Timely Excerpts From the Harvest Message (1944)
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TIMELY EXCERPTS
FROM THE
HARVEST MESSAGE
ELIJAH JOHN THE BAPTIST ELISHA THE SMITING OF JORDAN
TIMELY EXCERPTS
FROM THE
HARVEST MESSAGE
ELIJAH JOHN THE BAPTIST ELISHA THE SMITING OF JORDAN "Put on the whole armour of God, that ye may be able to 1 stand against the wiles of the devil.
For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand."
Ephesians 6:11-13.
"Some—a few—have been heeding the counsel. Carefully they have buckled on every part of the armor as fast as they received it, and in consequence, today they stand completely clothed with the truth. Their loins are girt about with it; their feet are shod with it; and it covers their head (their intellectual faculties) as a helmet of salvation (salvation from the snares and delusions of error). Then they have on the breastplate of righteousness—a righteous character, which the truth has developed in them; and in their hands they bear the sword of the spirit, which is the Word of God, which they are now able to handle with ease and vigor in defense of the doctrines of Christ; while their ample shield of faith is an able defense against all the fiery darts of the enemy, so that the flying arrows do not even jar the armor or for a moment stun the inner man. Praise God for such an armor!
"Some . . . have become so used to merely looking at the beautiful pieces of the armor that they expect the process of bringing for ward new pieces to continue forever. Let such wake up to the fact that the armor is already complete, and that no more can be added to it, because anything more would be
a superfluity. The Lord has graciously shown us its entire outline, as well as the manner in which the various parts of it work together. . . . It is gloriously complete and worthy in deed of its great Author."
Z.'98-75,76; Reprints 2275.
Additional Copies May Be Obtained Without Cost From The Coshocton Ecclesia P. O. Box 268 Coshocton, Ohio All Inquiries, Suggestions and Correspondence Welcomed.
Printed in U. S. A.
CONTENTS
INTRODUCTION...v
Concerning Types and Analogies...vii
STUDY I—ELIJAH...15
What Says the Harvest Message About Elijah...15
Elijah's Closing Experiences...16
What Says the Harvest Message About His Closing Experiences?...17
". . and They Two Stood by Jordan”...18
What Said THAT Servant About the Smiting of Jordan?...19
The Smiting—Important...20
The Smiting—Future ...22
Has It Been Done Since Brother Russell's Departure?...25
The Chariot of Fire and the Whirlwind...25
STUDY II—JOHN THE BAPTIST...29
What Says the Harvest Message About John the Baptist?...29
Future of the Nominal Church Systems...31
"A Confederacy!"—Isaiah 8:1.2 ...32
John's Reproving Action ...37
Antitypical Smiting of Jordan Before Us...39
The Great Earthquake—Revelation 16:18 ...44
Is the Present Conflict Armageddon?...45
Due Time for the Smiting ...49
Burning the Tares...52
Nominal Church Reaction...52
STUDY III—THE PROPER COURSE FOR THE LORD'S PEOPLE
IN THESE LAST DAYS ...55
"Not Forsaking the Assembling of Ourselves Together" ...59
No Smiting Until the Due Time ...61
Proper Course When Due Time Arrives ...65
Jesus' Reproving Action ...74
Reason For Calling Attention to These Things ...77
Let Us Go Forth...81 STUDY IV—SEVEN ADDITIONAL ITEMS...83
Some Further Thoughts in Regard to the Smiting...83
Relationship of Smiting to Armageddon's Opposing Hosts...84
"Elijah Took His Mantle and Wrapped It Together"...88
Walking By Faith, Not By Sight...89
Horses of Fire—False Doctrines—Three Unclean Spirits...91
Possible Manner of Smiting ...95
Completion and Glorification of the Church ...96
Watchman, What of the Night? ...98
STUDY V—ELISHA...99
Harvest Siftings Typified...100
Elisha, if a Type, a Double One...102
STUDY VI—CONCLUDING THOUGHTS...105
Parable of the Penny ...106
Preparation For the Smiting...111
STUDY VII—MAKING READY FOR THE REIGN OF RIGHT-
EOUSNESS...113
Are Ye Able?...117
BIBLIOGRAPHY...119
TOPICAL INDEX...121 INTRODUCTION
THIS TREATISE consists principally of timely excerpts from the Lord's Harvest message that was given by him to his consecrated followers between the time of his return in 1874, and November 1, 1916—given through his faithful and wise servant. John 10:27; Luke 12:37; Revelation 3:20; Luke 12:42-44; Matthew 24:45-47.
Briefly stated, the purpose of this study is to show from the Scriptures and the Lord's Harvest message given through Brother Russell that an important and final action the antitype of the smiting of the Jordan by Elijah—lies before the last saints, the feet members of the Body of Christ; and that it is to be accomplished before their "change" and exaltation to Heavenly glory. The material consists of a comprehensive study of the subjects of Elijah, the Smiting of Jordan, John the Baptist, and Elisha; and is composed chiefly of direct quotations from the Scriptures and the Harvest message.
It also includes Brother Russell's presentations on a number of subjects of particular importance at this time, such as The Battle of Armageddon; the future prominence and power of the nominal church systems; and the closing of the door to the High Calling. These are closely related to the general subject under consideration, and, in fact, constitute an integral part of it.
