Esther

Esther 2: 17: "And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti."

E10, p. 283: "We will now by the Lord’s help proceed to the study of Esther 2. The casting off of antitypical Vashti from special favor began April, 1878, and was completed by Oct., 1881, just as in the parallel Israel began to be cut off from special favor, April, 33 A.D., and was completely cut off from it, Oct., 36 A.D. While the Lord’s wrath against her subsided (wrath . . . appeased, v. 1), He always remembered against her what she had done, and what He had decreed against her (what . . . against her).”

E10, p. 284: "Here the Laodicean Messenger in his first member, Bro. Russell, is introduced (a certain Jew . . . Mordecai [humble, warrior], v. 5) as being among Truth people (Shushan the palace).". . . After leaving the nominal church as Youthful Worthies, from 1878 onward, and coming into the Truth, these were as a class taken by Bro. Russell as a symbolic daughter. It should here be remarked that Mordecai in the book of Esther represents both members of the Laodicean Messenger, his first member acting as the antitype of Mordecai up to and including v. 18;”

Is the above statement similar to the Ruth account, where they left Moab in 1878 as consecrated Tentative Faith Justified believers as Bro. Russell suggested in P6: The New Creation?

P6, page 124: "As the consecration of the Levites in the type was a measurable consecration to follow righteousness, but not a consecration to sacrifice, so this next step of sanctification which belongs to those who accept God's call to the Royal Priesthood was symbolized in the type by the consecration of Aaron and his sons in the priestly office—a consecration to sacrifice. It was symbolized by white linen robes representing righteousness, justification, and by the anointing oil and by the sacrificing, in which all the priests participated. Heb. 8: 3."

"In the Levitical types two consecrations are distinctly shown: (1) the general consecration of all the Levites; (2) a special consecration of the few Levites who were sacrificers or priests. The first represents the general consecration to holy living and obedience to God which all believers make, and which by God's grace, through Christ, accomplishes for them, tentatively, "justification of life" and peace with God. This is what all true believers understand and experience in this age. But, as the Apostle explains, "the end of the commandment is love out of a pure heart" (1 Tim. 1: 5); that is to say, God foresees that our compliance with our first consecration, our compliance with the terms of our justification during the present age will, in its end, lead us up to the second consecration as priests for sacrifice."

When did Pastor Russell first recognize the unbegotten consecrators? Ruth 2: 5.

E4, p. 377: "asking his superintending reaper as to Ruth's identity types our Lord's raising in that Servant's mind the question as to the identity of the antitypical stranger—the Youthful Worthies. This occurred from 1881 onward, as various Tower articles suggest. The superintending reaper's answer (v. 6) types that Servant's explanation, given from 1881 onward in Towers, etc., that more were consecrating than could have crowns, because there were less crowns available, and that such surplus consecrators therefore constituted a class by themselves—the unbegotten consecrated, whom, basing the thought on the Youthfuls of Joel 2: 28, we now call Youthful Worthies, in contrast with and in partial allusion to the Ancient Worthies."

E10, p. 285: "then for a while in this book first one and then the other acts as such antitype up to and including Esther 3: 5; thereafter the second member of the Laodicean Messenger acts exclusively as such antitype. As said above, at Mordecai’s first appearance (v. 5) and, in fact, in all his appearances up to and including v. 18, he types the Laodicean Messenger in Bro. Russell alone. Returning now to the antitype: After their begettal this Esther class, of course, became the Church probationarily. This begetting and becoming the probationary Church set in with its first members in 1881 and progressed as such up to 1914; and, of course, this class was beautiful in holiness (fair and beautiful [literally, of fair form and good appearance]), for we are to keep in mind that after she was crowned Esther represents the overcoming Church in the flesh after Sept. 16, 1914. The pertinent facts that will be brought out as we go on prove that after Sept. 16, 1914, the door of the high calling was closed to consecrators.

