Complete Assurance of Spirit-Begettal

Definition of Assurance (Merriam-Webster): the state of being assured: a being certain in the mind: confidence of mind or manner: easy freedom from self-doubt or uncertainty.

BS, August 1952, Page 68--"But how can one who has not experienced Spirit-begettal tell the difference between it and the witness of the Spirit which is granted in the case of the prospective Youthful Worthies? The latter is in many respects very similar to the former (see Christ-Spirit-Covenants, Chap. X). It may help us to appreciate the matter better if we bear in mind that ever since 1881 there has been no assurance of Spirit-begettal (F 156; see The Epiphany's Elect, pp. 419, 437)."

If there were fully-consecrated Youthful Worthies between 1878-1881, based on the "present view" of the Executive Trustee, then the above quote is incorrect. Everyone before 1881 had that assurance of Spirit-begettal, so there were no Youthful Worthies before that time (there were tentatively justified ones on their journey to full consecration).

What roll do the Youthful Worthies have in this attestatorial service?

July-August, 1960--"the Great Company's attestatorial service" (P '54, pp. 54-59; '56, pp. 90-94). In E Vol. 4, p. 31.

(42) The Great Company, as already shown, are typed in the maid child and its mother in Lev. 12; additionally, the mother's bringing her offering at the end of the 80 days in attestation of her purification having been accomplished, types the Great Company engaging in a special public work, toward Jews and Gentiles, for Epiphany Camp purposes, from the Fall of 1954 onward, in attestation of their purification having been accomplished, whereas the Youthful Worthies are not so pictured, though they are special assistants of the cleansed Great Company in this work, and may, following the directions of the Great Company, accomplish most of it, including especially its last phases, after the Great Company shall have left the earth. It is "the Great Company's attestatorial service" (P '54, pp. 54-59; '56, pp. 90-94). In E Vol. 4, p. 31 Bro. Johnson indicates from certain Scriptures that the Great Company "will have an exceedingly fruitful ministry when they as Jesus' agents gather the people into the camp condition of the Epiphany (Num. 8: 9)," and that this will be done by "the Great Company's message."

(43) Similarly, the Great Company has, according to Cant. 5: 8—6: l, been given the privilege of proclaiming the message to Fleshly Israel that in due time will result in their conversion. Bro. Johnson states that the Great Company's "preaching to Israel is described in vs. 10-16; and Israel's conversion in 6: 1. . . . In converting Israel through preaching the Word to them, the Great Company will be bringing a meat offering to the Lord in righteousness" (E Vol. 5, p. 421). Note that Bro. Johnson does not include the Youthful Worthies here, for Cant. 5: 8—6: 1 shows that this is the Great Company's work; however, the Youthful Worthies are the chief assistants of the cleansed Great Company in this work.

(44) Furthermore, the Great Company doing their clean work toward the public are typed by Miriam in her journeying with the people (Num. 12: 15), whereas the Youthful Worthies are not thus typed. Bro. Johnson writes, "Miriam's joining the people in journeying types the Great Company, especially in its leaders, doing the clean work that will be theirs after their cleansing—building the Epiphany Camp, first, from among the nominal-church believers after the nominal church is destroyed and, second, from among Fleshly Israel after they look upon Him whom they pierced and mourn for it (Zech. 12: 10). . . . Hence in the antitype Miriam will be in the antitypical journey, among other things engaging in her work of gathering Gentile and Jewish believers into the Epiphany Camp" (E Vol. 9, p. 156; P '54, p. 59). Thus this work is "their mission" (E Vol. 11, p. 713, line 6), though the Youthful Worthies as their special assistants may accomplish most of it, especially in its last phases, after the Great Company shall have left the earth.

