JESUS' LAST EXPERIENCES TYPICAL OF THE CHURCH'S LAST EXPERIENCES. THE SMALL EIGHT WONDERFUL DAYS. A POSTSCRIPT WRITTEN IN MARCH, 1930. THE LARGE EIGHT WONDERFUL DAYS. FIFTEEN EARLIER EVENTS OF THE LARGE SIXTH WONDERFUL DAY FORECAST. LATER EVENTS OF THE LARGE SIXTH WONDERFUL DAY. PARTS OF MATT. 27:51-54 AN INTERPOLATION. BEREAN QUESTIONS.
LITTLE FLOCK experiences, belonging in part to the future, and in part to the past, are typed by the last six days of our Lord's life and by the two following days. The details of these eight days are highly interesting, typically and antitypically, as the following will show: That Jesus' final experiences are typical of the cutting off of the Church's privileges, as mouthpiece to Christendom, by church and state, is evident from the fact that the brethren, including the Apostles (Acts 4:23-28), quoted Ps. 2:1, 2 and applied it to Jesus' cutting off by church and state; and yet we know that Ps. 2:1, 2 applies to the end of this Age. The propriety of applying this passage, that applies to the end of this Age, to Jesus is apparent from only one standpoint—that the events associated with Jesus' cutting off type those of the Church's cutting off, at the end of the Age, from her mouthpiece privileges in Christendom. This is our first reason for concluding that Jesus' final experiences type those of the Church in the end of the Age. Our second reason is the following: Matthew (27:8, 9) [the name, Jeremiah, by a copyist was inserted here for that of Zechariah] applies Zech. 11:12, 13 to Jesus' betrayal; yet the connection shows that the latter passage applies to the Church's betrayal in the end of the Age. How then could Matthew by inspiration have applied this passage to Jesus? Only from the standpoint that Jesus
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in His final experiences types the Church in her final experiences could a passage applying to her be applied to Him. We have a parallel case showing the operation of the same principle. Undoubtedly the connection, (vs. 1, 2, 6-11) of Is. 40:3-5 shows that it refers to the Church's mission in the end of the Age. Yet Matthew (3:1-4) applies it to John the Baptist. This application can be justified on the sole ground that John the Baptist is a type of the Church (Matt. 11:14, see Diaglott and A.R.V.), particularly from the Miller Movement onward, according to Is. 40:3-5. The above-mentioned two points and the foregoing third point as a corroboration of the involved principle warrant our application of the last six days of Jesus and the two following days as a type of the final experiences of the Church as to Christendom.
(2) But one may ask, How does the connection of Zech. 11:12, 13 show that these two verses apply to the Church in the end of the Age? We reply, A brief analysis of the chapter will show this. Vs. 1, 2 describe how the nominal people of God, great and small, will be devastated by error and wrong practices at the end of the Age, particularly during the Time of Trouble. Vs. 3-9 treat of various shepherds among God's nominal and real people. V. 3 refers to the shepherds among God's nominal sheep as being greatly distressed in the end of the Age. V. 4 shows that they were charged to feed the Little Flock (the flock of the slaughter [by sacrifice]). V. 5 shows that the clergy were slaying instead of feeding them, and considering themselves guiltless; betraying (selling) them, and thinking they did God a service (blessed be); boasting of their supposed riches ("I am rich, etc."), but having no mercy upon these sheep of the Little Flock. V. 6 shows that for this reason God would bring wrath (the great Tribulation) upon all Christendom. V. 7 shows that God's servants, as true shepherds, will feed the Little Flock with the two forms of
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Truth due in the end of the Age—Beauty, the Parousia Truth, and Bands, the Epiphany Truth. V. 8 shows that Messrs. Barbour, Paton and Henninges, as three wicked shepherds, would be cut off from feeding, and membership in, the Little Flock in one symbolic month, the thirty years from 1878 to 1908. V. 9 shows that God's servants would neither feed the Second Deathers (that dieth), nor the nominal church (that is to be cut off) and that the worldly would devour one another. V. 10 shows that as God's mouthpieces God's servants would bring forth, expound and rightly divide the Parousia Truth (cut it asunder), to the end that God may set aside the covenant that He had made with the nominal church, i.e., to use it as His mouthpiece. V. 11 shows that the Parousia Truth, so brought forth, expounded and rightly divided, will satisfy the Little Flock (poor, humble, of the flock) that it is God's Word. V. 14 shows that God's servants will bring forth, expound and rightly divide the Epiphany Truth. This was to the end that the Little Flock (Judah) and the Great Company (Israel) may be separated. Vs. 15-17 treat of J.F.R. as the foolish and unprofitable servant.
(3) If our understanding of this picture is correct [written Aug., 1922], we are now near the time antitypical of that of the last supper. In this picture we understand Jesus to type the Priesthood; Judas to type the Second Deathers; Peter, John and James, the three general groups of Levites—Merarites, Kohathites and Gershonites—more especially in their Truth representatives; the other eight disciples, the eight subdivisions of these three general groups of the Levites, more especially in their Truth representatives; the Jewish clergy, the clergy of Christendom; Pilate, the civil powers; our Lord's capture, the saints' apprehension by the clergy; His mock trial before the Sanhedrin, the mock trial of the Faithful by the nominal church clergy; the trial by Pilate, the trial by the civil
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powers; the condemnation by the Sanhedrin, the decision of the clergy that the Faithful are blasphemers against God; the condemnation by Pilate, the decision of the civil powers that the Faithful are rebels against the state; the crucifixion, a symbolic death, i.e., cutting off from the right of mouthpieceship as respects religious and civil Christendom, but not a passing beyond the veil. From after this symbolic death until, perhaps, after the symbolic "earthquake" the Little Flock, in antitype of Jesus' being in the death state, will have no recognized mission toward Christendom; but after, perhaps also during, the "earthquake" the Faithful, in antitype of Jesus' resurrection, will again appear—not as antitypical John, but as antitypical Elijah—as a mouthpiece to the world, though not to Christendom, to which antitypical John's mouthpieceship exclusively belongs, while antitypical Elijah's mouthpieceship is to the whole world including Christendom. Thus when Christendom is destroyed, antitypical John's ministry being limited to Christendom, it could no longer be enacted—antitypical John will not get back his head! But the order of affairs in state, religion and society that will come during the reign of the socialistic laboring classes will not be Christendom; hence the true Church as mouthpiece then could not be antitypical John; for the latter's mission, unlike antitypical Elijah's, is limited to Christendom alone. As such a mouthpiece the Church will be antitypical Elijah—not antitypical John.
(4) The above setting is the large picture, applying as we will later show from 1874 to 1954 and 1956. But there is a smaller picture enacted within the time of the larger picture. This smaller picture, which we will call that of the small eight wonderful days, we will first explain. Thereafter we will expound the larger picture, which we will call the large eight wonderful days. The small eight wonderful days began early in the Epiphany and are to last but eight years
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and a few months. Above we explained that the staff Bands represent the Epiphany Truth, and its breaking represents the proper division and exposition of the Epiphany Truth, which is due for such use during the Epiphany. The first rays of the Epiphany Truth began to shine November 10, 1916. Those rays of light, and some other subsequent ones, were the dawn gleams of the Epiphany Truth, heralding the coming of the Epiphany Sun. In its proper sense the first sunburst of Epiphany light to be rightly divided and expounded to the Church was that which pertained to the separation of antitypical Elijah and Elisha, which progressively became clear to us in 1917, from early in September to early in December, and which was first presented in a meeting at Philadelphia, Dec. 17, 1917. From the standpoint of the small picture Zech. 11:12, 13, compared with Matt. 27:8, 9, has as shown above, an application to our Lord's betrayal, because, and only because, as the connection shows, He types the Epiphany-enlightened saints as Truth servants, just as Ps. 2:1-3 compared with Acts 4:23-28, as shown above, applies to our Lord, because, and only because, as the connection shows, He types the Epiphany-enlightened saints as Truth servants. Strictly speaking, as the connection shows, Zech. 11:12, 13 applies to the Epiphany saints as Truth servants. The location of these verses and their relation to the two preceding and the four following verses, especially to the next following verse, seem to prove that they refer to the Epiphany saints as God's special servants beginning to undergo a betrayal experience from the standpoint of both pictures after the whole of the Little Flock was fed by the staff Beauty; and hence they are inserted between the account of the two staves (vs. 7, 10, 11, 14). Hence both betrayals began some time after our Pastor died—October 31, 1916—and the smaller one between Nov. 10, 1916 and Dec. 17, 1917.
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(5) We suggested (P '21, 120, col. 2, line 11) that such betrayal began late in 1916; but maturer reflection convinces us that all of the Truth-leaders' specific works of power-grasping before July, 1917, belong, not to the acts of betrayal, but to those that brought upon the stage of activity a class that would later for the price of power betray the Epiphany-enlightened saints as Truth servants. The emphasis given to antitypical Elijah's and Elisha's separation, in the Scripture and in the Pyramid, convinces us that the betrayal began after that separation began. Hence we date the beginning of the small betraying work with the two weeks' trip of J.F.R. in the first part of July, 1917, during which, for the price of power, he grossly misrepresented to various prominent brethren our British activity and that of the Board's majority, thereby securing the support of the former for his ousting the Board's majority, and later for his misrepresenting them and us with our supporters to the whole Church through Harvest Siftings, etc. Consequently about July 1, 1917, the fulfillment of Zech. 11:12, 13, in the small picture, began. These facts as the fulfillment beginnings of Zech. 11:12, 13, enable us to locate the time when the small antitype of the last six days of Jesus' earthly career began. The feast at Bethany, toward whose end Judas faulted Mary and Jesus, and immediately after which his betraying activity began, was held six days before our Lord's death (John 12:1-8; Matt. 26:6-16). Apparently sometime Saturday afternoon Jesus arrived at Bethany, and late that afternoon they made a feast in the home of Simon, the leper, which He attended. Very early Saturday evening, after bitterly denouncing Mary, and impliedly Jesus also, Judas made his first visit to the chief priests to betray Jesus. These acts correspond with the acts of J.F.R. and his co-conspirators beginning about July 1, 1917, as set forth above. Hence the beginning of that Saturday evening corresponds to about
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July 1, 1917. Taking a day to represent a year, as it usually does in Bible types and prophecies, the next eight days, starting with that evening whose beginning corresponds with about July 1, 1917, will give us a set of antitypical dates that, so far as fulfilled, set forth some remarkable matters, with still more remarkable matters to come in those not yet fulfilled, if our understanding is correct [written in Aug., 1922]. To clarify this we offer the following time table of type and antitype:
(6) Briefly would we trace the small antitype of the events from the Saturday afternoon to the late Saturday evening before our Lord's death, as given in John 12:1-8; Matt. 26:6-16; Mark 14:3-11, corresponding to the events of the time from shortly after our Pastor died to the Fall of 1917. Simon, the leper, seems to type the Great Company, especially in its leaders, as is suggested in Miriam, Moses' sister, becoming leprous while typing the Great Company (Lev. 13; 14; Vol. IV, Chapter IV). The feast represents the opportunities to appropriate to themselves proper powers and to usurp for themselves improper powers, and the use of them on the part of the Great Company leaders after our Pastor's death, as well as for the Epiphany-enlightened saints to use their proper powers. The leaders of the Epiphany-enlightened saints (Jesus), the good Levites in all Levite groups (the eleven Apostles), and the Truth Levites who betray the Faithful for power (Judas), were guests on that occasion. Those not leaders in the Great Company (Martha) served
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actively on that occasion; while those not leaders in the Little Flock (Mary) gave their best and most gracious support to the leaders among the Little Flock (Jesus), making their teachings, activities and conduct fragrant before others. All the Levites (the Apostles) complained at this, but more especially their power-grasping and brethren-betraying leaders (Judas). Lazarus probably represents the Youthful Worthies, who toward the end of our Pastor's ministry were more or less energized in the Lord's cause, as the begettal ceased and the gleaning began, proceeded and ended.
(7) The power-grasping leaders, angered at the loving, self-denying support given to the Little Flock leaders (Jesus) by its less prominent members (Mary), went forth to leading Levitical brethren (the chief priests, etc.), and bargained for the betrayal of the leaders in the Little Flock for the price of power. Thus we see that the events from Saturday afternoon until late Saturday night correspond quite well with the events beginning shortly after our Pastor's death until the Fall of 1917.
(8) We harmonize the various accounts given in the above references with St. Luke's account (Luke 22:1-6) as follows: Sts. Matthew's and Mark's account connect the visit of Judas to the priests with the feast at Bethany, which St. John shows (John 12:1-12) occurred the Saturday before the crucifixion; but because there was also a special meeting of the Sanhedrin Tuesday night before the crucifixion, when also Judas visited them (Luke 22:1-6, comp. with Matt. 26:1-5 and Mark 14:1, 2), Sts. Matthew and Mark, because of following the principle of grouping some-what related events, tell of the Tuesday night meeting before telling of the feast and Judas' first visit to the priests the previous Saturday. Luke is the only Evangelist who tells of the Tuesday night's visit to the priests on Judas' part.
(9) We now find it necessary to prove that our
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Lord entered Jerusalem as King in triumph Monday morning, and not Sunday morning, as is generally believed. We are all agreed that the day of that entrance was Nisan 10, when as the antitypical Lamb He was set aside for death (Mark 11:18), and that the day of His crucifixion was Nisan 14, when He died as the antitypical Lamb (1 Cor. 5:7, 8), as we are also agreed that by God's reckoning that day began at 6 P.M. Our Lord's death occurring on Nisan 14, and that on Friday, that Nisan 14 must have begun Thursday at 6 P.M. Therefore Nisan 13 began Wednesday at 6 P.M.; Nisan 12 began Tuesday at 6 P.M.; Nisan 11 began Monday at 6 P.M.; and Nisan 10 began Sunday at 6 P.M. Hence that Nisan 10 was from Sunday, 6 P.M. to Monday, 6 P.M. Therefore it was Monday morning that Jesus made His triumphal entry into Jerusalem and not on Sunday, as is implied by the Nominal Church festival called Palm Sunday. But some object to this that St. John (John 12:12-19) shows that Jesus' entry into Jerusalem was on the day following His anointing and Judas' first visit to the priests assembled to plan for Jesus' death. To this fact we agree, but reply that the objection is based on the supposition that the next day was Sunday, whereas it was Monday; for, according to the Jewish way of counting days, Judas' visiting the priests occurring after 6 P.M., the day on which this occurred was therefore Sunday; hence the "next day" of John 12:12 was Monday. Accordingly, none of the Evangelists give any events as occurring during the daylight part of that Sunday.
(10) The next set of events that we would briefly set forth, type and antitype, occurred in the type on Monday, which day began at 6 P.M., Sunday, and ended at 6 P.M., Monday; and the antitypes occurred between July, 1918 and July, 1919. In the type the events are recorded in Matt. 21:1-17; Mark 11:1-11, 15-19; Luke 19:29-48; John 12:12-18. They include the
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triumphal entry, Jesus' foretelling Jerusalem's overthrow, His cleansing the temple, His acclamation by the children, and the envious objections and death plans of the Jewish leaders.
(11) Jesus entered Jerusalem on Monday morning, that is, when about a half of the Jewish day was ended. This time would correspond to about January 1, 1919. What is the antitype? The Epiphany-enlightened saints about that time entered the Levitical City, riding on teachings contained in The Present Truth, Nos. 1 and 2—the antitypical ass and colt—which were published December 9 and 24, and these teachings by January 1, 1919, were by the first of the Epiphany-enlightened saints well digested, and the latter as the result were supported (riding) by these teachings in their activity toward the Levitical City. And many who were not Epiphany-enlightened saints hailed them as bringers of good news and helpers to, as well as harbingers of a better time, as all of us remember, even as in the type many hailed our Lord. Jesus foretelling Jerusalem's overthrow represented repeated announcements made in The Present Truth that the religious government which the Levites were developing would be destroyed. Such announcements were made in The Present Truth, Nos. 2-4, especially. The cleansing of the temple types the Epiphany-enlightened saints' use of cleansing truths by which the power-grasping and revolutionistic Levites were scourged. This was done in The Present Truth, especially Nos. 3-5. The children's acclaiming Jesus types how some of the less mature brethren hailed the Epiphany-enlightened saints in this activity, while the murderous plans of the priests, etc., envious of the reception that Jesus' teachings were receiving, type the plans that the Levite leaders made to destroy among Truth people the activities of the Epiphany-enlightened saints, and to cut off such saints from the fellowship of Truth people.
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(12) The only incident recorded as occurring on Tuesday, which corresponds with the time from July, 1919 to July, 1920, is the cursing of the barren fig tree (Matt. 21:18, 19; Mark 11:12-14). In the first instance this types the curse upon the Israelitish system as a religious government; but for our line of thought this tree represents the system of religious governments that the Levite leaders have set up among Truth people. Hence the cursing of the barren fig tree represents how the Epiphany-enlightened saints taught that the revolutionistic religious systems that the Levites were establishing as evil systems among the Truth people would wither. Repeatedly they taught that these would not prosper, and that the Levites would have to cleanse themselves of their revolutionism and revolutionistic practices before they would prosper. Such sentiments were repeatedly expressed in The Present Truth between July, 1919 and July, 1920. As illustrations on this line we might cite Nos. 13-19; and, of course, the Epiphany-enlightened saints repeatedly gave expression to such thoughts. As in the type, so in the antitype, the reason no fruit was found is that the time for fruitfulness has not yet come—the Divinely approved future Levitical systems will produce no fruit until the Levites' due time for fruitfulness has come—after they cleanse themselves. The withering of the fig tree corresponds to the decay manifested by the Levite systems, which were proven to be decaying by their continued and increased revolutionism, e.g., electing the Society's officers for 3. years at the Jan., 1920 shareholders' meetings, deciding then to change the Charter, errors on tentative justification, on the Youthful Worthies, on the Court, etc., in the Society; errors on the Ransom, the Sin-offerings, etc., among the Olsonites; and errors on various phases of Revelation among the P.B.I.
(13) The first recorded event on Wednesday, which corresponds to the time from July, 1920, to July, 1921,
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was Judas' second visit to the priests in his betraying mission. This occurred after 6 P.M., Tuesday evening (Wednesday in God's time), and is mentioned only in Luke 22:1-6. Compare his account with Matt. 26:1-5 and Mark 14:1, 2 to fix the date of this second visit. Above we showed how to harmonize the accounts of his first and second visits. It will be recalled that the Amram Levites were developed from Feb. to June, 1920, and that from about July 1 certain of their leaders began their betraying acts in order to gain power, which proved to be Levite power. R.H. Hirsh's course at Jersey City is an example of this, particularly the night of July 11 (God's time, July 12, the anniversary of the day on which J.F.R. falsely swore that there were four Board vacancies, which he then proceeded to fill), when to gain power and influence, first at Jersey City and then elsewhere, he misrepresented, especially before some leading Amram Levites, the entire situation connected with the Amram sifting. And soon he won as against the Epiphany-enlightened saints the sympathy of those who had previously betrayed such saints as well as that of the supporters and rewarders of such betrayers (the antitypes of the Jewish Sanhedrin). Jesus' foretelling at that time His full betrayal (Matt. 26:2) corresponds to the Epiphany-enlightened saints announcing their full betrayal by the power-grasping Levites. This announcement had its beginning between July, 1920 and July, 1921. We made such announcement in warning R.H. Hirsh and wife at Jersey City the evening of July 11, 1920, as the brethren who were present will remember. Such warnings were also given in The Present Truth from time to time during the period which we are now discussing. Other Epiphany-enlightened saints did the same thing at that time.
(14) The second recorded event of Wednesday occurred in the morning—the disciples seeing the barren fig tree entirely withered (Matt. 21:20-22; Mark 11:20-26).
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These disciples type the good Levites, who in the Society's Tabernacle Shadows revisions, in the teaching of the Ancient Worthies' return in 1925, in the millions message, in the Olsonite prophetic program collapsing, and in the P.B.I. chronological and prophetical errors, saw the evidence of the Levite systems as withered—root, trunk and branch. Jesus' exhortation in connection with this event types how the Epiphany-enlightened saints testified that faithfulness to the Lord's Spirit would lead to the removal of all obstacles in the way of the good Levites fulfilling their mission with success in due time. Such thoughts are found in various articles—in the Gideon article in No. 29, as well as in other articles. Many of the Epiphany saints have given the same assurance.
(15) As Christ's authority was questioned by the Jewish leaders (Matt. 21:23-27; Mark 11:27-33; Luke 20:1-8), so the right of the Epiphany-enlightened saints to exercise a ministry toward the Truth Levites has been questioned by leaders among the Truth Levites. And as Jesus check-mated the cavilers, so did the Epiphany-enlightened saints. The parable of the two sons (Matt. 21:28-32) seems to refer to the good and the bad Levites, the former at first refusing to serve and then later doing so, while the latter promised to serve and did not. Repeatedly the Epiphany-enlightened saints described these classes during the antitypical Wednesday—July 20, 1920, to July 20, 1921. The parable of the wicked husbandmen (Matt. 21:33-46; Mark 12:1-12; Luke 20:9-19) types the teachings of Epiphany-enlightened saints on the bad Levite leaders, their wicked conduct toward the leaders among the Epiphany-enlightened saints, and, finally, toward the latter as a class, to result later in God's destroying the present Levitical systems and severely punishing their bad leaders. Such announcements, of course, led the bad Levites to seek to undo the Epiphany-enlightened saints, as their types
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attempted to undo Jesus, when they perceived that this parable was spoken against them. The Parable of the Marriage Feast (Matt. 22:1-14) represents for Epiphany purposes the invitation to partake of the Epiphany privileges, which was declined by the leading Levites, but which was accepted by the humbler of the Truth people, the one casting off the wedding garment seeming to represent those who feasted awhile and then, losing faith altogether in the Truth and the Lord, have gone into outer darkness. This has had a fulfillment in the cases of certain ones of whom we and others have also testified, and will, we opine, have a still larger fulfillment later.
(16) The insidious questions of the Pharisees (Matt. 22:15-22; Mark 12:13-17; Luke 20:20-26), and of the Sadducees (Matt. 22:23-33; Mark 12:18-27; Luke 20:27-40) and the testful one of the Lawyer (Matt. 22:34-40; Mark 12:28-34) represent all sorts of catch questions, and questions based upon errors, and questions asked in search of knowledge, that have been put to Epiphany-enlightened saints by various groups of Levites and their adherents. Christ's refuting their errors, frustrating their efforts to bewilder Him, and giving valuable information types the answers that the Epiphany-enlightened saints have given such questioners. Not a few of the articles in The Present Truth and most of its answers to questions in the Questions of General Interest are the antitypical replies to such questions. The questions on the Bible's pointing out the Epiphany-enlightened saints, which these saints have put to their Levitical detractors, and which the latter have not been able to answer, antitype Jesus' questions put to the Pharisees (Matt. 22:41-46; Mark 12:35-37; Luke 20:41-44).
(17) Another feature of Jesus' teachings on Wednesday of His last week is noteworthy—His severe denunciation of the unfaithful religious leaders in Israel (Matt. 23:1-39; Mark 12:38-40; Luke 20:45-47).
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This types the severe criticisms that the Epiphany-enlightened saints have made on the Levite leaders, especially from July, 1920, to July, 1921. These severe criticisms are found in The Present Truth, Nos. 20, 21, 22, 24, 25, 29 and 30. Perhaps each one of these numbers corresponds to one of the seven woes that our Lord pronounced upon the Jewish leaders. Of course, the Epiphany-enlightened saints joined in giving these criticisms. We have been severely denounced for making such criticism, just as our Lord was for making those in the type. However, we are confident that not we, but those who denounce the Epiphany-enlightened saints for such activity, are in the Lord's sight blamable, even as, not Jesus, but His denouncers were blamable. The Lord's noting and remarking on the gifts put into the treasury (Mark 12:41-44; Luke 21:1-4) find their correspondencies in our observation and remarks in the annual report found in No. 25 on the large gifts bestowed by the Levites and the comparatively small gifts bestowed by the Epiphany enlightened saints. Of course, the latter also noted and commented on these givers and their gifts.
(18) The account of the Greeks desiring to see Jesus, His remarks thereon, Jehovah's acknowledgment of Him and the connected remarks (John 12:20-36), seem to type things connected with antitypical Gideon's Second Battle, and antitypical Elijah's renewed activity after his reappearance, which began July 18, 1920. Certainly by such activity not a few worldlings have desired to understand the Epiphany-enlightened saints in their teaching and work. Certainly this has led the latter to recognize themselves as highly privileged and has prompted them to testify to the need of consecrated living, in conducting the public work. Certainly they have been in more or less distress because of the approaching end of their ministry toward the Truth Levites—which
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from that time onward they spoke of as in the near future. And surely they have made remarks connected with Satan's being cast out and his empire destroyed both in great and little Babylon. God's answer from heaven acknowledging Jesus seems to type His acknowledgment of the Epiphany-enlightened saints by the Pyramid's testimony as to Elijah's reappearance on July 18, 1920—the testimony first being given to them at Jersey City on the evening of Apr. 17 (Apr. 18, God's time), 1921, and published in the May, 1921 Truth, both acts occurring during antitypical Wednesday. The people being doubtful as to the sense of the voice types the doubts of many Truth people on this particular Pyramid testimony; and Jesus' showing what He would accomplish as God's Christ, and exhorting the people to act in harmony with the Truth correspond with what the Epiphany-enlightened saints said they would accomplish toward the Great Company and what they exhorted the Truth people to do with the Truth. This can be seen in Nos. 30 and 31.