E10, p. 286: "among the Lord’s people (king’s house) under Bro. Russell’s charge, as the one who had charge of the household (custody of Hegai, keeper of the women). The spirit of this class pleased him (maiden pleased him, v. 9); and it effected favors to be given them from him (obtained kindness of him). He zealously gave them the corrective and ethical teachings of the Word as the means of their sanctification (speedily gave her . . . purification), as well as the doctrinal and refutative teachings needed by them (things as belonged to her [literally, her portion]) and all needed consecrated companions (seven maidens [crown-losers and Youthful Worthies]) that were proper for them to have (meet to be given her), from among the Lord’s people (out of the king’s house). He assigned these and their companions (her and her maids) to the best place among the consecrated (best place . . . women)."

"Their humility, as well as Bro. Russell’s teachings (Mordecai charged her, v. 10), prevented their claiming for themselves Little Flockship (not shewed her people), nor even Spirit-begettal (kindred), for as yet neither of these things were certain, hence could be held only as a matter of faith, not of knowledge, since from 1881 onward these things were not certain in individual cases, because all consecrators were not accepted into the high calling. All through the years (every day, v. 11) of the special calls, 1881-1914, Bro. Russell very zealously approached (walked . . . house) these faithful ones, to learn (know) of their prosperity (how Esther did) and of their experiences (what should become of [literally, what was done with] her). Before each consecrated one’s (maid’s, v. 12) time would come for each of his testings (turn was come to go in) by the Lord (king Ahasuerus), he had to undergo a sufficient preparation (after she had been twelve months), as was customary with the consecrated. In the type naturally the full preparation preceded any of the testings, but in the antitype the preparation and the testing are intermittent things, i.e.,

The Flood Year

E5, pages 62-64, paragraph 60: "the last of all the classes, the Youthful Worthies, entered the antitypical Ark in 1881."

If some brethren are using this reference to show that the Youthful Worthies became a class in 1881, rather than in 1914, then these questions should be answered:

1. Are they a Parousia Harvest class or an Epiphany class?
2. When did the Epiphany begin? 1914?
3. Can two calls be open at the same time? See: Eph. 4: 4.
4. If there are two calls, how is it determined who belongs to which class?
5. Did "That Wise and Faithful Servant" call them Youthful Worthies?
6. Was "That Wise and Faithful Servant" made ruler over all HIS goods?
7. Can this “present view” be harmonized with the Harvest parallels?

E5, page 73, paragraph 71: "This period of 56 days typed 602.26849312 years, which ended Oct., 1881. The last day of these antitypical 56 days began Jan., 1871. During this antitypical day our Lord returned, raised the sleeping Saints, cast off Babylon, ended the General Call, and began to develop the Youthful Worthies, who were from God's viewpoint anticipatorily in the antitypical Ark with all its other classes from the beginning of the antitypical Flood year."

Notice how Bro. Johnson orders this last flood-year day of over 10 years. He offers the events in sequential order and the last mentioned is the Youthful Worthies in 1881, not 1878.

1. Our Lord’s return (1874)
2. Raised the sleeping Saints (1878)
3. Cast off Babylon (1878)
4. Ended the General Call (1881)
5. And began to develop the Youthful Worthies (1881)

Conclusion
Were the consecrators, who were unbegotten from 1881 onward, individuals of a developing Epiphany class? Did they have a call from 1914 onward to become a developing Epiphany class with a 40 year call ending in 1954? Were the unbegotten consecrators from 1881-1914 similar to the Crown Losers of the Gospel Age, who manifested themselves as an Epiphany class in 1917?

2 Cor. 4:2 (see Expanded Biblical Comments): Let us not twist or wrestle with God's Word.

Ruth and Naomi, Type and Antitype 1844-1921

When studying the Book of Ruth, one should not start the examination at verses 16 and 17, continuing to verse 22. By using only these seven verses, the impact of the entire type and antitype is lost.

Verses 6 and 7 tell of their coming to a knowledge that the Truth was again advancing and becoming clear and abundant from (1874-1878). The famine was over in Bethlehem and now these three classes arose and left Moab in 1878. Naomi (Crown Losers), Orpah (less faithful tentatively faith justified), and Ruth (more faithful tentatively faith Justified) in verses 6 and 7 also tell of these three classes leaving Moab and journeying toward Judah.

