Jews and Gentiles. The foregoing proclamation called upon all who desired to respond (Who … go … build the house, v. 3) to participate in what was a building of the Epiphany temple for the Lord, as it also promised ultimate success on their labor (his God be with him). Those not going at first to the sphere of this work (Jerusalem, v. 4), i.e., the majority of the Little Flock, were encouraged to help this work on with Divine Truth (silver and gold, v. 4) and providential helps (goods … beasts) and self denying service (freewill offering). This invitation was especially a charge to some Little Flock brethren to help the Great Company and Youthful Worthies unto their being properly built into the Court of the Lord's Epiphany sanctuary. As a matter of fact, in the beginnings of each stage of the construction work, regardless of whether they were crown-retainers or crown-losers, the participants were always Little Flock members, i.e., priests, and only later did various of them 

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become manifested as Great Company members, Levites; for we are not to forget that God counts all New Creatures priests, Little Flock members, until and unless any of them are manifested as Levites, or Great Company members. E.g., those that assisted J. in the British part of the temple building (for, as will be shown, the foundation of the Epiphany temple was built in Britain) were priests, some of whom later became manifested as Levites, e.g., J. Hemery. 

Again, the superstructure of the Epiphany temple was built first in America, and then worldwide, starting from shortly after J.'s return from Britain until the 1918 Society election in its first part, and thereafter in its other parts, as these came into it; and those that mainly assisted him in this first phase of the superstructure, the four Directors, Menta Sturgeon and F.H. McGee, were later manifested as Levites. All of those who decided to take part constructively in the good work are the antitypes of the actors of v. 5. And the other Truth people assisted them (all … about them strengthened, v. 6), as was typically charged in v. 4. The Lord Jesus (Cyrus, v. 7) saw to it that J. (Sheshbazzar [honorer of fire, in allusion to J.'s honorably presenting the tribulations, fire, of the Great Company, as atoning for the wilfulness in the world's sins], v. 8) received the charge of the full Truth literature of the Parousia (all the vessels … 5,400, v. 11); for He caused to be put into J.'s credentials the statement, "He is also the fully accredited representative of the Society, to lecture on and teach the Bible and to preach the Gospel in any country of the world," a statement that also shows that the rest of the Bible truths, the Epiphany Truth, were put into his charge. His charge as to the Parousia Truth, as a thing already manifested, was to explain and defend it against attacks, and as to the Epiphany Truth, as a thing yet to be manifested, to reveal and defend it. The Parousia truths (vessels of the house of the Lord, v. 7) onward from the toga scene (Oct. 30, 1916, corresponding in the 

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Smallest Miniature to 539 A.D.), went into little mystic Babylonian captivity at the hand of Satan (Nebuchadnezzar). The whole Parousia Truth our Lord caused the Board (Mithredath [devoted to the sun, i.e., devoted to our Lord]) in the above quoted language of his credentials to give into J.'s charge, through the Executive Committee's credentials; for in giving these to J. it acted as the agent of the Board, which legally and morally made the Board give them; for what one does through an agent, he does himself. 

The description (numbered) that the Lord through the Board gave of the Parousia truths is in the language above quoted. It will be noted that there are four kinds of temple vessels mentioned: (1) chargers (both of gold and silver); (2) knives (used at the altar to cut the sacrifices, and thus to type the same as the cups, doctrines, rightly dividing (cutting) the Word of Truth, v. 9); (3) basins, bowls with covers (of gold and silver) and (4) other vessels (v. 10). Here are typed the four kinds of teachings of the Bible: (1) corrections; (2) doctrines; (3) reproofs, i.e., refutations; and (4) instructions in righteousness (2 Tim. 3:16, 17). The gold of these vessels symbolizes the Divine, and the silver, Truth, i.e., both combined represent Divine Truth. There is a discrepancy between the totals of the distributed numbers of these vessels given in vs. 9, 10 and the total given in v. 11, due to some errors of copyists, whom to correct we do not have at hand the materials in the form of variant readings. The antitypes of the 5,400 vessels are the number of articles in Bro. Russell's [his own and others' articles] Towers, Volumes, booklets, tracts, sermons, magazine articles, etc. With the exception of a few of the older and less important tracts, four sermons and some of the 1911 Overland Monthly articles, all that Bro. Russell ever published is in J.'s possession. If those that he lacks (which he would be very glad to get) never come to him in the above-mentioned forms, it would mean that they have been reprinted in

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something that he has, or that they are not counted among the above. We are inclined to think that he has them printed in some other publication than in their mentioned lacking form, except the missing 1911 Overland Monthly articles. It will be noted that the vessels were given to Sheshbazzar. This is another name for Zerubbabel, given him by the Babylonians in addition to his Hebrew name, even as they gave Daniel and his three companions Babylonian names in addition to their Hebrew names. That Sheshbazzar and Zerubbabel are one and the same person is manifest from the fact that under both names the founder of the temple is mentioned (Ezra 5:16; 3:8); and under both names the governor is mentioned (1:8; 5:14, 16; 2:2; 3:2, 8; 4:3; 5:2). 

Chapter 2 treats of the main leaders, of the families of those who returned from Babylon and of their offerings for the temple, typing the coming out from little Babylonian captivity of crown-retainers, of the main leaders, of the 60 divisions of the Levites and of the offerings that these would make. At the time of such comings out all the New Creatures were priests; only later the Levites appeared as such. V. 1 sets forth these matters, apart from the offering, in a summary, as the finished picture. The rest of the chapter gives the details, which we will now proceed to elucidate. It will be noted that v. 2 gives us 11 names, while Neh. 7:7 contains another, Nahamani, which the antitype proves to be correct. Zerubbabel, the governor, types J. as executive (e.g., as typed by Ithamar, the son of Aaron) as to Merarites and Gershonites, who as a whole, and that as distinct from the Little Flock, are the first and second groups of the 60 Levite groups, as we have seen in Vol. VIII, Chapter II. Jeshua, the high priest, represents J. as chief of the lecturers, or preachers (pilgrims), and writers, who as such is over the Kohathites. The other ten mentioned are Nehemiah (comfort of Jehovah, Menta Sturgeon), Seraiah (head, leader, of Jehovah, A.I. Ritchie),

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Nahamani (my comforted one, J. Hemery), Reelaiah (a reeling of Jehovah, H.J. Shearn), Mordecai (worshipper of Mars, J.F. Rutherford), Bilshan (talkative, I.F. Hoskins), Mizpar (number, C.E. Heard), Bigvai (gardener, Carl Olson), Rehum (merciful, R.H. Hirsh) and Baanah (son of affliction, R.G. Jolly). Of these ten, eight have been leaders of the eight subdivisions of the three Levitical groups; one, J. Hemery, of the British Societyites; and one, R.G. Jolly, of the good Levites. So far we note that the leaders of ten of the Levite groups and the executive and leading lecturer (pilgrim) and writer are mentioned. 

Moreover, in vs. 3-35 and Neh. 7:15, 24, 25, 28, are 45 other groups. The four sets of priests (vs. 36-39) representing the main leaders in various groups, the ten sets of Levites (vs. 40-42) representing the subordinate leaders in various groups, the 35 sets of Nethinim (vs. 43-54) representing auxiliary pilgrims and the 10 sets (vs. 55-57) of Solomon's servants representing the 10 groups of Epiphany friends, distributed in four continents, do not count as so many groups among the Great Company, but vs. 59, 60 give its three other groups. The following groups cannot, but individuals of them will show their Truth pedigree: Truth people Concordant Versionists, Rutherfordites, as distinct from antitypical Elishaites, and Kuehno-Sadlackites; for individuals of them will leave their reprobate leaders and movements controlled by these leaders. Thus 60 groups of Great Companyites or Levites are here indicated: 12 (v. 2)+41 (vs. 3-35)+4 (Neh. 7:15, 24, 25, 28)+3 (vs. 59, 60)=60. The three sets of unfrocked priests (vs. 61, 62) type the three sets of pilgrims, etc., that have been the leaders of the three groups of vs. 59, 60. These three sets of leaders will be cast off from leadership in these three respective groups. It will be noted that Ezra gives one group (Magbish) that Nehemiah does not give, and Nehemiah gives four that Ezra does not give. Some have tried to make these four different

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Nehemiah names the equivalent of four names in the Ezra list, because three of the two sets have the same numbers in them. This does not cover the difference in the numbers of the fourth set; moreover, two that are certainly different, "Elam" and "the other Elam," have the same number, 1254. Our view we believe to be better, because it shows 60 groups, which is in harmony with the pertinent Scriptures quoted in Vol. VIII, Chap. II, on this point. The totals in Ezra are: Of the men of Israel, 24,144; of priests, 4,289; of Levites, 341; of Nethinim and Solomon's servants, 392; of polluted priests, 652; all together, 29,818; according to Nehemiah: 25,406; 4,289; 360; 392; 642; totaling 31,089. These differences and that as stated by them as a whole, 42,360, are to be accounted for in part by adding to them the unnamed totals of the 12 leaders' followers (v. 2), by Ezra having a group not given by Nehemiah, the latter four not given by the former, and by copyists' mistakes. 

In addition to the 15 antitypical groups mentioned in the preceding paragraph, 12 in connection with their 12 leaders and the three whose pedigree is now in doubt, there are, as between Ezra and Nehemiah, 45 others mentioned. We now submit a list of 45 that we tentatively suggest as the antitypes of these 45 typical groups. This list may need some slight changes, but in the main it is, we believe, substantially correct: (1) The Thompsonites (the group that has recently usurped control of the P.B.I. organization); (2) the Dawnites; (3) Watchers of the Morning (Hoskinsites); (4) Bible Student Committeeites; (5) Berean Bible Instituteites (Australia); (6) Bolgerites; (7) Old Pathites (W. Crawford); (8) Lardentites; (9) Saphoreites; (10) Dagningenites or Basunenites (of Sweden); (11) Zion's Watch Towerites (of Denmark); (12) Kuehno-Sadlackites; (13) Lauperites (of Germany and Switzerland); (14) Freitagites (of France); (15) Kostynites; (16) Vorsteherites (Germany, etc.); (17) Zion's Messengerites; (18) Riemerites;

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(19) Heardites; (20) Edwardsites; (21) Elijah Voiceites; (22) Clemonsites; (23) Korahites (1908-1911 siftlings, etc.); (24) Harvest Bulletinites; (25) Logosites (Greek brethren); (26) Iconoclast Bible Students; (27) Universal School of Prophets; (28) Hawesites (England); (29) Anti-Sectarian Societyites (of Mexico); (30) Sacred Service Bureauites; (31) Oleszynskiites; (32) Kasprzykowskiites (of Poland); (33) Chomiakites; (34) Zabarowskiites; (35) Adam Rutherfordites; (36) Olson Olsonites; (37) Offstad Olsonites; (38) Gunther Olsonites; (39) Madras Tamil Bible Students; (40) Free Brethren (of Germany and Switzerland); (41) Senorites; (42) Kittingerites; (43) Brickerites; (44) Eagleites; and (45) Isolated Independent Ecclesias. We are as yet not able to identify all typical and antitypical groups as type and antitype with one another. 

In an address given Dec. 24, 1916, to the London Tabernacle ecclesia, J. (Tirshatha, v. 63), while speaking against speculating and accepting speculations as to new views, cautioned speculators and others not to partake (not eat) of new lines of thought until the Lord (Priest with Urim and Thummim) would speak through another special mouthpiece priest, and thus make known new things. The entirety of the Truth section of the Great Company and Youthful Worthies is typed by the 42,360 returned Israelites with priests intermingling in each group (v. 64). Mingling with these were also some who were tentatively justified and some not even tentatively justified (servants … maids … 7,337, v. 65). Some of these (200) have been zealous to tell (singing) out the Parousia Truth especially. The beasts of burden mentioned in vs. 66, 67 seem to type the providential helps that the Lord places at the service of the brethren who return from little Babylonian captivity. Their large numbers type the great number of such providential helps. The difference in the amounts of drams, darics, between the Ezra and Nehemiah accounts is to be harmonized as 

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follows: the words, twenty thousand and, fell out before the words, one thousand, in Neh. 7:70. The right translation of the last part of Neh. 7:70, as the present Hebrew text reads, is: 500 pounds of silver and 33 priests' garments; but the pure text evidently had 800 pounds of silver, which harmonizes the two accounts on the amount of silver, 5,000 pounds, given by all. That Zerubbabel did not give 530 priests' garments is evident from the fact that he and all the rest gave only 100 of them. The reading ought to be that he gave 33 priests' garments, which harmonizes the two accounts on the number of priests' garments as being 100 in all. Certainly, in the figures of Ezra 2 and Neh. 7 the copyists have made a considerable number of mistakes, which doubtless was due to decay and faded ink in the MSS. J. as executive (Tirshatha, Neh. 7:70) will have given 21 books or the equivalents of some of the 21 books not printed as books (21,000 darics), 800 magazine articles (800 pounds of silver), a refutation of the errors of 50 of the 60 Levite groups (50 basins) and 33 pilgrim authorizations (33 priests' garments) toward the Epiphany temple by the time his ministry is over. By that time all the rest of the leaders and certain nonleader individuals will have given 40 books or the equivalent of some of the 40 books not printed in book form (20,000 darics, 20,000 darics, Neh. 7:71, 72), 4,200 articles, including tracts, etc. (2,200, 2,000 pounds of silver) and 67 pilgrim authorizations (67 priests' garments) toward the Epiphany temple. And the main leaders (priests, v. 70), the subordinate leaders (Levites), meeting leaders (singers), workers toward outsiders (porters) and auxiliary pilgrims (Nethinim) will have been in their spheres of service (cities) and all the rest of the crown-losers and Youthful Worthies will have been in their sphere of service. 

We now will take up the study of Ezra 3. Just as the Parousia in its lapping into the Epiphany had ended and the Epiphany apart from its lapping into the Parousia had set 

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in, i.e., early in the Epiphany as such (seventh month, v. 1), the Lord's people came to the sphere of service as to the Truth and its arrangements (gathered … Jerusalem) to build the Epiphany temple. In point of time this was from Oct. 16, 1916, the day that Bro. Russell left Bethel for the last time, to Nov. 21, 1916, the day of J.'s first meeting with the British managers, when arrangements were made by J. (stood up Jeshua [savior, i.e., deliverer of the Great Company], Jozadak [Jehovah is righteous], v. 2) and the three managers (priests) as to his British pilgrim work, and of his first acting in Britain as the Society's special representative, executive (Zerubbabel … Shealtiel, [asked of God]), in conjunction with the three managers (brethren) who had certain executive functions in their separate offices. At the time all four of these were priests in the wilderness tabernacle sense of that word (though later three of these were revealed as Levites) and, therefore, were qualified to set up and did set up in teaching (builded) Jesus and the Church, as viewed in their humanity by non-priests, as the Altar of the Epiphany temple, for only upon that Altar is any sacrifice acceptable and manifested as burnt offerings acceptable to God (to offer burnt offerings), according to the Lord's Word (law of Moses). This Altar was built (set, v. 3) upon the fourfold foundation (bases) of the Word, Spirit, arrangements and providences of the Lord. And this was done in carefulness (fear), because enemies of the four principles (people of those countries) sought to work injury to that Altar and to that for which it stood, i.e., sacrifice. 