(19) In Matt. 24:1-51; Mark 13:1-37; Luke 21:5-36, is found Jesus' great prophecy of the Gospel Age, which Jesus delivered after 6.00 P.M. Wednesday, as also the parables of Matt. 25 were delivered a little later that evening. The antitypes, therefore, were between July, 1921, and July, 1922 (Luke 21:37; Matt. 24:1-3; Mark. 13:1-3). This for Epiphany purposes, broadly speaking, seems to type how the Epiphany enlightened saints have foretold the overthrow of the bad Levitical City; the rejection and persecution of the faithful who mingle with the Levites until the latter are cleansed; their longing for the time when the Epiphany-enlightened saints will deliver these Priests, which will occur when they shall turn their attention to the successful cleansing of the Levites; their showing forth the fact that at that time the work will not be understood nor anticipated, but that it will quietly and suddenly set in; their warnings on the necessity
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for watchfulness for the signs indicating such events; their showing how through an individual mouthpiece they would then work; and that this work would be followed by a brief work of an evil Levite, who would be utterly cast off. These three latter lines of thought have been expressed orally and not in print among a few Epiphany-enlightened saints. From the standpoint of the small picture the giving of the three parables of Matt. 25:1-46 seems also to be typical: that of the ten virgins (Matt. 25:1-13) seems to type those teachings that the Epiphany-enlightened saints gave between July, 1921 and July, 1922 on the subject of the bewildered priests and the Levites, of their different attitudes when the time of the full separation comes, and of the difference of their rewards thereafter. The parable of the talents (Matt. 25:14-30) seems to type those teachings that the Epiphany-enlightened saints gave from July, 1921 to July, 1922 on the subject of various good uses that the bewildered Priests make of their opportunities and of the failure of the Levites to make such use of their opportunities, with the difference of results that will come to these at the time of the Levites' cleansing. The Parable of the Sheep and Goats (Matt. 25:31-46) for Epiphany purposes seems to type the teachings of the Epiphany-enlightened saints on the cleansing operation into which the Levites will be placed, those on the right in the parable corresponding to the Great Company members who will gain life, and those on the left in the parable corresponding to those who will go into the Second Death. The parable of the pounds (Luke 19:11-27) was given at Jericho (Luke 19:1, 9, 10, 28), before Jesus arrived at Bethany, hence does not belong to the eight wonderful days.
(20) There seems to be but one other event in our Lord's experiences relating to the time between Wednesday evening and Thursday evening—which corresponds to July, 1921 to July, 1922. This is recorded
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in John 12:36-50. During that day Jesus remained away from the Jewish leaders, even as the Epiphany-enlightened saints during that antitypical time did nothing new toward the Levites: for what was done in and as a result of Nos. 32, 33 and 34 was simply an elaboration or a continuance of what had been done previously toward the Levites. This would correspond, then, to Jesus' silence toward Israel's leaders during Thursday. St. John's and the Lord Jesus' reflection on the unbelief of the Jews correspond to what the good Kohathite Levites and the Epiphany-enlightened saints have said on the unbelief of the rebellious Levites during the antitypical Thursday.
(21) Above we have very briefly given the small antitypes of Jesus' experiences and teachings in five of His last six days in the flesh. We are not to be understood as meaning, for example, that the parables and prophecies given in those days have no other applications than given above. They certainly do have other and more prominent applications than those we have given; but our purpose in the above was simply to give their small, not their primary, applications, and our justification for giving them the small applications is the fact that, as shown above, the eight days from Judas' first betraying work until the end of Jesus' resurrection day type the period from July, 1917 to July, 1925. Seemingly the fulfillments, so far enacted, seal the above applications as true.
(22) We do not feel it to be the Lord's will that we attempt to set forth details of the small sixth, seventh and eighth days, because we have just entered into the antitypical sixth day—July, 1922 to July, 1923; consequently the time of these days is almost entirely future; and being connected with severe trials, their experiences cannot be understood in detail; for the Lord never lets us understand the details of future events connected with trials; for they always come
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in unexpected ways and to understand them beforehand would prevent their being trialsome. Hence it would be pernicious speculation to attempt to pry into such details. Therefore we offer merely some generalities. The Passover feast of that Thursday night seems to represent privileges with the Truth and its services that we are now having and that we are about to enter. The eleven represent good Levites measurably sharing in them. Judas leaving the feast represents power-grasping Truth Levites and possibly power grasping Nominal Church Levites, setting out for the final betrayal acts. If our time-setting is correct, the time of the death of Jesus corresponds to about May 1-15, 1923. About that time, it seems, the Epiphany-enlightened saints will have entirely entered into a symbolic death—a cutting off from all Epiphany activity toward Truth and, perhaps, Nominal Church Levites and, perhaps, nominal people of God, as blasphemers and rebels, and thus will be utterly inactive in Epiphany respects toward them, apparently utterly and completely overthrown, but mourned, honored and defended by a few timid friends (Matt. 27:54-61; Mark 15:39-47; 16:1; Luke 23:47-56; John 19:31-42).
(23) As during the time from Saturday morning until early Sunday morning (Matt. 27:62-66) the priests tried to perpetuate their triumph by their guard at the sepulchre, so from about January, 1924 to about January, 1925 the Levite leaders will try to perpetuate the oblivion of the Epiphany saints with special restrictive acts and agents; but as in the type, so in the antitype, the effort will in due time be in vain; for as our Lord came back on the third day—the typical eighth day—with more power than He ever before had, and as He before the day was over convinced most of His disciples of His glorious change and mighty power, so between July, 1924 and July, 1925 the Epiphany-enlightened saints will come back again with greater power than we have yet had, and
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shortly thereafter will convince increasing numbers of the good Levites and a little later the less good Levites of the Epiphany Truth and Work, and thus lead them to their cleansing. Let us, beloved Epiphany-enlightened saints, arm ourselves for the antitypical experiences ahead of us, as Christ armed Himself for the corresponding typical ones ahead of Him, and like Him we will obtain strength from the Lord to meet our Gethsemane, Sanhedrin, Pilate, Praetorium, Via Dolorosa, Calvary and Joseph's tomb, fully assured that on the third antitypical day we shall come back with invincible power from seeming and ignoble defeat to certain and glorious victory!
(24) A postscript: The foregoing part of this chapter was written early in August, 1922, and was first published in the September, 1922, Present Truth. Since its appearance the sixth, seventh and eighth of the Small Eight Wonderful Days have passed and they have witnessed the small antitypes of what occurred in the sixth, seventh and eighth day after our Lord arrived at Bethany, i.e., Thursday, 6 P.M., to Friday, 6 P.M.; Friday, 6 P.M., to Saturday, 6 P.M., and Saturday, 6 P.M., to Sunday, 6 P.M. We are writing paragraphs (24)-(28), as a postscript to the foregoing. In this postscript, written in March, 1930, we desire to set forth briefly the salient points of these three antitypical days' fulfillments. The feast in the upper room, with its discourses, warnings, encouragements and forecasts, types the privileges of pertinent Truths and of service that the Epiphany-enlightened saints (the small Jesus) and the eight sets of good Levites (including those in the Epiphany Truth) distributed among the three large Levitical divisions (the eleven good disciples) were privileged to have from July, 1922, until toward January, 1923. This can be seen in the articles in The Present Truth that appeared during that time: the articles against certain P.B.I., Society and Olsonite errors, and the
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prophetic, the service, the character-building, etc., articles, together with participation in the implied service privileges.
(25) Judas types the evilly and treacherously disposed among Truth people seeking personal advantage, even to the betrayal of the Epiphany-enlightened saints, especially of their leader. Judas leaving the feast before it was through represents these evil Truth people from all the groups severing themselves in heart's attitude from the good ones and treacherously turning against the faithful Epiphany-enlightened saints. A noted example of such was a certain sister in the Philadelphia class stumbling and going over to the Amramites, where she did her part in the betrayal. The anger that our exposures of Levitical errors previous to July, 1922, and immediately following it up to November, 1922, aroused in the false teachers, made them, as the little antitypical Sanhedrin, anxious "to get" the leader of the Epiphany-enlightened saints and his faithful supporters, so as to destroy their work among the followers of this little Sanhedrin. Our Lord's Gethsemane trial represents the grief and fears of the Epiphany-enlightened saints in view of the thoughts of their probable past failure or of their probable future failure in the forecast experiences of the Sixth Small Wonderful Day. In that scene Peter represents the good Merarite Levites, James the good Gershonite Levites and John the good Kohathite Levites (including the crown-losers in the Epiphany Truth). The drowsiness of all eleven types how their antitypes did not appreciate the trial of the Faithful at that time.
(26) The betrayal consisted in the acts whereby the little Judas gave any information against the Little Jesus, whereby his mouthpieceship toward the Truth part of the Great Company and Youthful Worthies could be hindered and stopped. The trial before the little Sanhedrin consisted of an investigation of the
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teachings and acts of the Little Jesus that could be construed as related to his being the priestly mouthpiece toward the Truth Levites and Youthful Worthies. The false testimonies of the type against our Lord represent the perversions of the teachings and acts of the Little Jesus that various individual supporters of the little Sanhedrin rehearsed to it. The high priest adjuring Jesus to tell if He were the Christ corresponds to the challenge thrown out to the Epiphany saints to declare if they were the special-mouthpiece of the Lord at this time to the Great Company and Youthful Worthies. Many offered this challenge. A very marked case of this challenge is found in quite a few Towers, particularly in Z '23, 68, 72. And the answer of the Little Jesus was given by the Epiphany-enlightened saints on many occasions and to many challengers. The author's answer to it, as given in Z '23, 68, 72, is found in P '23, 77, 78. These answers made the false teachers decide to seek the cutting off of the Little Jesus from all mouthpieceship among their followers—the Levites. Peter's denial represents good Society Levites whose fear moved them to disclaim sympathy with, and support of the Epiphany-enlightened saints and their work.
(27) While Judas types, in the Small Eight Wonderful Days, the bad Levites who for personal and official gain sold the Little Jesus, and the false teaching Levitical leaders correspond to the little Sanhedrin, Pilate represents the Levite leaders, not as false teachers, but as having and exercising official powers in controlling, executive and managerial ways, e.g., the various board directors, officers, managers, general and local, and their subordinates, in the various Truth Levite groups. Pilate's hesitating to condemn Jesus to the cross types the temporary efforts of these to prevent a symbolic crucifixion of the Little Jesus, i.e., a public setting forth of these as being evil in their service (nails through the hands) and character (nails through
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the feet). The little Pilate finally acceded to this. We will offer two illustrations of this symbolic crucifixion and its accompanying ridicule. In an Amram convention in Philadelphia, R.H. Hirsh severely and falsely excoriated the editor and his loyal supporters as evil in their service and characters, and that amid the ridiculing of his partisan Amram hearers. R.H. Barber, one of the Tower editors, at the Rochester Convention told the audience that we and our consecrated supporters were Second Deathers, and as such should not be given the least hearing. Certainly such statements, greedily and mockingly received, cut off such slandered brethren from effective mouthpieceship—the death of the Little Jesus—among the Levites. The two thieves type evildoers among the Levites who at the same time were cut off from their activities among the Levites. At the crucifixion John represents the good Levites in the Epiphany Truth. Mary, Jesus' mother, represents the Epiphany-enlightened Youthful Worthies and the other three women represent the good Levites in the three Levite groups. The other women represent the smaller Levite divisions. The good Levites in the Epiphany Truth (John) received the charge to care, especially, for the Epiphany-enlightened Youthful Worthies. The burial of Jesus types the defense of, and respect shown to the Faithful by their sympathizers in their cut-off condition, two of the Epiphany leaders (Joseph and Nicodemus) joining therein.
(28) Jesus' being in the death state parts of three days types the complete inactivity of the Epiphany saints from new Epiphany effort toward the Levites, necessitated by its uselessness under the circumstances, from the middle of May, 1923, until December, 1924, these three days, beginning July, 1922, and ending July, 1925. His resurrection corresponds with the renewal of Epiphany efforts, begun in the writing, publication and circulation of the January, 1925, Present Truth, which treated of Society and P.B.I. errors
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taught since the suppression of Epiphany work toward them. The soldiers' reporting our Lord's resurrection to the high priest represent certain of the Society's and P.B.I's guards bringing to the attention of the false teaching leaders in these two bodies this renewed activity. And the efforts at refutation of the teachings of that Truth and suppressing its effects correspond to the efforts of the Sanhedrin to deny Christ's resurrection. The very active interest that this issue aroused among many good Levites out of and in the Epiphany Truth corresponds to the effect of the news of our Lord's resurrection on the disciples. The May, 1925, Truth served to convince more thoroughly such good Levites, corresponding to the growing conviction of the disciples in the Lord's resurrection, culminating in the manifestation at Emmaus. The article, "What Does It All Mean?" in the September, 1925, Truth, in its effects on almost all good Levites, corresponds to the upper-room manifestation and its effects on the disciples. Thomas' absence and unbelief on that occasion represents the failure of some good Levites to respond to the three stages of the little Jesus' manifestation just described.
(29) Some of the dear ones have been questioning whether we were not mistaken in our presentations on the above Small Eight Wonderful Days, originally written in August, 1922, and published in P '22, 132-136. Our reply [written Nov., 1923] is that we were not mistaken in that article, though we did not at its writing understand all about the eight wonderful days. Its thoughts have been fulfilling right along among the Truth people. We are now in the seventh wonderful day, antityping the time from Friday evening to Saturday evening, during which time our Lord was in the tomb. And so far as concerns any work toward the bad Levite leaders and their partisan supporters, and even toward the good Levites among them, as to their activities since May 16, 1923, we are (to them) dead
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and buried, though, of course, we continue to send to all Truth people whose names and addresses we can get, the Volunteer Truths treating of revolutionisms committed prior to May 16, 1923. We are letting the bad Levite leaders as such alone, as far as concerns resisting among them, their partisan supporters and their fellowshipping good Levites, their present revolutionisms. This is because the bad Levite leaders and their partisan followers have wholly cut us off from all our rights of fruitful working among them, have antitypically condemned and crucified us as respects our working among them from the standpoint of our teachings and practices as against their misteaching and mispractices entered into since May 16, 1923. Hence we are sending no resisting literature among them treating of their teachings and practices inaugurated since May 16, 1923, though as P '23, 139, 140 and several articles show, we point these out to the Epiphany-enlightened saints.
(30) When we wrote on the Eight Wonderful Days originally, we expressed uncertainty as to whether the application of the thought as we then gave it should in the sixth wonderful day be enlarged so as to include the nominal people of God, or be restricted to the Truth people only (P '22, 138, par. 22; see above). We knew from Ps. 2:1-3 and from Acts 4:23-31, that in some way the eight wonderful days would include the participation of the nominal people of God from the standpoint of church and state; but our uncertainty arose from the fact that apart from one clear reference to the nominal people of God typed by the heathen Greeks (John 12:20-36), and one possible reference to the clergy (Matt. 23:1-39), and that only, if Matt. 23:1-39 be given a double application, everything in the first five wonderful days as they were then understood by us applied exclusively to the Truth people. But when May 16, 1923, came, and when instead of finding ourselves as having been
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symbolically condemned and crucified by the nominal church and state, we began an activity toward them which proved that we were very much alive toward them, we saw, of course, that the eight wonderful days as we had viewed them did not include the nominal church and state. Knowing from many other things that there are larger antitypes and smaller antitypes to many Scriptural types, we began after May 16, 1923, to wonder whether such were not the case with the eight wonderful days, and found to our enlargement of understanding and joy that the facts so far fulfilled corroborate such a double application of the eight wonderful days. Our study revealed to us the fact that if we should consider the eighty years of the Parousia and Epiphany periods—1874 to 1954—to be the period corresponding to what we call the large eight wonderful days, we would find a large application, antitypical of everything recorded of the first five wonderful days of our Lord's last week in the flesh, in the time from Oct., 1874, until now, the large fifth wonderful day from this viewpoint ending with Oct., 1924. From this standpoint eighty years would antitype eight days, ten years would antitype one day, and five months would antitype one hour.
(31) We will now proceed to the explanation of a few details: First, we offer a table giving the type and antitype from the standpoint of the chronology of the large eight wonderful days:
(32) The first item that suggested the correctness of this large view was the threefold visit of Judas to the chief priests. We have shown above that Judas visited them on a betraying mission three times—Saturday, Tuesday and Thursday nights. Antityping the first and second of these nights we find that the ransom deniers began their betraying activities in 1878, corresponding to Judas' first visit to the chief priests; that the Sin-offering deniers began their activities in 1908—thirty years, i.e., 3 antitypical days, later, therefore on antitypical Tuesday evening corresponding to Judas' second visit to the chief priests; hence we concluded that each day stood for ten years and therefore that sometime after Oct., 1924, and before Oct., 1929, the bad Levite leaders in the nominal church, assisted by the bad Levite leaders in the Truth, will consummate the betraying activity of antitypical Judas. We cannot be certain beforehand of the exact time of this third betrayal, because the exact time of Judas' third visit is not stated. The first exact hour expressly mentioned between Thursday 6 P.M. and Friday 6 P.M. is the hour of our Lord's nailing to the cross (Mark 15:25), though Jesus and the disciples sat down to the supper just after 6 P.M., Thursday evening (Friday, God's time, Matt. 26:20; Luke 22:14), corresponding to Oct., 1924, and though His final sentence by the Sanhedrin was about 6 A.M., corresponding to Oct., 1929; and just a few minutes later His delivering to Pilate occurred (Matt. 27:1, 2; Mark 15:1). The antitype of the third visit being yet future, and the exact time of the type not being given, its nature and time cannot be accurately described now, though reasoning from the time of the other two antitypical visits the third may be sometime in 1928. But it is very remarkable to find from the time setting here presented that the first and second antitypical visits occurred in the required periods. These two antitypical visits are also the antitypes of what the Scriptures
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type respectively by the first and the second smiting of the rock by Moses, which we know respectively represent (1) denying the Ransom, and (2) denying the Church's share in the Sin-offering. But, as we shall see, all the other details are, in their time and fact correspondence of type and antitype, just as remarkable.
(33) We will now proceed to a description of the details, making it brief, because our explanations made on what by contrast we above call the small eight wonderful days, which might be profitably reviewed before proceeding further, make necessary only a brief statement of these details. The feast at Bethany (John 12:1-8; Matt. 26:6-16; Mark 14:3-11) types the participation in the first features of the Parousia Truth, especially those connected with the manner, time and object of our Lord's Return and with Israel's return to favor, and participation in privileges of service therewith connected, as these were given from 1874 to 1878. Simon, the leper, seems to represent the Great Company, particularly in the nominal church, his house; Jesus, the Little Flock, especially its leaders; Mary, the Little Flock, especially from the standpoint of giving support to its leaders; Martha, the Great Company members in the Truth and in the nominal church as serving; Lazarus, Fleshly Israel who for a little while before 1874 began to look Zionward, though no favor as yet returned to them—still their first modern colony settled in Palestine in 1874; Judas, the Second Deathers in the Truth and in the nominal church, especially in this event, the no-ransomers (see Chapter II); and the other eleven disciples, the Great Company in the Truth and the nominal church, anticipatorily divided as they actually now have been in the finished picture into three large groups, which later were subdivided into eight smaller groups. The eleven also type the justified as tentative Levites and prospectively the Youthful Worthies as persisting
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Levites. For power and leadership the antitypical Judas, both in the Truth and in the nominal church, bargained to betray the true teachers, the bargaining being their bid for power by the denial of the ransom. This was done after faulting antitypical Mary for supporting the Little Flock leaders, in which fault-finding the Great Company members, the tentatively justified and (later) even many Youthful Worthies in and out of the Truth joined.
(34) The type mentions nothing as being done after Judas' first visit to the high priests until Monday morning when the triumphal entrance into Jerusalem occurred. As our table shows, the time from 6 P.M. Sunday until 6 P.M. Monday corresponds to the time from Oct., 1884, to Oct. 1894. Monday 6 A.M. would correspond to October, 1889. The events antitypical of Jesus entrance into Jerusalem, His cleansing the temple, His acclamation by the children, and the envious objections and death plans of the Jewish leaders, are, therefore, to be sought in events from about Oct., 1889, to Oct., 1894. The first and second volumes of Studies In The Scriptures seem to correspond to the ass and its colt respectively, on which the Little Flock, especially our Pastor, made a very public entrance into Christendom as respects Truth teachings relating to its religious condition. See in Chapter II, the third call, sifting and slaughter weapon. Certainly the Faithful were, for their teachings, hailed by the meek in and out of the Truth—the antitypical children, as multitudes of others hailed the Little Flock for its pertinent work. The cleansing of the temple was effected especially by the pertinent teachings of the Harvest Work chapter of Volume III and by our Pastor's article in the Nov. 1 and 15, 1893, Double Tower against the Parliament of Religions as exposing and purging the defiled condition of the (nominal) temple of God. The antitypical envious objectors—the clergy—put forth efforts to stop the harvest work;
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and the steadfast continuance in the work by the Faithful constituted the refusal of antitypical or large Jesus to stop the antitypical children's hailing him and to desist from his cleansing work. The death plans of the Jewish clergy type the determination of the clergy of Christendom to cut off the Harvesters from all fellowship and activity in Christendom.
(35) The only incident of Tuesday, corresponding to the time from Oct., 1894, to Oct., 1904, was the cursing of the fruitless fig tree (Matt. 21:18, 19; Mark 11:12-14), which for the large eight wonderful days types the denunciation of sterile Christendom and its sentencing to perpetual unfruitfulness. This was especially done in Volume IV, which appeared in 1897, and whose message, in the book and in the preaching and conversation of the Truth people, certainly condemned Christendom for failure to produce the Divinely sought fruit, and sentenced it to eternal sterility as respects such fruit. And certainly Babylon's increasing perversions of Truth and righteousness and increasing worldliness, unbelief and misbelief have been abundant evidence of such a curse going into effect.
(36) The time from Tuesday 6 P.M. to Wednesday 6 P.M. of Jesus' last week in the flesh, corresponding to the period from Oct., 1904, to Oct., 1914, was full of events and teachings, even as the time antitypical of it also was, from the standpoint of the large eight wonderful days. As already shown, Judas' second visit to the chief priests (Luke 22:1-6) corresponds to the contradictionism movement (1908-1911). For particulars please see Chapter II, under the fifth sifting and slaughter weapon. The resultant opposition aroused in Christendom to the faithful Truth people, particularly toward our dear Pastor, occasioned them to forecast their betrayal to, and casting off by, Christendom. Its being forecast as taking place "after two days" we explain as follows: These antitypical
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forecasts were begun in antitypical Wednesday. We are now in antitypical Thursday. The "after two days" will end in antitypical Friday, Oct. 1924, to Oct., 1934, during which the betrayal will take place.
(37) The second recorded event of Wednesday occurred in the morning—the disciples seeing the tree entirely withered and calling the fact to our Lord's attention (Matt. 21:20-22; Mark 11:20-26). These disciples represent the tentatively justified, the Youthful Worthies and the prospective Great Company in the Truth—antitypical Elisha—and in the nominal church, calling to the attention of the Faithful, by their words and writings, the devastated faith and life of the nominal church. The Towers of those years in the views from The Watch Tower contained many testimonies to this effect, quoted from such as were of the three classes represented by the disciples.
(38) As Christ's authority was questioned by the Jewish leaders (Matt. 21:23-27; Mark 11:27-33; Luke 20:1-8), so were the faithful Harvest people questioned as to their ordination to preach and to do the Harvest work. In both aspects the cavilers were check-mated. Jesus' declaring the parable of the two sons (Matt. 21:28-32) types the Faithful telling of the good and the bad Great Company members and Youthful Worthies in the Truth and in the nominal church, the good at first refusing to serve and later entering into the Lord's service; the bad promising to serve, and refusing to keep their promise. Such have been noted and commented on by the faithful Truth people. The parable of the wicked husbandman (Matt. 21:33-46; Mark 12:1-12; Luke 20:9-19) corresponds to the teachings of the faithful Truth people on the clergy's rejection of the faithful pre-Harvest servants of God and of their rejection of the faithful Harvest servants of God, with the consequent overthrow of the clergy in the Time of Trouble. The parable of the marriage-feast guests (Matt. 22:1-14) corresponds to the faithful
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Harvesters teaching how first the clergy, then the laity and then certain worldlings were invited to the High Calling privileges during the Gospel Harvest. The teaching on the guest casting off the wedding robe, from the standpoint of the large eight wonderful days, shows their teaching on the sifters' giving up their privileges of grace, mercy and truth.
(39) The dishonest questions of the Pharisees (Matt. 22:15-22; Mark 12:13-17; Luke 20:20-26) and of the Sadducees (Matt. 22:23-33; Mark 12:18-27; Luke 20:27-40) and the testful question of the lawyer (Matt. 22:34-40; Mark 12:28-34) represent all sorts of dishonest, catch and testful questions that the orthodox, unorthodox and the more or less quibbling clergy have put to the faithful Harvesters. Jesus' refuting their errors, frustrating their efforts to bewilder Him, and giving useful knowledge to the questioners, types the similar activities of the faithful Harvest people. These answers are found in "that Servant's" writings and in the oral replies of the Faithful, while Christ's questions put to the Pharisees, etc. (Matt. 22:41-46; Mark 12:35-37; Luke 20:41-44), type the questions that the Faithful have put to the clergy, who have been unable to answer them.
(40) It was also on Wednesday that our Lord severely denounced the Scribes and Pharisees (Matt. 23:1-39; Mark 12:38-40; Luke 20:45-47). These denunciations type the severe denunciations of the clergy given by the Faithful in writing and by word of mouth. As examples of such denunciation we might cite many of our Pastor's sermons, B.S.M.s, like Clergy Ordination Proven Fraudulent, pilgrims' and elders' lectures, etc., etc. The seven woes on the Pharisees may correspond to the seven forms in which these denunciations were given: (1) in the Volumes, (2) in the sermons, (3) in the B.S.M.s, (4) in the Tower, (5) in the Photo-Drama, (6) in the lectures of the pilgrims and elders and (7) in the
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conversations of the Faithful, or more likely there may have been seven distinct charges brought against them. The Lord's noting and commenting on the large and small gifts put into the treasury (Mark 12:41-44; Luke 21:1-4) types for the large eight wonderful days, the Faithful noting and by comparison disparagingly commenting on the large contributions of the nominal people of God, and noting and favorably commenting on the comparatively small gifts of the Faithful. This was done in Towers and in lectures and conversations, and always with praise to the Truth people in contrast with the others.
(41) The Greeks' inquiring for Jesus (John 12:20-36) seem to correspond to the Jews' inquiring respecting the Truth people in connection with the latter's Zionistic activities in 1910-1912. The revived hope of the Jews and their inquiries as to the Truth people prompted the Faithful to speak of these as signs of the near overthrow of Satan's empire, typed by Jesus' remarks connected with the inquiry of the Greeks. They also were more or less distressed at the thought of the approaching end of their public ministry, which they looked upon as near, typed by Jesus' distress on that occasion. God's answer seems to type the Divine declaration from the Word beginning in 1913 that the Church would remain after 1914 and have another glory—a second glorifying of God's character—the glory referred to in Ps. 149:5-9, otherwise typed by Elijah's smiting Jordan, Aaron's confessing the sins over Azazel's Goat and Gideon's first battle. The doubts of the people as to the nature of the voice types the doubts of many Truth and other people as to the meaning of such a message, especially as related to the hopes that had been entertained as to 1914.