E4, p. 371 shows these three classes leaving Moab in 1878 and advancing toward Israel. During the days of the Judges, when one left Moab going North, one entered into the land of Ruben. As one journeyed going around the Dead Sea heading west, one would cross the river Jordan entering into the Land of Judah.

There were tests that were placed on these two tentatively faith justified classes. These tests were of counting the cost of going on to the vows of consecration after having made the pledges of (tentative) faith justification.

Test #1: Ruth and Orpah were tested as they journeyed to see if they were willing to consecrate.

In the first test, the two tentatively faith justified classes are tested as to whether they would continue their journey toward consecration. Pages 371 – 372: “the easier way of settling down to a comfortable life in the nominal church, contrasted with antitypical Naomi's forbidding attitude, made her conduct tell them that they would find ease and agreeable associates in antitypical Moab (vs. 8, 9). Naomi's kissing of Orpah and Ruth types the crown-lost ones' love for the justified at the prospective parting. Orpah's and Ruth's weeping types the grief of the two involved antitypical classes at the thought of parting.” Notice, now, that the three classes are journeying toward Judah and eventually Bethlehem.

Test # 2 is placed upon the two tentatively faith justified classes.

Page 372, par. 3: “(3) The particular form that Naomi's faithfulness in opposition to the nominal church ways, teachings and practices assumed was her presentation of the Truth on the death state, eternal torment, the high calling, future probation and restitution in opposition to the views of 'the shepherds and the principals of the flock.' This aroused their outspoken opposition.”

Verses 9-12 shows their looking for Shepherd’s (Husbands, Spiritual leaders). No men to lead them, “Nor did the antitypical Naomi class have any associates who could act as its leaders (husband v. 12).” This shows the slow rate of progress without spiritual leaders.

Test #3 is placed upon Ruth.

Orpah has determined to return to Moab, since her gods were the creeds. So is Ruth willing to consecrate? This test is whether she (Ruth) is willing to give up their creeds. Page 373, par. 4: “(4) Ruth was the only object of Naomi's third attempt (v. 15). Antitypical Orpah's people were the Nominal people of God and their gods were the creeds. This furnishes us the clue as to what the third attempt of antitypical Naomi was. Their full repudiation of the creeds (gods, v. 15) and their determination to leave the Nominal Church had a temporary repelling effect on antitypical Ruth, because these believed the nominal church creeds were to be solemnly adhered to as divine oracles, and that the nominal church as God's mouthpiece, channel, should not be left by God's people.” . . . “Ruth overcame the third obstacle to her following Naomi, so the Ruth class overcame the obstacles to consecration.”

What do we see?

From these earlier verses we have learned that they, in their journey, had left Nominal Christendom as three classes. When Ruth consecrated, she was in the land of Judah and not in Bethlehem and was, as Bro. Johnson states, a stranger (E4, Page 374, 9 lines from top). Now, when did the Youthful Worthies become a consecrated stranger in the land? Ex. 12: 14 shows (in E8, pp. 619-620) from 1881 onward (not 1878) this consecrated stranger was instructed to keep the Passover according to all its ordinances. . .

E8, page 620: “he must keep it, i.e., during the Gospel-Age from 1881 onward as a part of Nisan 14, with the leaven of sin and error purged out, with the unleavened bread of sincerity and Truth and with the bitter herbs of trials, sufferings and persecutions, with the staff of God's Word in hand as his support, with the girdle of service about his loins and journeying out of symbolic Egypt to antitypical Canaan. When v. 14 tells us that there is one statute for the stranger and the Israelite born in the land, it gives us the thought that in the antitype there is no difference in what consecration requires of the new creatures and of the Youthful Worthies. They make the same vows of deadness to self and the world and aliveness to God. The difference is, therefore, not in the obligations that they take upon themselves, but in the use God makes of their consecration: the consecration of some is accepted by God through the begettal of the Spirit and that of the others is not. But the same antitypical Passover doctrines and practices both classes are to live out—one statute to the stranger and to the one born in the land. But as the Youthful Worthies now do these things, not as the parts of a trial for life, but of faith and loyalty, they will unto a completion do these things Millennially and in the Little Season as the parts of a trial for life.”