GREAT COMPANY GIVEN STEWARDSHIP OF TRUTH
(45) The Great Company receives certain special prerogatives as antitypical Japheth. Bro. Johnson states (P '44, p. 29, col. 1, bottom): "The Parousia and Epiphany Messengers further have taught that God would greatly increase the Great Company in numbers, work and influence (enlarge Japheth, Gen. 9: 27), give them the public mouthpieceship that the Little Flock formerly had, give them the latter's Truth (dwell in the tents of Shem)." But the Youthful Worthies are not mentioned here at all, either in the public mouthpieceship or in the stewardship of the Truth. Since the Little Flock have all been taken from the earth the oracles of God have been committed into the care of the Great Company (comp. Rom. 3: 2). Therefore, while the storehouse of knowledge was during the Parousia placed into the charge of Bro. Russell, that "faithful and wise servant" (Matt. 24: 45-47; Luke 12: 42-44), and during the Epiphany into the charge of Bro. Johnson, the one who had the wisdom of Solomon antitypically (E Vol. 10, p. 667; P '53, pp. 13, 14; '54, p. 41), since the rapture of the last star-member and last Little Flock member from the earth (E Vol. 10, pp. 142, 610, 665) the storehouse of knowledge would logically be entrusted to the care of the next highest class of God's consecrated people, i.e., the Great Company.

(46) The Great Company (in the Good Levite group) as antitypical Benjamin receive the antitypical 300 pieces of silver, "the fullness of Truth for Great Company and Youthful Worthy matters" (Gen. 45: 22; E Vol. 10, p. 651; comp. P '56, pp. 29, 66, par. 2), whereas, as already shown, the Youthful Worthies are not included in antitypical Benjamin. Hence the Youthful Worthies should know where to look for "the fullness of Truth"—they will obtain it from the antitypical Benjamin class only, and not from any alleged "little Jesus" or other would-be leader of the Great Company and Youthful Worthies that may arise from their own midst. Since the fullness of Truth is given to the Great Company, antitypical Benjamin, for Great Company matters and also for Youthful Worthy matters, there is no room for a Youthful Worthy to truthfully claim either that he has the Truth Divinely given into his charge to dispense to the Great Company, or (while the Great Company is still in the flesh) that he has the Truth Divinely given into his charge to dispense to, the Youthful Worthies.

(47) Additionally, the Great Company (in the Good Levite group) as antitypical Benjamin receive the antitypical five changes of raiment, the "five sets of authorizations, with their pertinent qualities" (Gen. 45: 22; E Vol. 10, p. 651). These five sets of authorizations the Great Company receive seem clearly to represent their spheres of authority in service, i.e., toward (1) the Great Company, (2) the Youthful Worthies, (3) the Consecrated Epiphany Campers, (4) "the loyal tentatively justified" for the Epiphany Camp particularly, and (5) the "loyal Jews for the Epiphany Camp" (E Vol. 10, p. 649; P '59, pp. 37-41). Thus the Great Company are given the sphere of authority in service over the Youthful Worthies, and not vice versa.

ANTITYPICAL HIRAM: BROTHER JOLLY IS THE PRESENT DAY LEADER OF GOD'S PEOPLE
(66) The same thing is shown by the fact that the Epiphany Messenger pointed out the one typed by Baanah as in the Epiphany application being typed also by Hiram the king, who was "ever a lover of David" (who types Bro. Russell) and assisted in building him a house (1 Kg. 5: 1-3; 2 Chro. 2: 3; P '53, pp. 23, col. 2, par. 1, 91, 92), and additionally was Solomon's (in the antitype, Bro. Johnson's) special helper in building the temple, as well as in other enterprises (1 Kg. 5—10; 2 Chro. 2—9). . . . The executive office function is shown more particularly in the office functions of Hiram the king, though the teaching feature is not excluded, for king Hiram sent to king Solomon "six score talents of gold"—Divinely approved matters pertaining to the Little Flock, and to the Great Company and the Youthful Worthies (1 Kg. 9: 14; P '54, p. 22, col. 2, top).

(67) . . . . Antitypical Hiram the artisan is "a master workman in matters pertaining to the Divine (skilful to work in gold, 2 Chro. 2: 14), the Truth (silver), justification (brass), strong connectives (iron), new creatures (stone), corruptible human nature (timber), royalty (purple), faithfulness (blue), the righteousness of the saints (fine linen) and the Ransom and Sin-offerings (crimson), also skilful in developing the various fruits and graces of the Spirit (also to [en] grave any manner of [en] graving) and to plan and execute any project that might be assigned him (to find out every device which shall be put to him)" (P '53, p. 25, par. 1). For further details, see P '53, pp. 23-25, 54-56, 91, 92; '54, pp. 24, 42-44; '55, p. 84; '56, pp. 80-84; '58, pp. 31, 32. Both offices—Hiram the king and Hiram the artisan—were (in their Epiphany application) clearly set forth by the Epiphany Messenger as belonging only to the present leader of the Great Company and the Youthful Worthies.