(42) There is Scriptural ground proving that our Lord's great prophecy, and the parables of Matt. 25, were delivered after 6 P.M. Wednesday evening; for
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Jesus remained in the temple until night and the discourse was given at night after He had left the temple and come to the mount of Olives (Luke 21:37; Matt. 24:1-3; Mark 13:1-3). Therefore Jesus' great prophecy (Matt. 24:1-51, Mark 13:1-37; Luke 21:1-36), as well as the whole of Matt. 25, belong to the time between 6 P.M. Wednesday and 6 P.M. Thursday, corresponding to the time from Oct. 1914, to Oct., 1924. Corresponding to Jesus' great prophecy are the prophetic teachings of the Faithful from Oct., 1914, onward, on the Epiphany, on the doings and sufferings of the Lord's people during that time and of the Lord's oversight of, and provision for, them amid these troubles. And in harmony with the time setting of this type the forecasts antitypical of those of the Lord's great prophecy have been uttered after the Epiphany had set in. The large antitypical utterances are the forecasts between 1914 and 1923 on the Epiphany as a miniature Gospel Age; and some of these have been already fulfilled, some are now fulfilling and some are yet to fulfill in the miniature Gospel Age. Corresponding to Jesus' giving the parable of the ten virgins is the Faithfuls' teaching on the two classes of God's people, Priests and Levites, as to our Lord's symbolic return at the end of the miniature Gospel Ages. Corresponding to Jesus' giving the parable of the talents is the Faithfuls' teaching on various opportunities for service given during the miniature Gospel Ages, and the Lord's dealing with those therewith intrusted at His symbolic return at their ends. And corresponding to Jesus' giving the parable of the sheep and goats is the Faithfuls' teaching as to the faithful and unfaithful Levites during and at the end of the miniature millenniums. The only other event with its connected remarks given as occurring between 6 P.M. Wednesday and 6 P.M. Thursday, is that recorded in John 12:37-50. Its large antitype is the reflections that the good Levites in and out of the Epiphany Truth
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(John's remarks, vs. 37-43) and that the Priesthood (Jesus' remarks, vs. 44-50) in and out of the Truth make on the unbelief and weak belief of the others in and out of the Truth.
(43) Since we are now [written Dec., 1923] at about 4.15 P.M. of antitypical Thursday in the large picture, we will not attempt to speculate on details that are to come in the three antitypical days following. It will be noticed that no hours are mentioned expressly or implied from 6 P.M. Thursday until about 6 A.M. Friday when Jesus was sentenced by the full Sanhedrin and was immediately thereafter led to Pilate (Matt. 27:1; Mark 15:1; John. 18:28). About 6 A.M. Friday corresponds to about Oct., 1929, when we might expect the Faithful to be sentenced by the clergy to a complete cutting off from mouthpieceship to Christendom and to be delivered by the nominal church to the civil powers. Jesus' crucifixion began in the third hour, i.e., sometime between 8 and 9 A.M. This will correspond to the time from Aug. 1930, to Jan. 1931, when a cutting off of the Faithful as mouthpiece to the public will set in. The darkness set in during the sixth hour, hence sometime between 11 A.M. and 12 M., corresponding to the time from Nov., 1931, to April, 1932, during which society in general will enter a time of darkness, which will last until the antitypical ninth hour—from Feb., 1933, to July, 1933—when the antitypical crucifixion will reach seemingly the beginning of its end; and the antitypical burial will have ended before Oct., 1934.
(44) If the earthquake of Matt. 27:51 refers to the great revolution in America, as we are inclined to think it does, it will come some time after the beginning or ending of the antitypical ninth hour—from Feb. to July, 1933, at any rate before Oct., 1934. Accordingly, by the death of the large Jesus, we are not to understand the last one of the Church leaving the world, which is not to be until during Anarchy, but their
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cutting off from mouthpieceship toward nominal Spiritual Israel; even as the absolute refusal of the bad Levite leaders and their partisan followers to pay the slightest heed to our corrections and their rejecting us in every respect having temporarily cut us off from mouthpieceship to them on any new item, constituted the death of the antitypical Jesus in the picture of the small eight wonderful days.
(45) The time from 6 P.M. Friday to 6 P.M. Saturday corresponds to the time from Oct., 1934, to Oct., 1944. As Christ was in the tomb then, so the Little Flock seemingly will at least exercise no mouthpieceship to the public at that time. From 6 P.M. Saturday to 6 P.M. Sunday corresponds to the time from Oct., 1944, to Oct., 1954. Not knowing the exact hour of Jesus' resurrection, though it seems to have been just before 6 A.M., we cannot tell just when between a little before Oct., 1949, and Oct., 1954, the antitype of His resurrection will set in. We understand Jesus' resurrection to type the Christ class beginning to make themselves known as nearing their final exercise of power as mouthpiece to the world. His various appearances during that day to the disciples, probably type the entire Christ class this side of the vail manifesting themselves as active in such power to the last part of the Great Company and Youthful Worthies to come into the Truth and the tentatively justified who will not become Youthful Worthies, but yet remain loyal to the ransom and righteousness. The manifestation in the upper room occurred considerably after 6 P.M. Sunday; because the two disciples did not leave Emmaus for Jerusalem until after 6 P.M. and it took over two hours to travel the intervening eight miles of very uneven roads. We opine from the lapping of the Parousia into the Epiphany for two years and one month that by Nov., 1956, the Epiphany's lapping into the Basileia will likely end. This date would correspond to Sunday, 11 P.M., five
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hours after the eighth day ended. Probably the convincing of the last ones of the ten disciples corresponds to the Christ epiphanizing themselves to the last of the living Great Company and Youthful Worthy members and tentatively justified ones. There the picture stops, so far as we now know.
(46) If, generally speaking, the above setting, especially up to Oct., 1934, may be considered correct, as it quite probably is, though we will not assert it positively—at most it is a matter of faith and not of knowledge—we have over five years of rather unrestrained activity in our public work. Then probably shortly after Oct., 1929, will come a time of restraint, then of a total cutting off from public work, probably beginning sometime between Feb. and July, 1933. We hope [written Dec., 1923] later to set before the brethren an extension of John's Rebuke in the form of volunteer work, for which the above chronology will give the time opportunity, and for which there seems to be an abundant necessity in prevailing conditions. Certainly the clarifying of the light on the small and the large eight wonderful days, manifests the gradual unfolding of the truth—"here a little, there a little!" And for this we praise our Heavenly Father through Jesus Christ, our Lord.
(47) Foregoing we have set forth two kinds of wonderful days, the small and the large eight wonderful days. At first we saw only what turned out to be the small eight wonderful days, not realizing for a while that there was also a set of large wonderful days. The Scriptures Ps. 2:1-5, compared with Acts 4:23-28; and Zech. 11:12, 13, compared with Matt. 27:8, 9 (see for a parallel case Is. 40:3-5, compared with Matt. 3:3) gave us the clue to the antitype of the eight involved typical days. Ps. 2:1-5 and Acts 4:23-28 prove that Jesus' final experiences were typical of the Church's final experiences; and Zech. 11:12, 13, compared with Matt. 27:8, 9, in
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addition to giving us this thought, also enabled us to see the day for a year in the small, and a day for ten years in the large wonderful days. They prove that Christendom, civil and ecclesiastical, would be involved in the antitype. It was this fact that in Sept., 1923, enabled us to see the large eight wonderful days as distinct from the small ones. By Sept., 1925, everything in the small eight wonderful days was fulfilled, but since Oct., 1924, we have been in the large sixth wonderful day, and we will continue to be therein until Oct., 1934. As it was the fulfilled facts of nearly all of the five of the eight small wonderful days that enabled us to see that in the type each of the small eight wonderful days stood for a year in the antitype, so the fulfilled facts of nearly all of the first five of the large eight wonderful days enabled us to see that in the type each day stood for ten years in the antitype. This can be seen, e.g., from the fact that the first and second betraying visits of Judas, three evenings apart, Saturday and Tuesday evenings, represent the no-ransomism sifting of 1878-1881 and the no-church-sin-offering sifting, 1908-1911, thirty years apart. Thus as three days represent thirty years, one day must represent ten years, and eight days, eighty years: 1874-1954, i.e., the Parousia and the Epiphany. On these matters, as on all others, the Truth gradually clarified, and, of course, while only the small set of wonderful days was seen, some immaturities were naturally expressed in its pertinent article, which a comparison of it with later developing facts and the article on the large set will show. But we rejoice to know that the Lord gave us the Truth as due on each set of these eight wonderful days.
(48) In a number of issues, beginning with that of January, 1924 [above, from pars. (29)-(46); P '26, 153; '27, 43, 44, 70, 71; '28, 2; '30, 150], which was toward the end of the large fifth day, we set forth our tentative forecasts of the sixth, seventh and eighth large
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wonderful days. Now [Oct., 1933] our special object is to deal with the things forecast for the period of the sixth large day, from Oct., 1924, to Oct., 1934. It will be well for us again to read these forecasts, which appear above and in the just cited issues of The Present Truth. It will be noted that these forecasts became ever clearer as the time of their fulfillment came nearer. The first of our tentative forecasts on the large antitype is found above in pars. (43)-(46), taken from P '24, 14, pars. 3, 4.
(49) While in the above-cited paragraphs it will be seen that we forecast the more important events of antitypical Friday, with their dates, we omitted several of those and their time features, which were rather less important, and which we gave in later forecasts, e.g., some of these features omitted in the above quotation are found in P '26, 153, par. 1, as follows: "In the large picture 6 P.M. of our Lord's last Wednesday corresponds with Oct., 1914. Therefore, antitypical Thursday—6 P.M. to 6 P.M.—was from Oct., 1914, to Oct., 1924, since which time we are in antitypical Friday. It is now [the time this was written] 10.48 P.M. of what we would call antitypical Thursday; but God counts Friday as beginning at 6 P.M. of Thursday in our way of speaking. Therefore, from His standpoint we are at 10.48 P.M. of the sixth large wonderful day, corresponding to the evening that our Lord instituted the Memorial Supper. We are still from that standpoint in the upper room. Between now and Oct., 1929, which corresponds to 6 A.M. of Friday, Gethsemane, the arrest, the Jewish trial and the delivery to Pilate will be antityped."
(50) In an article that our diary shows was written Feb. 1, 1927, though the pertinent line of thought we had for several years before expressed orally in various ecclesias, the following is found, in P '27, 43, par. 5: "We meet a peculiar feature in that typical Thursday night: the entire absence of the hour indications in
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which the typical events occurred between the beginning of the Passover meal ("when even was come") at 6 P.M. until Jesus' delivery to Pilate, 6 A.M. Consequently we cannot positively give the time of the antitypical events between Oct., 1924, and Oct., 1929. If the Lord had intended us to know [dogmatically] the time of such events, He would have indicated [clearly] the time of their types. There is one probable time indication here, but we cannot be sure [positive], because it is an uncertain inference. This probable indication is that the antitypical large Judas may meet the antitypical priests in the third betraying work from Passover to June, 1928. The basis for this probable time fixing is the following: Corresponding to Judas' Saturday night visit to the high priests, the no-ransomers began their heart treachery at the Passover of 1878, and openly proclaimed it beginning with the June issue of The Herald Of The Morning. Corresponding to Judas' Tuesday night visit to the high priests, the murmursome contradictors began their heart treachery at the Passover of 1908, and openly manifested it in murmurs against that Servant in the Allegheny Bible House parlor in June, 1908. Since the first two acts of treachery occurred initially thus from the Passover until June, it is probable that the large antitypical Judas will begin the antitype of Judas' Thursday night visit—the third one—to the antitypical high priests from about Passover, 1928, until June. But all we can claim for this matter is probability. It would be reasonable to expect somewhat more than a year's involvement of the larger Jesus with the clerical powers before His delivery to the civil powers. But it may take place at another time, before or after that above indicated. It thus behooves us not to be dogmatic on this point." The article on "One Of You Shall Betray Me" (P '27, 70, 71) is too long for quotation here; but it shows the same line of thought as given in the preceding quotation, and we
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suggest that it be restudied before proceeding with the following.
(51) Our tentative forecast on the probable date of the final betrayal implied that the Gethsemane experience, which lasted but one hour (Matt. 26:40, 45), would begin in Nov., 1927, and end in April, 1928; for that hour ended at the time of the betrayal, as the preceding references prove. Thus, without the data being given us in the time features of the history of our Lord's typical Friday, it was correctly inferred from Scriptural data elsewhere given. This also implies that, while the Gospel record shows that feasting on the Truth, typed as given by our Lord's famous discourse of His last evening with the disciples, began at antitypical 6 P.M., i.e., Oct., 1924, that discourse would end taperingly at about April, 1928; for in the type the discourse began as the Lord and the disciples sat down at the paschal feast (Matt. 26:20, 21; Luke 22:14, 15), was continued throughout the time they were in the upper room, was kept up from the time they left the upper room until they reached Gethsemane (John 14:31; 15; 16; 17; 18:1) and was brought intermittently to an end by the few things that at intervals He spoke to Peter, James and John during the Gethsemane hour (Matt. 26:38, 40, 41, 45, 46). Thus at various times the forecasts were made of the antitypes of the main events of our Lord's last day on earth, the last two of the forecasts being made in writing over a year before the antitype was due, and the others from two to eleven years before.
(52) The following, then, were the main events that were forecast, sixteen in number: (1) A feast of Truth would, from Oct., 1924, to April, 1928, be given to the three general Levite groups (antitypical Peter, James and John, i.e., the antitypical Merarites, Gershonites and Kohathites), the eight sub-Levite groups (the eight disciples outside Gethsemane's gate, i.e., the two antitypical Merarite groups [Mahlites and Mushites], the
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two antitypical Gershonite groups [Libnites and Shimites] and the four antitypical Kohathite groups [Amramites, Izeharites, Hebronites and Uzzielites]) and temporarily to the antitypical Judas class; (2) the antitypical Gethsemane experience from Nov., 1927, to April, 1928; (3) the antitypical betrayal at Passover, 1928; (4) the arrest shortly afterwards; (5) the large Jesus' three hearings, before antitypical Annas, Caiaphas and the Sanhedrin, by Oct., 1929; (6) the clergy sentencing the large Jesus to a symbolic death; (7) the delivery to antitypical Pilate, Oct., 1929; (8) Pilate's declaring Jesus guiltless before Aug., 1930; (9) the antitypical crucifixion beginning between Aug. and Dec. 31, 1930; (10) the antitypical rabble and thieves beginning their railing between Aug. and Dec. 31, 1930; (11) the symbolic darkness beginning between Nov., 1931, and March, 1932, and lasting into the antitypical ninth hour—Feb. to July, 1933; (12) the death of the Large Jesus between Feb. and July, 1933; (13) [So far these forecasts have been fulfilled (written Oct., 1933). The following belong to the future] the spear thrust as the end of the ending of our public work; (14) the antitypical taking down from the cross; (15) the preparation of the body for burial and (16) the burial itself, these last five to set in sometime between now [The part of this chapter treating of large Friday was completed Oct. 5, 1933] and Oct., 1934, when large Friday ends. It will be noted that these forecasts (1) not only involved certain events, but (2) also quite a variety of classes of people and (3) required those classes to take part in these events at certain specified times. A forecast is quite a test of one as a teacher. The test is all the more crucial, if it involves various humanly unmanipulatable classes. But the test is in cruciality magnified to the extreme, if these events as performed by these classes are limited to certain specified times.
(53) When we appeared before the Little Flock, the
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Great Company and the Youthful Worthies with these forecasts, we put ourself into a position in which it could be easily demonstrated whether we were a Divinely illuminated teacher of the Lord's Word or whether we were a false prophet, and whether our traducers were one or the other of these. It has been a favorite pastime of Levites, especially of their leaders, to accuse us far and wide of being a false prophet. In our Nov. 1933, issue we pointed out their efforts to prove us a false prophet as to the hour of Rev. 17:12 and exposed their failure therein. So in that effort they failed to prove their accusation; and their accusation is reverting with stunning effect on their own heads. They have also been charging us with being a false prophet on the matter of the large eight wonderful days, especially with reference to the forecasts that we made as to the sixth, seventh and eighth large wonderful days. Their wish, of course, is father to the thought. They have been waiting with illy concealed impatience for the time to come when they could pounce upon us as a factually proven false prophet. The fulfillments coming in unexpected ways, as the trialsomeness of the involved experiences suggested that they would come, and our traducers' Divinely blinded eyes (Is. 28:13) being unable to see the actual fulfillments, they have been making the air blue with their united croakings, "Johnson is a false prophet!" And, doubtless, the Lord arranged for our making these forecasts, that, among other reasons, the question as to the kind of a teacher that we are among the Lord's people may be brought to the most crucial kind of a test. In other words, our forecasts have providentially put us as to these Levite leaders into somewhat the same relation as Elijah's Divinely ordained challenge of the priests of Baal put him in relation to them. Here, then, through our forecasts and their pertinent charges of our being a false prophet, the situation has been created wherein the answer can be readily
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given as to whether the Epiphany meat in due season is being given by the Lord through them or us. At the time we made the forecasts such a providential overruling of the situation was not thought of by us. It was, doubtless, Divinely arranged. How has it turned out?
(54) A study of the twelve forecasts so far due for fulfillment, the other four pertaining to yet future events, will give to the properly disposed a convincing answer on this question. By this study we do not hope to convince the blind Levite leaders whose railings continued into the ninth hour, and who are thus proven to be parts of the large impenitent thief. Such we can have no hope to convince. Their unholy course of power-grasping has made them in word and deed sin presumptuously (Ex. 20:26; Num. 15:30, 31; Deut. 18:20-22). But with this study we do desire to serve and bless the meek (Ps. 25:8, 9), whom to serve and bless is our delight. The first of these forecast events is, that by the Large Jesus, the priesthood, there would be given a feast to the Truth and Nominal Church Levites in their three large divisions and eight subdivisions and also part of the time to the large Judas. We have in these columns already explained the three divisions and eight subdivisions of the Truth Levites to which the Nominal Church Levites will later be added and are thus now reckoned as such, and will not here again explain them, our purpose being to show the feasting that these received from Oct., 1924 to April, 1928. It was especially by the articles of The Present Truth of those years, backed by pertinent discourses, lessons and conversations, that the Truth Levites (both good Great Company and Youthful Worthy brethren) were feasted in those years. And it was especially through the articles of The Herald Of The Epiphany of those years, including the Extras volunteered during those years, through discourses public and private, lessons and conversations, that the
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Nominal Church good Levites, Great Company and Youthful Worthy brethren, were feasted in those years. A comparison of the pertinent articles, etc., with the sayings of Jesus during the typical feast will show the close similarity of the involved thoughts, e.g., the foretold persecutions, lessons on the graces, prayer, God's Father-love, Jesus' ministry for us, the Spirit, etc. Accordingly, the first forecast has been fulfilled.
(55) The second forecast in the time order of its type was that the Church would have a Gethsemane experience from Nov., 1927 to April, 1928—the symbolic hour before the symbolic betrayal. A day of ten years, or 120 months, gives us as an hour 1/24 of 120 months, 5 months. The Gethsemane scene is described in Matt. 26:36-46; Mark 14:32-42; Luke 22:40-46. The record shows that the eight were entirely unaware, and that the three were almost entirely unaware of Jesus' Gethsemane experience. This experience consisted in part of His fear that He had perhaps not hitherto done perfectly and in part of His fear that He might be unable to meet the approaching sufferings perfectly, and thus would have to go into the Second Death. This moved Him with loud cries and tears to pray to have the cup, not His death, but the special rigors of that death, removed, knowing that if He did not amid them do perfectly, He would die the Second Death (Heb. 5:7). Did the antitype set in at the forecast time—Nov., 1927 to April, 1928? Our answer is, yes, and, as typically indicated, in a way that the Great Company and Youthful Worthies did not understand that it was taking place. Our correspondence and our interviews with various brethren show that at that time many brethren feared that they had lost out in the race or would by the coming trials be made crown-losers, and therefore in deepest distress sought an amelioration of the coming experiences. To these testimonies we can add our own; for we were then in great fear of being a castaway or of becoming one. Do the
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Levites say that such one-sided evidence proves nothing to them? Our answer is: Neither did the typical experience of Jesus mean anything to the types of those Levites. The only way they could get the proof was from Jesus' testimony thereon. Similarly in the antitype, the drowsy Levites can get the proof of these antitypical experiences only from the testimony of the Large Jesus. And as cleansed Levites they will accept this testimony. That this experience was to take place between Nov., 1927 and April, 1928 is evident from the fact proven above on the betrayal setting in, in April, 1928 and the Gethsemane experience lasting one hour (5 months) and ending at the betrayal.
(56) The third forecast in the time order of the type is that the betrayal of the Large Jesus would take place at about the Passover of 1928. We have above quoted The Truth statements showing apart from the Gospels' accounts, which are silent as to what hour the typical betrayal occurred, that the betrayal would likely set in about the Passover of 1928. The antitypical betrayal was the delivery of the Large Jesus into the hands of the Romanist clergy by members of antitypical Judas. It occurred in connection with the probating of the will of a certain sister, Sr. McCleary of Philadelphia, Pa., U.S.A. She in 1924 made a will that was to dispose of her estate as follows: $6,000.00 were to go to a niece, $1,000.00 to the Truth Fund, and the balance of her estate, about $20,000.00, after inheritance taxes, etc., were deducted, was to be held in trust during the life of her brother and sister-in-law, the income thereon to be given to them, and then at their death the principal, about $20,000.00, was to go to the Truth Fund. As long as her brother, who expressed satisfaction with the will, lived, the sister assured us that no one made efforts to have her change her will; but after he died she told at least six of the brethren, ourself among them, that her sister-in-law, an Amramite Levite, who was much opposed to the
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Epiphany movement, and her niece, who never was in the Truth, were destroying her peace of mind to the degree that her sleep was almost ruined by their efforts, extending over a couple of years, to make her change her will, which she said she did not wish to change; and through these two years she repeatedly told them, so she said, that she did not desire to change her will. The last time we saw her was after the middle of July 1927—after our return from our trans-Mississippi pilgrim trip. On this occasion she, by that time about 88 years of age, not only repeated to us the complaints that she often before had made to us, to the effect that her sister-in-law and her niece were ruining her peace and thus her nerves and sleep, by insisting on her changing her will more in their favor, but also said that her health was so broken by their course toward her in the matter of the will that she was unable to resist them any longer, that she must have relief from her troubled state of mind, even if it meant that she make a will more to the pleasing of her sister-in-law and niece, that if, after her death, another will than the one she had made in 1924 were presented for probate, we were to understand that she had made it against her will, in order to purchase peace for her remaining days, and that she desired us to fight such a will and secure the probating of the 1924 will, which, she said, was a will fair to all interests concerned.
(57) As the sequel proved, she on Aug. 5, 1927, about two weeks after we last saw her, signed a will that bequeathed to the Truth Fund $5,000.00, and the balance of her estate to her sister-in-law and niece in equal parts, and in case of the death of either of these, the other was to get her share. This dear sister died toward the end of Dec., 1927. We learned of her death the night before her funeral. Remembering her last charge to us as an executor and trustee under the 1924 will, we presented the matter to the lawyer who had drawn up that will; and in harmony with her charge
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and his advice, the 1924 will was by its executors and trustees presented for probate. Then we learned from a clerk in the office of the Registrar of Wills, as we had reason to expect, that a later will was in existence. Against probating this new will we had a caveat entered, which naturally resulted in the necessity of a hearing on the two wills. This hearing was held before the deputy of the Registrar of Wills. Various circumstances interfering, the case did not come to a hearing until March 22, 1928, when the other side presented its case. Then occurred an adjournment until April 18, when our side presented its case. Another adjournment was made until April 24, when the final, i.e., rebuttal testimony of both sides was given. Eliminating from the betrayal the hearings of April 18 and April 24, which are the antitype of the scene of John 18:4-8, and considering the betrayal to be the acts of the sister-in-law and her Levite supporters in their representatives before the registrar's deputy from 10:00 A.M., March, 22, onward to 10:00 A.M., April, 18, all of which acts were then before him for his attention, until our answer came at 10:00 A.M., April, 18, the time the Lord's Supper at Philadelphia ended, i.e., 10:00 P.M., April, 4, was exactly midway between the beginning of the first hearing, 10:00 A.M., Mar., 22, when the betrayal began, and the beginning of the second hearing, 10:00 A.M., April, 18, when the betrayal acts had ended, and the Large Jesus was called on to speak (John 18:4-8) as to the betraying act. This shows that the completed Passover supper was the point of time exactly in the middle of the betrayal act, which proves the accuracy of our forecast's fulfillment as of the Passover of 1928. The gentleman who heard the case, we learned after the first hearing began, was a Romanist. We also learned that the sister-in-law was encouraged in her course by other Amramite Levites, who also stood ready to assist her with their testimony. The above course of events necessarily
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arising out of what the sister charged against her sister-in-law and niece, i.e., she charged them with unduly influencing her into making the new will, and out of what she charged us to do as an executor and trustee under the 1924 will, under the given circumstances, forced the matter to come to a hearing; and this created a situation that resulted in putting the Large Jesus into the hands of the Romanist clergy. Thus the antitypical betrayal was being enacted with the 1928 Passover's end as its exact middle, a date forecast for it orally several years before, written out for publication 14 months before and published 13 months before. Of course, this forecast, made on as yet many non-existent factors, coming true, was neither a matter of accident nor of manipulation on our part. Indeed, we did not interpretationally associate this course of events with the antitypical betrayal until a few days before the hearing began, Mar. 22, 1928. Hence the forecast can be explained alone on the basis that its maker was Divinely illuminated on the meaning of the type. It might be remarked that the sister-in-law died before the bequests could be legally paid out and thus she and her encouraging Amramite supporters got no benefits under the will, her part going to her daughter and son-in-law, and will buy an antitypical burial for these and their unbegotten helpers as antitypical strangers.
(58) The next forecast event (the fourth) as given in the order of the type was to be the arrest of the Large Jesus. No definite time in the type is given for this occurrence. It is merely presented as coming shortly after the Passover, when the betrayal was to be enacted, and considerably before Oct., 1929, when the type, after many intervening events would occur, shows the Large Jesus would be delivered to antitypical Pilate. To make one a prisoner in Bible types does not mean antitypically to imprison him literally, but to put him under restraint. Thus the imprisonment
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of John the Baptist does not type the literal imprisonment of the Church, but her restraint in her public work, which began with our being cut off from second-class mailing rates for John's Rebuke and Elijah's Letter, and has continued with various other restraints, especially by Romanist non-official persecutors, and by Romanist policemen and prosecutors, with the assistance of magistrates, hindering the circulation of these two papers, and literally arresting and securing the fining of some of their distributors. Hence Jesus' arrest restraining Him in the exercise of His powers types restraint put upon the Large Jesus. The antitypical arresting began through the decision of the Registrar of Wills handed down on May 10, 1928, and was completed by the paying over of the bequest of $5,000.00, instead of $21,000.00, on Feb. 5, 1929. He decided the contest in favor of the other side, which resulted in our receiving $5,000.00 instead of $21,000.00. Certainly, losing $16,000.00 put quite a restraint upon our activities; for with that money we could have published millions of Extras for free distribution, printed tens of thousands of books and booklets and financed many pilgrim trips, which we could not do through losing this amount. Thus it restrained our powers of activity and came within the time forecast. The arrest [restraint] of the two brethren, later to be dealt with, on Nov. 18, 1928, was as will shortly appear also a part of the arrest of the Large Jesus. This fulfillment could not be explained as an accidental coincident to our forecast; nor, of course, would we for obvious reasons have manipulated such an issue of events. Our pertinent forecast must have been due to Divine illumination on the type, as in the other cases.