With this in mind it is easy to understand and harmonize Bro Johnson’s statement in E4, on pages 374-376 and particularity 375, where he says “brought back with them a faithful class of unbegotten consecrated ones from 1878 on.” For they consecrated during their journey and not while they resided in Moab; for they came out of their homeland as tentatively faith justified believers and consecrated later. (See Ruth 1: 6-7 and E4, p. 371.)

Couldn't join in any of their games!

These new Youthful Worthies (from 1878 to 1881) that the current Executive Trustee has created, according to Bro. Russell, Bro. Johnson and Bro. Jolly, were not allowed to participate in the same activities as their younger counterparts (from 1881 onward). They:

• Were not added to the reserve list to receive a crown when one became available. See E4, pp. 419-420.


• Could not keep the antitypical Passover. See E8, pp. 619-620.


• Did not see the deeper things of God. See E4, pp. 440, 462.


• Were not able to figuratively father others into the Truth. See current PT.


• Will not be associated with the Ancient Worthies. See F 156-157; PT 1971, p. 66.


• Had no mother, since Hannah did not represent them. See E 13, pp. 8, 20, 32.

Why were these Youthful Worthies not allowed to do these things? Were they being punished? No. It is only because they DID NOT exist! The Ruth picture plainly shows that there were some tentatively justified ones making their way towards full consecration, coming back with Naomi. They could not do these things until full consecration became available (E4, p. 469).

Manifested Destiny

E4, P. 39: “The manifestation of the Youthful Worthies is another proof that we are in the Epiphany. The Youthful Worthies could not have been manifested as a class until after Sept. 16, 1914.”

This is yet another clear reference that a few brethren blur in order to prop up the Executive Trustee’s “present view” of the Youthful Worthies. These brethren say that the Youthful Worthies already existed as a class, but were revealed (an accurate definition of the verb manifest) as a class after Sept. 16, 1914.

The problem is that they simply read it as a change of state, such as from invisible to visible. They fail to see the importance of the date in the sentence structure and how it affects the subject in the sentence! The date follows the modal perfect "could not have been" (modals are used to indicate degrees of certainty, and ability), which suggests that it was impossible for something to happen to the subject in the sentence before a certain time. This helps us understand that the date is critical for any possible activity and that a change must occur with the subject. So, what made it possible so that the Youthful Worthies COULD BE REVEALED AS A CLASS sometime AFTER that date? The last member of Christ’s Body was brought into the Body which allowed the Youthful Worthies TO EXIST AS A CLASS ON that date! And that is exactly what happened, since we all know it took time for them to be revealed once they existed.

The Great Company's Existence

Brother Johnson helps us out even more with the word “existence” when mentioning the Great Company in PT Sept. 1930, under the article “Our Lord's Second Advent Mission For His Own.” Here, he really spells it out:

• “What is ‘the day of His coming’? We answer, the Parousia Day; for that is the time, at its beginning, when His Second Advent set in. What is the period ‘when He makes manifest’ especially? We reply, the Epiphany Day; for that is the special time when, by the bright shining of the Truth, He makes persons, principles and things manifest.”


• “In view of the fact that the time of trouble and the Epiphany are identical, and in view of the fact that the Great Company as a class, as distinct from individual crown-losers living throughout the Age”…“first comes into existence and is developed in the time of trouble.”


• “at that time there was no Great Company as yet, the Great Company being an Epiphany development, though there were then individual unmanifested crown-losers.”


• “now it is proper to point out manifested crown-losers as such, since now is the time for the separation of the crown-losers and the crown-retainers, even as our Pastor told us that after antitypical Elisha would be manifested, separate and distinct from antitypical Elijah, it would be proper to point out such manifested individuals of antitypical Elisha as members of the Great Company.”