Surely Brother Jolly has given us all the Truth up until the Times of Restitution. Psa. 112: 6

Present-Day Leadership of God's People

Who is the present day Spiritual Leader of the Lord's people? Can someone self-proclaim and self-appoint to leadership? What new Truth's are being given? Has the fullness of Truth been given on the GC and YW? Has the fullness of Truth been given on the building of the Epiphany Camp? Are there seventy proofs in PT whole #48 that prove Bro. Jolly as the Spiritual Leader? What are the present day duties and responsibilities of the (good) Youthful Worthies and Consecrated Epiphany Campers? Excerpts from PT July-August 1960 page 50 answer any questions:

(1) The Great Company are Spirit-begotten (Rev. 19: 1-9; 7: 13-15; E Vol. 4, pp. 115-117), whereas the Youthful Worthies "do not have the Holy Spirit of begettal" and, therefore, "do not have a sympathetic appreciation of the operation of the Spirit of begettal in the heart" (E Vol. 4, pp. 412, 440).

(2) The Great Company are typed by some of those born in the land, i.e., they are Spirit-begotten ones, whereas the Youthful Worthies, a lower class, are typed by the "strangers in the land," dwelling in it, but not born in it (Num. 9: 14; E Vol. 8, p. 619).

(3) The Great Company, in those members who are "the good crown-losers," are typed by Naomi, one born in the land, an Israelite, whereas the Youthful Worthies are typed by Ruth, a "stranger in the land" who was born a Moabite (E Vol. 4, p. 374).

(4) The Great Company, particularly the Good Levites in their cleansed condition, are "able to feed on what they once had [the antitypical shewbread] while in the Holy" (E Vol. 4, p. 128, bottom), while they shared in the anointing. But the Youthful Worthies never were in the Holy, hence cannot feed on such things, nor did they ever share in the anointing. Bro. Johnson states, . . . (E Vol. 4, pp. 129, 468).

(5) The Great Company have had their justification vitalized by the actual imputation of Christ's merit, and are now on trial for life, whereas the Youthful Worthies' justification is tentative, and they do not have the actual imputation of Christ's merit (E Vol. 4, pp. 344, 345), nor are they now on trial for life.

(6) The Great Company's vitalizedly-justified standing is pictured in the Inner Court of Solomon's Temple, which was closest to the Holy and Most Holy, whereas the Youthful Worthies' lower, tentatively-justified standing is pictured in the Great or Outer ("utter") Court, which was farther away from the Holy and Most Holy (1 Kg. 6: 36; 7: 12; P '53, p. 53, par. 6; comp. Ezek. 10: 5; 42: 1-3; 44: 19).

(7) The former's standing in the Inner Court is higher than that of those in the Outer Court, because, additionally, the Inner Court was "the higher court" (Jer. 36: 10), i.e., its elevation was above that of the Outer Court.

(40) The Great Company are the main part of antitypical Elisha, who since 1917 is the successor of antitypical Elijah, the Little Flock, as God's mouthpiece to Nominal Spiritual Israel and the world, whereas the Youthful Worthies are the subordinate part (E Vol. 3, pp. 7, 185-187). Because this public mouthpieceship was given chiefly to the Great Company, the Epiphany Messenger in referring to the matter frequently did not even mention the Youthful Worthies' part.

More Truth "As Such"

PT. 1926, Page 186: "The brethren who err on the meaning and implication of our Pastor's having charge of the storehouse do not understand the function of his office. He was the Parousia messenger, appointed by the Lord over the storehouse and the household for Parousia purposes--giving the Parousia Truth and superintending the Parousia work. Thus he gave the Church the full Parousia Truth, and superintended the full gathering of the Church (hence he can have no successor), and thereby gave the foundation of the Epiphany Truth and work; for the Parousia Truth and work are the foundation of the Epiphany Truth and work. But as our Pastor's work was not that of gathering the Great Company and the Youthful Worthies as such, the truths that he gave on these subjects were not full enough for the work of gathering these as such. Their gathering as such is an Epiphany work, for which special Epiphany truths, not due to be seen in his day, are needed."