But in the previous chapter what the machinations of such enemies were was to some extent described. Upon that Altar the Lord's people did offer (offered) as executives, pilgrims, auxiliary pilgrims, evangelists, colporteurs, volunteers, sharpshooters, newspaper workers, extension workers, elders, deacons, meeting advertisers, conversationalists, etc.,

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their regular sacrifices, upon which God by Christ's merit manifested His acceptance (burnt offerings). This they did by faith in Jesus' sacrifice (morning, Num. 28:3-8) and in works of their own sacrifice (evening). In the sifting that occurred in connection with J.'s British building work, as shown in the preceding chapter, all the British brethren took their places as members of either the Little Flock, the Great Company, the Youthful Worthies, the tentatively justified or the Second Deathers, thus dwelt in antitypical booths during the antitypical Feast of Tabernacles (kept … feast of tabernacles, v. 4). During that antitypical Feast of Tabernacles (as in every other one) there was an ever decreasing amount (daily … by number … custom … every day required) of acceptableness manifested by God for Jesus' merit in the offerings of the people, as increasingly more of the people were manifested as in one or another of the non-Little Flock four classes mentioned in the preceding sentence. This is typed by a daily decrease by one in the number of the burnt-offering bullocks sacrificed during the 7 days of the typical feast of tabernacles (Num. 29:13, 17, 20, 23, 26, 29, 32). During J.'s British trip there was a continuing of the sacrifices manifesting Jehovah's acceptance of Jesus' sacrifice (continual burnt offering, v. 5) connected with cultivating the 12 chief graces (new moons) and all other features of Christian faith and practice (set feasts … consecrated), especially in matters of consecration (freewill offering). 

On Nov. 21, 1916, at J.'s first meeting with the British managers (first day … month, v. 6), such sacrifices (burnt offerings) as manifested Jehovah's acceptance of Jesus' merit were begun, and from then on were continued. But at that time the foundation of the Epiphany temple was not yet laid, i.e., the truths and their arrangements and the servants loyal to these of the Epiphany temple as such, especially in its Court aspects, were not established. These truths were the Parousia truths, and these arrangements 

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were the ways and means whereby God through that Servant ordained that His work should be done. No stressing of these two things and their loyal servants, especially not in contrast with revolutionisms against them, was made on Nov. 21, 1916, when J. and the three British managers began to arrange for J.'s pilgrim service toward the public and toward the brethren. Thus the sacrifices manifesting God's acceptance of Jesus' sacrifice began to be offered before any work at all was done as to the Great Company in the Epiphany temple. The brethren gave support (gave money, v. 7) to all laboring on the work (masons and carpenters). This support consisted, especially, of local ecclesias' arranging for public and parlor meetings, providing for the necessary meeting places, their announcement and advertisement, etc. In the public meetings more or less of hard (meat) and easy (wine) teachings, presented in the Holy Spirit of understanding (oil), were given to consecrated or consecratable outsiders (Zidon [fishers] … Tyre [rock]), to win them as such (cedar trees) from among the justified (Lebanon [white]) and the sinful rebellious world (sea) to come among God's people (Joppa [beautiful, or famous city]). This was done according to the word of our Lord (according … Cyrus), who at the time was in that phase of His kingdom which by force was displacing mystic Babylon's ways (Persia [horse sphere]). The second stage of the work of building the Epiphany temple was reached when (second year … month, v. 8) the time came for selecting new officers (Levites from 20 years …) for the London Bethel and the Tabernacle. This work was arranged for by J. as executive (Zerubbabel) and pilgrim (Jeshua) and by his main (priests) and subordinate (Levites) leader supporters, as well as by the rest of the qualified brethren (all … come … Jerusalem). Their election was, of course, though unknown to them, to advance the good work of building the Epiphany temple for and by the Lord (set forward … house of the Lord). 

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A. Kirkwood (Jeshua, v. 9; not the high priest, but the head of a Levite group), after being appointed assistant manager and secretary, and his supporters (sons) did their part to forward their charge in this work of erecting the true foundation, the Truth and its arrangements and their loyal servants. So did E. Housden (Kadmiel), as assistant manager and treasurer, and his supporters (sons). Their sphere of service was at Bethel for the general work there and throughout Britain. The six of the non-signatory elders (sons of Judah [praised], i.e., Hodaviah [praise Jehovah], of 2:40; J. Hemery is counted among the priests, main leaders, of v. 8) were the first of the Tabernacle elders to begin to work on the foundation, the Truth and its arrangements and their loyal servants, in the Tabernacle, in connection with the election of the ecclesia's officers (set forward the workmen). Later the six repentant elders (sons of Henadad [grace of the Mighty One]) and their supporters (sons … brethren) joined in this good work of laying as a foundation of the Epiphany temple the Truth and its arrangements and their loyal servants. Great insistence was laid upon everything about Bethel and the Tabernacle, and impliedly in all the other British churches, being done and on everyone being in harmony with the Truth and its arrangements. These principles and servants were on all sides stressed as the foundation of the building in Britain (builders … foundation … temple of the Lord, v. 10). 

Upon this foundation the elders (priests) were as such by their election invested with their powers (apparel) and the message of the high calling and restitution (trumpets), and subordinate meeting leaders (sons of Asaph [gatherer], singing Levites) were furnished with Berean studies (for the antitypical singing) and the Manna (cymbals) for testimony meetings, even as Bro. Russell had arranged (after … David). These led their meetings (sang, v. 11) in the order designated by the ecclesia (by course), in holding up 

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(praising) the attributes of God and in gratitude (giving thanks) for His continual goodness and mercy (good … mercy … ever) toward His people (Israel). This course of founding the Epiphany temple (that it was the foundation of a new temple was not understood by the participants) upon the Truth and its arrangements and their loyal servants, and of conducting the services by those in harmony therewith (praised … foundation … was laid) won the hearty approval of the brethren (all … shouted). However, not all rejoiced. The enemies of this work, some of the British leaders (priests … chief … fathers … ancient men; literally, ancients, i.e., elders, v. 12) who desired the old corrupt ways (the first house, i.e., when corrupted in its later times), saw the work go on (foundation … laid before their eyes) with sorrow, e.g., H.J. Shearn, W. Crawford, F.G. Guard, Sr., etc. (wept with a loud voice), while the great bulk (many) of the brethren greatly rejoiced (shouted … joy). But the joy (noise [literally, voice] … joy, v. 13) over the victory of the Lord's Truth and arrangements and loyal servants as a foundation of the Lord's people was so great that the sorrow of some could not be heard as a separate thing from it, i.e., the bulk heeded not this sorrow (not discern … shout … from … weeping). The declarations of the faithful were heard throughout Britain (shouted … loud … noise [voice] was heard afar), where comparatively slight heed was given the sad claims of the clericalists. This symbolic voice of joy was especially heard at the conclusion of J.'s address on the clericalists' evils, Feb. 18, 1917, and, among other things, expressed itself in a unanimous vote of thanks, appreciation and confidence for his work, as its import was reported from church to church. 

Ezra 4 will now engage our attention in the small antitype. In the large antitype, as proven by the Parallel Dispensations and suggested above, Zerubbabel types and parallels Marsiglio, both of whom did parallel things exactly

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1845 years apart; 537 B.C. and 1309 A.D. and 522-518 B.C. and 1324-1328 A.D. Apart from the parallel Zerubbabel as the temple builder in the largest sense of the type represents our Lord, the Builder of the Church as God's Temple. But our study passes these large antitypes by and concentrates itself on the small antitype. Those who opposed the work of conforming the foundation of the Epiphany temple to the Parousia Truth and arrangements and their loyal servants were enemies (adversaries, v. 1) of the leading brethren (Judah) and the led brethren (Benjamin). These at first were H.J. Shearn, W. Crawford, F.G. Guard, Sr., and their supporters. On learning (heard) what was going on in this work, they desired to cooperate therein (let us build with you, v. 2), but according to their ideas as to how the work should be done (we seek your God … sacrifice unto Him). Their acts, not words, showed that Satan (Esar-haddon [sharp restrainer]) set them into a sphere antagonistic to the Truth and its arrangements and their loyal servants (brought us up hither). Their request they made to J. and his main supporters (Zerubbabel … chief of the fathers, v. 3). Seeing that they desired other than the Truth and its arrangements and their loyal servants as a foundation to the Epiphany temple, J. as executive and pilgrim (Zerubbabel and Jeshua) and his main supporters (chief of the fathers) in the work of God's true people (Israel) declined by word and act (nothing… to build). This declining stretched over a considerable period of time, as is evident from the description given of it from another standpoint in the preceding chapter. Had the above-mentioned been in harmony with the proper building as the Lord directed (as Cyrus … commanded us), their cooperation would have been welcome; but they set themselves against such building, and wanted their own kind done. Hence by word and act they were informed that only builders in harmony with the Divine purpose therein would be 

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permitted to participate (ourselves … build). Then those dominated by clericalism, textbookism, sectarianism, absolutism, etc., in their leaders (people of the land, v. 4) put all sorts of obstacles in the way of the leading brethren (weakened … Judah) and caused them much trouble in their work (troubled … building). They engaged advisers (hired counsellors, v. 5) to undo or impede the work, which continued a long while (all the days of Cyrus … until … Darius). 

Some explanations are here needed on the Ahasuerus and Artaxerxes of vs. 6, 7. Nominal-church writers claim that the Ahasuerus of v. 6 is the Xerxes who reigned over Persia from 484 to 474 B.C. and that the Artaxerxes of v. 7 is the Artaxerxes who reigned over Persia from 474 to 425 B.C., and who commissioned Ezra and Nehemiah in 468 and 455 B.C. respectively. This cannot be true, for the letter of the Artaxerxes (vs. 23, 24), which stopped the building on the temple shortly after its foundation was laid, and just as the Jews were about to start work on the superstructure, was written about 13 years before 522 B.C., when Darius commanded that the work on the temple be renewed (Ezra 6:1-12). Hence this letter was written about 40 years before the Artaxerxes who reigned from 474 to 425 B.C. was born, who, accordingly, is not the Artaxerxes of vs. 7-24. The Artaxerxes who reigned from 474 to 425 B.C. did command Ezra, 468 B.C., to do some building, i.e., repairs, on the temple (Ezra 7:27), for which reason his name in Ezra 6:14 is associated with that of Cyrus and Darius as commanding the temple to be built. A word on the Ahasuerus of v. 6: That the Ahasuerus of Esther is not the ten-years reigning Xerxes (484 to 474 B.C.), despite the nominal-church writers' claim, is evident from the fact that Ahasuerus, Esther's husband, reigned at least 13 years, yea, much longer (Esth. 3:7, 13; 9:15–10:1-3). Hence he was not the Xerxes of 484-474 B.C., who reigned but ten years. He was doubtless the 

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Artaxerxes of 474-425 B.C., who had Esther as his wife and Mordecai as his prime minister, which will account for his friendliness to the Jews, among other ways, in sending Ezra and Nehemiah as governors to Judah to prosper the Jews. 

That the Ahasuerus of v. 6 cannot be the ten-years reigning Xerxes (484-474 B.C.) is evident from the fact that the latter was born 519 B.C., three years after the rebuilding of the temple set in, while the Ahasuerus of v. 6 received the letter there spoken of before the work on the temple was stopped, which was about 536 or 535 B.C. Accordingly, this Ahasuerus and the Artaxerxes of vs. 7-24 received their letters from about 536 to about 535 B.C., while Cyrus was yet king of Persia. How, then, can they be called kings of Persia? Perhaps the following is the explanation: Inasmuch as Belshazzar is called king of Babylon (Dan. 5) while acting as the vicegerent of Nabonidus, his father, the real king, and Darius the Mede (Dan. 5:31; 6; 9:1) is called king of Persia while acting as Cyrus' vicegerent, and inasmuch as Cyrus, the real king, was frequently absent in war, he likely appointed each one of these two as vicegerent during his absences on two of his many military campaigns. Indeed, there is reason for believing that the Ahasuerus of v. 6 is Darius the Median, or Mede, of Dan. 5:31; 9:1, and that Ahasuerus was his family name, while Darius was his first name. These things will harmonize all the involved facts of the case. 

The mischief-makers in Britain wrote to J.F.R. (Ahasuerus [lion-king, or king of heroes], v. 6), who was at that time a special representative of the Board, which was Jesus' (Cyrus) representative in the Society, very soon after his election as president (beginning of his reign), which resulted in J.F.R.'s cautioning J. and through him his supporters (Judah and Jerusalem) to move carefully, but which indicated no dissent from his work. Accordingly, Ahasuerus types J.F.R. as friendly to J. and his work. Artaxerxes (son

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of the great king, v. 7) represents him as becoming and being inimical to J. and his supporters, and that while J.F.R. was a special representative of the Board as the representative of Jesus. At the instigation of their supporters (their companions, or societies—margin) F.G. Guard, Sr. (Bishlam [in peace]), W. Crawford (Mithredath [consecrated to the sun's sons, i.e., stars]) and H.J. Shearn (Tabeel [goodness of God, same in meaning as Tobiah, goodness of Jehovah, his equivalent type in Nehemiah]) wrote letters, which were not Little Flocklike, true (Hebrew), but Great Companylike, false (Syrian), and which were falsely (Syrian) interpreted. It was through these letters that J.F.R.'s opposition was first stirred up. But it was greatly increased by the letters of J. Hemery, the chief manager (Rehum [merciful], the chancellor, v. 8), two of which appeared in Harvest Siftings, which, while seeming to be merciful (Rehum), contained 71 falsehoods, and the I.B.S.A. secretary, H.J. Shearn (Shimshai [sunny], the scribe). Just as the typical letter was full of falsehoods, e.g., that the Israelites were building the city of Jerusalem, whereas they merely built the temple, so was the antitypical letter—the totality of the managers' pertinent communications. 