A Parallel Manifestation Example

The following is given the same year that Rutherford disputed the existence of these “Modern Worthies.” PT 1920, page 158:

• “The manifestation of the Youthful Worthies is another proof that we are in the Epiphany. The Youthful Worthies could not have been manifested as a class until after Oct. 1914 when the last member of Christ’s Body was brought into that Body.”

In the very next paragraph:

• “The Manifestation of ‘that evil servant’ is also another proof that we are in the Epiphany.” Of Rutherford he then says, “But his coming upon the stage of action as ‘that evil servant’ being due after ‘that Servant’s’ work was complete, his activity is one that belongs to the Epiphany; and his manifestation, therefore, proves that we are in the Epiphany.”

Brother Johnson explains clearly that Rutherford came into existence as “that evil servant” only after Bro. Russell had completed his service. It takes place in the Epiphany, shown in parallel with the existence of the Youthful Worthies as a class in the Epiphany.

The Epiphany Movement

"No New Creature is to be regarded by us, because he is not considered by God, a Great Company member until he has been manifested as such, since God has all along considered all New Creatures, regardless of whether they are crown retainers or crown losers, as priests until manifested as being no longer priests. This is evident from the fact that, in the Gospel Age picture of the tabernacle, there is no place where the Great Company is shadowed forth in the structure. It is only at the extreme end of the Age, i.e., in the Epiphany, that the picture becomes Epiphaniac, and as such the court represents the consecrated who are not priests, i.e., the Great Company and the Youthful Worthies--Epiphany Levites, while during this time the faith-justified who have been the Gospel-Age Levites are by the lapsing of their faith justification remanded, the true ones among them to the Epiphany camp, the untrue ones among them "without the camp."--PT June 1945, P. 96

And The Door Was Shut

WT JUNE, 1889 (R 1112-1113)—Many who have read DAWN VOL. II.-- "The Time is at Hand"--are anxiously inquiring whether they are too late for admittance to the kingdom class: whether the door of opportunity is yet open, or whether it closed when the high calling ceased, in 1881. We answer, Though the "call" has ceased, the "door" is not yet shut. The "call" and the "door" are distinct and separate.

The Scriptures teach that God fore-ordained or predestinated that a fixed, definite number should be selected from among men to constitute the Bride of Christ and be his joint-heir in the great work of bestowing the Millennial blessings upon the world in general. And this is perfectly reasonable.

To secure this number, "many are called" or invited to pass an examination in the school of Christ, to prove their worthiness to be of that select and limited number. Only believers in Christ, only such as recognize him as their Redeemer, are "called" or invited to stand this examination under the promise of that great prize of joint-heirship with Christ; and all such believers were invited, from the day of Pentecost down to the time when enough had been called to complete the fixed number, which God had fore-ordained. Then, of course, the call to that honor and distinction must cease; for God would certainly not mislead any one nor promise "the great salvation" to a single individual more than the predestinated number. None shall have it to say that God invited him to run the race for the prize of the high calling and that after running faithfully he could not receive the reward because too many had been called and the fore-ordained number was more than supplied.

First notice, that the close of the "call" is not the close of the race. Those who have been called, and who have accepted the conditions of the call and promised to "run" faithfully so as to obtain the prize, must be tested. And hence the fact that the general calling of new runners has ended, in no way ends the running of those who were called in time and who had consecrated themselves to the Lord's service before the call ceased.

And the fact that you may only recently have come to a clear knowledge of the exceeding great and precious promises of the things which God hath in reservation for them that love him, does not prove that you were not called and accepted as a runner for this great prize long before you understood clearly how great and grand the prize is to be. In fact, not one who accepts the "call" is able at first to comprehend fully either the roughness and narrowness of the way, or the grandeur of the prize to be attained at its farther end. The clearness of our comprehension of the promises comes to us as the power of God working in us to strengthen us and enable us to overcome present obstacles, difficulties and trials. The exceeding great and precious promises are unfolded to us gradually, as we prove faithful and go on, in order that by these--by the strength and courage which they infuse--we might be enabled to so run as to obtain the promised prize.--2 Pet. 1:4.