Once again, those struggling with the meaning of "as such" can get clarification from the above quote. Here, "such" is used to represent "the Great Company" and"the Youthful Worthies" so as to not reuse the same words a second time in the same sentence. It offers better grammar and simplifies the sentence. Clearly, both the Great Company and the Youthful Worthies are gathered as the Great Company and the Youthful Worthies in the Epiphany. The sentence loses its meaning if one of these classes is now gathered "as such" in the Parousia.

What five things, especially, constituted a call to the Youthful Worthies?

Answer to Bro. Johnson's study question from PT 1922, P.76 given in PT 1921, P. 54--"First let us see whom the men of Ephraim type. It will help us to understand this, if we keep in mind that the first battle of Gideon types the same thing as the first smiting of Jordan, the World's High Priest confessing the sins over Azazel's Goat, and the saints executing the judgement written. (Ps. 149:5-9) These works were completely and properly engaged in by the Very Elect only. Hence to have been called to the antitypical warfare in time to take part in them implies that one was called to the High Calling; 'for this honor have all His saints'; and to have been called to the antitypical warfare, but not in time to have taken part in it implies that one was not called to the High Calling, but to something else. The men of Ephraim, therefore, type certain ones called to take part in the warfare against antitypical Midian after the full number of the Very Elect has been won, and had been given that to do which was an exclusive privilege of the Very Elect. i.e., unto a completion and in the Lord's spirit to smite Jordan the first time, to execute the judgement written, to confess the sins over Azazel's Goat, and to engage in Antitypical Gideon's first battle. Whom then do they type? We answer: Very evidently the Youthful Worthies. How did Antitypical Gideon call them? We answer: (1) by continuing the invitation to consecrate after the fall of 1914; (2) by emphasizing after the Fall of 1914, e.g., in Z'15, 269, pars. 6, 7, the fact that there would be a class, who, called too late for the High Calling, would be privileged to share in reward and honor with the Ancient Worthies, i.e., that there would be a Youthful Worthy class; (3) by arousing them to battle against error; (4) by the teaching during 1916 that the Lord's people would smite Jordan twice; and (5) by encouraging repeatedly during 1916 the Lord's people along the lines of the privilege of smiting Jordan. These five things as well as others were a call to the Youthful Worthies to take part in the warfare against antitypical Midian, to take the waters of antitypical Jordan. As in the type the men of Ephraim were to take the Jordan waters as far as Beth-barah (house of the passage), so in the antitype the Youthful Worthies, who, as we have seen, being a part of Elisha (P'20, pars. 1, 2), were to smite the peoples, Jordan, on subjects on which the smiting had been especially done by the Lord's house (beth) who had had a passage (barah) across Jordan, i.e., they were to smite especially what the members of the Elijah class, those who had crossed Jordan, had previously smitten. In other words, they were to smite Jordan the second time."

Had the Youthful Worthies been a separate and distinct class in 1881, the above type and antitype would not work or make sense.

Our Seventeenth Annual Report (1935)

PT 1935, P. 174--"Turning our eyes to the Lord's people we see the indications of Epiphany conditions as to them fulfilling also. Broadly speaking there are two stages in the Epiphany for the Lord's people: (1) that of the priesthood's dealing with the Great Company as Azazel's Goat and as uncleansed Levites; and (2) that of the priesthood's leading the work of the cleansed Levites, the Youthful Worthies sharing with the priesthood or with the Great Company in these two things, dependent on their characters. Incidentally the Lord is calling the Youthful Worthies as a class. These works as due have been fulfilling."

Here, in this 1935 PT Annual Report, Epiphany conditions are briefly mentioned. The word "incidentally" means that the calling of the Youthful Worthies AS A CLASS is a point of fact of a subordinate nature to Epiphany events 1 and 2. Had they become a class in the Gospel Age Harvest (1881), they would not be secondary to these other events in the Epiphany.