(59) The next three sets of events, the fifth, sixth and seventh, forecast for the sixth large wonderful day were the three hearings of the Large Jesus, antitypical of the hearings (1) before Annas, (2) before Caiaphas and (3) before the Sanhedrin, the Large
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Jesus' condemnation and His delivery by them to antitypical Pilate. In the antitype of these, three hearings were to take place between the Large Jesus' antitypical arrest and the delivery to antitypical Pilate, i.e., between sometime after the antitypical arrest was completed, which, as above shown, began May 10, 1928 and ended Feb., 5, 1929, when the bequest of $5,000.00 instead of $21,000.00 was paid over, and sometime early in the first hour of large Friday A.M.—Oct., 1929 to March, 1930—corresponding to Jesus' delivery to Pilate early during the first hour of typical Friday. All that we can get from the type, as such, unassisted by the data furnished by the previously fulfilled antitypes, is that, the arrest coming sometime after Passover, 1928 and the antitype of the delivery to Pilate coming early in the five months' period of Oct., 1929 to March, 1930, the three antitypical hearings were due sometime between after the Passover of 1928 and early in the period between Oct., 1929 and Mar., 1930. But the antitype of the arrest occurring during the entire period between May, 10, 1928 and Feb., 5, 1929, we were to expect the three hearings to come after Feb. 5, 1929 and several months before Mar., 1930; because, the Sanhedrin condemning Jesus and binding and leading Him to Pilate early in the first hour (Matt. 27:1, 2; Mark 15:1; John 18:28), we are to expect that early in the five months' period, Oct., 1929 to March, 1930, the antitypical Sanhedrinal condemnation and delivery to antitypical Pilate would occur. Hence the run of events would put these three hearings between sometime after Feb. 5 and sometime, say in Oct. 1929. And the fulfilled facts prove this setting to be true. We will now give some explanations and set forth the pertinent facts.
(60) Here in Philadelphia Romanist laymen, egged on by their priests, incited papal policemen to arrest our brethren who volunteered Extras Nos. 18 and 23 (Elijah's Letter and John's Rebuke). Among others
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who were thus arrested, locked up and fined, were a brother and sister who were arrested Nov. 18, 1928. This, accordingly, was between May 10, 1928 and Feb. 5, 1929, during which time the antitypical arresting was going on. They were falsely charged by the Romanist district attorney with inciting to riot, despite the fact that they were entirely alone during the distribution and at the time of the arrest. An incitation to riot implies the presence of a number of persons, whom the inciter seeks to arouse to rioting. Such a condition did not prevail on this occasion; hence there could be no incitation to riot. Every one connected with the prosecution was a Romanist—the accusing women, the arresting policeman, the district attorney, his deputy, the witnesses and the trial judge during the first three hearings. These three hearings occurred April 16, 1929, May 21, 1929 and Oct. 24, 1929 respectively. Of course the Romanists were not particularly aiming at these two brethren. Their aim was through their condemnation to secure a Court decision against the Epiphany work, and thus to close it up. Accordingly, the Epiphany priesthood was the real accused and was merely represented through the two accused brethren. We are not to understand that the judge in these three hearings was the antitype of Annas, Caiaphas and the Sanhedrin. Rather we are to understand his part as a mere winding up of the pertinent antitypical hearings, a sort of court crier of these three antitypes. The first antitypical hearing began and progressed before the lower priests as antitypical Annas, who examined our movement in its writings and work and thus ended their investigation in not coming to a decision, the end coming by the Romanist judge announcing the postponement of the hearing for another occasion. This brought to an end the antitype of Annas' examination of Jesus. The Romanists in their eagerness to secure a verdict against the two brethren gave the latters' attorney a copy of the charge
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and a notice of the trial just about two hours before it was scheduled to begin, and the said attorney, not having had time enough to study the charge, prepare his brief and secure his witnesses, moved the case be postponed, which the judge under the circumstances had to grant as a matter of elementary justice.
(61) For five weeks more, apparently a higher set of the Romanist clergy examined the case, whose examination also was not final, a fact that was implied by the case being again postponed by the judge, May 21, 1929, the external reason being that, the attorney of the accused having a case in a higher court at the same hour, the lower had to give way to the higher. This five weeks' examination corresponds to the Lord's hearing before Caiaphas. Antitypical Caiaphas thought the Large Jesus worthy of a cutting off from access to the public, but made no final decision, announcing a postponement through his "court crier," the judge. The third examination thereafter set in, corresponding to the hearing before the Sanhedrin; and its decision was announced through their "court crier," the trial judge, who after hearing part of the testimony, stated he would not try the case further, that he would leave the accused under indictment to be tried by an impartial, a non-Romanist, judge. This antitypes the Sanhedrin's announcement that they were to deliver Jesus bound to Pilate. The judge gave as his reasons for his course the following: This case involves the Catholic Church, of which I am a humble member. If I should decide the case against the accused, the newspapers of the country would censure me; and if I should decide the case in favor of the accused, my church would be displeased with me. By this latter remark he let the Romanist cat out of the bag, clearly revealing that, not only was his church back of the prosecution, but also that he knew that it wanted the condemnation of the accused. We have very good reasons to surmise that his decision not to try the case
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to the end was made at clerical advice, to spare his church from exposure as a persecutor, which would explode the hollowness of the hierarchy's claim to tolerance. He, therefore, said that he would decline to hear the case further, in order that an impartial, a non-Romanist, judge, might hear it. By this remark he disclosed the fact that he was not in such a case an impartial judge, which we believe is true of every Romanist judge in cases affecting his church. The remarks that he made on what would happen, if he decided the case pro or con, likewise seem unsound. It was, of course, not for him to decide whether the accused were guilty or not; this was the jury's business. His only work was to see that a fair trial was given according to the rules of evidence, and then pronounce sentence according to the jury's decision and his view of its desert, if the accused were found guilty. His remarks seem to betray the thought that he was in a bad position from which he sought to retreat.
(62) Above we remarked that we have good reasons to surmise that at clerical advice, to spare his church, he declined to hear the case to an end. We, of course, are not certain thereon and desire our remarks on this phase of the case to be considered no more than a reasonable surmise in view of the circumstances and his above-described utterances. A record of how the case was developed on both sides will show the reasonableness of this surmise. On the Romanist side the case showed manipulation of the entire pertinent judicial machinery. Neither the arresting police, the station police who gave the case to the magistrate, nor the magistrate, brought a specific charge against the accused. Secondly, after the magistrate's hearing, the station police had a deputy of the district attorney study John's Rebuke some days; and the latter then formulated the charge of inciting to riot. Thirdly, the same Romanist judge sat to hear the case in April, May and October, 1929 (court not being held in July
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and August), while the rules of the Philadelphia Court require each class of cases to be heard in the court room assigned for its kind of cases and also arrange for the judges generally to rotate monthly from one to another of these rooms, so that each judge will every so often hear every kind of case. Without manipulation this Romanist judge, according to this rule, could not have been in the room where and when that case was heard oftener than during one month. It would not surprise us, if his being there even one month in those particular months was due to manipulation; for during July and August, court not having been in session, he was in that room during all four of the involved court months; the third hearing was originally set for September, but by the prosecution was postponed, partly because of the room undergoing repairs, and partly because of there being too many cases on hand. The same judge was there also in September, when it was expected for a while to be heard. Each time a Romanist deputy of the Romanist district attorney appeared as prosecutor. The juries each time had a liberal sprinkling of Romanists. All of their witnesses were Romanists. Of course, the times of calling the case were always in control of the Romanist district attorney, who used that control to gain Romanist advantages against the accused. When all of this is considered in connection with the judge's admission that his church would be displeased, if he should free the accused, i.e., his church wanted them condemned, we have good ground for surmising that the judge likely was clerically advised to get rid of the case, in order to spare his church from unfavorable publicity. This surmise becomes still more strongly grounded when certain other things are considered. The fact that it is Rome's settled, but more or less hidden policy to crush by boycott and court prosecution all criticism of it in the press and on the radio, evidenced
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by a large number of facts that we have elsewhere presented in our Signs Of The Times is in line with the clergy's surmised advice in this case.
(63) Because Rome seeks to hide her hand while crushing opponents, some of the brethren were determined to make an exposure of her hands and methods in this case. There lives in Chicago an Epiphany brother who is a newspaper man and a friend of influential statesmen. He decided to take a hand in the defense. One of the accused, knowing that the Romanists were seeking illegally to railroad him to prison, wrote to this Chicago brother, who was from boyhood days onward a close friend of the then Governor of Pennsylvania. He wrote to his Governor friend what the Romanists were seeking to do in this case. The latter replied that he would keep his eye on the case and see that justice was wrought thereon. Whether the Governor, who as such had the right to unseat an unjust judge, warned the Romanist judge to act justly in this matter, we do not know; but he probably did. If so, that may have had something to do with his course. The correspondence between our Chicago brother and the Governor was just before the third calling of the case. Our Chicago brother as a newspaper man advised a further matter: that a letter be sent from the Bible House to the editors of Philadelphia's newspapers, informing them that the case was one that involved the freedom of the press, in which each of them was vitally interested, and requesting them to have their reporters make extensive reports on the case and give it wide publicity. A letter to this effect went out of our office to the Philadelphia newspaper editors. If Rome fears anything, it is publicity on her plots against the public welfare. Practically every large newspaper of the country is encumbered in its staff with Jesuits placed at strategic points in Rome's interests. Quite likely into the hands of some
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of these a copy of this letter fell; and, if so, the character and objects of Jesuits could be depended on to forestall a course fraught with possibilities of much unfavorable publicity for Rome. Since Jesuits are pastmasters in plots cunningly and secretly devised and executed, we are doing them no injustice by such a surmise. The combination of the above facts and probabilities make our pertinent surmise reasonable. And the type and antitype give us on the matter the assurance of faith, but not the demonstration of facts such as would be accepted as evidence in a court of civil justice.
(64) It would be well for us to note the time feature in the threefold hearing before the condemnation and delivery of the Large Jesus by the Romanist clergy to antitypical Pilate. The arrest of the two brethren occurring Nov. 18, 1928, came during the period of the antitypical arrest (May 10, 1928 to Feb. 5, 1929). The three hearings, the condemnation and the delivery to antitypical Pilate, were to come between Feb. 5, 1929 and early in the five months' period from Oct. 1929 to March, 1930. As shown above, the first hearing ended at the court session on April 16, 1929; the second at the court session on May 21, 1929; and the third, the condemnation and the delivery to antitypical Pilate, at the court session on Oct. 24, 1929. Thus all came within the forecast period. This forecast was made over five years before the fulfillment. It cannot be explained on the ground of accident. The factors in the case are so varied, embrace forces so antagonistic to one another and concern so many various classes, that it cannot be explained on the ground of manipulation on our part, as Levites have sought to dispose of some of our fulfilled forecasts. This set of fulfillments forms a most impressive proof that the forecast was a result of Divine illumination on the type.
(65) The eighth thing forecast for the large sixth wonderful day was typed by Pilate's saying, "I find no
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fault in this man." This was fulfilled by the civil power, through a Protestant judge, declaring the Epiphany work lawful, which was done on May 23, 1930, when said judge, after hearing the case, took it out of the hands of the jury and declared the two accused brethren not guilty and freed them. The case was clearly proven to be a Romanist attempt against the freedom of the press. Special parts of John's Rebuke, Extra No. 23, were read to the jury by the prosecutor. The main Romanist witness, the arresting policeman, since the last hearing (in which the accused brethren stated he perjured himself by claiming that a riot was narrowly averted at the time of, and by the arrest, while as a matter of fact nobody, except the policeman and the two brethren, was then present, nor was about the two brethren before the arrest) had committed so gross an offense against the law as to be dismissed from the police force, and hence dared not appear as a witness. The two Romanist women who had the policeman arrest the brethren also failed to appear. This was perhaps at hierarchical advice, since the hierarchy now feared unfavorable publicity. The testimony of the station policemen who appeared as the only witnesses against the brethren was hearsay, since they were not actual witnesses of the alleged offence. The result was that all the Romanist prosecutor could urge was that the contents of John's Rebuke were of a character to incite to riot.
(66) Thus the charge simmered down to an accusation against a part of the Epiphany literature, and consequently was a charge against the whole priesthood. Thus in reality, not only the two accused, but the whole priesthood were on trial, as the picture of the Large Jesus requires. The judge read over the parts of John's Rebuke most inveighed against by the Romanist prosecutor, declared that such statements would not cause normal people to riot, moreover were entirely lawful and were uttered on patriotic and
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religious grounds. The result made the Romanists leave that court room crestfallen, like beaten dogs running away with their tails between their legs. It will be noticed that the Gospels do not state the hour time that Pilate declared our Lord faultless, but place it between the beginning of the first hour, when the delivery to Pilate set in, and the beginning of the third hour, when the crucifixion set in. In all likelihood, this declaration of Jesus' innocence occurred in the second hour; for the hearing of the accusation and its grounds against Jesus and the examination of Jesus by Pilate took about an hour before Pilate declared Jesus innocent. In the antitype the declaration of the Epiphany movement's innocency did take place during the second hour of antitypical Friday morning—March to August, 1930. Here again, the forecast, made nearly seven years before, could not have been of accidental fulfillment, nor could the fulfillment be explained as having been manipulated by us. The only reasonable explanation of the fulfillment is that the forecast was of Divine illumination. And it was fulfilled during the period in which the Bible shows it should have been fulfilled, viz., on May 23, 1930, which was during the second hour—March to August, 1930.
(67) The ninth forecast was that the antitypical crucifixion would set in during the third hour of antitypical Friday—Aug., 1930 to Jan., 1931 (Mark 15:25). In our Lord's crucifixion nails were driven through His hands and feet. In Bible symbols the hands are used to represent one's service and the feet one's conduct (Rev. 13:16; 14:9; Ex. 40:31; Ps. 40:2; 116:8; 119:59, 101, 105). As a result of a judicial sentence, to drive nails through the hands would represent the treating of one's work as penal; and to drive nails through one's feet would represent the treating of one's conduct as penal. Despite the County Court of Philadelphia giving our work a clean bill of health, first in this city, then in Jersey City and then in other
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cities, Romanist policemen, egged on by priest-driven Romanists, arrested our volunteers who distributed John's Rebuke and Elijah's Letter. But knowing that they could gain nothing by taking these before the county courts, where our pertinent activities were declared legal, which courtfinding made it legal everywhere in Penna., unless a higher court would repeal it, which it did not do, they took the arrested brethren to lower courts, magistrates' courts, where the Romanists succeeded in getting them jailed and fined. Thus our work and conduct were judicially condemned as penal, i.e., a symbolic crucifixion set in. The tongue lashings that the courts' attendants, etc., gave the arrested brethren, and in them the entire priesthood, correspond to the scourging of Jesus. These arrests, jailings, tongue lashings and finings began on time, in August, 1930, and continued for several years afterward. Here is a forecast, made about eight years ahead of time, and its fulfillment on time cannot be explained as accidental or as manipulated by us. The only honest explanation of this fact is that we were Divinely illuminated to understand and explain the type.
(68) The tenth forecast event was the railing at the Large Jesus on the part of the antitypical rabble, clerics and the two large thieves (Matt. 27:39-44; Mark. 15:29-32; Luke 23:35-37, 39-43). As the record shows, the railing set in immediately after the crucifixion, hence in the antitype between Aug., 1930 and Jan., 1931. And, true enough, the railing set in at the time forecast. The antitypical thieves are those leaders of Truth movements who have stolen spiritual prerogatives, and their partisan supporters, e.g., J.F. Rutherford's stealing, we should call it pirating, the controllership of the Society from its board and the editorship from the Tower Editors, and others, like G.K. Bolger, C. Olson, R.H. Bricker, the St. Joseph, Brooklyn, Brockton (Eagle's) and Kearney Ecclesias,
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T.D. Clemons, W. Lewis, Adam Rutherford, H. Hollister, the Editors of Elijah's Voice Monthly and of the Straz, M. Kostyn, W.J. Zaborowski, A. Stahn, etc., who never were by the Lord appointed through that Servant as general elders, and who have stolen the privilege of addressing the General Church on Parousia matters. A.M. Saphore and W.J. Laughlin are examples of general elders who were by the Lord through that Servant dismissed from their office, who were never by him reinstated and who have since that Servant's death usurped the pertinent office. These and others, including many in Europe, are parts of these symbolic thieves. Those of them who continued their railing on the Large Jesus, the priesthood, into the ninth hour, are thereby proven to be of the impenitent thief; for the members of the penitent thief long before the ninth hour ceased their railing. Then there is a large number of more private individuals among Truth people who did more or less of this railing, some of whom repented before the ninth hour, others not doing so. J.F.R. in the Sept. 15, 1930 Tower, thus within a month and a half after the third hour began, as might be expected, started off the railing against the Large Jesus in his article on The Man Of Sin, in which he called the faithful priesthood, among other vile epithets, the man of sin, Antichrist, workers of iniquity, that evil servant, Judas, the wicked one, and in later articles railed on them as the foolish and unprofitable shepherd, Cain, Korah, Dathan, Abiram, Balaam, Saul, Haman, etc. With such a band leader, the rest of the band of symbolic thieves tooted away on their discordant instruments of railing, making Satanic noises. When J.F.R. tired awhile, he had a willing assistant leader in G.K. Bolger, who took his place as the band leader in inciting and encouraging such railing. These and others railed into the ninth hour.
(69) Then, non-Truth sectarians joined in this railing.
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Almost always when John's Rebuke and Elijah's Letter were distributed we were made aware of it by a deluge of railing letters that our Romanist friends sent us. Some of the mildest names that we have been called are skunk and rattlesnake. Some of the names and expressions are unprintably vile. Not infrequently would "good Catholics" send us through the mail copies of John's Rebuke and Elijah's Letter which they had used as toilet paper, saying such was the proper use to make of such papers. Not infrequently their letters contained threats to dynamite the Bible House and to shoot and lynch us. Often, when the literature was distributed in Philadelphia or neighboring cities, our telephone was kept hot by angry Romanists who emitted the vilest and most bitter railings. Our name, Johnson, made some of them take us to be a Swede; and certainly our dear Swedish brethren would not feel themselves complimented, if they knew how they spoke to and of us as an alleged Swede! These letters and phone messages were a sad commentary upon the spirit that the papal priests had developed in these "good Catholics." Frequently such railing Romanists sought to palm themselves off as Protestants. In most cases such said that our papers were influencing them to investigate the Catholic Church, whose teachings, to their surprise and delight, they found wonderfully inspiring. This statement came so often that we think the priests as a part of their stock in trade put it into the mouths of the writers, thinking that we might thereby be influenced to discontinue circulating such literature, if we could be convinced it would have such effects! Usually these letters were anonymous; and often the Romanists who phoned to us refused to give their names, which moved us to decline to give them a hearing, because we have the rule not to speak over the phone to a person who, on being requested, refuses to give his or her name. One day a woman who refused to give her name, but
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who was determined to scourge us with her tongue, was rung off seven times and seven times she called us up again! So, beloved, the railing came; and it came on time, as forecast, and in some cases continued throughout the entire antitypical crucifixion time—the antitypical six hours of 30 literal months. We rejoice to state that someone who railed awhile later repented and wrote us very humble apologies, which we always answered with comforting letters. The fulfillment of this forecast on the large penitent and impenitent thieves could not be accidental nor manipulated. The forecast evidently was due to a Divine illumination that enabled us to make it; for in parts of its fulfillment the forecast was made nearly ten years in advance.
(70) The eleventh forecast event in large Friday was the antitypical darkness. For this we gave two probability suggestions: (1) that it likely would be the terrible effect on America of Europe's Armageddon; (2) that it would likely be the terrible effect on America of Europe's pre-Armageddon conditions (P '30, 197, pars. 4, 5; '32, 13, par. 4). The latter of these suggestions proved to be the correct one. We are to remember, as shown in the Nov., 1932, Present Truth, that we wrote the article of P '32, 12, 13, on The Ten Horns' and Beast's One Hour Of Authority, in Nov., 1931, but for sometime before that held the thoughts there set forth; and the thought of European pre-Armageddon conditions as likely causing the symbolic darkness was one of such thoughts and is offered as possible in P '30, 197, pars. 4, 5. Hence this suggestion was made more than a year before the symbolic darkness began in Nov., 1931; for the antitypical sixth hour was from Nov., 1931, to April, 1932, and the large ninth hour was from Feb. to July, 1933, the period of the large darkness being, accordingly, from Nov., 1931, to between Feb. and July, 1933. The antitypical darkness we understand to be the American
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depression in its second phase. The first phase of America's depression set in shortly after the collapse of the stock market, Oct., 24, 1929. But under the efforts of state, capital and labor, it was fairly well, but not wholly overcome by Oct., 1931. In Nov., 1931, the second phase of America's depression set in. It came about as follows: In Oct., 1931, the Reichsbank of Austria failed, which caused a number of German banks to go to the wall. In these latter banks some of the most powerful British banks were heavily interested and were required to cover their liabilities in these failures. Knowing that they could not cover these losses by gold without creating the worst panic in British financial history, believing that they could cover them, if Britain would go off the gold standard, which would enable them to escape being forced to pay their obligations in gold, and, furthermore, believing that if Britain went off the gold standard its debased currency would enable British merchants to undersell American merchants in the world's markets, to Britain's great financial gain, these banks persuaded the British government for these three reasons to desert the gold standard; and other countries followed suit. The result was immediate on America. The first phase of its depression, almost overcome, was made to pale into insignificance by its second phase, which began in Nov., 1931, and spread disaster and suffering.
(71) The second phase of the depression was indescribably severe. Its cause was discerned by President Hoover, but he seems to have been too internationally minded, especially British-minded, to take the step that England's desertion of the gold standard, with its effects on America's commerce, suggested, i.e., leave the gold standard and thus enable American manufacturers and farmers to compete on even terms with Britain and certain other gold standard forsaking nations. The special discrimination against American goods, apart from tariff barriers, increased America's
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commercial disadvantage; for certain European governments forbade their subjects to buy from America, except under very stringent restrictions and in very limited amounts. Of course overproduction played its part as a third cause of the depression. As a result unemployment in America greatly increased, until in March, 1933, there were between 13,000,000 and 15,000,000 unemployed in America, while many other millions worked on shortened time and lower proportionate wages. So great did the resultant suffering of this vast unemployment, shortened working time and reduced wages become, that between 40,000,000 and 50,000,000 people in America were supported in whole or in part by public or private charity, the latter form of it coming mostly from relatives, whose work or savings enabled them to help their less fortunate kindred.
(72) Such suffering America never before felt. The second phase of the depression in America was indeed the antitypical darkness. And as the typical darkness lasted from the sixth into the ninth hour (Matt. 27:45; Mark 15:33; Luke 23:44, 45), so did the antitypical darkness last from the sixth into the ninth hour of large Friday—from Nov., 1931, to between Feb. and July, 1933. Accordingly, our second probability forecast as to the cause of the antitypical darkness proved correct; and all along our general forecast on its being a distressful experience in America between Nov., 1931, and Feb.-July, 1933, proved true. This darkness slowly and gradually began to give way under the Rooseveltian policies, started in March, 1933. Certainly, this fulfillment cannot be explained away on the theory of accident or manipulation on our part. It can be explained on the ground of Divine illumination alone. It will be noted that the Bible does not give the cause of the darkness; hence we would have done more wisely, had we not attempted to explain the cause of the forecast darkness, which
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without assigning its cause we gave in Sept., 1923, and published in Jan., 1924; for, while the one possibility suggested proved correct, the other proved incorrect and hence became the occasion of the Levites' railing, though unfairly, at us as a false prophet; for we suggested as one of the possible causes of the symbolic darkness Europe's Armageddon fighting as probably coming between Nov., 1931, and April, 1932. This is a good illustration against attempting to go beyond what is written. Our simple forecast of P '24, 14, par. 3, wherein we did not attempt to assign a cause of America's darkness, was enough for a true forecast.
(73) The twelfth forecast event for large Friday was the death of the Large Jesus in the large ninth hour—Feb. to July, 1933 (Matt. 27:46-50; Mark 15:33-37; Luke 23:44-46; John 19:28-30). On this death we offered two possibilities: (1) at first, and preferably, in P '24, 14, par. 3, we suggested that it would be the beginning of the end of our public work, which would come between Feb. and July, 1933; and (2) later we suggested that it might be the end of the end of our public work, and that sometime between Feb. and July, 1933. The former suggestion proved true, as the following will show: Beginning about the middle of March, 1933, and ending June 14, 1933, hence within the ninth hour, Congress voted President Roosevelt dictatorial powers in many varied respects, to enable him to put through the New Deal, a part of which was the N.R.A. These policies have turned our form of government into a churchianityized Fascism, because the papacy originated the New Deal and the Federation of Churches has advocated it theoretically and practically. Constitutionally, our public work cannot be stopped, because the U.S. Constitution guarantees the freedom of the press, speech, conscience, assembly and propaganda. Hence our public work cannot be stopped legally in the U.S. It is true
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that a judge could declare it illegal, but could not do this legally. Consequently it can be stopped only by the exercise of dictatorial powers. When it will actually be stopped it will be by dictatorial powers, as the beheading of John, the spear-thrust in Jesus' side, the casting of the three Hebrew youths and Ahaziah's chariot ride in the field of Naboth imply, all of which were dictatorial acts. This being so, Congress began the end of our public work in voting dictatorial powers to the President, which will be used to end the end of our public work. Thus the beginning of the end of our public work set in during the ninth hour, i.e., between Feb. and July, 1933; for those dictatorial powers were by Congress voted our President from March 15 to June 14, 1933. Again, the fulfillment of this forecast cannot be explained away on the theory of accident or manipulation on our part. The only explanation applicable here in connection with a forecast made nearly ten years before the fulfillment is that we were Divinely illuminated to understand the type, and from it to make the forecast.