Their Great Companyish falsehoods are typed by the fact that the letter was written in Syriac, i.e., Aramaic, not in Hebrew. These were supported by nine classes, of whose course the Lord disapproved: Dinaites (judges, v. 9), those of the members of the investigative committee who, in spite of finding in J.'s favor, at J.F.R.'s and J. Hemery's denouncing J. as a fraud, took the side of those two, as their letters in Harvest Siftings show; Apharsathchites (dividers), those who worked divisions in the British Church; Tarpelites (large ones), those pilgrims and auxiliary pilgrims who partisanly took the side of J.F.R. and J. Hemery after they learned of their opposition to J.; Apharsites (renders), the sifters; Archevites (delayers), J.F.R.'s 

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and J. Hemery's British lawyers, who delayed matters, to win the suit; Babylonians (confusionists), those who mixed Truth and error, as not a few did in Britain, especially along the line of textbookism; Susanchites (lily ones), the Bethelites; Dehavites (villagers), sectarians; and the Elamites (age, elders), clericalists. Supported in their misrepresentations by these nine classes, who were disapproved by God, J. Hemery and H.J. Shearn wrote the grossly misleading pen products of which J. Hemery's two pieces in Harvest Siftings are samples. These and other associates (rest of the nations, v. 10) were put into the condition (Samaria) of opposing the Lord's priestly work on the Epiphany temple by Azazel (Asnapper [great prince], the same as Esarhaddon). They professed great loyalty (thy servants, v. 11) to J.F.R. (Artaxerxes). 

They misrepresented the temple building work as the building of a separate religious government (city, v. 12), e.g., that J. plotted to seize control of the British work and to publish an oppositional English Tower (building the rebellious and bad city), and was making considerable progress therein (walls … foundations), which misrepresentation they set forth as being intended to break away from the headquarters at Brooklyn (not pay toll … revenue, v. 13). The two (with W. Crawford cooperating), who were caught redhanded as concocting the scheme (see Vol. VI, Chap. I) that was a rebellion of the character which they misrepresented J.'s and his colaborers' work to be, then with hypocritical unctuousness represented themselves in this matter to be animated by loyalty to the Society, to which they claimed to be indebted for its supporting them (v. 14). They referred to real past siftings as of the same character as the work of J. and his supporters, asking J.F.R. to examine and compare them with it (v. 15). They then indicated that if J.'s and his supporters' work were not stopped, the Society would lose its British field (v. 16). We are not 

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to understand that all these thoughts were sent at one time in the antitype, for the type sums up the whole of the correspondence in one letter, whose antitype consisted of a long-drawn-out correspondence. Their letters were of the character that would arouse the envious opposition of a power-grasper like J.F.R. (the king, v. 17). 

His pertinent letters to J. Hemery, H.J. Shearn, etc., stretching over a considerable time, are typically summarized in vs. 18-22. He stated that he had given attention to their letters (the letter … read, v. 18). He professed to have studied (search … made, v. 19) the siftings of the Harvest as rebellions (city … insurrection … rebellion … sedition … therein), that these siftings were led by able men (mighty kings, v. 20), who held sway over many (countries), and received support from them (toll … paid unto them). He then commanded that no further progress be allowed to the misrepresented work of J. and his colaborers (cause … cease … city [?] be not builded, v. 21), unless he should say so (another commandment shall be given from me). He cautioned them not to fail in doing his command (heed … fail not to do this, v. 22). He considered the work damaging to him and the Lord (Cyrus), whom, as represented in the Board, he, its executive, represented in a certain sense (why … hurt of the kings). Thus the work was ordered to be stopped, under gross misrepresentation as to what it really was, which misrepresentation J.F.R. believed. The charge was that it be not allowed to proceed. The work already done was not undone, either in the type or antitype, though J.F.R. sought to undo it to the extent of reinstating the two mismanagers, who, however, would not submit to J.'s Bethel arrangements, i.e., that J. Hemery be the directing manager, and, therefore, left Bethel as managers shortly after returning there as such, and to the extent of seeking, but in vain, to persuade the Tabernacle ecclesia to elect the two as elders. One of the misrepresentations was

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that J., who dismissed them as managers, had dismissed them as Secretary and Treasurer of the I.B.S.A. corporation, which he never did, nor intended to do, as that could be done only by the I.B.S.A. shareholders; another was that he dismissed J. Hemery a dozen times in one day, and a third was that he presumed to dismiss the six signatory elders after their repentance and reelection. 

As the antitypical correspondence was a long-drawn-out affair in various stages, so was the stopping of the work a long-drawn-out affair in various stages, but in each stage the pertinent part of the correspondence preceded the corresponding part of stopping the work. The first feature of the command to stop the antitypical work was J.F.R.'s falsely denouncing J.'s work as "absolutely without authority" and the second, his usurpatorial recall of J. The latter's response was a week's cessation therefrom, while he was under the misimpression that J.F.R. had the right to recall him. It was J. Hemery who immediately (in haste, v. 23) forwarded J.F.R.'s absolutely-without-authority cable and recall cable to J., and at Bethel for a week treated J., to use his own words, as a "discredited representative of the Society." On receiving the first of these two cables, J. Hemery acted out its intent, immediately cabling to J.F.R., among other things, "I resist [him] as your representative." Seeing on March 6 (J. received the recall cable, Feb. 28) that J.F.R. had no right to recall the Board's representative without the Board's order, which J.F.R. usurpatorially presumed to do, J. resumed his work as special representative, which led to certain struggles, in part described in Vol. VI, Chap. I. The outcome of it all was a final stoppage of the work in Bethel by force (force, v. 23), through J. Hemery's guards in Bethel, and by power, through his, W. Crawford's, H.C. Thackway's and others' denunciations of J. in the Tabernacle, where he was by J. Hemery, who had charge (power) of J.'s pilgrim work, refused an opportunity to speak. Indeed, 

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these (Rehum … companions, v. 23) hastened (in haste) to the sphere of the Truth work and arrangements (Jerusalem) against the servants of the Lord (Jews) and made them "cease by force and power." Thus the work of building the Epiphany temple, for its Great Company aspects especially, could proceed but very little, if any, beyond the foundation (ceased … house … Jerusalem, v. 24) until the time Jesus (Darius) caused the Board as His representative in the Society in its majority to see matters aright. But that foundation was laid firmly, i.e., that the Lord's people must work in harmony with the Parousia Truth and its arrangements and their loyal servants. Despite the years' long efforts of power-grasping and usurping Great Company leaders to ignore that foundation, and to build another temple on another foundation, the foundation that was laid in Britain will remain, and upon it will come every group of the Great Company, and become a part of the Epiphany temple. Various groups of the Kohathites have built upon that part of the foundation implied in the expression, the Lord's arrangements, and many of them have built on that part of it implied in the expression, the Parousia Truth. And some of the other Levite groups, e.g., the Dawnites, the Hoskinsites, etc., are feeling their way back toward the Parousia Truth and its arrangements as a foundation; and before long, thanks be to the Lord, all of them will do so in harmony with their loyal servants. 

Next Ezra 5 will engage our attention. While the foundation of the Epiphany temple was laid in Britain, the preliminaries toward beginning the superstructure were made in America, which work began about May 1, 1917. After J. found out that his protest and his two petitions were by J.F.R. not allowed to come before the Board, he gave them to the three Board members who had not yet seen them, i.e., J.D. Wright, I.F. Hoskins and R.H. Hirsh. He discussed them from time to time with all three, and by about June 1 

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convinced the last of them, J.D. Wright, of their correctness. Later on he convinced A.N. Pierson of the correctness of these. Thus 5 of the 7 Directors took J.'s view on the situation. J.'s part in this preliminary work of arousing the Board's majority to the real situation is typed by the prophesying of Zechariah (remembrance of Jehovah, v. 1), the son of Iddo (time, or timely). Then the 5 Board members (Haggai [festive]), one after another, agitated the matter among themselves until they had gotten themselves a unit on the matter of making the Church work (neither they nor J. at the time understood that the work that they were doing was an erecting of the Epiphany temple) conform to the foundation laid down for it in Britain. The Directors also discussed the pertinent points with certain other reliable brethren. These discussions were the antitype of Haggai's and Zechariah's prophesying. Presently these matters were told to still other sympathetic leading brethren (Jews that were in Judah and Jerusalem), and the message of these was God's mind and work on the subject (in the name … God). Like other antitypes these were long-drawn-out matters. In his Bible-expounding capacity in this transaction J. is represented by Zechariah; in his executive capacity, by Zerubbabel (v. 2) and in his being the leading priest therein, by Jeshua. In all three of these capacities he aimed at conforming (build the house) the entire work to the foundation already laid, an insistence on the general work's being done, not only in harmony with the foundation, but according to the charter and will as respects the sphere of the Truth and its Spirit (Jerusalem). This led to an attempt to correct the injury to the work done through J.F.R.'s unauthorized meddling in the British work of the Board's representative, J., first through a review of that work by the Board, which J.F.R. violently opposed, then compromised on four of the Board members at Bethel to conduct the investigation; for J. had gotten the four to sign a petition for a Board meeting to

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examine the British matter, which petition J. handed to J.F.R., June 14, 1917. This apprized him (Tatnai [gift, bribe, v. 3]), his special helper, W.E. Van Amburgh (Shethar-boznai [star of splendor]) and their supporters, of what was going on, and they demanded to know by whose authority the work went on (Who hath commanded you?). 

The Directors and J. answered by a question put by their stand, Who has the right to direct the work of the Society, the Board, its controller, or J.F.R., the Board's representative as executor? (What are the names [office powers] … make this building [literally, build]? v. 4). These, being the Board's majority, by right stood for the Board. That being the case, they as such had the legal right; and J. being the Lord's appointed executive for the building purpose, of course, together they had the right to build this Epiphany sanctuary. So this building work was sanctioned by Divine and human law. But this matter of right was the point of dispute, which involved the validity of J.'s British work, as well as what was being then done in America, and, therefore, could be decided for the Board by an investigation only. But until this investigation could be made God watched over the pertinent matters so that the building could go on (eye of their God … not … cease, v. 5), until the Lord by the Directors made the investigation and gave their report (matter came to Darius … returned answer). J.F.R. (Tatnai, v. 6), W.E.V. (Shetharboznai) and their division-making co-workers (Apharsachites [dividers], v. 6), by the Board's accepting J.F.R.'s contention that the whole Board do not examine the question, but that the four Directors do so, sent word (letter, v. 7) to the Board as Jesus' (Darius) representative to investigate through its committee the British matter and its aftermath in America. 

For this investigation the Board's minutes, the reports of the British investigation committee, etc., were given the Board committee by J.F.R. and W.E.V., which were 

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what constituted the antitypical letter. (Additionally J. gave it a five hours' report on his British work.) This antitypical letter implied that a great work was going on (with great stones and timber, v. 8), that its builders were asked on whose authority they built (who commanded, v. 9), and what the office powers of the leaders (chief, v. 10) were. The materials for investigation given the four also implied that the builders claimed to be doing the Lord's work (servants of God, v. 11), that they were continuing the temple of God which our Lord built (a great king of Israel builded), which fell into ruin (destroyed, v. 12), because of sins that provoked God (provoked … unto wrath), at the hand of Satan (Nebuchadnezzar) in Little Babylon, resulting in God's people going into a little Babylonian captivity (carried … Babylon; in the Smallest Miniature Oct. 30, 1916, corresponds to 539 A.D.). The genuineness of J.'s credentials, dictated Nov. 10, 1916, and signed and sealed the next day, according to the British Investigative Commission's findings, proved that by the Board, Jesus (Cyrus, v. 13) using it as His hand, the building work had been authorized to go on, and was made the justification of J.'s work by the reports furnished the four, and by the materials given the four for their investigation. These reports showed that these builders claimed that they were given the true teachings (vessels, v. 14) to preserve for the temple (v. 15), according to J.'s credentials, after bringing them out of little Babylonian captivity, and that these were by those credentials given into J.'s charge (Sheshbazzar [i.e., Zerubbabel], v. 14). Finally, these reports stated that the builders said that J. laid the foundation of the work in Britain, but that the work was not yet finished (v. 16). Thus the various materials that J.F.R., W.E.V. and their sifting associates put into the hands of the Board's committee for their investigation gave the committee a fairly accurate description of the British work; and the main materials so put into the committee's hand, as the antitypical letter, consisted of the 

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reports of J.F.R.'s investigative commission, which decidedly favored J.'s British course. Hence the accurate description of the true situation and claims of J. and his colaborers in the typical letter. Hence J.F.R., W.E.V. and their associates, by furnishing such materials for investigation, asked that there be an investigation into the full facts connected with J.'s powers, commission and British work (search … treasure house … decree … of Cyrus … build this house … Jerusalem, v. 17). They thus also asked for a report on the results of the investigation (king send his pleasure … matter). 

We now come to the study of Ezra 6. The Board, as Jesus' (Darius, v. 1) hand, ordered (made a decree) the investigation (search) into J.'s credentials, commission and British work. The committee investigated especially J.'s commission in the record of the pertinent acts of the Executive Committee (house of rolls), wherein the powers (treasures) of the Board lodged (laid up) in this matter, in the Board's domain (in Babylon). The committee found the minute (Achmetha, or Ecbatana, i.e., in a coffer; see margin; v. 2) of the Board (palace … province of the Medes [earthly hand of Christ]), to be the authorization of J.'s British work. It also found that the Executive Committee in carrying out the Board's authorization arranged to give J. credentials (a roll; Vol. III, 412-414). The antitypical roll's being in the antitypical coffer implies that what the Executive Committee did in carrying out the Board's authorization was impliedly included in that authorization, i.e., that the giving of J.'s credentials was the Board's act. The powers given J. in the credentials were by the Lord given him through the Board as Jesus' (Cyrus … made a decree, v. 3) representative acting in the Executive Committee. From the standpoint of the Lord, the real Giver of those powers, these invested J. with the office of superintending (i.e., executive work), as the Lord's eye, hand and mouth, the erection of the Great Company and Youthful Worthies as the Court of 

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the Epiphany temple. That this is true can be seen from the specifications in vs. 3, 4: It was to consist in its Court buildings of the Great Company and Youthful Worthies divided into 60 groups (height … breadth thereof threescore [60] cubits), which will be subdivisions of three main divisions (three rows of great stones [corresponding to the Gershonites, Merarites and Kohathites], v. 4), which three main divisions would compose one new class (a row of new timber). Further, the Lord designed these credentials to imply that the Epiphany temple (house of God) be built as one wherein service (sacrifice) could be rendered the Lord, and to imply the charge that its foundations, the Parousia Truth and its arrangements and their loyal servants, be strongly made. All these things are implied according to the Lord's intentions in J.'s credential-given executive powers. 