Our Fifteenth Annual Report (1933)

PT 1933, P. 182--"Thus he was used by the Lord to supervise the foundation of the Epiphany work; and having completed this he was called to his glorious reward, since among other reasons, his continuance in the flesh would have prevented the complete untying of Azazel's Goat and the separation of the Little Flock and the Great Company, because during his stay here the involved revolution could not have taken place, nor would the Great Company in the Truth, all convinced that he was that Servant, have separated themselves from those who rallied to him. Hence it was expedient that he go beyond the vail in order to the further unfolding of the Lord's plan, since with the completion of the Little Flock the next thing in the unfolding of the plan would, of course, be the work toward the Great Company and the Youthful Worthies as classes."

More clear and accurate truth from Bro. Johnson in this early PT Annual Report. Here, in reference to events post Pastor Russell's time, he mentions both the Great Company and the Youthful Worthies in similar fashion. If one became a class in the Epiphany , then the other must as well.

One plus one plus one equals what?

"Question (1935)—How can we harmonize the fact that the fulness of the Gentiles came in probationarily passover 1878 and the fact that the general call ceased Oct., 1881?

Answer—By the fulness of the Gentiles coming in probationarily passover 1878 we understand that at that time those who had made their calling and election sure before that time, plus those under the call who had not yet made their calling and election sure, plus those who at that time came under the call totaled the entire 144,000. The small sifting involving disgruntled Adventists in 1875 and the large noransomism sifting beginning passover 1878 imply that a considerable number lost their crowns between 1874 and 1878, whose crowns were not only assigned to others, but enough of still other Gentiles came under that call during that period, Oct., 1874-April, 1878, as to fill up the predestinated number probationarily. We further understand that no crowns were lost after Passover 1878 until immediately before Oct., 1881, when special calls went out to fill up the lapsed crowns to bring them up again to the full 144,000. These considerations prove that all called up to those called from Oct., 1881, onward, were called under the general call, since before Oct., 1881, no special calls were issued. Hence, while the fulness of the Gentiles came in probationarily at the passover of 1878, the general call ceased in Oct., 1881. How do we know this? Because first in Oct., 1881, special calls were made to bring up again, for the first time after passover 1878, the called to 144,000. The harvest parallels prove that the general call ceased in 1881; for as the general call to Israel ceased in Oct., 36, proven by the fact that then the call went out to Gentiles to fill up the elect number which Israel failed to furnish, and thereafter Israel furnished only special ones for the call; so the Nominal Church, failing in 1881 to furnish the full number of the faithful called, the call went forth “to certain ones in the field,” the Nominal Church from then on furnishing only specially called ones. ’35-183".

Note that this Q&A was given only two years after the Ruth article. The only groups mentioned were those running for the Little Flock. No Youthful Worthies. No fourth group. No other call. No later correction to this Q&A.

Spirit Discernment—Does Bible Teach All Consecrated Have.

"Question (1957)—Do the Scriptures teach that all of God’s consecrated people have spiritual discernment?"

In the answer to the question, we have:
"During the Gospel Age, prior to 1881, while the General Call to Little Flockship was still open, all of the consecrated were Spirit-begotten; hence during that time only the Spirit-begotten could discern the deep things of the Truth as due."

In the next paragraph, it is explained:
"However, since the General Call ceased in 1881 (B 235; C 205-225), those consecrated ones for whom no crowns have been available, and who consequently have not been Spirit-begotten, may, nevertheless, like the Ancient Worthies did in their times, discern clearly, through the aid of the measure of the Holy Spirit they have, the deep things of the Truth as due (comp., e.g., E. Vol. 4, pp. 413, 414, 462, 463, 467-469; E. Vol. 15, pp. 652, 653)."

If all of the consecrated were Spirit-begotten up to 1881 and only they could discern the deep things of the Truth, how can there be these new Youthful Worthies from 1878-1881? And why could they not discern the deep things?

Youthful Worthies—How Can We Know Who They Are.

"Question (1921)—How can we know who is a Youthful Worthy?— Answer: First we will answer with reference to those brethren who have consecrated since the Fall of 1914. Knowing from many reasons that spiritbegetting ceased by the Fall of 1914, we readily can know of all who have consecrated since that time that they could not be spirit-begotten; and that, therefore, their hopes lie in the direction of Youthful Worthiship. With respect to those of them who consecrated since the general Call ceased in 1881 (F 156, 157), we cannot now be sure, though each individual by the various witnesses of the Spirit may be able to learn his position. It would not, however, at all surprise us, if there should arise a Youthful Worthies’ Movement, separating them from others. If this should prove true, it would doubtless then become clear as to the Youthful Worthiship of all the unbegotten consecrated. ’21-78"

Note that Bro. Johnson does not say anything about individuals from 1878...only from 1881. If you believe the "present view," then this quote does not make sense. For those who believe he had two views, please post an article where he explains why he changes his mind and when.