(74) The other things of large Friday, the large sixth wonderful day, i.e., (13) the large spear-thrust, (14) the taking down from the cross, (15) the preparing of the body for burial and (16) the burial itself, belong to the future. We understand the spear-thrust to be a decree that will completely end our united public work, the taking down from the cross to be the proof given by supporters of the Large Jesus that He was undeservedly crucified, the preparation for burial to be the work that the supporters of the Large Jesus will perform in arranging fittingly and reverently to pay their respect, and honor to the Large Jesus in memory of His public ministry, and the burial itself to be the paying of fitting and reverent respect and honor to the Large Jesus in memory of His public ministry. The exact hour during which the involved typical items will in each case occur is not indicated
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in the Bible, which, however, shows that they were all finished between the ninth and the end of the twelfth hours on the day of our Lord's death; for the burial was hastened in order to be completed by 6 P.M., both because the law of Moses forbade keeping one hung on a tree unburied until the beginning of the next day, which was at 6 P.M., and because, the next day in this case being the Sabbath and also the Passover's first feast day, it was especially prohibited to keep a dead body unburied into the Sabbath, more particularly, if that Sabbath be a holy day of a festival (John 19:31, 42; Deut. 31:22, 23). We will not attempt to speculate on the details of these four future acts; for not only is speculating dangerous, but, like the other events of antitypical Friday, they will also be trialsome; hence their details cannot be known in advance; for that would prevent their being trialsome; and thus their Divinely intended purpose would be frustrated. While we understood the generalities of antitypical Friday beforehand, and thus were able to forecast them, the details always surprised us when they fulfilled, and this will doubtless be the character of the four general future events of this large Friday. On account of the lack of space in this article we could give but few details. To many of the typical details we have not given any explanation whatever, e.g., our Lord's agony on the cross when He cried out, "My God, My God, why hast Thou forsaken Me?" and His other words on the cross, etc. These details were very accurately fulfilled, but had to be omitted for the reason given.
(75) We could draw very many lessons from our study, but will limit ourselves to but one. This study proves that the Epiphany movement is the official priestly movement. It proves that the Epiphany movement is the priestly successor of the Parousia movement. It therefore proves that the other movements among Truth people are for the most part Levitical
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movements, though Second Death movements that have various ramifications among the Levite movements are also indicated in this study. As we pointed out in the Nov., 1932, Present Truth, it is a favorite pastime of the Levite leaders and their partisan supporters to decry us as a false prophet. This study and many another in these columns bring to us God's own answer to this charge, proving that it comes from Satan, the source of all evil and error, and is given in the interests of his wicked cause. He knows the uses the Lord is making of us; and because such uses are against his fell purposes among God's people, he seeks in every way possible to discredit us and finds the Levite leaders and their partisan supporters ready agents to further his wicked designs against the Lord, the Truth, His priestly servants and people among the Truth people. But the Truth is mighty and will prevail; and its enemies will come to shame and confusion. Beloved priestly brethren, that God is using us all to do His priestly work is, among other things, unanswerably proven by this study, for which the Lord be praised!
(76) The foregoing on the large sixth wonderful day, which appeared in The Present Truth, June, 1934, treated of the main things only of large antitypical Friday up to and including the death of the Large Jesus. That subject, according to our diary, was first given as a discourse at Poznan, Poland, June 9, 1933, and also in every ecclesia, except one, thereafter visited in Europe during our 1933 pilgrim trip. Between Sept. 26 and Oct. 4 it was written out as an article, the thought being to publish it in the Dec., 1933, Truth; but, crowded out of that issue, it appeared in the Jan., 1934, issue. We gave it as a discourse at the Philadelphia and Chicago conventions, Sept. 3 and Oct. 14, 1933, respectively, and at five ecclesias during our fall trip that year, the last time being at Cleveland, Ga., Nov. 1. This discourse was thus given the first time
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just ten days after the ninth hour ended, June 30, 1933, i.e., four antitypical minutes after the tenth hour had set in. The fact that that discourse, afterward worked up into an article, gave only 15 of the chief events of the large sixth wonderful day implies that a number of the events of that day were not set forth. The main ones of these we will now proceed to set forth [written May 22-30, 1935]; and then, beginning with the events following those set forth in that discourse and those set forth above, we will give the closing events of the large sixth wonderful day here. An attentive study of it will prove that every event of the type found an antitypical fulfillment between July, 1933, and Oct. 1, 1934. That the earthquake referred to in Matt. 27:51, 54, did not have an antitype, as we expected, is due to the fact that, as an interpolation, it was never a part of the type, and hence could not have an antitype. This interpolation crept into the Bible before the most ancient MSS. that we have were written; hence it is in all the ancient MSS. in our possession. Like 1 John 5:7, it probably originated as follows: Someone wrote the pertinent words and those of vs. 52, 53, in his copy of Matt. as a marginal note, and a copyist, mistaking it as a part of the text, wrote it into his copy as a part of the text. This probably occurred in the second or third century, when exaggerated stories of our Lord were invented, resulting, among other things, in the production of the apocryphal books of the New Testament, so full of grossly exaggerated miraculous and puerile stories of our Lord, etc.
(77) The Lord having privileged us to take a rather prominent part in the antitypes of the large sixth wonderful day, in order to set forth the pertinent antitypes clearly, it will be necessary for us to write of certain of our activities, which we will do as a necessity of the case, and not as setting ourself forth as some great one or imaginary great one; for we assure our dear readers that as Jesus spoke and Paul and our Pastor spoke and
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wrote of personal things that clarification or defense of the Truth required, without pride or ostentation, so the Lord's grace enables us in the same way to write of things about our activities that for the clarification and defense of the Truth must be said. The Epiphany-enlightened saints will understand this matter as it is intended, while we know that the unclean Levites will criticize it. Among the persons and their activities that we did not expound antitypically above were the four soldiers, who, as four, according to Roman law, under a centurion, had charge of Jesus' crucifixion (Matt. 27:27-37, 54), and who divided Jesus' garments, casting lots for His robe (v. 35). We understand these four soldiers to represent the following: (1) arresting and otherwise mistreating policemen; (2) legal advisors for the prosecution and prosecuting attorneys; (3) condemning magistrates; and (4) police station officials who jailed various brethren. Each of these took away some of the separate official powers (garments) of the Large Jesus and all of them by lot, or chance, agreement, left it to the magistrates to take away for themselves from the Large Jesus His office as public mouthpiece (the seamless robe). The stupifying drug that they offered the Large Jesus was their false legal opinions that they desired the Large Jesus to accept as true, but that He rejected as erroneous. The soldiers watching Jesus represent the four above-mentioned classes in their hostile attitude closely and hinderingly watching the Large Jesus as He still sought to perform His work as mouthpiece to the public, in lecture, conversation, colporteur and volunteer work for the Lord.
(78) Above we did not explain the antitypes of Jesus' seven sayings on the cross. We will do so here. The first of these was: "Father, forgive them; for they know not what they do" (Luke 23:34). Biblical Numerics proves that this passage is genuine. We are, therefore, to understand it to mean that Jesus desired
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the Father to forgive His crucifiers, not then, but when due, e.g., 1878 for the Jews as a whole (Is. 40:1, 2) and for the misled Israelites indeed, like Paul, those whom Peter accused of crucifying the Lord (Acts 2:23, 36; 3:13-17), etc., whenever they would be brought to repentance and faith, and for the Gentiles connected with His crucifixion in the Millennium, if not ready for it before. Antitypically the Large Jesus prayed forgiveness on their crucifiers. Its antitype occurred in the prayers of persecuted priests for their persecutors' forgiveness. The next statement on the cross was Jesus' telling the penitent thief that he would be with Him in the Millennial Kingdom, especially in its Little Season (Luke 23:40-43). This found its antitype in some of the Levites' resenting the impenitent Levites' railing on the Large Jesus, in asking for forgiveness for their past railing and for help, when the Jesus class would have the power to render it. These received comforting assurances. Such apologies and requests were made, among others, to the Editor and he always gave comforting replies, in word and act. His correspondence as set forth in part in The Present Truth proves this to be true. The third saying of Jesus on the cross was His commending His mother, Mary, and John to one another as mother and son (John 19:25-27). Mary, as the mother of Jesus' humanity, here types the good Youthful Worthies, who at times in the Bible are set forth as a class by themselves and at times as of one class with the Ancient Worthies, of whom Jesus' humanity was a member, i.e., a son. Hence from the second viewpoint, i.e., that of the Ancient and Youthful Worthies as being one class, the usual viewpoint from which our Pastor set them forth, the Large Jesus in their humanity would be a figurative son of the Worthies. John represents the good Levites who are in the Epiphany Movement, not yet manifested as Levites. In the Epiphany Movement from 1931 onward more stress has been laid on winning
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new Youthful Worthies and on seeking to develop the other Youthful Worthies than before, which stress doubtless has deeply impressed this antitypical John; and this is the antitype of Jesus' commending Mary and John to one another as mother and son. These three sayings of Jesus probably were uttered between the third and sixth hour on the cross.
(79) The other four sayings of Jesus on the cross were all uttered during the ninth hour (John 19:28; Matt. 27:45, 46; Luke 23:46; John 19:30). Accordingly, there was silence on Jesus' part for about three hours between His third and fourth saying; and there was an average of one hour silence on Jesus' part between the first, second and third sayings. He thus was silent most of the time on the cross, doubtless finding it necessary to remain silent in order the better to overcome amid His stressful trials. Judging from the time order of the fulfillment, Jesus seems to have uttered the cry, "I thirst," as the first of His last four sayings on the cross, though from the Gospels we can draw no certain conclusion on this point. What is the antitype? The great thirst for an understanding of the pertinent condition felt by not a few of the Priesthood, perhaps by all. We will give an illustration from our experience. We all recall that the ninth hour of large Friday was from Feb. 1 to July 1, 1933. During that time we were looking for the death of the Large Jesus—either the beginning of the end, or the end of the end of our public ministry, we were not certain which. As the days, weeks and months of that symbolic hour wore on, our watching for the expected event became all the more tense. When June 7, the date for our leaving for Europe on our annual pilgrim trip there, came, no word had yet come from Washington which seemed to indicate that death. It was now only about three weeks until the ninth hour would be over and we became much concerned for information, since everything else up to the ninth hour had been antityped.
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(80) No word coming before we had to leave, we told Sr. Johnson of our deep concern, asking her to let us know immediately of any word coming from Washington connected with the shutting down of our work. We arrived in Britain June 15, where day after day until we left for Norway, June 24, we went to the Post Office wherever we were, eagerly expecting some word. In every letter that we wrote home we anxiously asked for pertinent information. Arriving in Bergen, Norway, Sunday, June 25, we had to wait until the next day for the P.O. to open. By now our desire for the pertinent information was intense; but it was not satisfied at Bergen, where on Monday and Tuesday we made frequent calls at the P.O. We reached Oslo on June 28, only two days before the ninth hour was over, which thought only increased our anxious desire for the requisite information. We went at once to the P.O., where a letter from our secretary awaited us. It contained newspaper clippings, among which were some that showed that on June 14 Congress had finished with the legislation that gave our President quasi-dictatorial powers and that he had signed these on June 15. Immediately we saw in the conferring of such powers, which later on might be used to suppress our public work, the beginning of the end of our public work—the death of Large Jesus. Thus this consuming thirst for the involved information was our part in the thirst of the Large Jesus. Many brethren in Europe and then later in America told us of their similar anxiety for the same information. Thus was antityped Jesus' thirst in the ninth hour.
(81) What was the antitype of the fifth saying on the cross, "My God, My God, why hast Thou forsaken Me?" Its antitype was the sense of abandonment from God that the Priests then felt. Again we will give our part in the antitypical experience as illustrative of the whole. While kept waiting for word to come to us from America as to the death of the Large Jesus, we
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suffered keenly in mind; for it looked much as though that symbolic death would not set in before July 1, the end of the ninth hour. As day after day passed in England, Scotland and then in Bergen, Norway, our mental distress continued to increase over the seeming non-fulfillment of the pertinent feature of the type, all others preceding it having been fulfilled. Finally we began to feel that the Lord's withholding this information from us was an evidence of His forsaking us; and in much distress we cried out to Him, asking why it was. We were later assured by other brethren, both in Europe and America, that they had similar experiences. In these we recognize the antitype of our Lord's agonizing cry on the cross, "My God, My God, why hast Thou forsaken Me?" What is the antitype of the sixth saying, "Father, into Thy hands I deposit [I.V.] My spirit [right to life, etc.]"? From the Bible account we cannot tell whether this statement of Luke 23:46 or the statement, "It is finished," of John 19:30, contains our Lord's last words; but here again, as in the case of the fourth and fifth sayings on the cross, the antitype gives us the time order; for of the last two sayings on the cross Luke 23:46 was fulfilled first.
(82) Again, we will give our part in the antitype as an illustration of its fulfillment in the whole class. Remembering that the arrest of the Large Jesus consisted of a heavy financial loss—$16,000.00 lost through the decision on the will case—before the ninth hour was 15 antitypical minutes old we began to fear that the death of the Large Jesus might bring with it an even greater financial loss. And as the ninth hour wore on, this fear continued to increase, with consequent increased mental distress. Nor did we succeed in casting it wholly upon the Lord until during our pilgrim visit at Bergen, Norway, June 25-27, when in complete resignation we told the Lord we left it entirely to His disposal. With that we became peaceful on this score. Other brethren had more or less distress with the same problem, particularly
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two of the managers of Branches in Europe. The pertinent questions of many others make us feel that they, too, were distressed over the same matter, but finally cast the burden upon the Lord. The final word, "It is finished," had its fulfillment, so far as the Editor is concerned, at Oslo, Norway, June 28, when we got the above-mentioned news clippings from America, and therefrom immediately recognized the relation of the pertinent news to the death of the Large Jesus. Then we knew that our pertinent sufferings were over, that we had been victorious in the involved fight and that we would go forward successfully with the Epiphany work unto a completion to the Divine pleasing. And our above-mentioned discourse and its publication as an article gave the same three assurances to the Faithful everywhere who heard and read it. Thus in these three assurances was the seventh saying on the cross fulfilled.
(83) We are now ready to take up the events of the large sixth wonderful day following our Lord's death. The first of these was the rending of the vail between the temple's holy and most holy into two parts from top to bottom. This turned the two parts of the temple into one, which undid both parts in their own peculiarity, i.e., unmade them as the holy and most holy, which symbolized that no more did God recognize the services performed in either. This was also shown in another way: the rending of the vail itself, which, without considering its making one apartment out of the two, would symbolize the abrogation of the typical sacrifices and their consequent non-recognition any more by God; for the second vail to the Jews meant the completion of the sacrifice of the typical bullock and goat, and to rend it in two from top to bottom represents demolishing the typical sacrifices as Divinely acceptable offerings. What is typed by the rending of the vail? God's manifestation of His complete dissanctioning of Babylon's services as offerings to Him. What
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external acts are evidences of such a dissanction: (1) the Truth proclaimed on this subject as a part of a lecture on the Hour of Rev. 17:12 that we delivered in Europe during our 1933 pilgrim trip and that in The Present Truth, No. 180, appeared as an article; (2) the complete collapse of papal efforts to control Mussolini, as the beginning of the collapse of all papal efforts to control the last phase of antitypical Jehoram of Israel and antitypical Ahaziah of Judah—dictatorships; (3) the subservient support that both the beast and the image are giving to dictators, which will increase until Armageddon hurls these two and the dragon into the symbolic lake of fire.
(84) We will reserve considering the earthquake and the awakening of the Ancient Worthies until later, and consider now the scene at the foot of the cross at Jesus' death. At the foot of the cross stood, bewildered and sorrowing, Mary, Jesus' mother, and John, the beloved disciple (John 19:25-27), which types the bewildered yet sympathetic interest that the Epiphany Truth Youthful Worthies and Levites (not yet revealed as such) took in the sufferings and death of the Large Jesus. For awhile there also stood at the foot of the cross, during the earlier stages of the crucifixion, Mary, the sister of Jesus' mother and also Mary Magdalene (v. 25). These represent: the former the good Merarites, and the latter the good Kohathites (unorganized Levites). Their standing at the foot of the cross during the earlier stages of the crucifixion types their antitypes' bewildered and sympathetic interest in the Large Jesus undergoing the earlier stages of His crucifixion. Their later withdrawing to a distance (Matt. 27:55, 56) and viewing Him "afar off" represents the decreased sympathy of the two antitypical classes as the Large Jesus' crucifixion was in its later stages. These two women are the only ones expressly named among those women who were present at Jesus' burial. It will be noticed that many other
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women, who ministered to Jesus from Galilee onward, and among whom was Salome, seemingly James' and John's mother (Matt. 27:56; Mark 15:40) stood afar off. Salome types the better Levites among the antitypical Gershonites, bewildered and somewhat sympathetic ("afar off") toward the Large Jesus throughout His crucifixion stages. The unnamed women type the better Levites among the eight subdivisions of the three main divisions and among the many sub-subdivisions of the Levites. All of these had a bewildered and somewhat sympathetic ("afar off") interest in the crucifixion of the Large Jesus. While nothing in the type shows it, undoubtedly the railing of the two large thieves had something to do with the decreased sympathetic interest of the better antitypical Kohathites and Merarites, as it also was in part responsible for the little sympathetic interest of the better antitypical Gershonites and that of the better members of the Levitical subdivisions and sub-subdivisions. Thus slander defiles.
(85) As pointed out above, the impenitent and penitent thieves type respectively the impenitent bad Levite leaders and their impenitent bad partisan supporters, and the penitent Levite leaders and their penitent partisan supporters. The Jews requesting the breaking of the legs of Jesus and the two thieves represent the nominal church clergy and their partisan supporters requesting special repression against all the Truth people from about Jan., 1932, until about July, 1933, which would result, they thought, in proving them not to love God supremely and the neighbor as self; for as shown in The Present Truth the legs represent these two parts of justice whereby people walk in the paths of righteousness. Such special persecutions did reach the large thieves, e.g., the jailings, etc., of partisan Societyites during those times in America, with the intended design of manifesting their unrighteousness attained. They did not attain such effects with
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the Large Jesus. The increasing persecutions against the Truth people in lands where dictatorships and quasi-dictatorships hold sway is not involved in this picture. Such come under the picture of the fiery furnace. E.g., the restraints put upon the Epiphany and other brethren in Poland, Germany, Austria, Italy, etc., belong to the antitypical fiery furnace experience. The breaking of the thieves' legs and the piercing of Jesus' side (John 19:32-37) evidently occurred before the centurion's harsh four subordinates declared Jesus to be a righteous man (Matt. 27:54); because after such a conviction none of the soldiers would have inflicted on Jesus the indignity of the spear-thrust. As we will see, the chronology of the antitype corroborates this view.
(86) The next episode of the crucifixion day was that of Joseph of Arimathea going to, and asking of Pilate Jesus' body. He went as soon as the evening came. The Jews had two evenings: the first from 3 to 6 and the second from 6 to 9. Evidently here the first evening was meant, because Jesus had to be buried, and actually was buried before the second evening began (John 19:31, 42). The Lord privileged Bro. Jolly and the writer to antitype Nicodemus and Joseph respectively. The journey of antitypical Joseph to Pilate was a mental one, consisting of two parts. The weighing of, and determining on going, began in the preparation of a discourse, the one on The Signs of the Times, which was preparatory to the preparation of the one on the large sixth wonderful day reproduced above, and one on Rev. 17:12. We began (1) to prepare the second of these immediately after July 1, 1933, and (2) for the first time delivered it at Poznan, Poland, July 9, less than 4 symbolic minutes after 3 P.M. of the large sixth wonderful day, these two acts being the start of the journey. As Joseph's mind was filled with the thoughts of that literal day's events as he went to Pilate, so our frequent delivering of that talk that
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summer and early fall filled our mind with the scenes of the antitypical day, even as our writing of the discourse out as an article, intermittently from Sept. 26 to Oct. 5, did the same. So far we have described the first part of the journey—its thoughts. The second part of the typical journey consisted in its walking. The antitype consisted in our preparing the discourse, afterward written out as an article, entitled, The Hour of Rev. 17:12, for The Present Truth, No. 180; and in our giving it from Poland onward in the summer of 1933. What we gave in England and Scandinavia in a discourse on, The Signs of the Times, was a preparation for, not of, this discourse and for the one on the large sixth wonderful day; and seems to be the antitype of Joseph's weighing the question of going to Pilate and determining to do it, while the physical walking proper corresponds with the giving and publishing of the discourse, The Hour of Rev. 17:12. The second time we delivered it we became involved with the civil powers, resulting in certain court and police actions in Poland, from which the Lord delivered us; and scarcely had the article been published when we found ourself in the presence of antitypical Pilate, from whom we asked for what proved to be possession of the body of the Large Jesus, i.e., this class as in the condition of the beginning of its public ministry's end.
(87) One of the largest contributors to the Truth Fund, in making out his income tax declaration according to the law, asked the U.S. Treasury for tax exemption on his contributions to the Laymen's Home Missionary Movement, the name of our public work. This occasioned the U.S. Treasury to ask us, in a letter dated Nov. 23, 1933 (Large Friday at 3:57 1/5 P.M.), to give it: (1) "all facts related to its operations, which affect its right to exemption"; (2) its "latest financial statement"; (3) "a copy of the By-Laws"; (4) "a copy of the Charter or Article of Incorporation."
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From these questions it will be seen that the Treasury Department believed that the Laymen's Home Missionary Movement was not a movement, but a corporation, an association or a society, i.e., a symbolic wagon. In our reply, dated Nov. 27, 1933 (3:58 4/5 P.M., Large Friday), we assured the Department that the Movement was none of these and thus had no by-laws, charter or article of incorporation. Then we gave a description of the Movement in about a page and three-fourths of a single spaced typewritten letter, 8 x 11 inches. The agent of the Department who wrote to us was a Roman Catholic. This prompted us, while giving a clear and fearless statement, on the nature, work and finances of the Movement, tactfully to present the matter so as not to prejudice a Romanist (Mark 15:43, "boldly"; John 19:38, "secretly for fear of the Jews"). On Dec. 21 (4:08 2/5 P.M., Large Friday) the Treasury Department's agent in Philadelphia wrote to us to the effect that he had on Dec. 2, 1933 (4:00 4/5 P.M., Large Friday), forwarded ours of Nov. 27 to the Department for a ruling on whether the Laymen's Home Missionary Movement is to be considered an exempt Movement, which, if so considered, would mean that its contributors would be exempt from income taxes on their contributions up to 15% of their entire net income. He further stated that the Department at Washington further required that we make our statement as an affidavit, and, because it was not yet certain as to the Movement's nature, that it requested that we add to the explanations in ours of Nov. 27 the following: (1) who has title to the Movement's finances and property; (2) to whom and for what purpose the funds of the Movement have been paid; and (3) that we give a classified list of receipts and disbursements for the last year.
(88) On Dec. 28 (4:11 1/5 P.M., Large Friday) we answered, incorporating the new things requested and the pertinent matters of the one of Nov. 27 into
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one letter, which was of nearly five full pages, 8 x 11 inches, single spaced typewritten matter. In this letter we claimed exemption on the legal ground that, while the involved property: the magazines, books, booklets, plates, etc., were ours, and the contributions were deposited in the bank in our name, this was not because the contributions were our personal property, but because they were placed in our care as a trustee. On Dec. 30, 1933, we handed our letter of Dec. 28 to the Department's agent here; and after he, his lawyer and we discussed the subject, we were all agreed that as a trustee we were entitled to the exemption; and the agent here so recommended the matter to the Department in his communication accompanying our letter of Dec. 28. Then followed a long silence. On March 15 the legal counsel of the Treasury Department at Washington wrote out an opinion and sent it to the Department's agent here, to the effect that the Laymen's Home Missionary Movement was a non-existent thing, i.e., the priesthood was not working as such a movement, rather it was the private business "venture of Mr. Paul S. L. Johnson," i.e., it was only a name for the private business of Paul S. L. Johnson, and that therefore exemption was denied. On March 16 the Philadelphia Internal Revenue agent mailed us a summary of this decision; and we received it March 17, recognizing it immediately as the spear-thrust. Several days later we visited this agent, telling him that we considered the decision unjust, and then asked, since the government's view implied that our contributions were private gifts to us personally, whether we had to report them as a part of the income of our (alleged) "private business." He replied that gifts are not a part of a business' net income, hence were not to be reported in an income tax declaration, which means that, since in America there has never been a net income of $5,000.00 in the business end of our work, we need make no income tax return. In the series of facts
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just given we have the antitype of all Joseph's dealing with Pilate and the related acts up to and including the latter's permission to take Jesus' body down from the cross and to bury it. Let us now look at these facts as such antitypes.
(89) The Treasury's letter of Nov. 23 seemingly is no part of the antitype. It simply furnished an occasion of requesting the body of the Large Jesus, antitypical of Joseph's requesting Jesus' body. Joseph's request for Jesus' body finds its antitype in our letter of Nov. 27, 1933. Please note its time: 3:58 4/5 P.M. of Large Friday, which would agree quite well with the time of Joseph's arrival in Pilate's presence. At the time we wrote this letter we had for nearly five months seen and proclaimed that the death of the Large Jesus, the beginning of the end of the Priesthood's public mouthpieceship, had set in by June 28, 1933. Hence we were asking for possession of the symbolically dead body by our letter of Nov. 27, 1933, freedom from government control, i.e., as to responsibility to it on taxes. The Treasury's letter in answer to ours of Nov. 27, 1933, to the Philadelphia Internal Revenue agent was antitypical Pilate's unbelievingly asking the centurion whether Jesus was already dead; for the Department's letter implied that the Laymen's Home Missionary Movement might be an existent organization and asked for information that might help it to find out whether it was so or not. That part of the agent's letter that accompanied our answer of Dec. 28, 1933, and that implied that the Laymen's Home Missionary Movement was not a corporation or a society, was the antitype of the centurion's reply that Jesus was dead, i.e., to the Department the Movement, before by it believed to be a Society, was thus reported by its agent to be non-existent as a Society, which to it would imply the priesthood was not cooperating in such a movement, while that part of his letter that recommended exemption on the ground that we were in the
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Movement's [priesthood's] actual activities functioning as a trustee, a steward, corresponds to the centurion's cry: "This was a righteous man"—one just before the law as to exemption (Luke 23:47). The counsel of the Treasury Department in holding the thought that to the government the Movement was non-existent [and therefore was not a priestly movement] antitypes the soldier who recognized that Jesus was dead (John 19:33). His debatingly writing that thought was the spear-thrust.