In J.'s being authorized, as his fourth power, to be "also the fully accredited representative of the Society to lecture on and teach the Bible and to preach the Gospel in any country of the world," the Lord gave him the authority to bring forth from the Bible the Epiphany Truth and to refute every little Babylonian error that Satan would attach to any truth (golden and silver vessels … Nebuchadnezzar … brought to Babylon, v. 5), and restore it to its original purity (brought again … Jerusalem … in the house of God). This made him the Epiphany messenger in a worldwide teaching ministry. All these powers are implied in the credentials, and were by the Lord intended to be given to J. The report of the Board's committee set forth these credentials as genuine; for A.I. Ritchie, its leading member, also a member of the Executive Committee that as the Board's agent gave J. these credentials, knew that they were bonafide. J.F.R.'s envious and self-interested denial of their genuineness is contradicted by every fact connected with their giving, by J.'s 3½ months' exercise of them as bonafide and by J.F.R.'s cooperation for 3½ months in such exercise. In a later chapter it will be Biblically shown that it was his

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unholy ambition and envy that made him repudiate J., his credentials and his credentials-sanctioned work. The five members of the Board (A.N. Pierson later joining the four) maintained their genuineness, as their report shows; but as the Board's compromising resolution shows, for policy's sake they did not do so with sufficient positiveness. This feature of their actions is omitted in the type, which passes from the committee's report to what the five did after the four were ousted. The five were by God counted as the majority of the Board and thus the real Board until the election, Jan. 1918, as the Smallest Miniature shows. Their pertinent declarations after the four's ousting are set forth typically in vs. 6-12. 

The Lord in the Board's letter to the Church dated July 27, in Light After Darkness, in Facts For Shareholders and in some of their oral utterances warned J.F.R. (Tatnai, v. 6), W.E.V. (Shetharboznai) and their division-making supporters (Apharsachites) to refrain from interfering with the work that (unknown to them) was a building of the Epiphany temple (be ye far from thence). Indeed, the report on J.'s credentials, commission and British work implied the same charge to refrain from such interference. But it was emphasized (let the work … alone, v. 7) by the part that the five took in the movement of "the Opposition," which emphatically, by repudiating J.F.R.'s, W.E.V.'s, etc.'s, revolutionisms against the charter and will of Bro. Russell, was a forbidding of them to interfere with the work of building the temple, which was carried forward by the Opposition's work under the leadership of J. (governor), the five Board members and F.H. McGee (elders of the Jews) in their preachings, letters, conversations and writings. Jesus by the five Directors (I, v. 8), as the Board's majority, and thus the rightful controllers of the work, as it affected the Society as such, decreed that J.F.R., W.E.V., etc., yield the things needful to the work led by the above-mentioned seven brothers (elders of the Jews), as out of the 

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powers of the Board's majority (king's goods), whatever service (tribute) they needed for the work. How was this service rendered? By the revolutionists' making a division whereby they had to yield up to the seven many of the revolutionists' former supporters, who became supporters of the seven, and rendered them service (tribute) that they would have rendered the Society, had the revolutionists not made the division. This, of course, furthered the work that the seven led (they be not hindered). In a similar sense the revolutionists were by Jesus through the five Directors required to yield to them the sacrifices, etc., needed for the service of the Epiphany temple, i.e., the memorials of the sacrifice of Jesus (bullocks and rams, v. 9) and the sacrifices of the Church (lambs), which were withdrawn from the revolutionists' uses, and were devoted to the good of the Epiphany temple, all of these being indicated by God as manifesting the acceptableness of Christ's sacrifice (burnt offerings). They were by the Lord through the five required to yield to the opposition hard Bible teachings (wheat), Bible passages (salt), easy Bible teachings (wine) and the Lord's Spirit of understanding (oil), a thing that the controversies of that time occasioned. This was required of them by Jesus through the five, according to the Word (according to appointment) on matters of leaders (priests) in the sphere of the Truth and its arrangements (Jerusalem). This was required without fail daily (given them day by day without fail). How did the revolutionists do this? By their opposition to the right and by their mistakes and errors these things all were yielded to the so-called "Opposition," because their evil acts turned brethren who had these privileges, truths, etc., away from the revolutionists' side to the side of "the Opposition," which made the revolutionists give them up to "the Opposition." The Lord's intent through the five Directors by this requirement was that acceptable sacrifice (sacrifices of sweet savors, v. 10) be offered to God, and that the brethren pray for the preservation of the 

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Directors, as God's representatives in the Society and their helpers (pray … king … sons). 

Furthermore, the Lord through the five Directors forbade anyone's altering these matters (alter, v. 11) on pain of his position's (house) being refuted (pulled down) and by its own materials of thought his being publicly set forth as an evil-doer (hanged thereon). This He did by their threatening an exposure of the matters at controversy between them and J.F.R., W.E.V., etc. While the type does not show the carrying out of this threat, since it designs to show how these had to yield up the above-mentioned things, yet we know that the revolutionists did try to alter these matters and received the tearing down of their theories on whose materials they were publicly proven evil-doers, e.g., taking J.F.R.'s view that the directors had to be annually elected, and, if not, their office was vacant, it was thereby proved that he would not have been a director at the time of the 1917 election, because not annually elected, and hence he could not have been elected as the Society's president, since, according to his view, he was no director, and the charter required that only directors be elected officers of the Society. Thus a scaffold was erected from symbolic beams of his own symbolic house, his theory of the situation; and he was symbolically hanged thereon, i.e., publicly proven to be an evil-doer. And his symbolic house, his theory of the situation, was made a symbolic dunghill, i.e., proven to be corrupt refuse (house … dunghill). Finally, the Lord Jesus through the Directors by their pertinent work, not in words, prayed that God destroy (God … destroy, v. 12) Satan and the fallen angels (kings) and those wholly given over to them, Second Deathers (people), who would persist (put their hand) in efforts to alter the determined things (alter) and to destroy God's temple (destroy this house of God), which is in the sphere of the Truth and its arrangements (Jerusalem). These things He uttered as antitypical Darius through them, the Board acting as Christ's hand in Society matters

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(I, Darius … decree), as He also desired the work to be done quickly (done with speed). 

And the course that J.F.R. (Tatnai, v. 13), W.E.V. (Shethar-boznai), etc., took made them give up to the builders, the so-called "Opposition," the very things (mentioned above) that the position and acts of the Lord by the five Directors required (according … Darius … sent … did). This was done speedily (did speedily). Shortly after June 20, 1917, it became known in Bethel that there was trouble between the four Directors and J.F.R. over the British matter and over his usurping controllership over the Board. J.F.R.'s, etc.'s, divisional course in Bethel in this situation, his (allegedly) ousting the four Directors, his evicting first J. and then the four Directors from Bethel, his letter to the class secretaries of July 18, his circulating Harvest Siftings, his campaign of defamation and misrepresentation against J. and the four Directors, his straw vote campaign, his course as to the election—one and all turned many from him to the side of the symbolic builders. And thus he and his supporters gave speedily to the builders these as sacrifices, and what they had of the Spirit, Word, etc., for the good work, even as typed in vs. 8-10. The leaders (elders, v. 14) of the faithful (Jews) worked on. They were helped (prospered) through the oral and written teachings (prophesying) of the five Directors (Haggai the prophet) and J. (Zechariah), the latter giving the meat in due season (Iddo [seasonal]), e.g., The Last Related Acts of Elijah and Elisha, Calls, Siftings and Slaughter-Weapons, That Evil Servant, The Foolish And Unprofitable Shepherd, etc. And they brought the work to a completion (finished it), according to the Lord's Word (commandment of the God of Israel), the charge of Jesus (Cyrus) acting in the Board to J. in his credentials and the proper stand of the five Directors as representatives of Jesus (Darius), as later J. as Ezra's antitype repaired matters at the Lord's charge (Artaxerxes). 

The work on building the superstructure of the typical 

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temple lasted from the 24th of the 6th month (Elul) of Darius' 2nd year (Hag. 1:14, 15) to the 3rd day of the 12th month (Adar) of Darius' 6th year (v. 15), i.e., 4 years, 5 months and 8 days. This time seems to type the entire time of developing the Great Company and Youthful Worthies as the temple's Court into their 60 groups, a thing that seems to have come to a beginning of an end in Dec., 1937 to Feb., 1938, when the 60th group appeared in its leaders. It seems that in principle at each of the 60 groups' taking and keeping a right stand against erroneous opponents, its building into the temple is finished, the type ignoring their various aberrations as no part of the picture, but symbolizing their cleansing (vs. 19-22). The first group of the unorganizational Great Company and Youthful Worthies which began to come into the temple's Court superstructure was the manifested Sturgeonites and Ritchieites, beginning in Jan., 1918. The dedication of the temple and the court in its beginning (v. 16) seems to represent the separation, in the sense in which it began, June 27, 1917, as between J. and J.F.R., as respective representatives of the Little Flock and the Great Company, and proceeded in these two forms in the sense that it affected other crown-retainers and crown-losers who sided with the four Directors and J. (beginning about July 5 and showing itself markedly from July 17, 1917 onward) and the manifested crown-losers as antitypical Elisha who sided with J.F.R. Those crown-losers who sided with the Board's majority, and who from fear of the effects of J.'s unpopularity more or less held aloof from J., especially after Harvest Siftings appeared, for the most part later at various times in various movements became manifest as parts of the Court. At this separation all New Creatures faithful to the Parousia Truth and arrangements, the charter and will, and to the four Directors and J., came into apartness unto the Lord as the Holy (dedication, consecration) in the conditions then prevailing, as the Elishaites came into apartness as the first part of the Court. The main

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leaders (priests) and subordinate leaders (Levites) rejoiced (with joy) that they could take their stand on the true principles involved in the controversy as the Holy (kept the dedication). In principle the same thing was repeated in the others of the 60 separations. 

At that separation in 1917 the main leaders (priests), subordinate leaders (Levites) and the others (children of Israel) made large sacrifices of burnt offerings (100 bullocks, 200 rams and 400 lambs, v. 17), whereby God manifested His acceptance of Christ's sacrifice, first in the ministries of the crown-retainers among them done for the Epiphany temple, and secondly in the ministries of the unmanifested pertinent crown-losers done for the Epiphany temple. The pertinent sacrifices of the crown-retainers then made were very large, as sharing in the antitypical second Sin-offering for the world (sin offering for all Israel, twelve he goats). These had to sacrifice their former spheres and forms of service and the fellowship of many an one near and dear to them, and to bear much reproach, innocently, as wrong-doers. As the Little Flock leader and as executive and main teacher in this matter, J. suffered and sacrificed the most of all for his stand for Truth and righteousness. Of popularity among Truth people he sacrificed more perhaps than any other Truth servant throughout the entire Age, though others suffered more of such loss than he from non-Truth people. But all the crown-retainers, whether they remained with, or left the Society at that time, sacrificed much, and among these were members of all the 12 tribes of Rev. 7 (according to the number … Israel). These things were done in the other divisions as each came into existence. 

At these separated brethren's organizing ecclesias, they elected elders as main leaders (they set priests in their divisions, v. 18) and deacons as subordinate leaders (Levites in their courses) for their ministries (service of God) in the sphere of the Truth and its arrangements (Jerusalem), according to the Lord's Word (as … in the book). This also

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was done in the case of each of the others of the 60 divisions. These brethren kept the antitypical Passover, partaking of justification and sharing in consecration (passover … 14th day … first month, v. 19), as this was also done in each of the others of the 60 divisions. The purging of filthiness of flesh and spirit is something that will take place in all 60 groups shortly, as a contemporaneous work of all of them (purified together, v. 20). It will occur in the main leaders (priests), the subordinate leaders (Levites) and in the rest (children of the captivity); and all will in faith appropriate the merit of Jesus (killed the passover) to cover their unwilling faults (for all). We have for years looked longingly forward to this cleansing. All these New Creatures (children of Israel … out of captivity, v. 21) and all the Youthful Worthies (all separated … filthiness of the heathen) will in this cleansed condition feast on Jesus' merit (did eat). Henceforth they will live the consecrated life, enjoying its privileges, with joy (kept the feast … seven days with joy, v. 22); for the Lord made those who were severed from the Society rejoice (Lord … joyful), by making Himself in the four Directors helpful to them (heart of the king … unto them), and that to strengthen them in the Lord's work (strengthen … work). The same thing has been done in all the others of the 60 groups by the Lord, through Jesus in their leaders. Summing up: All New Creatures who stood for truth, righteousness and holiness in each one of the various 60 movements, regardless of whether they were crown-retainers or losers remained in the Holy as priests from the standpoint of the wilderness tabernacle, though subsequently the crown-losers in the Lord's due time became manifest as Levites in the Court, i.e., when they stood for error or unrighteousness or unholiness, things that occurred in every one of the 60 movements, in which the priests appeared as the Holy and the Levites appeared as the Court of the Epiphany temple, the Youthful Worthies by their stands demonstrating their places in the various groups as good or 

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as unclean Youthful Worthies in the Court, as the case has been, and the priests remaining in the Holy. 

The second part of the book of Ezra treats of Ezra's work of repairing the temple, arranging for its service and overseeing a reformation in matters of conduct, especially of marriage with foreigners. Chap. 7 treats of his commission and of certain things connected with it. For the small antitype it emphasizes a different phase of J.'s work as the Lord's special representative, both as executive and teacher toward the Great Company and Youthful Worthies, especially along the lines of their cleansing themselves from filthiness of the flesh and spirit, while for the large antitype it emphasizes similar things done by John Wyclif, which will not be treated here. The facts of the fulfillment of the small antitype in J.'s experiences prove that Ezra types him from the above-mentioned standpoints. The expression, "after these things," as in the case of John's experiences in Revelation, suggests not the chronological sequence in the pertinent events, but that after J. saw the general antitypes of Ezra 1-6, he saw the general antitypes of Ezra 7-10. The antitypes occur during the Epiphany reigning period of Jesus (Artaxerxes [son of the great king, i.e., Son of God] king of Persia [horse sphere, i.e., the king of the sphere of true doctrine], v. 1). Various of J.'s qualities, experiences, powers, etc., are typed by the meanings of the names of those of Ezra's forebears that are given here (Ezra, help; Seraiah, warrior of, or prince of Jehovah; Azariah, help of Jehovah; Hilkiah, portion of Jehovah; Shallum, recompense; Zadok, righteous; Ahitub, brother of goodness; Amariah, saying of Jehovah; Azariah, help of Jehovah; Meraioth, height, or high position; Zerahiah, rising of Jehovah; Uzzi, my strength; Bukki, my rejected one; Abishua, father of riches; Phinehas, mouth of brass; Eleazar, God is help; Aaron, enlightener, vs. 1-5; not the names of all of Ezra's forebears are here listed, but only such as type J.'s pertinent qualities, powers, experiences, etc., e.g., in Ezra's genealogy given in 1 Chro. 6:3-15 occur six names not given in Ezra 7:1-5). 