The class to receive the prize is not only called and chosen (accepted), but also faithful. And though the general "call" has ceased, it is evident that the testing of the faithfulness of the called ones is not yet finished. The faithful are being marked, sealed, and separated from those who are unfaithful to their covenant of self-sacrifice; the wise virgins are being separated from the foolish ones, whose folly consists in supposing that they can run for and win the world's prizes of honor, wealth, etc., and at the same time run faithfully the race for the great prize, of glory, honor and immortality,--the very conditions of which render such a course impossible.

When all the faithful "wise" virgins have been proved so, and have entered in to the joys of the Lord, the "door" of opportunity to become of that class will close, and no more will enter. When all the "wise" have entered in, the number predestinated will be complete; and then the Master will rise up and shut the door. (Luke 13: 24, 25; Matt. 25: 10.) Our Lord himself tells us that then many will begin to see matters differently--to see what privileges and opportunities for sacrifice they once enjoyed and missed. But when they shall seek and knock, the Master will tell them, I do not recognize you as my Bride--she is complete and I have but one. But thank God, other Scriptures show that the foolish virgins, though thus rejected from the high calling for which their conduct, when on trial, will have proved them unworthy, will nevertheless be granted a lesser favor and will be known in a humbler capacity in the Lord's household.

Before the door shuts, therefore, before the full number of the faithful is finished, let each strive to make his calling and selection sure; and to this end let us permit the Lord, by these precious promises and these explanatory and illustrative parables, to work in us to will and to do his good pleasure.

But some will say, I am certain that I am not one of those called before the general "call" ceased in 1881, because I then was not only wholly ignorant of the deep things of God's promises, but more, I was wholly a stranger to God, and even an enemy of his, far from any covenant with him to do him service, and far from any such desires. But recently I came to know God at all, recently I took Christ's yoke upon me to learn of him, and still more recently I learned of the privilege of suffering with Christ now, in self-denial in his service, and that such joint-sacrificers are by and by to be made joint-inheritors with him in the glorious work of the Millennium. And now, after seeing these glories, and after admiring those precious things, and after setting myself to run this race for this wonderful prize, must I conclude that it is not open to me, because enough to fill the number had already been called? I would not think to change the divine arrangement, or to ask that another be added, beyond the limit determined by divine wisdom, but I shall feel keenly my misfortune.

To such we answer (briefly here, more fully in DAWN Vol. III. now in preparation): Run on, dear brothers and sisters, your case is not so dark as it seems to you. Remember that if all who had accepted the call when it closed should prove faithful to their covenant, there would be none too many, but just enough. Remember, too, that your observation, as well as the Scriptures, indicates that of the "many" who accept the call "few" will be chosen, because but few prove faithful to their covenant when on trial. As one after another some of the "called" ones prove unfaithful, their places of labor and their crowns of reward are transferred to others. One of these places of labor and one of these crowns of reward may be transferred to you, and your name may be written on the scroll of life as a probationary member of the Bride of Christ, instead of one blotted out therefrom as unworthy.--See, Rev. 3:5; Heb. 12: 23.

It is already "the eleventh hour," the time for labor and sacrifice in the Lord's service is nearly ended, "the night cometh wherein no man can work," so if you see a "door" of opportunity, to labor for and serve the Lord and his truth, open before you, consider that the Master is saying to you, as in the parable, "Go ye also into my vineyard, and whatever is right I will give you." Remember that the reward is paid only to such as render service, and remember that while, as in the parable, the Lord does not promise the prize (the penny) as he did at the beginning, yet the parable shows that some thus admitted to the harvest work just at its close, just before the night when work will be impossible, will get the same reward as others--taking places and opportunities of labor left vacant by others.

And what a lesson is here for such as have covenanted with the Lord to serve him first and chiefly, and who are neglecting his work to strive with time and thought and means for the transient joys and prizes which the world offers. These the Lord urges saying, "Be thou faithful unto death and I will give thee a crown of life;" "He that overcometh [who conquers in himself the spirit of the world] the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father and before his holy servants." But, our Lord says also: "Hold fast that which thou hast, that no man take thy crown."--Rev. 2: 10; 3: 5, 11.