(90) The following will clarify this: David's spearmen type that Servant's warriors who controverted by writings; his swordsmen, that Servant's warriors who controverted by discourses; his slingers, that Servant's warriors who controverted by the question and answer method; and his archers, that Servant's warriors who controverted by sharp piercing Bible and other sayings in conversations. Accordingly, the counsel's letter in controversy against our defense of our claim of exemption as a trustee was the spear-thrust, delivered into what he considered non-existent, dead. The government's ruling expressed by its Philadelphia agent, to the effect that (1) contributions, i.e., gifts, were not to be considered as a part of a business net income in the sight of the income tax law, and that (2) we need make no report unless the net income be $5,000.00 or more—a thing that never happens, because no profit is made on our publications, which are actually sold at a loss, made up by contributions—corresponds to Pilate's giving Joseph permission to take Jesus' body down from the cross and bury it; for in the twofold involved rulings the government gave up to us the Laymen's Home Missionary Movement free from all government claims upon it; for while its ruling against giving the Movement exemption is against the interests of its contributors, its ruling on the other two points actually leaves the Movement as free from making income returns as though it had granted it exemption.
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During this conversation with the Department's Philadelphia agent he showed us a list of organizations, etc., that enjoyed such exemption, among which were hospitals and clinics for sick dogs and cats! In this connection he remarked you and your supporters are doing a good religious work that certainly deserves exemption greatly above such dog and cat hospitals and clinics! Perhaps this statement was the antitype of the Centurion saying, "This was the Son of God" (Mark 15:39). Please note the difference in both the type and antitype between this and the expression, "This was a righteous man" (Luke 23:47). At the Detroit Convention, May 26, 1934, we made a lengthy statement on the government's and our income tax exemption dealings and on the earthquake of Matt. 27:51-54. This report on the former fact proved to be the antitype of taking the body of Jesus down from the cross, the primary act of preparing that body for burial. How so? That statement started both Bro. Jolly and the writer in their work as the second part of the burial's preparation, as we will later show, and started the conventioners into a sympathetic cooperation therein.
(91) A careful listener at the Detroit Convention to our explanations on the events of our dealings with the U.S. Treasury Department and to our proofs against the genuineness of the earthquake and Ancient Worthies' resurrection references in Matt. 27:51-54, was Bro. Jolly. This led him shortly after the Convention to prepare a discourse on the interpolated character of these verses, as a vindication of the correctness of our view of the large eight wonderful days against the charge that it was a false view on account of Armageddon's not occurring. Such a discourse would, of course, preserve the symbolically dead Large Jesus from the charge of corruption with deception, which the Levites charge against the Epiphany Priestly movement. Having in a question and answer in The
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Present Truth, Nos. 193, 190, pars. 7, 8, reproduced toward the end of this chapter, given the arguments against the genuineness of vs. 52, 53, given by us at the Detroit Convention and used by Bro. Jolly in his pertinent discourse prepared shortly after that Convention and then by him delivered in many places during his subsequent pilgrim visits that summer and fall, we will here omit them and give those that he offered in proof of the interpolated character of the earthquake references in vs. 51, 54: (1) If the earthquake had occurred we should naturally expect it to be mentioned by several evangelists, who mention severally many a less important event, while in the Matthew passage alone is any reference made to the earthquake. (2) The juxtaposition of the earthquake and the recognizedly interpolated character of vs. 52, 53, would arouse suspicion as to the genuineness of the earthquake reference, and that naturally.
(92) We proceed with Bro. Jolly's third proof: (3) The relation of cause and effect as between the earthquake, as cause, and the opening of the graves, as effect, suggests the likelihood of the interpolation of the earthquake as the ground for what is stated in the recognizedly interpolated character of the reference to the Ancient Worthies' resurrection. (4) Had there been an earthquake, Matthew would likely have stated the fact before telling of the vail's being rent, as giving its cause. (5) Mark and Luke would also have mentioned it before mentioning the rending of the vail. (6) The omission of the word "other" in v. 54 before the word "things" would not likely have occurred, if the earthquake had really happened. (7) The fulfillment of everything in the large sixth wonderful day as due and in its chronological order, and the non-fulfillment of an antitype for the earthquake, suggests the interpolated character of the earthquake reference. So far Bro. Jolly's points on the subject. On Nov. 25, 1934, i.e., 22 symbolic minutes after the large sixth
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wonderful day ended, the Lord gave us the corroboration of Biblical Numerics as to the interpolated character of the earthquake and Ancient Worthies' resurrection references in Matt. 27:51-54; and the next day we wrote out our finding on the subject as an article for The Present Truth, No. 194, reproduced at the end of this chapter. In Bro. Jolly's preparing that discourse we find the antitype of Nicodemus securing the 100-weight (the square of 10, the number of perfection in natures lower than divine, Nicodemus' bringing these to preserve the perfect humanity of Jesus from corruption) of myrrh and aloes (respectively Bro. Jolly's counter-corruption arguments against the Ancient Worthies' resurrection and the earthquake as preservatives against the error-corruption of the Large Jesus claimed by the Levites); and in his delivering that discourse we find the antitype of Nicodemus putting these preserving spices into contact with Jesus' body, as a part of its preparation for its burial (John 19:39, 40).
(93) We read that Joseph not only took down (with others' help) the body of Jesus from the cross, but also bought fine clean linen cloth, and with and in it (and the spices) wrapped the body of Jesus as a preparation for its burial (Matt. 27:59; Mark 15:46; Luke 23:53; John 19:40). The antitype of the buying the fine linen cloth we find in the writer's preparing the first discourse on Daniel, which later appeared in The Present Truth, No. 191. The antitype of wrapping the body in the fine clean linen cloth we find in the writer's delivering that discourse. In Israel such a preparation of a body for burial was the first of the three tributes of respect given to the dead, the second being the funeral and the third the burial. Some explanations will clarify this matter. In Bible symbols fine linen represents the righteous acts of saints (Rev. 19:8). Righteous acts of our Pastor as the antitype of Daniel in Dan. 1-6, were set forth in that
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discourse and article. But some may object that, while that article set forth righteous acts of our Pastor, it did not do so of the whole Large Jesus. We reply that since he was their main leader and they cooperated with him in most of the events and teachings of Dan. 1-6, they are involved in what is said of him. Hence complimentary things said of a leader include the led when they cooperate with the leader in those complimentary things, e.g., the army shared in the honor of a triumph accorded an able victorious Roman general. Hence the preparation of that discourse was the antitype of the buying of the linen that, therefore, symbolizes the righteous acts of the Large Jesus. It will be noted further that Daniel did not type our Pastor in all respects, but only in his mouthpieceship to the world on the religious bearing of secular things; hence the antitype implies the Large Jesus as mouthpiece toward the public on the religious bearing of secular things. The things said of our Pastor in that discourse and article are very complimentary of him; hence are fitting as a partial tribute of respect to the Large Jesus. The delivery of that discourse and its publication as an article enclosed [clothed] our Pastor, and thus in consequence the Large Jesus, in these complimentary sayings, as a tribute of respect to them.
(94) What antityped the funeral and burial of Jesus? The preparation of the discourse on Dan. 7-12, and its writing out as an article, antityped the funeral of Jesus; and the delivery of that discourse, and its being afterward published as an article in The Present Truth, No. 192, were the antitype of the burial. A funeral is a public tribute of respect for the dead; and people that come to a funeral come there with that intention, at least externally expressed. Undoubtedly that discourse as prepared and as later written out for publication was a tribute of respect to our Pastor, not only from the standpoint of its contents, but
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also from the standpoint of its and its predecessor's being printed as the annual memorial article for him. Hence, for the reason given in the preceding paragraph, the preparation of that discourse and the writing of that article were a tribute of respect to the memory of the Large Jesus, hence was an antitypical funeral. So, too, is a burial a tribute of respect to the dead. That discourse and article on Dan. 7-12 was certainly a tribute of respect to our Pastor and, accordingly, to the Large Jesus. A burial is an encasing of one in a tomb, regardless of whether that tomb is a grave in the sense of a covering of earth or of a sepulchre. Certainly, Bro. Russell, and thus the Large Jesus, was encased in that discourse and article, as in a tomb. Moreover, in that discourse other leaders of the Large Jesus, as antitypical Gabriel, are mentioned in complimentary terms, which would also include the entire class of those led by these—the Large Jesus. It will be noted that the burial was in a rock-hewn sepulchre (Matt. 27:60; Mark 15:46; Luke 23:53), which, since a rock often represents Divine Truth (Matt. 16:18), represents in this case the Divine Truth typically contained in Dan. 7-12, as encompassing Bro. Russell and certain other leaders, and thus the whole Large Jesus.
(95) It will be further noted that the tomb was one that Joseph made, typical of the fact that the antitypical Joseph would prepare the antitypical tomb. Furthermore, it was a new tomb (John 19:41). This types the fact that, while our Pastor gave us a number of indications of himself as typed in Dan. 1-6, the thought as given in the discourse and article on Dan. 7-12, that in Dan. 7-12 Daniel also types our Pastor, was an entirely new one. It had never before been seen and set forth. The fact that never before had anyone been buried in Joseph's sepulchre (Luke 23:53; John 19:41) types the fact that never before was one encased as a tribute of respect in the typical
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Divine Truth of Dan. 7-12. The haste to accomplish the burial (John 19:42) before 6 P.M. typifies the haste that we made in preparing and giving the discourse for the strengthening of the weak brethren and in writing it out; because in the latter case it had to be written out, transcribed and corrected before Sept. 29, 1934, the day we took it to the printer in order that it would be completely through the press before we left the Bible House, Oct. 9, on our fall pilgrim trip. The burial ended with closing the door of the sepulchre and the rolling of the huge stone against it. The closing of the door of the sepulchre (Matt. 27:60; Mark 15:46) types the ending of the exposition of Dan. 12 in the statement that Bro. Russell would in the beginning of the Millennial reign enter fully into his Millennial office. The great stone types the teaching set forth in the end of the discourse and article on Dan. 7-12, that Bro. Russell, the chief earthly leader of the Large Jesus, is the one on our Lord's right hand in the Kingdom, which again is complimentary to the Large Jesus as having had him as its chief earthly leader. The rolling of that stone to the door of the sepulchre types the firm proof offered on Bro. Russell as being the one on our Lord's right, which also involves complimentarily those led by him—the Large Jesus, even as that stone made the sepulchre secure. The two Marys and the other women that came with Jesus from Galilee (Matt. 27:61; Mark 15:47; Luke 23:55), following the body to the grave, seeing the sepulchre and how the body was laid, type the better members of the antitypical Kohathites and Merarites and better Levites of lesser groups participating in the antitypical funeral and burial, while the two Marys sitting over against the sepulchre types the better antitypical Kohathites and Merarites mourning over the death of the Larger Jesus, Jewish mourners sitting while mourning.
(96) The above 20 paragraphs and the preceding
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ones on the large sixth wonderful day, give us clear antitypes of every general thing that occurred on the Friday of our Lord's death, which demonstrates the correctness of our understanding. And whenever the type offers a time indication, the antitype in every such case occurred at the corresponding time, which completes the demonstration. We were mistaken in only one thing that we expected as probable, i.e., the American Armageddon not occurring before Oct., 1934, which with a fair degree of faith we expected as probable, though we cautioned the brethren several times that it might not happen then, though we were inclined to think it would (The Present Truth, Nos. 62, 14, par. 4; 145, 198, par. 1). Our expectations, which were never expressed otherwise than as probable, were not in this particular fulfilled. But in view of the now proven interpolatory character of the reference to the earthquake, the only thing on which we based that probable expectation, even this failure strongly proves the correctness of our general position; for everything else in the story antityping, the expected earthquake should not have happened in the specified time, since it was no part of this Divinely inspired type. This, we say, all the stronger proves our viewpoint of the large eight wonderful days; for if an interpolation had an antitype, that fact should throw doubt on the entire viewpoint, and reversely, if it had none. We are being greatly accused by those Levites whom the antitype proves to be the large impenitent thief, as being a false prophet because of our expectation [expressed as a probability] of America's Armageddon coming before Oct., 1934. These parts of the large impenitent thief in their shouts, "Johnson is a false prophet," ignore the fact that every Divinely given part of the history so far due has fulfilled as we forecast it, which evidently proves that we are not a false prophet. The many true forecasts should have made them draw the reverse conclusion.
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But they do not see these and they focus their eyes on the one mistake (based on a supposedly correct Scripture) made amid perhaps a hundred correct forecasts. In this they remind us of a person who once saw an exceptionally beautiful picture, having on it but one lone fly speck, which fly speck was the only thing about the picture that that person could see! If these members of the large impenitent thief prefer looking at a fly speck to a very beautiful picture—well, every man to his taste! We are sure the Priesthood has better taste than that by a great deal!
(97) Yes, a probability mistake, which we regret, was made. But after all, it was both an inconsequential mistake and an inevitable one. It in nowise impinged against any truth item, nor any feature of Christ-likeness. It really could not cause a sober-minded and sympathetically disposed person great regret that Armageddon has been longer in coming than we expected. Surely, only very immature persons could be sorry that Armageddon has not come so soon as we thought it would likely come. If bad Levites scoff at the mistake, let that not cause us dismay; for they will surely seek and find something to scoff at, despite our best efforts to prevent it. If weak brethren are somewhat shaken thereat, as doubtless some have been, let us remember that if their hearts are right, the good Lord will use the experience for their good; for He will never let a faithful one stumble unto a fall, even if He is pleased sorely to try him. And if such a weak one's heart is not good, the Lord wants such an one to stumble; and He sometimes is pleased to allow mistakes, even of His most faithful servants, to stumble such. So, beloved, let us remember that the Lord can and will work good out of this mistake, which in all fairness in facing the facts must be called an inconsequential one; and if the large impenitent thief does not have the fairness to concede this, let us remember the source of the unfairness,
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which will enable us to put a proper value on their views.
(98) Mistake that it was, every just person who understands Biblical symbols and our view of the wonderful days must admit the following extenuating points: (1) Assuming that the earthquake of Matt: 27:51, 54 was genuine, in harmony with Biblical symbols we were warranted in accepting the passage as referring to a great revolution. (2) The great revolution that all Bible Students have for 40 years or more been expecting is Armageddon. (3) The setting of the antitype being mainly American, we were quite warranted by considerations (1) and (2) in applying the earthquake to America's Armageddon. (4) The factually proven time setting of the large sixth wonderful day required the expected earthquake to come between Feb., 1933, and Oct., 1934, if the earthquake reference were genuine. (5) The reference to the earthquake is without exception in all Greek MSS. of the New Testament, containing Matt. 27. (6) Apart from Biblical Numerics, there is no compelling argument, like doctrinal, logical and factual errors, as is the case with the reference to the resurrection of the Ancient Worthies in Matt. 27:52, 53, in and about the earthquake reference that proves its fraudulent character. And (7) apart from Biblical Numerics as a proof of the charge against the earthquake reference as an interpolation, we could not, apart from the fulfillment not occurring, as it did occur with every inspired part of the story of our Lord's last day on earth, know that the passage was fraudulent. These seven considerations demonstrate that under the circumstances the mistake, apart from Biblical Numerics, was inevitable, and, therefore, was to be expected under the circumstances, and that, therefore, we should not be blamed much for it.
(99) But one disposed to blame us might say: You are acquainted with the science of Biblical Numerics;
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why did you not years ago apply to the earthquake reference the test of Biblical Numerics, which, if done, would have saved you from the mistake? In reply, we would say that we did not suspect the earthquake reference to be an interpolation and, therefore, did not apply to the Biblical Numerics as a test of its genuineness, though to several pilgrim brethren we remarked that the earthquake reference (even as almost any other passage could be interpolated) might be an interpolation; but the thought of this possibility was set aside in our mind by the fact that v. 54, as well as v. 51, refers to the earthquake. Then, too, the earthquake reference could have been Divinely given as the reason for the rending of the vail in twain from top to bottom, despite the fact that the more likely order for its giving would be before the statement on the rending of the vail. These two considerations, combined with the fact that all pertinent Greek MSS. contain the section, convinced us fully that the earthquake reference was genuine. Therefore they and the seven reasons given in the preceding paragraph restrained us from applying the test of Biblical Numerics to the reference; for it takes hours of time and careful work to test a passage by Biblical Numerics. If we were to test by Biblical Numerics every passage that we quote and explain, which to doubt we see no ground, all our time would be spent on Biblical Numerics, which would make us do a Gershonite Amramite work as a text recensionist, and we would not be able to do our Priestly work. Hence when we do not have a compelling reason to doubt the genuineness of a text, we cannot give our time to investigate its genuineness by Biblical Numerics. Up to about April, 1934, we had no compelling reason to begin to doubt the genuineness of the earthquake reference. The fact that certain events occurring after the earthquake reference were fulfilling, whereas the symbolic earthquake had not yet taken place either in America or in
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Europe, which is to precede that in America, first raised doubts in our mind on the genuineness of the pertinent matter. But as there were yet six months until Oct., 1934, with the possibility that the time order in the antitype might be different from that in the type, we could not see our way clear to set aside the genuineness of the passage. Our being overcrowded with work prevented our examining the passage by Biblical Numerics before Nov. 25, 1934, a date 56 days after the limit for the antitypical earthquake to set in, if the passage had been genuine. These are the answers that we give to the question, Why did you not years ago examine the earthquake reference by Biblical Numerics?
(100) Therefore, dear brethren, under the circumstances given in the four preceding paragraphs, we do not blame ourself much for the mistake. Nor do we believe the Lord blames us much therefore. We believe the Lord permitted the mistake for the good of all of us, e.g., (1) to test the writer's humility as to whether he would honestly and openly acknowledge the mistake, his faith in the general situation and his endurance of the large thief's "false prophet" shouts; (2) to test the humility, faith and endurance of the Epiphany brethren in the same ways; and (3) to manifest the unfaithful among them and among the various Levite groups. Let us, beloved brethren, stand faithfully under these tests. Let us not be like the large impenitent thief—closing our eyes to the surpassingly beautiful picture the Lord has painted for us in the large six wonderful days already finished, and seeing only a lone fly speck instead! Let us not by this little mistake reject or doubt the Epiphany message, for which the Lord has given us so many proofs, among which are the fulfilled facts of the small eight wonderful days and of six of the large eight wonderful days, in the first set of which the forecasts for the sixth, seventh and eighth days were wonderfully
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fulfilled, and in the second set of which the same is true of those of the sixth. After all, beloved brethren, it is the heart's attitude that mainly counts with, and that is being tested by the Lord, rather than the infallibility of our heads, which in all of us are fallible. Let us also from this experience learn that as a part of the mother of the daughter, the Epiphany messenger as a servant of the Great-Company-developing Truth, is not to be entirely cleansed from error until 1954, and that until then gradually will his purification be accomplished. This will help keep us from stumbling at any mistake he may make, which will not be on any vital matter, and will bring us increasingly the blessings that the Lord will minister to us through His labors and prayers for us. Nor should we leave our subject without thanks to the Lord for purifying all of us from the mistake as to the earthquake reference in Matt. 27:51, 54; and above all in this connection let us praise, worship and adore the Lord for His gracious light on the detailed clearness that He has given us on the multitudinous antitypes of the small eight wonderful days and of six of the large eight wonderful days, particularly on those of the large sixth wonderful day!
(101) In this connection arises the following interesting question: Since the twelfth hour of the sixth large wonderful day ended in October  why did not the earthquake antitypical of Matt. 27:51, 54 take place before October [written in Nov., 1934]? To this we answer: The reference to the earthquake in vs. 51, 54 has been proven to be an interpolation, and therefore could have no antitype. For years we have known that vs. 52, 53 were interpolations. Please see Comment. Our Pastor held that vs. 52, 53 were interpolations, because they taught false doctrines, e.g., that the bodies of the dead return (1 Cor. 15:35), that the Ancient Worthies are saints, which only the Gospel-Age Faithful are, that cast-off Jerusalem
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was the holy city. The following absurdities also appear in these verses: that those alleged saints remained in their open graves alive for three days before coming out and showing themselves; that they appeared to many Jerusalemites, whereas Jesus would show Himself to none because of their unbelief; that they were recognized, whereas no one could know most of them, never having seen many, if any, of the Ancient Worthies before. Again, against their genuineness our Pastor held the fact that so tremendous a thing as is set forth in vs. 52, 53 would have been mentioned by Mark, Luke and John, who narrate much less important things in common with Matthew. The doctrinal and unreasonable considerations that hold against the genuineness of vs. 52, 53 do not hold against the reference to the earth quaking and the rocks rending in vs. 51, 54. The silence of the other three Evangelists is the only reason against the genuineness of vs. 52, 53 that holds against the genuineness of the earthquake of vs. 51, 54. It was for this reason that we for years held that this was also possibly an interpolation and expressed this possibility to Bros. Jolly, Danielsen and some other leading brethren; but did not feel that the genuineness of the statement could be successfully impugned on the ground of its being just a possibility. Hence we had to wait for the event, which, everything else in the type fulfilling on time, and it failing, arouses strong suspicion of the ungenuineness of the two pertinent clauses of v. 51—"the earth did quake and the rocks rent"—and the words of v. 54—"the earthquake and" to be interpolations. We did not base the thought of the earthquake's coming in America before October on any other thing than these two clauses. These being interpolations, which however we could not of certainty know before the event, of course, there could not be an antitype of their statements; and the thought based on them as types; i.e., that the
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earthquake would occur in America by October has proven to be a mistake. At least we can get this much good out of the experience—the knowledge that the pertinent parts of vs. 51, 54 are interpolations.
(102) Like letters of the Latin alphabet, the letters of the Greek, Hebrew and Aramaic alphabets have not only sound, but also number values. Thus the first letter of the alphabets of these languages stands for 1, the second for 2, the third for 3, etc. This same phenomenon occurs in other, especially Semitic, languages. This results in every Greek, Hebrew and Aramaic word standing not only for an idea, but for a number, which is the sum of the numeric values of its component letters. Accordingly, every word in the Hebrew and Aramaic of the Old Testament and every word of the Greek of the New Testament stands not only for an idea, but also for a number, which is the sum of the numeric values of its component letters. God, knowing this, has constructed the sentences of the Bible in its original languages in such a way as, among other numeric multiples, to make the sum of the numeric value of their words multiples of the number 7. This same principle of the occurrence of the number 7 is often used apart from the numeric values of letters, e.g., the number 7 underlies the whole book of Revelation, not only in the numeric values of its sentences, but of its visions and of the objects treated in its visions, e.g., 7 churches, 7 stars, 7 spirits (teachings), 7 horns and 7 eyes (of the Lamb), 7 seals, 7 trumpets, 7 vials, etc. In fact there is a sevenfold picture given of each general vision of that book. Thus the number 7 underlies it.
(103) Another example of the use of sevens is in the genealogy given in Matt. 1, which helps to overcome one of the difficulties of the genealogy. In this genealogy there is a threefold mention of 14 generations, thus a threefold occurrence of 14, i.e., a total of 42, which is a multiple of 7. Actually this genealogy
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omits the names of three of Jesus' ancestors. Why is this done? Did God make a mistake therein? Assuredly not! Why then was it done? To give us a clue on the structure of the Bible as consisting of numerics, especially of the numerics of 7, which God worked into this feature of Matt. 1, even to the extent of abbreviating the genealogy to work the multiple of 7 into the genealogy. Accordingly, Bible sentences consist of words the sum total of whose numeric values in their letters is a multiple of 7. And when these values in our present manuscripts are not a multiple of 7, there has some change occurred from what the sentence was as originally given by God. This change may be in the omission of letters or of words, or of phrases, or of clauses, or of sentences, or it may be in the addition thereof. Hence Biblical numerics furnishes us a fine criterion whereby we can determine whether a letter, a word, a phrase, a clause or a sentence as it stands in our present Hebrew, Aramaic and Greek Biblical manuscripts is genuine, in whole or in part, or which reading is genuine when there are variant readings in the manuscripts. The celebrated interpolation in 1 John 5:7 on the three that bear witness in heaven under the test of Biblical numerics breaks down. So does every other interpolation in our Greek, Hebrew and Aramaic manuscripts of the Bible. The failure of the American Armageddon to set in before Oct., 1934, while every other feature of the first six of the eight large wonderful days did fulfill before that date, moved us to examine Matt. 27:51-54 by the numerics of 7 and we find thereby that the references to the earthquake and the rent rocks in vs. 51 and 54 and the entirety of vs. 52 and 53 to be interpolations. Hence, of course, the involved type as God gave it did not contain the reference to the earth quaking and the rocks rending, etc., and therefore did not refer to the American Armageddon, which, accordingly, the inspired type did not teach would occur during the sixth large wonderful
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day, but which, accepting as genuine the involved words of vs. 51, 54, we had set forth in the picture of the sixth large wonderful day as to come before Oct., 1934.
(104) Above proofs were given that the last two clauses of Matt. 27:51 and the whole of vs. 52 and 53 and part of v. 54 were interpolations. Hence we give in this article the proof of the same thing from the standpoint of Biblical numerics. We will quote the entire section from the I.V., italicizing and bracketing the interpolated words: (51) "And, lo, the vail of the temple was rent into two [parts]; [and the earth was shaken, and the rocks were rent, (52) and the graves were opened, and many bodies of the saints that have slept were raised; (53) and after coming forth out of the tombs, after his rising, they entered into the holy city and appeared to many;] (54) but the centurion and those with him guarding Jesus, after seeing [the earthquake and] the things that happened, were greatly affrighted, saying, Truly this was God's Son." We first added all the numeric value of all the words as they occur in the Greek of the entire passage above quoted. They totaled 39,506, which divided by 7 = 5,643 5/7. This showed that there was something wrong with the passage as it now stands in the Greek. We then added the numeric value of the suspected words and found that they totaled 18,583. This we divided by 7, getting as a result, 2,654 5/7. Both results being 5/7 out of line, we knew, before we divided them, that the numeric value of the unsuspected words were divisible by 7. The numeric value of the unsuspected words is 20,923, which divided by 7 = 2,989. This, again, divided by 7 = 427, which in turn divided by 7 = 61. Thus the unsuspected words are not only a multiple of 7, but a multiple of 7 x 7 x 7. This is trebly convincing.
(105) To test this result by the other possibilities of the situation, we decided to work on them further.