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J. left Little Babylon in spirit first in Britain (Ezra … Babylon, v. 6). He was a ready teacher (ready scribe) of the Bible, the Divine revelation given through Jesus (law of Moses … God … given). The Lord Jesus gave him (king granted him) all the things, known and unknown to him, implied in his request to serve his brethren (all his request), according to the office of Epiphany messenger that God had, unknown to him at the time, given him (hand … God upon him). In addition to J.'s leaving Little Babylon for the clarified sphere of the Truth and its arrangements (Jerusalem, v. 7), some of spiritual Israel (Israel) did likewise, i.e., some of the main leaders (priests), of the subordinate leaders (Levites), of the teachers of the Word (singers), of the workers with new ones, like evangelists, colporteurs, volunteers, pastoral workers, newspaper workers (porters), and auxiliary pilgrims (Nethinim) in the Epiphany period of the Laodicean Church (seventh year … king). He reached the sphere of the Epiphany Truth and arrangements in their clarification (Jerusalem, v. 8) in the earlier part (fifth month) of the Epiphany period of the Laodicean Church (seventh year of the king). This journey began Dec. 22, 1916 (began to go up, v. 9; literally, the going up was founded), when H.J. Shearn and W. Crawford failed through F.G. Guard, Jr. to persuade J. to let them have their way as to the Manchester Convention program (first … first month … from Babylon). That night all three managers agreed to work in harmony with J. on Manchester Convention matters; and according to the Lord's prospering him in his office work he came (came) to clearness of understanding on matters as to the sphere of the Truth and its arrangements (Jerusalem) in their relation to J.F.R.'s power-grasping, April 19, 1917, when Menta Sturgeon explained to him some of the former's power-grasping acts while J. was in Europe, which, with certain pertinent Scriptures, made clearer certain pertinent teachings and arrangements of the Lord. Both the typical and small antitypical journey lasted 119 days. 

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This four months' journey was one of the weariest and saddest experiences of J.'s entire life, and certainly was beset with many dangers and difficulties. It started two days after the time on Dec. 20 when J. met the challenge of the three managers to set aside his decision on the Manchester Convention program. He had asked that it be changed in two particulars from what it had been made before his arrival in Britain; for that program arranged for the convention baptismal service to be conducted the day before the convention began, which J., in harmony with Bro. Russell's custom, to give the candidates previous convention uplifts, had asked to be changed to come on one of the days of the convention. Again, the only pilgrim on the program was J. Hemery, while 13 elders were appointed to give discourses. J. had asked that the three managers and Bro. Smedley, the only non-manager British pilgrim, be given talks on the program, with a corresponding removal of elders from the program. On Dec. 14, while on a pilgrim trip, J. received a letter from the three managers to the effect that his alterations of the program could not be accepted. Remembering Bro. Russell's disapproval of the managers' refusing to observe his arrangements, J. recognized the managers letter as a challenge to his executive powers in the British work. After five days of prayerful meditation over the situation, J. came to realize that his whole British executive work would be nullified, if he should permit this challenge to go unaccepted, since if he would weaken on that point, he would be all the weaker to meet their next challenge, sure to come. 

Therefore he accepted the challenge, determining, Dec. 19, to insist on his suggestions' being put into effect. On 

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Dec. 20, immediately after his return to Bethel from a pilgrim trip, in a specially called managers' meeting, in no uncertain terms J. rebuked their attempted usurpation, and insisted that they revise the program exactly as he had asked. On H.J. Shearn's saying that it would have to be discussed, J. replied, "Not one word of discussion; do as I have asked, for I asked it as the Society's special representative." Thereupon W. Crawford said that he did not understand that J. had such authority, a statement that belied his previous actions up to the time J. left Bethel on the aforesaid pilgrim trip. Thereupon J. read to them his credentials, and almost immediately afterward left the room, refusing to return, though repeatedly asked so to do by W. Crawford. Before leaving the room J. discharged H.J. Shearn from his charge of the program, and put it into J. Hemery's charge to carry it out in line with his changes, which were in line with Bro. Russell's pertinent arrangements, as the original program was contrary thereto, which J. had shown H.J. Shearn from convention programs that Bro. Russell had arranged for British conventions. 

That afternoon J. left Bethel for pilgrim visits at Oxford and Hull, returning to London the afternoon of Dec. 22, and was met at the R. R. station by his private secretary, F.G. Guard, Jr., whereupon the experience typed in Neh. 6:10-14, as explained in the foregoing chapter, took place. J. then and there, the afternoon of Dec. 22, 1916, by his decision not to yield to the two mismanagers on that program matter, started out from Little Babylon, unconscious of the significance of the step, on the four months' symbolic journey. That night, in a managers' meeting, after H.J. Shearn had acknowledged that he did wrong in refusing to follow J.'s changes in the program, J., as an evidence of forgiving him, gave him charge of the program again, which seemed to please the other two managers, and thus they joined in on the symbolic journey with J. From time to time others joined in with him thereon amid very trialsome experiences; for this

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journey was away from the captivity in Little Babylon to the sphere of the Truth and its arrangements in ever clearer comprehension as against the revolutionists, until April 19, 1917, when J. became quite clear on the meaning of the acts of the chief of all the revolutionists, J.F.R., whose power-grasping as such stood out clearly to J. as against the sphere of the Truth and its arrangements, a Little Babylonish effort to lead God's people captive. We have given more than usual details on this matter, because of the importance of the dates and events connected with the period from Dec. 22, 1916 to April 19, 1917. 

J. (Ezra, v. 10) had for years, through his study and practice of the Lord's Word (seek the law … do it), been prepared by the Lord to teach the entire Church the ethical (statutes) and doctrinal (judgments) parts of God's Word, and was thus by the Lord qualified, at Bro. Russell's passing beyond the vail, to become the Epiphany messenger. In vs. 11-26 J.'s commission as the Epiphany messenger is given. This commission was given to J. by Jesus (Artaxerxes, v. 11), in part, in his credentials and, in part, in the Word as applying to the providential situations into which he was placed (copy of the letter). It was given to him because he had been a prominent and faithful Truth leader and teacher (priest, the scribe) in the Parousia. His place as a prominent and faithful teacher of the Truth in that period was emphasized by the uses made of him by the Lord Jesus under that Servant's direction, both in doctrinal (words of the commandments) and ethical (statutes) respects (even a scribe). Realizing the office to which He was promoting J., our Lord Jesus (Artaxerxes, v. 12) in the Epiphany period of His Second Advent (king of kings) addresses J. (Ezra) as the main leader (the priest) and teacher (a scribe) of the Word of God (the law), wishing him full peace (perfect peace), so necessary for him to have in order properly to fulfill his ministry amid the especially troublesome conditions of the Epiphany (and at such a time). Artaxerxes' letter was written in

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Aramaic, to symbolize that J.'s ministry was one of supervision over the Great Company and Youthful Worthies, and not one of supervision over the Little Flock; for had it been one over the Little Flock, the commission would have been written in Hebrew, though as a star-member he has a charge toward, but not of the Little Flock. J.'s commission and its implications were made a matter of a Divine decree (I make a decree, v. 13) designed to facilitate the return of all of the Spiritual Israelites (all … Israel), all of their main leaders (priests) and all of the subordinate leaders (Levites) who acknowledged allegiance in true consecration to Jesus (in my realm), and who acted in the matter of their own free will, from Little Babylon to the sphere of the clarified Truth and its arrangements (go up to Jerusalem), under the direction of J. (with thee). 

He was commissioned by Jesus (the king, v. 14), through the seven Directors (seven counsellors), (1) to make investigations as to the state of the Lord's people (Judah) and the sphere of the Truth and its arrangements (Jerusalem), in harmony with the principles of the Word (law), which was placed in his stewardship (in thine hand). V. 14 proves that both Jesus and the Board [through the executive committee] gave J. bonafide credentials. J. was commissioned (2) to minister the Epiphany Truth (carry the silver and gold, v. 15) that had been put into his charge by Jesus and the seven Directors (which … freely offered)—"the fully accredited representative of the Society to lecture on and teach the Bible and to preach the Gospel in any country in the world," which power was given him by Jesus and the seven Directors for the honoring of God by appropriate service of His people (offered unto the God of Israel) in the sphere of the Truth and its arrangements. J. was commissioned (3) to minister the Parousia Truth (silver and gold, v. 16) in so far as it needs exposition and defense (that thou canst find in … Babylon), with freely suggested confirmations of the Parousia Truth (freewill offering), regardless of whether they were

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offered by the led (the people) or by the main leaders (priests), provided they would advance the interests of God's people as the Epiphany temple (for the house of their God), and were used in harmony with the sphere of the Truth and its arrangements (Jerusalem), J. being particularly exhorted to use these truths to gain (buy speedily with this money, v. 17) brethren who, in reliance upon Christ's merit (bullocks), as to which God expresses His acceptableness of Christ's sacrifice (rams), will use their consecrated humanity (lambs), by presenting hard truths (meat offerings) and easy truths (drink offerings), to carry out their consecration (offer them upon the altar) amid the Lord's people as the Epiphany temple (house of your God), in the sphere of the Truth and its arrangements (Jerusalem), J. being also exhorted to use other truths than those adapted to arousing brethren to carry out their consecration in the form of service for developing the Lord's people, as shown in v. 17, for other upbuilding purposes according to the Lord's will (v. 18). 

J. was further commissioned (4) to minister the doctrinal, refutative, corrective and ethical teachings (vessels, v. 19) entrusted to his stewardship (given thee) for the good of the Epiphany temple (service of the house) and to do so as in the very presence of God (deliver … God), whose was the sphere of the Truth and its arrangements (Jerusalem). He was also commissioned (5) to use (bestow, v. 20) anything in the Bible (king's treasure house) needed (whatsoever … needful) to fulfill his mission toward the Epiphany temple (for the house of thy God). The commission (decree, v. 21) likewise authorized J. (Ezra) (6) to require (shall require) from all teachers (all the treasurers … the river) to present at J.'s requirement whatever teachings he should ask of them, and that promptly, a power that proves that these were to teach under J.'s supervision the things that he directed them to teach (scribe … of God), and that for the furtherance of his work for the Great Company and Youthful Worthies, they adding such further confirmations to such 

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teachings as they could find in the Bible. These teachings which he was to give them, which they were to set forth as he directed, and for which they might furnish further Biblical confirmations, were matters pertaining to natures lower than the Divine class, i.e., matters respecting the Great Company, Youthful Worthies, the tentatively-justified and the world, both in the latter's present condition of the curse and in the restitution times (100 … 100 … 100 … 100 [the number 100, being the square of 10, i.e., 10 × 10, stands thus for matters pertinent to natures lower than that of the Divine], v. 22). These teachings are those of the pertinent Bible doctrines (talents; Rev. 16:21) containing things hard (wheat) and easy (wine) for the Spirit of understanding (oil), backed by an unlimited number of Bible passages (salt without prescribing how much). Thus is shown that the Storehouse for Epiphany purposes is put into J.'s charge. An earnest exhortation is then given to all (let it be done, v. 23) earnestly (diligently) to fulfill God's Word in the interest of the Epiphany temple (for the house … heaven). Otherwise there would come wrath from God upon the Lord's people, as a domain (realm) of Christ (the king) and His supporters (sons). 

Then the commission contains a prohibition of power-grasping and lording (not impose toll, tribute or custom, v. 24) over any of the main leaders (priests), subordinate leaders (Levites), teachers and speakers (singers), workers seeking to interest new ones, i.e., public-preaching pilgrims, evangelists, extension workers, colporteurs, volunteers, pastoral workers, newspaper-workers, etc. (porters), auxiliary pilgrims (Nethinim) and conversationalists, letter-writers, headquarters' workers, etc. (ministers of this house of God). J. was commissioned finally (7), according to the Divine wisdom given into his care (wisdom … in thine hand, v. 25), to appoint for Epiphany, not for Parousia, purposes auxiliary pilgrims (magistrates) and pilgrims (judges), to assist the Lord's people in teaching ways 

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(judge), along the lines of things old (know the laws) and new (know them not). Thus in the decree there were seven powers given to J. for his exclusive use, which shows his membership in the Little Flock. Additionally there were three others that he, but not he exclusively, was to use. The first of these three is set forth in v. 18, the second in v. 24 and the third in v. 26, which will shortly be explained. Whatever of these three things concerns the whole Epiphany temple were for J. to administer, e.g., withdrawing general priestly fellowship from leaders and their partisan supporters, others joining with him therein after he would do it; and whatever withdrawal of priestly fellowship concerned local leaders and ecclesias was in the hands of the local ecclesias to administer, J. whenever desired by them cooperating with them therein. The fact of these three duties' being partial charges of J. makes his duties tenfold, a proof that his pertinent ministry is toward those of natures lower than the Divine class. The Youthful Worthies are a part of the Court of the Epiphany temple. As a rule they mingle among the Great Company groups as members of the same groups, e.g., Elisha types both classes in the Society group, and they as such are, both of them, parts of the Court of the Epiphany temple. Violators of the Parousia (law of thy God, v. 26) and Epiphany (law of the king) teachings and arrangements (will not do) are summarily to be dealt with (executed speedily). The sentence (judgment), as the case may require, is to be to the Second Death (unto death), if they have already been manifested as Levites, and for years persist in defiling the brethren with error (1 Cor. 3:17), or to disfellowshipment, if guilty of gross unrepented sin (banishment), or deposition from office (confiscation of goods), or withdrawal of priestly fellowship (imprisonment), with pertinent restraints as to the antitypical lampstand, table and golden altar, laver and brazen altar. 