Order in the Court?

The following quotes come from Bro. Jolly’s answer to a question in 1963 about the unfolding of the Epiphany Court after 1914 and the Camp after 1954 beyond the expectations of Bro. Russell and Bro. Johnson. If you believe the “present view” of the Youthful Worthies as a separate and distinct class in 1881, then not only do these parallel statements not work, but it also means that none of these spirit-Begotten brethren had any idea that this class existed in the Court during the Parousia. In effect, the "present view" alters cleansed Parousia and Epiphany Truth.

“After 1914 arrived, and later the due time came, the Lord made clear (through Bro. Johnson) that there was not only one class—the Great Company—but three classes in the post-1914 Court, during the Epiphany in its narrow, 40-year sense, as follows: (1) the unconsecrated tentatively justified (including many of them who came in from 1914 onward), who would not be remanded from the Court until 1954 (instead of 1914, as Bro. Russell had expected), (2) the Great Company, remanded from the Holy, and (3) the non-Spirit-begotten consecrated—the Youthful Worthies—who never had been in the Holy.”

“As Bro. Russell allowed for only one class—the Great Company—in the Court after 1914, and that one a class remanded from the Holy to the Court, so Bro. Johnson similarly allowed for only one class—the quasi-elect—in the Epiphany Camp after 1954, and that a class consisting largely of those remanded from the Court to the Camp.”

“After 1954 arrived and the due time had come, the Lord made clear that there was not only one class—the loyal, unconsecrated quasi-elect—but three classes in the post-1954 Epiphany Camp, as follows: (1) the Gospel-Age nominal people of God; (2) the loyal unconsecrated quasi-elect, including the tentatively justified who were remanded from the Court, and also other tentatively justified as the Covenant-believing Jews who have come into the Epiphany Camp since then, and additionally including those among the tentatively justified who have become (3) the consecrated Epiphany Campers.”

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.

Bro. Johnson, PT January 1921, Page 7

"From various brethren we have received many questions on the Youthful Worthies. We are glad to note the interest of the Lord's people in this as well as in other Biblical subjects. Such an interest is timely, since at this time the Lord has been pleased to arrange for the development of the Youthful Worthies as a Class as well as of the Great Company as a Class. The Epiphany is certainly an important epoch in the Lord's Plan, among other reasons, because during this time He delivers the Church from the earth, and develops two classes of the Millennial Levites, the Great Company--the Millennial Merarites--and the Youthful Worthies--the Millennial Gershonites."

The above quote parallels the two as to their development as classes. Very clear. No confusion. Moving the development of one of them into the Parousia should require the Executive Trustee to move the other as well. Otherwise, this parallel does not work.

Individuals of a Class

E4, P. 318: “Before the General Call to the Divine nature and joint-heirship with Christ ceased in 1881, the persons that we call ‘Youthful Worthies’ did not exist as individuals of a class; but since that time they have been, and now are coming as such into existence, and are showing evidence of existence as such.”

Some brethren misread “individuals of a class” in the reference above, saying that it shows a class from 1881. But in the complex sentence, it actually shows the correct view of individuals from 1881 and a class later. “Individuals of a class” is used quite frequently in literature to talk about similar individuals (plural), not a class (singular). A good example of this is from the University of Notre Dame about dialectics: “Lastly, the universal may express what is found in one or many individuals of a class, or even perhaps in all of them, yet in such a way that it could be absent without the individuals' ceasing to be of the same nature.”

Looking at the above E4 reference, it is easy to prove that Bro. Johnson was referring to the individuals with the subject “persons” in the independent clause and the plural pronoun “they” in the dependent clause. Towards the end of the sentence, Bro. Johnson says that these individuals are now appearing as a class with the use of “as such.”

It makes sense when we play it out: “but since that time [1881] they [these individuals] have been [in existence], and now [in the Epiphany] are coming as such [a class] into existence, and are showing evidence of existence as such [a class].”