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Thereupon we added the numeric value of the unsuspected Greek words and the numeric value of the suspected Greek words in v. 51:20,923 + 2,298 = 23,221. This divided by 7 = 3,317 2/7. This is in line with the thought that the suspected words are interpolations. Thereafter we added the numeric value of the unsuspected words of vs. 51, 54 and the suspected words in vs. 52 and 53:20,923 + 16,227 = 35,304 [PT '35, p. 32:20,923 + 15,304 = 36,227], which divided by 7 = 5,175 2/7, which shows vs. 52 and 53 to be interpolations. The interpolation of vs. 52 and 53 has for years been recognized, but here for the first time is proven so by numerics. The crucial test would be the total of the unsuspected words in the entire passage and the suspected words in vs. 51 and 54; for the suspected words in these two verses are inseparably interlinked. The numeric value of the suspected Greek words in v. 54 is 981. Hence 20,923 + 2,298 [as given in line 5 of this paragraph] + 981 = 24,202, which divided by 7 = 3,457 3/7. Hence the suspected words hitherto not known to be interpolations are hereby proven to be such. There is another possibility—that the suspected words in v. 54 are interpolations, but that the rest of the suspected words are not such. But this possibility was disproven by the numeric total of the passage minus the suspected words in v. 54: thus (as above) 39,506 – 981 = 38,525, which divided by 7 = 5,503 4/7. This disproves the thought that the whole passage as it stands, except the interpolated words of v. 54, is entirely genuine.
(106) Another set of considerations proves that the unsuspected parts of the whole passage form but one sentence, which is another way of proving that the suspected parts form no part of the genuine original; for every sentence of the genuine original is based upon Biblical numerics. Thus the numeric value of the unsuspected part of v. 51 is 8,038, which is not a multiple of 7. Hence that part is not a full sentence. Since the numeric value of the unsuspected part of v. 51
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is 8,038, and of its suspected part is 2,298, their total is 10,336, which is not a multiple of 7. Therefore they do not form a complete sentence. Neither does the total numeric value of the unsuspected and suspected parts of vs. 51-53 form a multiple of 7, for 8,038 + 17,602 = 25,640, which is not a multiple of 7. Hence vs. 51-53 do not form one sentence. The first point that we presented above proves from the numerical value of all four verses that they do not form one sentence. From the data given as the last point of the preceding paragraph, we see that the omission of the suspected words in v. 54 does not result in the rest of the vs. 51-54 forming one sentence. The only other possibility is the omission of all the suspected parts of these four verses, and that possibility yields the following results: The numeric value of the unsuspected part of v. 51 is 8,038 and the numeric value of the other unsuspected words of this section (parts of v. 54) is 12,885. The total of the numerics of these two members is 20,923, which, as shown in the first paragraph, is not only a multiple of 7, but a multiple of 7 x 7 x 7. Accordingly, in the first place, Biblical numerics proves that no one sentence can be formed, harmonious with Biblical numerics, out of vs. 51-54, except by combining into one sentence the Greek words for the words that we have left unitalicized and unbracketed in our quotation of vs. 51-54 above. Thus, in the second place, Biblical numerics proves that the reference to the earthquake and the rending rocks, as well as vs. 52 and 53, in the passage of vs. 51-54, is an interpolation. Hence these involved words are no part of inspired Scripture, hence do not belong to the types of the sixth small or large wonderful day, and hence the Bible does not in the eight large wonderful days forecast the American Armageddon as coming before Oct., 1934. The mistaken forecast was based on the very natural assumption that the pertinent words were genuine Scripture, which Biblical numerics,
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and now the fulfilled facts prove them not to be. This interpolation crept into the Bible before our oldest extant manuscripts of the Greek New Testament were written.
(1) What are typed by our Lord's experiences in His last six days and the following two days? What character do the typical and antitypical experiences have? Of what were Jesus' final experiences typical? What two passages give the first proof of this? How do they prove it? What two passages give the second proof of this? How do they prove it? What parallel case lends corroborative proof? What two passages give this corroborative proof? How do they give such proof? What conclusion may we draw from these three points?
(2) How does the connection of Zech. 11:12, 13 prove that these two verses apply to the Church in the end of the Age? What is the teaching of Zech. 1:1, 2? 3-9? 3? 4? 5? 6? 7? 8? 9? 10? 11? 14? 15-17?
(3) At the writing of this matter near what were God's people? In this picture whom does Jesus type? Judas? Peter, John and James? The other eight disciples? The Jewish clergy? Pilate? What does our Lord's capture type? His trial before the Sanhedrin? Before Pilate? His condemnation by the Sanhedrin? Pilate? The crucifixion? Jesus' being in the death state? His resurrection? What in this connection is the difference between the antitypical John the Baptist and Elijah? How will this distinction help us to understand the possibility of a public ministry of the Church after antitypical John's beheading?
(4) What picture was described in the preceding three paragraphs? What other picture do the involved eight days give? What is it called? In what order will these two pictures be set forth in this chapter? What is the second picture called? When was the small set of days to begin? How long was it to last? What does the staff, Bands, represent? Its breaking? When did the first rays of the Epiphany Truth begin to shine? What really were they and some later unfoldings? In its proper sense what was the first sunburst of the Epiphany light? When was it first clarified? When and where was it first presented?
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Why, and only why, can Zech. 11:12, 13, according to Matt. 27:8, 9, be applied to Jesus? Why, and only why, can Ps. 2:1-3, according to Acts 4:23-28, be applied to Jesus? Strictly speaking, to whom does Zech. 11:12, 13 apply? Why? Of what pictures is this true? Why is this true? When did both betrayals begin, relatively to our Pastor's death?
(5) What was first suggested as the beginning time of the small betrayal? What does maturer thought show? Why is this true? With what was the betrayal work begun? When was this? Of what acts did its first phase consist? In fulfillment of what Scripture? When in the small picture did the eight wonderful days begin? What occurred at the feast at Bethany? How long was it before our Lord's death? When did Jesus arrive at Bethany? When was the feast held? After what acts, and when did Judas make his first betrayal visit? What is the small antitype of these acts? With what does the beginning of that Saturday correspond? What in the small picture do the involved eight days represent? What corroborates such a use of a typical day? So viewed, what is brought to our knowledge? How, according to the subjoined table, do the typical and antitypical days stand related to one another as to time?
(6) Where are the events of the involved Saturday afternoon and evening recorded? To what do those events correspond in the small picture? Whom does Simon, the leper, type? What things corroborate this? What does the feast represent? Whom does Jesus type in the Bethany supper scene? The eleven Apostles? Judas? Martha? Mary? What was typed by Mary's anointing Jesus? By the complaints of the Eleven? Of Judas? Whom did Lazarus type? What did they show after our Pastor's death?
(7) What is typed by Judas' visiting the priests at his first betraying visit? What influenced him thereto, type and antitype? What did he do there, type and antitype? What does our study of the involved late Saturday afternoon and Saturday evening show as to type and antitype?
(8) How are the references on the feast already given to be harmonized with Luke 22:1-6? Who alone of the
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four evangelists tell of Judas' Tuesday night visit to the priests?
(9) What is found necessary to prove? On what day of Nisan did Jesus hold His triumphal entrance into Jerusalem? What was done on that day with the typical lamb? On what day of Nisan was Jesus crucified? As what did He then die? How does 1 Cor. 5:7, 8 prove Him to be the antitypical Passover Lamb? When does God reckon that Nisan 14 to have begun? When did that Nisan's 13th begin and end? Its 12th? Its 11th? Its 10th? Accordingly, when did the triumphal entry occur? What nominal-church teaching does this refute? How is John 12:12-19 to be harmonized with this view? What do the evangelists record as occurring during daylight, Sunday?
(10) When did the involved Monday, type and antitype, begin and end? Where are its typical events recorded? What are these events?
(11) In what part of Monday did Jesus enter Jerusalem? What time does this type? What is the antitype of His entrance? Of the colt and ass? Of the riding into the city? What does the multitude's hailing and rejoicing type? Jesus' announcing Jerusalem's overthrow? Wherein was the antitypical announcement made? What is typed by the children acclaiming Him? By the murderous plans of the priests, etc.?
(12) What is antitypical Tuesday in the small picture? What is its only recorded incident? Where is it recorded? How does it read? In the first instance what does it type? For our line of thought what does the tree type? What does the cursing type? What did the Epiphany priesthood teach of the revolutionistic Levite systems? Wherein were such teachings given? What special numbers? Why, in type and antitype, was no fruit found? What is typed by the withering of the fig tree? What are some illustrations of the antitypical withering?
(13) To what does the involved Wednesday correspond? What is its first recorded event? When did it occur? Read its record. How does a comparison of Luke 22:1-6 with Matt. 26:1-5 and Mark 14:1, 2 show that this was the second betraying visit? What was shown
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above? What Levites were developed from Feb. to June, 1920? When did certain of their leaders begin their betraying acts? What did R.H. Hirsh do in this connection? Parallel in fact and time to what acts of J.F.R. was this act? What did the former soon gain? Of whom were these the small antitypes? What is typed by Jesus' foretelling in Matt. 26:2 His betrayal? At what antitypical time? What was one feature of such antitypical warning? A second? A third?
(14) What is the account of the second recorded event of the involved Wednesday? What did the good Levites recognize as evidences of the withering of the Levite systems? In small antitype of whom did they therein act? What did Jesus' pertinent exhortation type in the small picture? Through what two ways did the small Jesus give this encouragement?
(15) What is the record of our Lord's authority being questioned? What is its small antitype? What was the result, type and antitype? How does the parable of the two sons read? Whom do they symbolize? What is the antitype of Jesus' giving the parable of the two sons? When was it fulfilled? What is the record of the parable of the wicked husbandman? What does Jesus' giving it type? To what did such announcement lead, in type and antitype? What is the record of the parable of the marriage feast? What does Jesus' giving it type? Who have testified of the fulfillment in the case of the small antitypical off-casting of the wedding robe?
(16) What is the record of the insidious questions of the Pharisees? Of the Sadducees? Of the testful question of the Lawyer? What is the small antitype of these questions? Of Jesus' refuting the involved errors? Whereby were part of the refutative answers given? What is the record of Jesus' confounding His detractors by questions on the source of John's ministry and on His own person and office? Of the inability of said detractors to answer? What are the small antitypes of these involved actors and things?
(17) What is another feature of Jesus' teachings on the involved Wednesday? What is the record of these? What is the small antitype? Where are these severe criticisms recorded? How many of them were there? What may be
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their numerical types? Who, of course, joined in these criticisms? What is typed by our Lord's being denounced for making the typical criticisms? Who really, in type and antitype, were not, and who were proper objects of the involved criticisms? What is the record of casting gifts into the treasury? What is typed by our Lord's noting and remarking on the givers in the temple? In what two ways was the small antitype fulfilled?
(18) What is the story of John 12:20-36? With what are its events and remarks connected in the small antitype? What did not a few worldlings desire in the small antitype? As what did this lead the Epiphany-enlightened saints to recognize themselves? To what did it move them to testify? What fourth thing occurred in them? How are these four things typed in the passage under discussion? What did they say of Satan and his empire? How is this typed? What is typed by God's answer from heaven? When and where was the antitypical answer first given? When and where was it first published? On what antitypical day? What is typed by the people's doubts on the sense of the answer? What is typed by Jesus' showing what, as God's Christ, He would accomplish? By His exhorting the people to act in harmony with the Truth? Where can this be seen?
(19) What is the record of our Lord's great prophecy? When did He deliver it and the parables of Matt. 25? How is this shown typically in the three cited passages? Broadly speaking, what seven things does Jesus' telling the things of this prophecy type for the small picture? How were the last three things not told? How were they told? From the standpoint of the small picture, what did Jesus' telling the parable of the ten virgins type? The parable of the talents? The parable of the sheep and goats? Why does the parable of the pounds not belong to the eight wonderful days?
(20) What is the antitype of the time between 6 P.M. of the involved Wednesday and 6 P.M. of the involved Thursday? How many other events are recorded of that time? What is the record? What is typed by Jesus' staying away from, and being silent toward the Jews on the involved Thursday? Why are the things said and done in The Present Truth, Nos. 32-34, no contradiction of this?
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What is the small antitype of John's and Jesus' reflections on the unbelief of the Jews?
(21) What was given above? What is not to be construed therefrom? Why would such a construction be wrong? What is the purpose of making the above-mentioned applications? What justifies us therein? What seals such applications?
(22) What was not the Lord's will as to the remaining three days? Why not? Why are trialsome experiences not to be understood beforehand? Of what character would prying into them beforehand partake? What, accordingly, will be offered instead of such details? What does the Passover feast of the involved Thursday night type? Whom do the feasting Eleven type? Judas' leaving the feast? If our time setting is correct, when was the death of the small Jesus to occur? What will then occur to the Epiphany priesthood? As what? What will be their resultant condition? How regarded by a few? What do the pertinent Scriptures say of the typical events?
(23) What is recorded of the Sanhedrists' activities on the seventh day? What is the small antitype of the seventh day? What is the small antitype of the Sanhedrists' activities on that day? What is typed by the failure of their efforts? Why so, in type and small antitype? What is the small antitype of the eighth day? What is the small antitype of Jesus' resurrection? What is the small antitype of Jesus' convincing increasing numbers of His resurrection? What should the anticipation of these events move the Epiphany saints to do? After the type of whom? What would thereby be accomplished? Assured of what?
(24) When was the foregoing part of this chapter written and published? By 1930 what had already been passed? What did they witness? When were these small antitypes enacted? How many paragraphs does the postscript contain? When was it written? What was its object? What does the feast, with its discourses, in the upper room type in the small picture? How long did the antitypical feast last? Wherein can this be seen? What were some of these articles and opportunities of service?
(25) Whom does Judas type in the small picture? In what respects? His leaving the feast, before it ended? What is a noted example of such? What is the small
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antitype of the Sanhedrists' anger at Jesus for His rebukes and their determination "to get" Him? What was their object in the type and the small antitype? What does our Lord's Gethsemane experience type as to the small picture? In that scene what do Peter, James and John type? The drowsiness of all the Eleven?
(26) What were the little Judas' betraying acts? Of what did the trial before the little Sanhedrin consist? What in the small picture is typed by the false testimonies against our Lord before the Sanhedrin? By the high priest's adjuring Him to tell whether He were the Christ? What is a marked case of such a small antitypical challenge? By whom was the answer to the challenge given? To whom? Where and to what did the author give an answer to the challenge? What effect did these answers have, type and antitype? What does Peter's denial type in the small picture?
(27) What is the difference between the little Judas and little Sanhedrin, on the one hand, and the little Pilate, on the other? What are some examples of the little Pilate? What is typed by Pilate's hesitating to condemn Jesus to the cross, in the small picture? What is symbolized by the crucifixion? The nails through the hands and feet? What did the little Pilate finally do? How many illustrations of the small crucifixion will be given? What is the first of these? The second? What did such slanders effect? What do the two thieves type? For the small crucifixion, whom do John, Mary, Jesus' mother, and the other three women, and the still other women represent? What charge did the little John receive? What does Jesus' burial type in the small picture? Whom do Joseph and Nicodemus type in the small picture?
(28) What is typed as to the small picture by Jesus' being parts of three days in the tomb? What were the parts of the three small days? What were the whole of them? With what does Jesus' resurrection correspond? When and with what did the small antitype occur? Of what did that truth pertinently treat? For the small picture, what did the soldiers' report to the chief priests type? What is the pertinent antitype of the Sanhedrin's efforts to discredit Jesus' resurrection? Of the first effects of the news of our Lord's resurrection on the disciples?
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Of its second effects? Of its third or culminating effects? As to the small picture, what is typed by Thomas' absence from the upper-room manifestation and his unbelief as to the other ten's report?
(29) On what have some of the friends been questioning? When was the pertinent subject treated? What reply do we give to their questions? In what time are we now (at the original writing)? Of what in the small picture was the wonderful seventh day a type? In what sense were the Epiphany saints then dead? Despite what? What were we then doing to the bad Levites and their associates? Why? As to what of their activities was this the case? What resulted from this course? Despite what was this the case?
(30) On what was doubt entertained when writing 16 months before on the eight wonderful days? What was known from Ps. 2:1-3 and Acts 4:23-31? From what facts did the uncertainty arise? What happened May 16, 1923? Instead of what expected thing? What did this prove? To what conclusion did this lead? What two kinds of antitypes do many types have? What did the knowledge of this fact occasion after May 16, 1923? What was found out as a result of the involved study? More precisely expressed, what was found out in this respect as to the Parousia and the Epiphany periods? From when to when do these periods extend? How many years do they total? What was found out in 1923 as to the past 49 years of 50 years in relation to our Lord's last five days on earth? From this viewpoint, when was the fifth of these days to end? From this standpoint, of how many symbolic days were the pertinent 80 years to consist? What, accordingly, would antitype a day? An hour?
(31) What will first be given? From what standpoint? What times are the type and antitype of each of the eight typical and antitypical days in the large picture?
(32) What was the first item that suggested the correctness of the large eight wonderful days' viewpoint? What was shown above as to the number and nights of Judas' betraying visits? What were found to be the antitypes of the time of the Saturday and Tuesday night visits of Judas to the high priests? Of these two visits themselves? How long, accordingly, was each large day?
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What conclusion, accordingly, was drawn from the fact that the third betraying visit occurred two nights after the second, i.e., Thursday night? Why was there no certainty beforehand on the time of the actual betrayal? What is the first hour expressly mentioned on our Lord's death day? What two hours are implied by the evangelists? Why (in Nov., 1923, when the large eight wonderful days were written upon) could the antitype of the nature and time of the third large betraying visit not be accurately given? Reasoning from the time of the other two large betraying visits, what date as the probable one was suggested? What is remarkable in the two large betraying visits? What other type represents the same events as Judas' first and second betraying visits? What will we see as to all the other details of the type and its large antitype?
(33) How will the details be presented? Why this? What is typed by the feast at Bethany? By Simon, the leper? His house? Jesus? Mary? Martha? Lazarus? Judas? The Eleven? What did Judas' bargaining to betray Jesus type? After what was this done, type and antitype?
(34) What is passed over without mention in the type? What thereafter is first mentioned? As occurring when? When did the large Monday begin and end? With what did Monday, 6 A.M. correspond? What four events are to be sought antitypically between Oct., 1889 and Oct., 1894? What are the large antitypes of the ass and the colt? Of Jesus' entering Jerusalem? What in Chapter II describes the same events? What is the antitype of the children hailing Jesus? Multitudes of others? What is the antitype of Jesus' cleansing the temple? Of the Jewish clergy's objecting? Of Jesus' refusing to stop the children's hailing Him and the cleansing work? Of the death plans of the Jewish clergy?
(35) What is the period of large Tuesday? The antitype of what event occurred then? What is the record of the type? Whereby was the antitypical curse expressed? What proves that the curse then set in and still continues?
(36) What is the period of large Wednesday? With what was this typical and antitypical Wednesday full? What is the record of Judas' second betraying visit? What
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was its antitype in the large picture? Where are particulars thereon found? What did the resultant opposition cause the priesthood to forecast? When will the period "after two days" end? What will, therefore, take place on large Friday?
(37) What is the second recorded event of typical Wednesday? What is its record? What is its large antitype? Where are pertinent testimonies to be found?
(38) What is the record on Christ's authority being questioned? What is its large antitype? What was done, type and antitype, with the cavilers? What is the parable of the two sons? What is the large antitype of Jesus' declaring this parable? What is the parable of the wicked husbandmen? What is the large antitype of Jesus' declaring it? What is the parable of the marriage feast guests? What, in general, is the large antitype of Jesus' declaring it? In particular, as to the guest who cast off the wedding robe?
(39) What is the record of the dishonest questions of the Pharisees and Sadducees and the testful question of the scribe? What is the large antitype of these questions and Jesus' answers? Where are these answers to be found? What is the record of Jesus' question put to the Pharisees? What is the large antitype of this and of the Pharisees' failure to answer?
(40) When did Jesus denounce the scribes and Pharisees? What is the record of this? What is the large antitype? Through what were the antitypical denunciations given? What are the large antitypes of the seven woes that Jesus denounced on the scribes and Pharisees? Of the Lord Jesus' noting and commenting on the large and small gifts put into the treasury? Whereby was this done antitypically?
(41) What is the record of the Greek's inquiring for Jesus? What is the large antitype? Of Jesus' speaking thereon? Of His expressing distress at the approach of His sufferings? Of God's answer? Of the doubts of the people as to the nature of the voice?
(42) What is the Scriptural proof that our Lord's great prophecy and the parables of Matt. 25 were uttered after 6 P.M. of His last Wednesday? To what time does this make them belong, type and antitype? What in the large
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antitype does Jesus' uttering His great prophecy forecast? In harmony with the time setting of large Wednesday, when will the large antitypical prophecy set in? What did the large utterances give? When were they made? What of their fulfillments in relation to the present? What is the large antitype of Jesus' giving the parables of the ten virgins, the talents and the sheep and goats? What is the only other event with its connected remarks of our Lord's last Wednesday? What is the large antitype?
(43) At what time in the large picture was the part of this chapter on the large eight wonderful days written? What will this fact prevent the author from attempting? Until what time are no time features mentioned or implied as to Jesus' last Friday? How is the time of Jesus' sentence by the Sanhedrin indicated? To what does Friday, 6 A.M. correspond in the large picture? What might be expected then? When did Jesus' crucifixion begin? To what will this correspond in the large picture? What will be the large antitype at that time? When did the darkness set in and end on that Friday? To what will this correspond in the large picture? When will the antitypical burial have ended?
(44) What is probably the large antitype of the earthquake of Matt. 27:51-54? When will it likely come? Before what? What are we not to understand by the death of the Large Jesus? What are we thereby to understand? What parallel thing in the small eight wonderful days' picture suggests this?
(45) What was the time of the Saturday of Jesus' being in the tomb? When will be the time of the Large Jesus' being in the antitypical tomb? What is the large antitype of Jesus' being in the tomb? To what does the time from that Saturday, 6 P.M. until Sunday, 6 P.M. correspond? What results for the large antitype from the fact that we do not know the exact time before 6 A.M. that Jesus arose from the dead? What is the large antitype of Jesus' resurrection? What is typed by Jesus' manifesting Himself to the disciples up to 6 P.M. of Sunday? When did the manifestation in the upper room occur? What may be concluded from the Parousia's lapping for over two years into the Epiphany? To what
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will that Sunday, 11 P.M. correspond? To what will the manifestation in the upper room perhaps correspond?
(46) What may the above setting, especially up to Oct., 1934, be probably considered? How must our statement of it be regarded? How much time would this probably give us for public work? What will probably come after Oct., 1929? After the period between Feb. to July, 1933? What hope is expressed as to John's rebuke? What would justify such work? What does the clarifying of the light on the small and the large wonderful days manifest? What should we do for this increasing light?
(47) How many sets of eight wonderful days are there? What are they? What was the order of their understanding? At first, while the small eight wonderful days were seen, what was not suspected? What Scriptures gave the clue to these days? What did each set of these passages show in this matter? What do they prove to be involved in the type? What did this lead us in Sept., 1923, to see? When were the small eight wonderful days completely fulfilled? In what large wonderful day have we been since Oct., 1924? When will it end? What showed that each of the small wonderful days was a period of one year? Each large day a period of ten years? What fact proves the ten years' day? What periods are covered by the large eight wonderful days? How did the Truth clarify on these matters? What resulted from this while only the small days were seen? How is this seen? What should give us joy despite immature views before the light was fully due?
(48) Wherein have we set forth our tentative forecasts on the sixth, seventh and eighth large days? Which of these will be especially treated in this chapter? What period is the sixth large day? What would be good to do in this connection? What happened with these forecasts as time passed? What will we first cite? Where is it found? At the time of its writing, in what large day were we living?
(49) What was omitted in the two quoted paragraphs? Where are they to be found? When did large Thursday begin and end? When did large Friday begin? At what time of large Friday were we when the quoted words were written? Of which large day was it a part? What
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thing was instituted in that typical evening? Where were we at the antitypical time? What things were forecast to occur between that time and Oct., 1929?
(50) When was the article in P '27, 43, 44, written? What was done with its thoughts for several years previously? What is absent in the Gospel accounts of the first half of large Friday? When was the Passover meal begun? What can we not give from the Gospel account as to the events of that night? What does this lack of time indications coupled with the third betraying visit likely prove that God designed by the time omissions in the Gospel records of that night? What time indication does the third betrayal disclose? What is the first fact that made this before the fulfillment seem likely? What was the second pertinent fact? What thought as to the probable length of time of Jesus' involvement with the Jewish hierarchy was suggested as a forecast? On such probable matters what should characterize our statements? In what article is the same line of thought in a forecast set forth as is given in the last quotation?
(51) What did the tentative time forecast on the final betraying act imply as to the time of the large Gethsemane experience? How is this indicated? What were we thus able to forecast without the hours being mentioned in the Gospel record? What does this fact enable us to do as to the duration of our Lord's last discourse? When did it according to the Gospels begin, type and antitype? How do the cited passages prove this? Where was it begun, continued and ended in the type? How do the cited passages prove this? How was its last part given? What do our various citations prove on the times of giving various features of these forecasts? What were the various time intervals between these forecasts and their fulfillments?
(52) How many of large Friday's events were forecast in The Present Truth? What are the twelve so far fulfilled? Why have the rest not been fulfilled? What are the four whose fulfillment is yet future? What three kinds of things are pointed out in these forecasts? What is a test of a teacher's reliability? What increases the severity of the test? What makes the test one of utmost extremity?
(53) Into what position did the Editor place himself
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before the consecrated when making these forecasts? Into what position did this place our traducers? What has been a favorite pastime of Levites, especially of their leaders? What on this line was pointed out in our last November issue? In what did their efforts result? As to what also have they been accusing us of being a false prophet? In what particulars? What motivates their charge? On what have they been waiting? How? What two causes prevent their seeing the fulfillments of large Friday? What, as a result, have they been doing? Why did the Lord doubtless arrange for the making of these forecasts? Into what similar relation have our forecasts and these Levite leaders' railings brought them and us? What kind of a situation has thereby been created? Did the Editor know of such a situation's being created at the time he made the forecasts? How was it doubtless arranged? What should this situation prompt us to investigate?
(54) How many of these forecasts have so far been due for fulfillment? To what do the other five pertain? What will the study of these twelve give to the properly disposed? Whom do we not expect by this study to convince? Why not, in the first place? In the second place? Who are to be expected to be blessed by this study? How do the cited Scriptures prove these matters of both classes? What was the first of these forecasts? In how many groups and sub-groups would those feasting be? What will not here be done as to these? Why not? What is the object of dealing with them here? By what were the Truth Levites feasted? The Nominal Church Levites? What will show the similarity of the thoughts of the typical and antitypical feasts? What do these facts prove?