While, like the rest of the leading brethren, under the misimpression held by Bro. Russell at the time of his death, 

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that he had not given the penny (and hence after his death these brethren, including J., drew the conclusion that, while he was that Servant, he was not the steward of the penny parable), J., in Britain, seeing in general outlines the powers given him in Ezra 7:14-26; Neh. 2:7, 8 and elsewhere, concluded that he was the steward of the penny parable. Under the aforesaid misimpression this conclusion was the natural one to draw under the circumstances; but later, seeing that Bro. Russell had given the penny in both distributions, J. withdrew this thought, but did not, when making that withdrawal, repudiate the thought that he was made the priestly executive and teacher in charge of the special work of the Lord after Bro. Russell's death, but continued to consider himself as such, in harmony with the pertinent Scriptures. But as time went on, what was not clear to J. at first as to the meaning of the special office given to him by the Lord became clear to him. And as this became increasingly clear to him, increasingly he blessed the Lord therefore (Blessed be the Lord God, v. 27), who thus was continuing graciously to deal (our fathers) so as to have moved our Lord Jesus (put … king's heart) to arrange for necessary repairs and improvements (beautify) on the Epiphany temple (house of the Lord) in the sphere of the Truth and its arrangements. As J. also did the same to God for His extending kindness to him (mercy unto me, v. 28) before our Lord Jesus (the king), the seven Directors (counsellors) and all other leading brethren (king's mighty princes), God's power (hand of the Lord) rested on J. (upon me), and strengthened him for his work. He, therefore, proceeded to gather leaders to go with him (gathered … chief men … with me) to the sphere of the Truth and its arrangements. It would here be in place to stress the fact that revolutionists, who have been proven to form the majority of the Lord's people, have refused to accept J.'s Divinely-given commission, and to act in harmony therewith; on the contrary they have positively rejected it and fought 

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him, falsely charging him with that of which they, according to the Bible, have been guilty—power-grasping, lording and false-teaching—and of none of which he has been guilty. But it is a matter of great joy that shortly these Levite groups will cleanse themselves of these evils and come into harmony with the Lord's commission to J. and thus with the Lord. 

This brings us to Ezra 8, which will now be explained in its small antitype. As pointed out in the preceding chapter, the beginning of J.'s journey out of Little Babylon was connected with his firm refusal, Dec. 22, 1916, to give up his right stand taken on the Manchester Convention program; and the first ones who started out after him were the three managers, and, naturally, the rest of the speakers at that convention (v. 1). All of these (apart from J.) correspond to the 18 heads of the people mentioned in Ezra 8:2-14; for, apart from him, there were exactly 18 brothers who took (including the participants in the two symposiums) speaking parts in the convention program. Additionally there were nine others who took part on the program in subordinate services, like praise, testimony and Bethel services, as we saw while expounding Neh. 8:4-7. Believing that the order in which the speakers appear on the program follows the order of the names given in vs. 2-14, we submit the following as the types and antitypes: (1) Gershom (stranger there, v. 2), J. Hemery; (2) Daniel (mighty judge, or judge of God), F. Linter; (3) Hattush (warrior), Morton Edgar; (4) Zechariah (remembrance of Jehovah, v. 3), W. Harrison; (5) Elihoenai (unto God are mine eyes, v. 4), C. Hansson; (6) Jahaziel (seen of God, v. 5), E. Housden; (7) Ebed (servant, v. 6), H. Hemsley; (8) Jeshaiah (safety of Jehovah, v. 7), H.J. Shearn; (9) Zebadiah (endowed by Jehovah, v, 8), W. Crawford; (10) Obadiah (servant of Jehovah, v. 9), W.O. Warden; (11) Josiphiah (added to by Jehovah, v. 10), W. Williams; (12) Zechariah (remembrance of Jehovah, v. 11), S. Smith; (13) Johanan (Jehovah is gracious, v. 12), Bro. Greenlees; 

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(14) Eliphelet (God delivers, v. 13), Bro. Smedley; (15) Jeiel (removed by God), Bro. Kilkain; (16) Shemaiah (heard by Jehovah), G.T.R. Swain; (17) Uthai (aided by God, v. 14), R.G. Burton; and (18) Zabbud (endowed), T. McCloy. The last two named were given special parts on the program not mentioned thereon. We have forgotten the initials of Bros. Greenlees, Smedley and Kilkain. The numbers of the males given after the names of the 4th to the 18th represent the strong supporters of these 15 brothers. 

J. (I, v. 15), as the leader of the Epiphany movement, gathered these speaking brothers, as well as the other conventioners, to the Truth (river) given at that convention, which Truth merged into the Parousia Truth (runneth [literally, entereth] to Ahavah [water], i.e., at the juncture of these two rivers; see vs. 21, 31). This convention lasted three days, Dec. 30-Jan. 1 (three days), in a transient condition (abode in tents). Here J. made a special study (viewed) of the brethren (people), especially the main leaders (priests), concerning whom he made many inquiries from various brothers recommended to him by J. Hemery as well acquainted with the brethren, especially their main leaders. J. recognized (found) that there was a dearth of subordinate leaders (Levites) among the brethren there. The eleven men named in v. 16 correspond with J.'s eight counselors outside of London and the three at London—the three managers. The eight extra-London counselors were Bros. Tait (Eliezer, my God is help, v. 16), Warden (Ariel, lion of God), Black (Shemaiah, heard of God), Barnes (Elnathan, God gave), McKenzie (Jarib, he strives), Robinson (Elnathan, God gave), McCloy (Nathan, he gave or gift) and Smedley (Zechariah, remembrance of God). The three London counselors were the three managers, J. Hemery (Meshullam, recompensed), W. Crawford (Joiarib, Jehovah strives) and H.J. Shearn (Elnathan, God gave). Please note the distinction made in the text between the first ten and the last two (i.e., chief men; also for). These eleven were J.'s 

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counselors (men of understanding [literally, wise ones]) for British Church affairs. J. charged them (sent them with commandment, v. 17) to pray to the Lord (Iddo [time, or timely]), who is the Head of the Kingdom (chief … Casiphia [white, righteous]), specifically charging them (told them what they should say [literally, I put words into their mouth]) to make their prayer to the Lord (Id do) as to His brethren (literally, as to his brethren; not, and to his brethren), auxiliary pilgrims (Nethinim), that He be pleased to give (should bring [literally, to cause to come]) to the Church (us) brethren who had the spirit of service (ministers) for the temple (house of our God). 

By God's special providence for the Church (hand … upon us, v. 18) a number of brethren recommended to the Church (they brought [literally, caused to come to] us) a specially sober-minded brother, whom later J. found to be one of the finest and most dependable of British brethren, though he was then but a subordinate leader (son of Levi), viz., E. Housden (Sherebiah [warmth of Jehovah]), who had a number of supporters (his sons and his brethren), thus making him the twelfth of J.'s counselors. They did the same as to A. Kirkwood (Hashabiah [reckoning of Jehovah], v. 19) and R. Cormack (Jeshaiah [safety of Jehovah]). Both of these also were at that time subordinate leaders (Merari), who also brought their supporters with them (his [their] brethren and their sons, twenty). Thus J. acquired 14 counselors in British matters. Additionally, auxiliary pilgrims (Nethinim, v. 20) were nominated, whose ministry Bro. Russell (David) and the leaders (princes), had arranged (had appointed) to be a subordinate service (for the service of the Levites), and were expressly mentioned by name (all … expressed by name) in one of the lists that later J. Hemery surreptitiously took out of J.'s portfolio. J. solemnly exhorted the conventioners, particularly those of his counselors who were present at the Manchester Convention (at the river of Ahava, v. 21), to practice self-denial 

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(proclaimed a fast) in carrying out our consecration (afflict ourselves), as a thing connected with the Lord's matters (before our God), assuring the brethren that without it we could not count on the Lord's exercising His providences on our behalf, but that with it we could confidently look to Him to protect the well developed (for us), as well as the babes (little ones), as well as our Truth and Spirit of the Truth (all our substance), in the narrow way (right way). Having assured Jesus (the king, v. 22) of his faith in God's providential care over the pertinent Truth people in full protection of His own against the enemies (enemy) of the high calling, asserting (saying) with that assurance that God's power (hand of our God) works in the interests of those who diligently seek Him (for good that seek Him), while His power and wrath (power and His wrath) work against all that prove disloyal to Him (forsake Him), J. felt ashamed (I was ashamed), as a thing that contradicted such assurance, to ask (require) for earthly favors in the way of protection by earthly organizations (band of soldiers and horsemen). 

The conventioners, particularly J.'s counselors, there present entered into the advised self-denial in consecration (fasted, v. 23); additionally, they prayed ardently of the Lord His protection and help for this desert journey; and in harmony with His promise He heard and answered the self-denials and prayers (He was entreated of us). As in the case of the twelve typed in Ezra 2:2, so J., as executive (Sherebiah, v. 24) and as lecturer and writer (Hashabiah), and the ten main leaders (chief of the priests) of ten leading groups, who in eight of them are set forth here anticipatorily, i.e., each as he came on the scene of activity, the beginning of this work being set forth here typically as in almost all cases of antitypes, were given by J. a special charge as to presenting the Divine truths (silver and gold, v. 25) and the doctrinal, refutational, corrective and ethical teachings (vessels). All of these J. detailedly explained, defined and described (weighed) as he committed these to the ten, for as group 

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after group arose its main leader stood antitypically for one of them in the type and the teachings were, accordingly, given him as each case required, so that the sum total of the teachings as they are severally applicable to the various groups are represented by the silver, gold and the vessels. Actually, at the Manchester Convention only two of these ten, J. Hemery and H.J. Shearn, were present. Thus the beginnings of this work were at that convention. The Lord Jesus (the king), the seven Directors (his counselors), other leading brethren (his lords) and the brethren in general (all Israel present) had provided some Divine Truth (silver and gold) and doctrinal, refutative, corrective and ethical teachings (vessels). 

The numbers attached to these are in all cases multiples of ten, except two, which are made exceptions, because they refer to two Parousia doctrines (two vessels of fine copper, precious [literally, desirable] as gold, v. 27), i.e., the Sin-offerings and the New Covenant, treated of against the pertinent errors of F.H. Robison, the P.B.I. and J.F.R., and hence not doctrines peculiar to the Great Company, the Youthful Worthies, the faith-justified and the world, all of whom are of natures lower than the Divine, teachings pertinent to them, therefore, being symbolized by the number ten, its multiples or its fractions. These teachings were true (silver, v. 26) and also were in their fullness for the Great Company and Youthful Worthy Gershonites (10), Merarites (10) and in part for the Kohathites (5), who not having corporations needed no obligatory teachings thereon, all of whom are more or less evil, contaminated (6). Thus 650 ÷ 10 = 65, and 65 ÷ 10 = 6.5. The weight of the gold, apart from that in the vessels, is not given; but such gold is repeatedly mentioned (7:15-18; 8:25, 28, 30, 33); the words referring to the weight of such gold must have been lost out of the text. It was doubtless given in a multiple of ten; perhaps the figure was 650 talents, like the weight of the silver not in vessel form, e.g., like the similar weights of the gold and silver 

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vessels. These constitute Divine truths (silver vessels … gold) and were a full set of doctrines, refutations, corrections and instructions in righteousness (vessels 100 talents … 100 talents) for the four above-named classes lower than the Divine class (100 … 100). And to stress the fact that very much of J.'s writings directly dealing with the Great Company and Youthful Worthies, etc., are controversial, they are set forth as such as Divinely sanctioned (20 basons of gold, of 1,000 darics [all figures multiples of 10]). The two vessels of copper were such because they, as viewed from the standpoint of the Court, are Divinely approved (precious as gold). 

J. appealed to the twelve bearers of these truths as consecrated to the Lord (ye are holy unto the Lord, v. 28), as to the doctrinal, refutative, corrective and ethical teachings as dedicated to the temple (vessels are holy) and the Divinely true teachings (silver and gold) as freely given to the same Lord as received the Parousia truths (God of your fathers), as the reasons why they should take special watch care (watch ye, and keep, v. 29) over these teachings until they would finish their stewardship thereover, which would be when they would have defined, described and limited them (weigh them) before the chief, the subordinate (chief priests and Levites) and the other leaders (chief of the fathers) among God's people (Israel) in the sphere of the Truth and its arrangements (Jerusalem), according to their offices (chambers) in the Epiphany temple (house of the Lord). These twelve brothers, accepting J.'s definitions, descriptions and limitations (took the priests and Levites the weight, v. 30), undertook this mission (to bring them to Jerusalem unto the house of our God). These things had merely their start during the Manchester Convention, Dec. 30-Jan. 1. Like all pertinent antitypes, the antitype here continued to run on for all the Levite groups. Hence it is still fulfilling. The Manchester Convention ending the night of Jan. 1, 1917, Jan. 2, God's time, the departure therefrom occurred Jan. 2, 1917, 

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which was exactly the 12th day after the start of the symbolic journey, on Dec. 22, 1916 (departed … Ahava on the twelfth … first month, v. 31; Ezra 7:9), led by the Lord prosperously on this symbolic trip to symbolic Jerusalem (to go … our God). It has been a very toilsome and trialsome journey in its sixtyfold form, beset with Satan's opposition and traps (enemy … lay in wait by the way), as the preceding, present and subsequent chapters show, but the Lord delivered His own out of all of these in complete safety. 

As shown above, J. came to clearness on the matters of certain ones' relations to the Truth and its arrangements on April 19, 1917, just four lunar months to the day from the outstart of the trip (came to Jerusalem, v. 32; Ezra 7:9). J. spent April 19-21 studying over the situation as it became clear to him during his conversation, April 19, with Menta Sturgeon (abode there three days). On April 22 (fourth day, v. 33) J. began to describe, explain and limit (weighed) various features of Truth that the Lord had made clear to him in Britain. That afternoon he explained the main features (silver and gold) in the two parts of Ezra to J.F.R. (Meremoth, heights; Uriah, light of Jehovah), who had his Bible open, following J.'s explanations, and who assented to certain facts connected with his pertinent activities typed in Ezra 4. That evening J. explained, etc., (weighed) certain features of 1 and 2 Kings and 2 Chro. to I.F. Hoskins (Jozabad, Jehovah endowed; Jeshua, savior). The next evening, that of April 23, J. explained (weighed) certain features of Nehemiah to R.H. Hirsh (Noadiah, met by Jehovah; Binnui, built up); and the afternoon of April 24, J. explained parts of Ezra and Esther to Menta Sturgeon (Eleazar, God is help; Phinehas, brazen mouth). Later on he explained various of these matters to A.I. Ritchie and his wife, and later still, under earnest solicitation from F.H. McGee, J. explained certain of the above-mentioned things to him. Thus as to the symbolic gold and silver J. limited the explanation of these to the above-mentioned seven friends. But as to the 

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doctrinal, refutative, corrective and ethical teachings (vessels), he, as need arose, published them broadcast, especially in The Present Truth; some of the symbolic gold and silver, partly given J. in Britain and partly given him since, is presented in this book. As indicated above, in a type a single act in each matter is performed, but in the antitype usually the act is a general act, hence is a long-drawn-out matter, often taking years to finish the separate acts that constitute the general act of the finished picture. According to their nature (number, v. 34) and description (weight) these things were set forth to the seven above-mentioned brethren by J. And all of them at that time made a mental record of these things (all the weight was written at that time). The antitype worked on in the other 59 movements. 

These things were followed by much sacrificing on the part of those who were coming out of Little Babylonian captivity (which were come out of captivity, v. 35). These had, through qualities formerly had, but no more controlling (children), been taken into such captivity (that had been carried away). These offered sacrifices whereby God manifested His acceptance of Christ's sacrifice for all twelve tribes of Spiritual Israel (twelve bullocks), in services that Jesus performed through them on behalf of that part of the priesthood that was still remaining in Little Babylon (96 rams; not 144 [12 × 12], but 96 [8 × 12], 2/3 of the whole, as indicating in a general way the proportion of those in Little Babylon to those coming out of it). But these sacrifices were made by the bulk of the priesthood beyond and this side of the vail (77 lambs [11 × 7]; not 84 [12 × 7], the whole of the Divine priesthood both sides of the vail). All participating in this sacrifice represent the entire priesthood, which will ultimately share in the sacrifice, partaking in the Church's share in the Sin-offering (twelve he goats for a sin offering). God looked upon this service, and through it manifested His acceptance of our Lord's sacrifice (all this was a burnt offering); for we are to remember that the

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service performed on behalf of delivering the priestly brethren, which all New Creatures are, unless and until manifested as Levites, from any part of Little Babylon, is a priestly sacrifice; and such is the nature of every one of the 60 separations from their various quarters of Little Babylon. The first of these separations was that of priestly brethren from the British Gershonites, who later became manifest as Libnite Gershonites, i.e., Shearno-Crawfordites. And very shortly such delivered priests for the most part entered into the captivity of the Merarites in Britain. The scene described in v. 35 refers primarily to the services in the Spring and Summer of 1917, connected with the general separation between antitypical Elijah and Elisha in the Summer of 1917, and secondarily to all of the other 58 separations coming later. During this whole Spring and Summer more or less stress was laid upon J.'s various commissions as coming from the Lord and its connected requirements (delivered the king's commissions, v. 36) to the Board members (the king's lieutenants) and to the Society's three officers (governors), who in the various ways explained in our comments on 6:8-15, some directly as positive service, i.e., J., the five Directors, etc., and some indirectly, by forcing the ripened faithful from their midst into supporters of J., the five Directors, etc. (furthered the people and the house of God). 

Ezra 9 types the grief and resultant prayer of J. at the misconduct of four members of the Fort Pitt Committee and their partisan supporters, who together broke up that Committee and formed the P.B.I. as a corporation. See Vol. VII, Chapters III and IV. The primary fulfillment of Ezra 8:35, 36 was from about May 1, 1917 to Jan. 8, 1918, though, as shown in principle above, its fulfillment was re-enacted as the brethren arose in resistance to revolutionism in the groups to which they had adhered, and from which loyalty forced them to separate themselves. Just so, while the primary fulfillment of Ezra 9 occurred as stated in the

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opening sentence of this paragraph, it was re-enacted in J.'s subsequent revulsions against revolutionism in the other revolutionary groups as they became so. We will describe the experience as it occurred in connection with the revolutionists in the Fort Pitt Committee, the P.B.I. and the partisan supporters of these revolutionists. Accordingly, the primary fulfillment of Ezra 9 follows chronologically the primary fulfillment of Ezra 7 and 8 (when these things were [had been] done, v. 1). The four Fort Pitt Committee members, F.H. McGee, I.F. Hoskins, I.I. Margeson and J.D. Wright, more or less supported primarily by Menta Sturgeon, A.I. Ritchie, H.C. Rockwell and R.E. Streeter (princes), by their various evil characteristics, not by their words, told J. that the adherents of the Fort Pitt Committee (Israel), the main leaders, i.e., the eight above-named (priests), and subordinate leaders (Levites), who included not a few local elders, had not cleansed themselves from filthiness of the flesh and spirit (not separated themselves from the people of the lands), but were acting out fleshly and not spiritual characteristics (according to their abominations), i.e., were acting out the spirit of selfish and worldly compromises (Canaanites [merchants]), of fear (Hittites [fear]), of sectarianism (Perizzites [villagers]), of sifters (Jebusites [threshing floor]), of clericalism (Ammonites [of one's people]), of autocracy (Moabites [from the father]), of worldliness (Egyptians [fortress]) and of sin (Amorites [highlanders]). 

This evil spirit began to show itself first in Menta Sturgeon and in A.I. Ritchie, in Jan. 1918. It received a large impetus when I.I. Margeson joined the Committee. Next I.F. Hoskins became infected with it; later the rest of the eight above-named. It is not necessary to go here into detail on this matter, since it was with sufficient detail explained in Vol. VII, Chapters III and IV. Suffice it here to say that, like an unholy contagion, it spread from the leaders to the led, until it had infected the majority of the so-called Opposition (they have taken of their daughters, v. 2). 

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This evil spirit in them was mixed with their Holy Spirit, making them double-minded (holy seed have mingled … people of those lands; Jas. 1:8; 4:8). But it is true that the main leaders (princes and rulers) were the chief evil-doers in this iniquity (chief in this trespass). From Jan. 24, 1918, when Menta Sturgeon and A.I. Ritchie resigned, the former first, the latter later, claiming that they did so because of J.'s alleged control of the Committee, and Jan. 27, when Menta Sturgeon in J.'s presence preached against him to the newly formed "Opposition" church, onward until July 29, at the Asbury Park Convention, these friends by their misconduct kept telling J. of their evil deeds (when I heard this thing); and their misconduct affected him antitypically as the typical misconduct affected Ezra. During those six months and five days J. spent at least as distressed a time as he ever did in any other like space of time in his life. This misconduct put J. into such straits for some weeks as moved him in times of weakness to do violence to his graces (rent my garment, v. 3), to deny the thought that he was clothed with executive authority in the Lord's work (my mantle), to deny that he had the office powers of special teacher to the Lord's people (plucked off the hair of my head) and, at the Committee's insistence in its padlocking resolution on its members' not interpreting types, prophecies and symbols not interpreted by that Servant, to submit for a month on the subject, and thus to give up exercising his office of interpreting such Scriptures for a month (beard). Their misconduct astounded and, figuratively speaking, paralyzed J. (sat down astonied) until the Asbury Park Convention (until the evening sacrifice, v. 4). 

J., however, was not alone in experiencing a sense of horror, etc., at these unholy qualities blighting the guilty brethren. Others were in spirit and for the same reason drawn to him therein (assembled … trembled [revered] at the words of God, v. 4). First among these were R.H. Hirsh and R.G. Jolly, fellow committeemen. Then members of the Philadelphia Ecclesia, learning of some of these

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evils through the Committee's Secretary's and others' mishandling the matter of J.'s lecture on that evil servant there, Feb. 18, 1918, gathered themselves to J. as the one in the right. The news of certain Committee evils reaching some in the New York, Jersey City, Boston and Newark ecclesias, some of the members of these likewise assembled to J., so that before the troubles in the Committee were unrighteously and dishonestly by I.F. Hoskins, H.C. Rockwell, etc., sprung upon the Asbury Park Convention, July 27, a considerable number of conscientious brethren assembled to J., as to the one protesting against the group's wrongs. The prayer of vs. 5-15 refers to J.'s discourse, set forth with much humiliation (upon my knees … my hands, v. 5), and his prayer, longing, thereafter, the morning of July 28, at the Asbury Park Convention (at the evening sacrifice). The defiling and murder of the Fort Pitt Committee the day before became clear to J. very early, July 28, as the small antitype of the rape and murder of the Levite's concubine (Judg. 19:22-28)—a thing that will be explained in a later chapter. This made J., who was to speak on, The Organization of the New Creation, at the convention that morning, change his subject, and, partly as an agonizing confession of the evils in the Committee, and partly as an expression of an ardent desire for the forgiveness and cleansing of the guilty, expose before the convention the unholy course of the four erring committeemen, J. humbling himself by blaming himself for not having been tactful enough and for speaking perhaps too much in the Committee meetings in his opposition to the wrongs of the four (I arose from my heaviness … fell upon my knees and spread … my God). J. felt much ashamed at the guilt of these wrong-doers (ashamed and blush … our iniquities … our trespass, v. 6)—sins dating back into Bro. Russell's times (days of our fathers … great trespass unto this day, v. 7), sins that led to chastisements in his day on the executives (kings) and main leaders (priests) among Truth people, resulting in their oppression under the tyranny of Satan and sin (kings of the 

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lands) in error, selfishness and worldliness (sword, to captivity, and to a spoil) in Little Babylon, where much mixture of Truth and error was received (confusion of face). Nevertheless, J. said, God for a while, since the last summer (a little space, v. 8), gave the come-outers some favor (grace hath been shewed from … God), in delivering them from Little Babylon (a remnant to escape) and giving them the first parts of the Epiphany Truth as a stay in the Church (a nail in his holy place), as an instruction to enlighten them by the advancing Truth (enlighten our eyes) and to revive the brethren from their captivity in Little Babylon (reviving in our bondage). 

In this convention lecture J. expatiated on the condition in which they had been in Little Babylon (were bondsmen, v. 9), yet despite this God, he showed, was with them (not forsaken us) and by Jesus (kings of Persia) had extended kindness to them, to re-enkindle their spiritual life (to give us a reviving), to set them up as the Epiphany temple (to set up the house of our God), as well as to do repairs on parts of it needing them (to repair the desolations thereof) and to give them a defense (wall) in the sphere of the Truth and its arrangements (Jerusalem) and its sphere of service (Judah). J. then set forth the excuseless condition (what shall we say, v. 10) that, after obtaining these good things (now … after this), the brethren, especially the leaders, should forsake the precepts of God's Word (forsaken Thy commandments), who had told them by His mouthpieces (by Thy servants the prophets, v. 11) that their natural hearts and minds were defiled (land … is an unclean land) by all sorts of filthiness of the flesh and spirit (filthiness … abominations) that have defiled every faculty of the mind and heart (filled it from one end to another [literally, from mouth to mouth, i.e., by a whispering campaign of slander, which broke out into public slander at the convention]) unto external sin (uncleanness). Furthermore, he stressed the fact that they should not in double-mindedness unite their weak graces (daughters, v. 12) with the strong faults of the flesh (their

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sons), nor their strong graces (sons) with their weak faults of the flesh (their daughters); nor should they seek to prosper their faults (nor seek their peace [literally, prosperity]), nor ever seek their supposed blessings (wealth); for, J. assured the brethren, if they would obey the teachings of the Lord's mouthpieces, they would become robust in character (strong), and would appropriate the Truth and its Spirit (eat the good of the land), and leave the sphere of the Truth and its Spirit in perpetual possession (inheritance … for ever) of their graces (your children). 

J. then reasoned with the brethren, as though reasoning with God (seeing that Thou our God, v. 13), who had withheld much of deserved punishment (punished us less … deserve), and who had, despite their sins, delivered them from Little Babylonian captivity (given us such deliverance as this), asking them whether these great goodnesses of God should be requited with such acts of disobedience (Should we again break Thy commandments, v. 14), by mixing in double-mindedness the Truth and graces of the holy mind and heart with the errors and disgraces of the natural mind and heart (join in affinity with … abominations?). He asked them whether God would not be displeased with them (be angry with us) even unto destroying in the Second Death their New Creatures, if they persisted in these evils (consumed us … no remnant nor escaping?). V. 15 gives a brief summary of J.'s prayer at the end of his discourse, a typical summary of which in its main points is given in vs. 6-14. In that prayer he pleaded that God might touch the hearts of all with repentance and restore them to a clean condition. He acknowledged that in all pertinent matters the Lord had done aright and was not blameable (Thou art righteous, v. 15), and not only righteous, but through the merit of our Lord Jesus He was also merciful, gracious and long-suffering, otherwise they would have been cast off entirely from his favor (for we remain yet escaped), which did not take place (as it is this day). Then he cast himself and all the brethren upon the Lord's mercy, pleading that it 

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might be exercised toward all His people, who enjoy His favor (behold, we are before Thee), though laden with sin (in our trespasses). He humbly acknowledged for all that they had no righteousness by which they could have a standing before Him (cannot stand before Thee), because of their sins (because of this), unless His grace for Christ's merit should forgive. 

The effect of J.'s discourse, which in part was delivered in tears, and prayer was arresting (prayed … confessed, weeping and casting himself down before the house of God, 10:1). Some partisans of the eight mentioned above were put into doubt as to their position; many who were not convinced either way hitherto swung over to the view advocated by R.H. Hirsh, R.G. Jolly and J.; and their previous supporters were greatly strengthened in their stand. Many were greatly distressed at the evils that J. in his discourse clearly exposed as existing in the Fort Pitt Committee (the people wept very sore [literally, with a great weeping]). It might here be said that J.'s exposures of the evils of error or of conduct or of both in each of the various Levite groups, when the exposures will have reached their climax, will enact the same scene as was enacted by the penitent at the Asbury Park Convention. As it was, that discourse and the debate before the convention held that night, i.e., the night of July 28, between I.F. Hoskins and J. swung almost the whole convention away from the eight into temporary sympathy with J.'s stand (there assembled unto him … great congregation), who were so horror-struck by the exposures of J.'s discourse and the complete discomfiture of I.F. Hoskins on the debated questions of having corporations to control the priests' work (the latter said later of this and their debate before the Philadelphia Church a few weeks later: "Every time I debate with Bro. Johnson, he makes me look like thirty cents"), that on J.'s motions the convention defeated almost unanimously every proposal that the eight brought before the business meeting of that convention on July 29. Thus many gathered to J. 

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This gathering continued until several thousand left the P.B.I. movement and came into the Epiphany movement. Especially did this gathering to him set in at the Philadelphia Church when the bulk of its members who attended the Asbury Park Convention reported to the stayers-at-home the convention's events. 