(55) What is the second forecast to be considered? What was the symbolic hour before the symbolic betrayal? How do we reach the thought that each hour represents five months? Where do we find the typical Gethsemane scene described? What does the record show of the eight and the three disciples as to Jesus' Gethsemane experience? On what two things was Jesus' fear grounded? What did He fear? What did this move Him to do? What was not, and what was the cup? What would failure under trial have brought to Jesus? What set in between Nov., 1927, and April, 1928? Who did not understand its
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going on? How was its transpiring made known? Whose personal testimony shows this experience? What would the Levites say of these testimonies? What is to be said in answer to them? How only could their types get pertinent proof? How only can the antitypes of the three and the eight disciples get the pertinent proof? When will they accept this testimony? What proves that this experience was to occur from Nov., 1927, to April, 1928?
(56) What is the third typical and antitypical event to be considered? What do the Gospels have to say on the hour of the betrayal? How do we reach this hour? What is the antitypical betrayal? In connection with what did it occur? What bequests and provisions did a certain will made in 1924 make? Who was satisfied with the will? What was not done while he subsequently lived? What was done after his death by his wife and daughter? To how many at least did she tell this? What was the relation of her sister-in-law and niece to the Truth, especially to the Epiphany Truth and work? How long did they seek to get the sister to change her will? How did their efforts affect her peace of mind? Her desire as to changing the will? When and after what did the Editor last see her? What did she repeat on this occasion? How old was she then? What did she add to the repetition of her former complaints? What pertinent instruction did she give the Editor as to the character of another will, if offered for probate? What did she desire him to do in such an event? Why?
(57) What does the sequel prove? What were its bequests and conditions? When did this sister die? What did the news of her death move the Editor to do as an executor and trustee under the 1924 will? What was done as a result of her charge and the attorney's advice? What did a clerk of the Registrar of Wills make known on that occasion? What was done as a result of this information? In what did this result? What occurred therein March 22, 1928? April 18? April 24? Which of these hearings do not belong to the betrayal act? Why not? What was the middle time point of the betrayal act? What does this prove? What were the church affiliations of the gentleman who heard the case? Who encouraged the sister-in-law in her course? What additional thing
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were they ready to do? What forced this matter to come to a hearing? In what did this result? What was actually this result? When did it set in? How long before was this forecast? Written out? Published? How can the fulfillment on time of the forecast not be explained? What disproves the second alleged explanation? How only can this event be explained? What happened to the sister-in-law before the bequests were due to be paid out? In what did this result to her and her daughter? What did the latter's part serve to buy?
(58) What was the fourth typical event used in the forecast? What is not definitely stated as to its time? How is it to be presented as to time relations? When, according to the type, was the Large Jesus to be delivered to antitypical Pilate? What is not, and what is typed by making one a prisoner? What, type and antitype, prove this? What began the antitypical imprisonment? What has continued it? What therefore is typed by Jesus' arrest? How and when did the arrest of the Large Jesus begin? How and when was it completed? What did the Registrar of Wills decide in this case? In what did this result? How did such a decision and consequent settlement of the estate make the Large Jesus a prisoner? Why so? How as to fact and time did this antitype fulfill? On what two grounds can such fulfillment not be explained? Why not? On what ground alone is it to be explained?
(59) What were the fifth, sixth and seventh typical events used as a basis of forecasts? Of how many parts was the fifth of these? When was the antitype of the three hearings to take place? Between, after and before what dates did the antitype take place? How do we reach these data? What are we to expect in the antitype from the fact that Jesus was delivered to Pilate early in the first hour of Friday morning? Explain the cited passages thereon? When does the run of events place these three hearings? What proves this?
(60) What did Romanists do in Philadelphia with some who volunteered Extras Nos. 18 and 23? Among others, who were thus arrested, locked up and fined? When? During what period and activity did this occur? What false charge was brought against them? Despite what fact? What does an incitation to riot imply? What follows
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from this as to the present charge? Who were connected with the prosecution? What were their church affiliations? When did the first three hearings occur? Against whom did the Romanists not particularly aim? What was their real object in this case? Who were the real accused? How were the two brethren related to them? Who in these three hearings is not the antitype of Annas, Caiaphas and the Sanhedrin? What was his part therein? Who are the antitype of Annas? How did the first hearing begin, progress and end? What did the judge's postponing the hearing effect? What tactics did the Romanists pursue as to serving notice of the trial? In what did this result first? Afterward?
(61) Who for five weeks then examined the case? What character did their examination not have? What indicated this? What was the external reason for this? Of what was this examination the antitype? Of what was its postponement an antitype? What thereafter set in? Of what was it the antitype? How did it come to an end? Of what was his double decision the antitype? What were the reasons that the judge gave for this step? What two things did his second reason prove? For what does good reason exist as to why he did not hear the case to the end? To what kind of a judge would he give way? What did he thereby disclose? How does this remark affect all Romanist judges when their church's interests are at stake? What is the character of his remarks on his deciding the case pro or con? Why so? What did his remarks indicate?
(62) Of what can we not be as to our above-indicated surmise? How do we desire it to be regarded? What will show the reasonableness of the surmise? On the Romanist side of what was there a manipulation? Who brought no specific charge against the accused? What did the station police have done? What rule of Philadelphia County Courts was violated by the same Romanist judge occupying the same court room during the months of April, May, September and October, 1929? Without what could this not have been done? What might have been present for this Romanist judge to have been in that particular room even one time out of the four? How often during four court months was he in that
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room? What was done by the prosecution with the third hearing, set for September? What kind of a prosecutor appeared each time for the Romanist district attorney? With what were the juries liberally sprinkled? What kind of witnesses were those of the prosecution? Who controlled the times of calling the case? How did he use such control? What do all these circumstances, connected with the judge's implication that his church desired the condemnation of the accused, suggest as to why the judge refused to hear the case to the end? What other fact strengthens the reasonableness of this surmise?
(63) What did Rome's course in this case determine us to do? What did a Chicago Epiphany brother who is a newspaper man and friend of influential public men decide to do? How was his help enlisted? On what terms was this brother from boyhood onward with the then Governor of Pennsylvania? What did he do with the case to this Governor? To what effect did the latter reply? What pertinent power did he have? Of what in his course are we uncertain? What did he probably do? If so, what would be the probable effect? When did the correspondence between the Chicago brother and the Governor take place? What further advice did our Chicago brother give? What was, accordingly, done? How does Rome regard publicity on her plots against the public welfare? How as to the large newspapers are Jesuits placed? What likely happened to a copy of this letter? If so, what would the character and objects of the Jesuits move them to do? Why is our surmise no injustice to them? What does the combination of the above-given facts and suggested probabilities make our pertinent surmise? What do the type and antitype suggest on this point? How would the rules of court evidence regard this surmise?
(64) What would be well here to note? When did the arrest of the two brethren occur? In what period did it fall? Within what were the three hearings and the condemnation and delivery to antitypical Pilate to occur? What were the dates of these? How are these dates related to the forecast time? How long before the fulfillment was the forecast made? On what two grounds can these three fulfilled forecasts not be explained? Why not?
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Who have sought to explain away the fulfilled forecast of ours on the second ground? Of what are these three sets of fulfillments an impressive proof?
(65) What was the eighth thing forecast for large Friday? By what was it typed? When was it done? How did the judge dispose of the case? What was it proven to be? What was done by the prosecutor with Extra No. 23? Why did the prosecutor's main witness fail him? What two acts prove him to have been an unreliable witness? What did the two Romanist women witnesses fail to do? Why did they likely not appear? What was the character of the station house policemen's testimony? Why? What only could the prosecutor urge?
(66) To what did the prosecution simmer down? What did this actually mean? What did the judge do with the specially attacked parts of John's Rebuke? What did he remark thereon? What was the result on the Romanists? How do the Gospel records not have the exact time of Jesus' being declared not guilty by Pilate? How do they have it? When did it likely occur? Why? In what antitypical hour did the declaration of "not guilty" take place? How long before was the forecast made? On what grounds can it not, and on what ground can it be explained?
(67) What was the ninth forecast for large Friday? What is represented by the hands and feet? How do the cited Scriptures prove this? What is meant by the crucifixion of the Large Jesus? How was the antitypical crucifixion instigated? How did the persecutors act as to the County Court's decision? To what courts did they turn? What did they secure there? What resulted therefrom? What were the antitypical scourgings? When did these arrests, jailings, finings and tongue lashings set in? How long did they continue? How long beforehand was this fulfilled forecast made? On what two grounds can it not be explained away? What is its only reasonable explanation?
(68) What was the forecast event of large Friday? What say the Scriptures thereon? When did the typical railing set in? The antitypical railing? What are the antitypical thieves? Who is the chief one of these? Who are some other English-speaking ones? Polish-speaking
384 A Miscellany.
ones? What churches have made themselves such? Unnamed editors? Why are these symbolic thieves? On what matters do they presume to address the General Church? What dismissed and never reinstated pilgrims are examples of such? What is the character of those who continued this railing into the ninth hour? Who ceased railing before? What was the first of such railing? How long after the third hour? What vile epithets did he hurl at some of the priests? Who joined him as a leading railer? Into what time did these and others rail?
(69) Who else joined in the railing? What literature especially occasioned such railing? In what form? What were some of the mildest names called? How vile are some of the railings? What would "good Catholics" even do? What are some of the railers' threats? How would they rail, when our Romanist literature was passed out in Philadelphia and vicinity? What railings did the Editor's name occasion? Of what are such letters and phone calls a commentary? What mask did railing Romanists sometimes wear? What did they often say? What did the frequency of this remark suggest? How were the letters usually written? What was done, if the phone railers refused to give their names? How did one such woman persist? How as to time did the railing come and in some cases last? What did some of the railers do? On what two grounds can the forecast fulfillments not be explained? On what ground alone are they to be explained?
(70) What is the eleventh forecast event of large Friday? What two probability suggestions were given thereon? Which of these proved true? What must be remembered as to the article of P '32, 12, 13? Where else was this true suggestion alluded to? How long before the antitypical darkness was this suggestion made? When did the large sixth and ninth hours come? What is the large darkness? What occasioned the depression's first phase? By what and when was it fairly overcome? When did its second phase set in? What occasioned it? What reasons moved British financiers to urge the government to leave the gold standard? What was the speedy effect of Britain's leaving it on America? How do the two depression phases compare? When did the second set in?
(71) What was the character of the depression's second
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phase? Who discerned its cause? What step should America have taken to ward off this blow? Why did she not take it? What second European policy increased the second phase of this depression? What was the third cause of the depression? What resulted from these three causes? How great did unemployment and short time work and reduced wages become? What resulted from these conditions? Who mainly supplied private charity?
(72) What antitypically were the sufferings of the depression's second phase? How long did the typical and antitypical darkness last? Which of our probability suggestions as to the cause of the antitypical darkness proved correct? What is happening with this darkness? What two explanations fail to clarify the fact of the fulfilled forecast? What only can explain it? What as to the darkness does the Bible not give? What course of wisdom should this fact have suggested? Why would it have been wiser not to have suggested it, even if one of our suggestions did prove true? What as to the first suggestions has become the occasion of Levitical railing? Against what is this experience a good illustration? What would have been sufficient for the forecast?
(73) What was the twelfth forecast event of large Friday? What are the two probability suggestions made as to this forecast? Which of these proved true? What produced the death of the Large Jesus? Into what has the use of these dictatorial policies turned America? What has made it a churchianityized Fascism? How can our public work not be stopped? Why? How could it be illegally stopped? How only could it be stopped? What Scriptures imply that it will actually be ended by the use of dictatorial powers? This being so, what in reality was the voting of those powers as to our public work? When were they voted? On what two theories can this forecast fulfillment not be explained? On what theory can it be explained?
(74) What are the remaining forecast events of large Friday? How do they stand as to fulfillment? How many are they? What will each one of these be? What particular thing as to the time of the type of each is not Biblically given? What does it show on this head? What three reasons effected that the last event was completed
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before the twelfth hour was ended? How do the cited Scriptures prove this? From what as to these four future events will we do well to refrain? Why could their details not be understood in advance? What did we understand in advance? What did the details always do to us? What, accordingly, may be expected of the future four things of large Friday? Why have we given only meager details on the large sixth wonderful day? What has been left undone as to many details? What are some examples of omitted details? What happened as to these details?
(75) What could be done as to this study? How many will be given? What does this study prove as to the Epiphany movement? What else as to it does it prove? What do these two facts prove as to most of the other movements among the Truth people? What other movements does this study prove to have had various ramifications among them? What has been a favorite pastime among Levite leaders and their partisan supporters? What do this study and many others in these columns bring to us on this charge? Who is the source of this charge? Why does Satan advance it? What will be the final outcome as to the Truth? To its enemies? What is unanswerably proven by this study? To what should this lead us, if faithful members of the priesthood?
(76) Of what did the article on the large sixth wonderful day, in No. 182, treat? When and where was its contents as a discourse first given? Where else thereafter in Europe? When was it written out as an article? When was it intended to be published? When was it published? Where and when was it in America delivered as a discourse? How long after the ninth hour ended was it first given as a discourse? What is implied in the fact that the article gave only 15 main facts of Christ's last 21 hours? What will be done in this article with the ones not yet treated? Into what two time groups do they fall? What will an attentive study of it prove? Why is this not true of the earthquake? Before what did the earthquake interpolation creep into Matt. 27:51, 54? In what has this resulted? Like 1 John 5:7, how did it likely occur? When did this probably occur? What is in harmony with this thought?
(77) Why will the Editor have to speak of some of his
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experiences in explaining matters pertinent to our subject? How will this be done? And how not? After whose examples may this be rightly done? Who will understand this aright? Who wrongly? What persons and activities did we not expound in No. 182? Whom do the four soldiers represent? What did each of these four antitypes take belonging to the Large Jesus? Of what by lot did they dispose? To whom did it fall? What is typed by the stupifying drug that the soldiers offered Jesus? Their offering it to Him? His refusal to take it? By the soldiers watching Jesus?
(78) What else was not explained in No. 182? What will be done with it here? What was the first of these sayings? What is its character as genuine Scripture? What proves this? How are we, therefore, to understand its meaning? How was it answered as to Israel as a whole? As to Israelites indeed who consented to the crucifixion? As to the other guilty ones? How was it antityped? What was the second statement on the cross? How did this fulfill in the antitype? What was the third saying on the cross? What is the antitype as to Mary and John? What are the thoughts that make the antitype reasonable? How was this antitype fulfilled among the Epiphany brethren? When were the first three sayings of Jesus on the cross probably uttered?
(79) When were the remaining four sayings of Jesus on the cross uttered? What Scriptures show this? How do they do it? How long was Jesus silent between His third and fourth sayings on the cross? How long did His silences average during the first three sayings? Why was Jesus so silent on the cross? Why was the cry, "I thirst," probably the fourth saying on the cross? From what can this not certainly be inferred? What is the antitype of this thirst?
(80) In the Editor's experience in America from Feb. 1 to June 7? In Britain? In Bergen, Norway? In Oslo, Norway? What gave him the stilling of his symbolic thirst? How? Of what was this a part in the antitype? Who else had similar experiences? What did these fulfill?
(81) What was the fifth saying on the cross? Its antitype? Whose experience as illustrative of the antitype will here be given? What was the course of this experience?
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Who else had similar experiences? What do we recognize these experiences to be? What was the sixth saying of Jesus on the cross? What can we not from the Bible determine as to the time order of Luke 23:46 and John 19:30? What in this case, as in the case of the fourth and fifth sayings, gives us the clue to the time order? Which of the last two sayings was antityped first?
(82) How and when did the antitype set in for the Editor? Proceed? End? Who else had similar experiences? How did the seventh saying on the cross have its fulfillment in the Editor? In others?
(83) What are we now ready to study? What is the first of these? What did it effect in the type? What did it mean in the type? How, in the first place, is this apparent? In the second place? What is typed by the rending of the vail? What three external events corroborate the antitypes' having set in?
(84) What will here be done as to the earthquake and the rising of the Ancient Worthies? What will next be considered? What first at the foot of the cross engages our attention? What is thereby typed? What is typed by two others there? By their activities there during the first stages of the cross? By their later withdrawing to a distance? Viewing Jesus, afar off? Who else were there? What individual? Whom does she type? What is typed by her standing afar off? Who are typed by the unnamed women? By their standing afar off? What in part decreased the sympathy of the antitypical women?
(85) Whom do the impenitent, and the penitent thief type? What is typed by the Jews requesting that the legs of the three crucified be broken? Whom did the antitypical breaking affect? Whom not? Of what is not, and of what is the present increasing persecution of the Truth people an antitype? Before what did the leg breaking and side piercing occur? What two things prove this?
(86) What is the next episode of the crucifixion day? When did Joseph start out for Pilate? How is this to be proved? Who were privileged to antitype Nicodemus and Joseph? What kind of a journey was the antitype of Joseph's to Pilate? How and when did the preparation for it begin? How, where and when did its first part begin? How, where and when did it proceed and end?
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What was the second part of Joseph's journey? Its antitype? In what did its preparation consist, type and antitype? To whom did its end bring the traveler? What was done by him to Pilate, type and antitype?
(87) What occasioned the correspondence between the U.S. Treasury Department and the Laymen's Home Missionary Movement? When did it begin? On what four things did the Department request information? When was the answer given? What did it say in the first place? In the second place? What two qualities did the fact that the Department's Philadelphia agent was a Romanist require to be exercised in the reply? When was the second letter sent to the Bible House on this subject? What did it say in its first part? In its second part? What effect on our contributors would the granting of exemption to our Movement have had? What, in the third place, did this letter say as to three things?
(88) When was this letter answered? What did the answer contain? How large was the letter? On what grounds was exemption claimed? Despite what? When was this letter handed to the Treasury's agent at Philadelphia? What was the opinion of the agent, his lawyer and the Movement's manager? What, accordingly, did the agent do as to the letter of Dec. 28? What followed? What was done March 15? What was the viewpoint of this letter? When was a summary of it mailed to the Bible House? When was it there received? As what was it immediately recognized? What was done several days later? What opinion was expressed then? What question was then asked? What was the answer? What were these acts antitypically?
(89) Of what was the Treasury's first letter not a part? What did its function seem to be? What is the antitype of Joseph's request for Jesus' body? How does the time feature agree with this? What had been going on for nearly five months before the letter of Nov. 27, 1933, was written? What in reality did the letter of Nov. 27 request? Of what was the Treasury Department's letter of Dec. 21, 1933, through its Philadelphia agent, the antitype? What is in line with this thought? What was the antitype of the centurion's answer to Pilate? What was the antitype of the centurion's declaring Jesus to be a
390 A Miscellany.
just man? What is the antitype of the soldier recognizing that Jesus was dead? Of his spear-thrust?
(90) What is typed by David's spearmen? Swordsmen? Slingers? Archers? Why was the counsel's letter the antitypical spear-thrust? What is the antitype of Pilate's giving Joseph permission to take Jesus' body down from the cross and to bury it? Why is this so? Despite what? What was the antitype of the centurion's statement, "This is the son of God"? What differences should here be noted? What was done as to this matter at the Detroit Convention? What else was there treated? Of what was this the antitype? How so?
(91) Who, among others, listened attentively to this matter at the Detroit Convention? What did this influence him to do shortly thereafter? As what? What would be the tendency of such a discourse? Why was it needed? What will be here omitted as to the contents of Bro. Jolly's talk? Why? What of it will be given? What is the first of these proofs? The second?
(92) What was Bro. Jolly's third proof? The fourth? The fifth? The sixth? The seventh? What did the Lord give in corroboration of these seven arguments? When? What was done thereon the next day? What is typed by Nicodemus' securing the myrrh and aloes? What is typed by the 100-weight? The myrrh and aloes? What is typed by his putting them in contact with Jesus' body?
(93) What did Joseph first do with the body? What did he buy? What did he do therewith? What is the antitype of buying the linen? Of wrapping the body therein and therewith? In what three ways did Israelites pay respect to the dead? What does clean fine linen symbolize? How does the Bible prove this? What set of acts is found in the antitype? What objection is made against this involving the entire Large Jesus? How is it refuted? What consideration as to Daniel typing our Pastor is also in line with the antitype—the Large Jesus? How was our Pastor and the Large Jesus described in that discourse and article?
(94) What antityped Jesus' funeral and burial? For what is a funeral intended? How did the discourse and article on Dan. 7-12 treat of Bro. Russell? From what two standpoints? What, accordingly, were that discourse
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and article as to the Large Jesus? Why? For what is a burial intended? What is a burial? Regardless of what? What did that discourse and article do to Bro. Russell and the Large Jesus? Who else were also symbolically buried expressly in them? What is typed by the burial taking place in a rock-hewn tomb?
(95) What is typed by Joseph's making the tomb? By its being a new tomb? By its never before having been used a tomb? The haste of the burial? By the burial ending with the closing of the door? By the great stone? By rolling the rock against the door? By the two Marys and the other women following the body to the grave? Seeing it? And how the body was laid? By the Marys sitting over against the sepulchre? Why?
(96) What does our study of the large sixth wonderful day give us? What does this prove? In what particular do we also find antitypes therein? What does this complete? Only in what was a mistake made? What was our mental attitude in this phase of the subject? What actually results for our general view through this mistake? Why? Why should not the antitypical earthquake have happened then? Why does this strongly prove our viewpoint? Who are finding great fault on this point? What do they, accordingly, call the writer? What do they ignore? To what should these fulfillments have moved them? What, on the contrary, do they do? Of what do they remind us? What, accordingly, should we say of them? How will the Priesthood act therein?
(97) What pertinent acknowledgment is herein made? What kind of a mistake was it? What could it not cause? In whom? In whom only might it cause regret over Armageddon's not coming sooner? How should we regard the unkind and unjust use that bad Levites make of this mistake? What should we remember as to weak brethren with good hearts? With bad hearts? What at all times should we remember thereon? As to bad Levites' unfairness therein?
(98) What is the first extenuating consideration as to this mistake? The second? Third? Fourth? Fifth? Sixth? Seventh? What do these seven considerations prove? What should result therefrom in estimating the quality of the mistake?
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(99) What might one disposed to fault-finding say on this matter? In reply, what should be said to him? Despite what fact? What two considerations cast out of the writer's mind the thought of the possibility of the ungenuineness of the earthquake reference? From what did these two and formerly given seven reasons restrain him? What other reasons acted as a restraint therein? Only under what circumstances can and should he resort to Biblical Numerics as a test of a passage? Only after what time did he have a compelling reason for testing Matt. 27:51-54 by Biblical Numerics? What first raised doubts on the passage's genuineness? What still kept his mind undecided? Why also was the test of Biblical Numerics not applied until Nov 25, 1934?
(100) What results from these considerations? Why, generally speaking, did the Lord permit the mistake? Specifically for the writer's sake? For the other faithful Epiphany brethren's sake? For the unfaithful among them and among the bad Levites? What is the first exhortation appropriate to the case? Whom should we not imitate in this matter? What other thing should we not allow it to influence us to do? Why would that be especially inappropriate? What, mainly, counts in our standing and testing? And what not mainly? What else should we learn from this experience? From what will this help keep us? What will it bring us? Without what should we not leave our subject? With what should we leave it?
(101) What interesting question arises in this connection? What has the earthquake reference been proven to be? What, therefore, could it not have? What has for years been known as to the character of vs. 52, 53? What three false doctrines do these verses teach? What absurdities do they teach? What other reason did our Pastor hold as against their genuineness? What reasons against the genuineness of vs. 52, 53 do not hold against that of the pertinent parts of vs. 51, 54? What sole reason against that of vs. 52, 53 holds against that of the pertinent parts of vs. 51, 54? How did this fact impress the author for years? To whom did he express this possibility? To what degree did he not allow this possibility to affect him? Why not? Accordingly, what had to be done in the case of the pertinent parts of vs. 51, 54? What aroused strong
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suspicions of their ungenuineness? Upon what alone was the expectation of America's Armageddon before Oct., 1934, based? What could not be known of the pertinent parts of these verses before the event? What can interpolations not have? What has the thought based on them been proven to be? At least what gain has resulted from this experience?
(102) Like Latin, what peculiarity, in addition to sound values, do the Greek, Hebrew and Aramaic alphabets have? What are some examples of this peculiarity? Where else does this peculiarity exist? What two things does this make each word be? What number do these letters make? What results from this as to every Greek, Hebrew and Aramaic word in the Bible? Among other numeric multiples, of the multiple of what number has God made the sentences of the Bible to consist? How otherwise is the number 7 used in the Bible? How is this illustrated in the Revelation?
(103) What is another illustration of the use of the number 7 in the Bible? How does it there appear? What does this genealogy actually do as to certain of Jesus' ancestors? Why was this not done? Why was it done? What, accordingly, is the pertinent situation as to Bible sentences? What does this prove when the numeric values of Bible sentences are not multiples of 7? In which ways could the changes have occurred? What conclusions result from this fact as to Biblical numerics? What, e.g., does this show of the character of the bulk of 1 John 5:7? Of other interpolations? What did the failure of America's Armageddon to come by Oct., 1934, move the author to do with Matt. 27:51-54? With what result? As God gave this section of the Bible what did it not contain? To what did it, therefore, not refer? Why not? What did the author do as to these verses before he learned that they were interpolations?
(104) What was given above? How does the I.V. of Matt. 27:51-54 read? What did the author first do with the numeric values of the Greek words of the whole passage? What was their total? How did 7 divide into this sum? What did this show of the passage? What did we then add? What was their sum? How did 7 divide into this sum? What did we know of the sum of the
394 A Miscellany.
unsuspected words before we divided them, from the fact that both totals were 5/7 out of harmony? What is the sum of the numeric values of the unsuspected words? How does 7 divide into it? Into its quotient? And the quotient of this quotient? What was the result? What is the convincing power of these phenomena?
(105) Why did the author work on the further numeric possibilities of this passage? What did he, accordingly, do with all the words of v. 51? What is their numeric value? What is their total? How does 7 divide into this total? In line with what is this result? What was then done with the unsuspected words of vs. 51, 54 and the suspected words of vs. 52, 53? What did these total? How does 7 divide this total? What does this prove of vs. 52, 53? While their interpolatory character had been for years known, what was of them here proven for the first time? What would be the crucial test? Why? What is the numeric value of the suspected words of v. 54? What is the total of these three involved numeric values? How does 7 divide this total? What results from this? What other possibility exists? How is this possibility disproven?
(106) What other set of considerations proves that the unsuspected parts of Matt. 27:51-54 form but one sentence? Of what is this also another proof? How so? What proves that the unsuspected parts of v. 51 are not a complete sentence? That v. 51 is not such? That vs. 51-53 are not such? That vs. 51-54 are not such? What is the other remaining possibility? What results does it yield? What does this prove, in the first place? What second conclusion does Biblical numerics prove as to parts of vs. 51, 54 and the whole of vs. 52, 53? What results from this second conclusion? On what assumption was the mistaken expectation based? By what two things are these interpolations proven to be such? Before what did this interpolation creep into the Greek text?