This church's pertinent reaction in J.'s favor was by the few P.B.I. supporters in that Church reported to the Committee, who charged that J. had misrepresented them to the Philadelphia Church, and who demanded that their secretary be given an opportunity to explain their view of the situation. The church decided that, not one, but both sides be heard in a debate, since J., apart from a brief incidental reference to the trouble, had not yet told it his side. The afternoon's debate was between I.F. Hoskins and J.; the evening's debate was between about five on the Committee's side and the three former Committee members on the other side. The Committee's side left Philadelphia a crushed group; and, except about ten, the whole church of about 175 members accepted the view of the three. From Philadelphia the assembling to J. continued world-wide—a great multitude. This assembling later took the form of an investigative convention, called to meet at Philadelphia, Sept. 8-10, 1918. But the P.B.I. Committee had had its fill of investigations, which it knew would lead to the further exposure of its iniquitous course; so its members boycotted this convention among themselves and their partisans. This convention appointed an investigative committee that was to put itself at the disposal of any ecclesia that requested its help to investigate evils of the kind typed in Ezra 9:1. 

Aug. 11, at Jersey City, N. J., R.H. Hirsh (Shechaniah [neighbor of Jehovah]; Jehiel [God lives]; Elam [concealed], v. 2) encouraged J. to go on with the pertinent exposures, after J. had shown him the uncorrected MS. of the paper, Another Harvest Sifting Reviewed, as a suggested exposure. He reasoned that the cleansing was needed and should set in, since there was hope of reformation (hope in Israel). He

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urged that all agree (make a covenant, v. 3) to put away the bad qualities (put away all the [strange] wives) and all acts resulting from these qualities (such as are born of them), according to J.'s counsel (counsel of my lord), as well as that of other reverencers of God's Word (tremble at the commandment of our God). He urged that it be done according to the Word (according to the law). He then urged J. to initiate this matter as coming properly within the sphere of his work (Arise; for this matter belongeth unto thee … and do it, v. 4). He promised him the support of all the involved faithful brethren (we will be with thee) and encouraged him to go ahead. The Philadelphia Church later, in its main and subordinate leaders and in its other members, at J.'s suggestion and R.G. Jolly's motion promised so to act as J. proceeded to this work (arose Ezra, … swear, v. 5). 

Immediately after the Asbury Park Convention, i.e., July 30 or 31, 1918, J. began to prepare a paper entitled, Another Harvest Sifting Reviewed, in which especially the office (chamber, v. 6) of I.F. Hoskins (Johanan [Jehovah is gracious]; Eliashib [my God returns]) in its misuses was severely exposed. His working on this paper gave him no refreshment (eat no bread, nor drink water); for he was inexpressibly pained at the evils that had been committed in the Committee and at the Asbury Park Convention, and that he had to expose in that paper (mourned … transgression). The Philadelphia Church, Aug. 18, 1918, passed a resolution asking J. to call a General Convention to meet in its hall, Sept. 8-10, as a sphere of the Truth and its arrangements, after the P.B.I. Committee had unanimously refused its request to call a General Convention at that place and time, especially to diagnose the evils in the Church and to suggest remedies. Accordingly, this convention was announced (proclamation … unto all … gather … unto Jerusalem, v. 7). In the last clause of that resolution it was decided to withdraw priestly fellowship from any "who individually or collectively attempt to prevent, pervert, thwart or oppose the purposes of this convention" 

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(v. 8). A week after this resolution was passed, Aug. 25, 1918, the above-mentioned debate before the Philadelphia Ecclesia took place. This debate convinced the bulk of the church that the four members of the Committee and their partisan supporters were guilty as charged by the other three. Three days before this debate, Aug. 22, the paper, Another Harvest Sifting Reviewed, appeared. It pointed out, among other things, 150 parallels between J.F.R.'s and the four recalcitrant Committee members' acts; it also contained a copy of the Aug. 18th resolution of the Philadelphia Church and the announcement of the Mizpeh (watch tower) Convention at Philadelphia, Sept. 8-10 (vs. 7, 8). 

The P.B.I., by its directors, editors and membership, as said above, boycotted the Mizpeh Convention, which met at the announced time, Sept. 8-10 (within three days [literally, for three days], v. 9), as they later boycotted the Hebron Convention (Dec. 20-22), which they were personally invited to attend through the first number of The Present Truth, mailed about 8:30 P.M., Dec. 8—God's time, Dec. 9. The leaders (men of Judah) and the led (men of Benjamin) met in the Mizpeh Convention (gathered themselves), within the sphere of the Truth and its arrangements (Jerusalem), for the announced three days. At the night session of Sept. 10, the last of the three days (ninth month, on the twentieth day), the conventioners, as representatives of the general Church, sat publicly before the general Church (people sat in the street of the house of God), quite fearful (trembling), because of the exposures of the evils (because of this matter) and because of the advancing Truth then being given on the condition (for the great rain). At that final session J. (Ezra, v. 10), speaking to the conventioners as representatives of the general Church (said unto them), charged that the brethren in general (ye) had sinned and cultivated the above-mentioned disgraces (transgressed, and have taken [literally, caused to dwell (with you)] strange wives), and thus caused iniquity to increase among God's people.

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He exhorted the guilty to acknowledge their wrongs to the Lord (make confession unto the Lord God of your fathers, v. 11) and do what He charges, i.e., make reformation (do His pleasure); this would require them to put away (separate yourselves) their affinities with evil (people of the land) and the aforesaid faults (strange wives). By a resolution all repudiated these evils and promised betterment (all … said … we do, v. 12). They further by the resolution affirmed that, in view of the advancing Truth (much rain, v. 13) and the many transgressors (people are many), the matters could not then and there be settled (not able to stand without), since the work was one that would take a long time (neither … a work of one day or two), since there were many cases calling for attention (many … in this). A resolution was then offered which proposed that, at the invitation of the churches (cities, v. 14) that desired an investigation made and a cure offered, such diagnosis and cure be offered in previously announced sessions (appointed times), with their elders and deacons (elders and judges) and guilty members (strange wives) present, who should be examined by the general elders of the Church (rulers of all the congregation), that the Lord's wrath be stayed until the matter be settled (be turned from us until this matter [be done]—margin). 

Only four stood up openly and spoke against (were employed about [literally, stood against, see margin and A. R. V.], v. 15) this motion: three of the Philadelphia elders, i.e., Dr. S. N. Wiley (Jonathan [Jehovah gave]; Asahel [made by God]); B.A. Parkes (Jahaziah [seen by Jehovah]; Tikvah [hope]); and R. Rogers (Meshullam [recompensed]); and one of the Philadelphia deacons, J. Laird (Shabbethai [sabbather, or restful] the Levite). The main objectors were the first two named; the other two assisted them (helped them). About four others, without speaking against it, joined them in voting against the resolution. Otherwise the motion passed unanimously (the children … did so). The convention then nominated a diagnosal and curative committee of three: 

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F.H. McGee, J. and H.J. Newman, with R.H. Hirsh, I.F. Hoskins and Wm. Hollister as their respective alternates, to serve in their places in case one or more of the first three did not serve (Ezra … with certain chief of the fathers … by their names, were separated). 

Continuing its boycotting course, the P.B.I. sympathizers, F.H. McGee, H.J. Newman and Wm. Hollister, refused to serve. This left R.H. Hirsh and J. as the active members of the committee. On Sept. 15 the Philadelphia Ecclesia at R.G. Jolly's motion invited the committee to begin its work in its midst, which it started to do on Sept. 22 (sat down in the first day of the tenth month); and the P.B.I. boycotting the Hebron Convention, Dec. 20-22, it did no more work as such after Dec. 19, the day it made out its report for the convention, given Dec. 20, that there was no more work to do, unless the P.B.I. would alter its course, to secure which the convention sent it a special messenger—but in vain (made an end … by the first day of the first month, v. 17). It is remarkable how, undesignedly on man's part, the typical and antitypical committees acted out their commissions in the same number of days, as follows: the tenth, eleventh and twelfth months had 29, 30 and 29 days respectively, and the end came the first day of the next month, i.e., 89 days. The antitypical investigation's months had for the investigation, which began Sept. 22 and ended the day it made out its final report, Dec. 19:9, 31, 30 and 19 days, i.e., 89 days. Moreover, from the time that the Investigative and Curative Committee was appointed, after 6 P.M., Sept. 10 (God's time, Sept. 11) there were 11 days until it began to investigate, i.e., Sept. 11 to Sept. 22, just as was the case in the type from the 20th of the ninth month (v. 9) until the 1st of the tenth month (v. 16). This is in line with the 119 days in the lunar time from the lst day of the first month to the 1st day of the fifth month and from Dec. 22, 1916 to April 19, 1917, in the journey, type and antitype (Ezra 7:9). 

The experiences set forth typically in Ezra 9 and 10 had 

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their small Epiphany antitypes in the experiences given above as the antitypes of these chapters so far presented, and in the rest of the antitypes of Ezra 10:18-44 in the reformation of conduct that set in with the investigations from Sept. 22 to Dec 19, 1918, both among Epiphany and P.B.I. friends. We pass by these details of the small fulfillment as to the cleansings typed in vs. 18-44, to give the generalities of the large fulfillments that are just ahead of us, and that will involve all the unclean of 60 Truth groups; for, as just indicated, the 1918 experiences set forth in Ezra 9, 10 are the small Epiphany antitype of these chapters, while those just ahead are the large Epiphany antitype of Ezra 10, while the antitype of Ezra 9 has been successively fulfilling as each group has arisen and become unclean. We note first the divisions of the type: (1) the cleansed of the priests (main leaders, vs. 18-22), (2) the cleansed of the Levites (subordinate leaders, vs. 23, 24) and (3) the cleansed of Israel (the non-leaders, vs. 25-44). We note that the priests are set forth as in four groups: (1) Jeshua's ([savior]; Jozadak [Jehovah is righteous]—J., v. 18) two sons (Maaseiah [work of Jehovah]—Epiphany pilgrims; and Eliezer [God is helper]—Epiphany evangelists) and Jeshua's two brethren (Jarib [he strives]—Epiphany sympathizers among the leaders in the two organized groups [Merarites and Gershonites] of the Levites; and Gedaliah [greatness of Jehovah]—Epiphany sympathizers among the leaders of the one unorganized group [Kohathites] of the Levites). These will shortly after this book is issued recognize their evil qualities (strange wives, v. 19) and will pledge (gave their hands) to put these away (put away) and turn in faith to Christ's merit for their cleansing (a ram … for their trespass). The other three sets of priests correspond to the non-Epiphany sympathizers among the main leaders of the three groups of Levites: (2) Immer's ([talkative, or eloquent]—the Merarites, v. 20) two sons (Hanani [my favor]—the main Society leaders, not the Rutherfordite ones, but those of antitypical Elisha; and Zebadiah [endowed by Jehovah]— 

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the main Standfast leaders); (3) Harim's ([flatnosed]—the Gershonites, v. 21) five sons (Maaseiah [work of Jehovah]—the main P.B.I. leaders; Elijah [my God is Jehovah]—the main Dawn leaders; Shemaiah [heard of Jehovah]—the main leaders of the Watchers of the Morning [Hoskinsites]; Jehiel [God lives]—the main leaders of the Berean Bible Institute of Australia; and Uzziah [strength of Jehovah]—the main leaders of the Bible Students Committee of Britain); and (4) Pashur's ([prosperity everywhere]—the Kohathites, v. 22) six sons (Elioenai [unto God are my eyes]—the main leaders of the Sturgeonites; Masseiah [work of Jehovah]—the main leaders of the Ritchieites; Ishmael [God hears]—the main leaders of the Olsonites; Nethaneel [gift of God]—the main leaders of the Hirshites; Jozabad [Jehovah endowed]—the main leaders of the Kittingerites; and Elasah [God made]—the main leaders of the good Levites). 

It will be noted that there are ten groups of the subordinate leaders (Levites, vs. 23, 24). These ten groups of subordinate leaders are those leaders in the ten Levite groups whose respective chief leaders are typed by the ten who came out of Babylon and went to Jerusalem with Zerubbabel and Jeshua (Ezra 2:2; Neh. 7:7), also by ten of twelve leaders who with J., as executive and teacher, carried the antitypical gold, silver and vessels to antitypical Jerusalem (Ezra 8:24-30). In each of these ten groups there are subordinate leaders (Levites) who will begin to undergo cleansing shortly after this book appears. It will be noted that in vs. 25-44 there appear 86 names of the sons of ten heads of families. These ten heads of families correspond to the ten leaders just referred to in the third preceding sentence, from the standpoint of their relations to the led ones (Israel), as distinct from the main and subordinate leaders referred to in vs. 18-24. The 86 antitypical sons of vs. 25-44 consist: (1) of 56 of the general Levite groups (the antitypical Levites as a whole and their three main divisions, which four count in among the 60 Levite groups, being here ignored, 

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are not counted in); (2) of the 20 groups of Youthful Worthies not associated with any of the 60 groups of Levites consisting of Great Company and Youthful Worthy brethren (in Cant. 6:8, 9 the 60 queens are the 60 parts of the Great Company in these 60 Levite groups; and of the 80 concubines of these verses, 60 are the Youthful Worthy parts of these 60 groups of Levites, and the remaining 20 are Youthful Worthy groups that are not combined with any of the 60 Levite groups); and (3) of the ten groups of good Levites (Benjamin's ten sons [Gen. 46:21] in the Epiphany picture type these, as will be shown in Chapter IX). Thus 56 + 20 + 10 = 86. Seemingly, the first-named sons, the firstborn, of the ten heads of Israelite families mentioned in vs. 25-44 stand for the ten fathers and the ten chief sons in these 86 sons, even as we have seen the firstborn to be the pe shenaim, two family classes, fathers and sons, of which the firstborn consist. Otherwise, if we should add the ten fathers as groups we would have 96, which figure, so far as we know, does not enter into any picture of the Levite groups, either in type or antitype. It will take up too much space, as well as be largely a matter of repetition, here to name all the 86 as type and antitype individually. We have already given 56 of them in our exposition of Ezra 2. The 20 above-mentioned Youthful Worthy groups not affiliated with any of the above-mentioned 56 groups will consist of 20 groups of Youthful Worthies, without any Great Company brethren in any of them. Quite a few of such groups, e.g., in Germany, Poland, France, Brazil, India, etc., are in existence. The ten good Levite groups are the Epiphany-Truth-adhering crown-losers in the ten nations among which the Epiphany movement has a number of adherents: (1) the U.S.A., (2) Canada, (3) the American Tropics, (4) Britain, (5) Norway, (6) Sweden, (7) Denmark, (8) French-speaking countries, (9) Poland and (10) India. The cleansing of these is a thing devoutly to be hoped for.