In Vol.1, pp. 13-14, Brother Russell says, "We have no apology to offer for treating many subjects usually neglected by Christians—among others, the coming of our Lord, and the prophecies and symbolism of the Old and New Testaments. No system of theology should be presented, or accepted, which overlooks or omits the most prominent features of Scripture teaching. We trust, however, that a wide distinction will be recognized between the earnest, sober and reverent study of prophecy and other Scriptures, in the light of accomplished historic facts, to obtain conclusions which sanctified common sense can approve, and a too common practice of general speculation, which, when applied to divine prophecy, is too apt to give loose rein to wild INTRODUCTION
theory and vague fancy. Those who fall into this dangerous habit generally develop into prophets (?) instead of prophetic students.
"No work is more noble and ennobling than the reverent study of the revealed purposes of God—'which things the angels desire to look into.' (1 Pet. 1:12) . . . Nor should we suppose that prophecy was given merely to satisfy curiosity concerning the future. Its object evidently is to make the consecrated child of God acquainted with his Father's plans, thus to enlist his interest and sympathy in the same plans, and to enable him to regard both the present and the future from God's standpoint. When thus interested in the Lord's work, he may serve with the spirit and with the understanding also; not as a servant merely, but as a child and heir. Revealing to such what shall be, counteracts the influence of what now is. The effect of careful study cannot be otherwise than strengthening to faith and stimulating to holiness."
The related subjects mentioned on the preceding page are included in this study because of the numerous interpretations and viewpoints concerning them which are partly or wholly out of harmony with the Harvest message that have been, and continue to be, presented to the brethren, resulting in uncertainty and confusion among many of them, with consequent spiritual injury.
We all know of the long-standing error that is prevalent in some quarters; namely, that the door to the High Calling of God in Christ Jesus—the door of opportunity for membership in the Church, the Body of Christ-is closed, and has been closed for some time. And of late, it has become increasingly apparent that some brethren have discarded Brother Russell's innumerable, consistent presentations to the effect that there is to be a temporary exaltation of the nominal church systems in league with the civil powers and powerful interests before their final destruction in Armageddon. They hold that the nominal churches are now in the last stages of destruction and will have no future exaltation. Others are being influenced by these views—which are distinctly contrary to the Harvest message-to the point where, if they have not also discarded Brother Russell's presentations on this subject, they have serious doubts as to their correctness. One result of these contrary views INTRODUCTION
is that some of their holders believe that we are now in the throes of Armageddon—the final spasm of trouble.
They partly base these views on a few statements made by Brother Russell which seem to support them but which actually present a thought somewhat different from what they attach to them—as becomes evident when the contexts of these few items are carefully examined. In addition, they must necessarily ignore numerous statements of his to the effect that the great Armageddon of the Bible—the final destructive spasm of trouble—was yet future, beyond the World War; that it would be of the nature of cataclysmic revolution (as presaged by the French revolution); and that church-state union must be expected before Armageddon—that Armageddon could not precede it.
In studying the Scriptures, in order to gain the whole truth on any subject it is necessary to assemble together all the Scriptures bearing on that subject, and then to harmonize them—rightly apply them, set them in proper relationship to each other. So too with the Lord's Harvest message which was written over a period of approximately forty years, and which is composed of such a considerable amount of material contained in the Volumes, Reprints, Question Book, Sermon Book, and other publications. In order to gain the full light presented in the Harvest message on any subject, it is necessary to assemble all the presentations on that subject and harmonize them by rightly applying them and setting them in proper relationship to each other. This the compilers have tried to do. At best, one will have but a part-truth if he points to but one or a few of Brother Russell's presentations on a subject, and overlooks or ignores other presentations which treat the subject from a different standpoint, and likewise contain essential light on it. Where any presentations may be at variance with others that are applicable at the same time—or may conflict with them or supplant them—the later presentations, of course, should be given pre-eminence.
CONCERNING TYPES AND ANALOGIES
Concerning types and analogies, the question is sometimes posed, How far does a type or analogy extend? To what extent is one to carry analogy? Our reply would be; As far as Brother Russell carried it. We do not consider him INTRODUCTION
as an ordinary servant of the Lord; neither do we regard his writings as of the same importance as the average person's who writes on Biblical themes.
A substantial portion of that faithful and wise servant's presentations contained herein deals with the Elijah and John the Baptist types—and also his reasonable thoughts respecting the likely typical significance of Elisha. The reader will note that the light revealed in these types is supported by other Scriptures. Brother Russell gave a proper amount of attention to evident Scriptural types, and attached considerable importance to them. Yet, he kept them in their place and he warned against the tendency and practice of going to an extreme with types. In 1910, he said, "Bearing fruit does not consist in imagination and making of all sorts of types. I am sorry to see such a tendency of some to make types out of everything and to take their own minds as well as the minds of others from the more important things. I am afraid the adversary is behind some of this type-making. Stick to the types explained in the Scriptures."
Obviously, this could not and does not apply to his own presentations, as every child of God knows who properly regards him as that faithful and wise servant of the Lord, and his writings as the Harvest message of the Lord. May this be kept in mind as this treatise is read, for the expositions on Elijah, the Smiting of Jordan, John the Baptist, and Elisha contained herein are Brother Russell's.
As an example of his singular treatment of subjects involving types or analogies, let us consider the experiences of Babylon in connection with the drying up of the Euphrates, the kings of the East, etc., and their analogous significance with respect to symbolic Babylon. Brother Russell deals with these analogies and related ones in Z.'99- 174,175; R.2498 in his usual, thorough, clear, inimitable manner, as follows:
"The thoughtful Bible student must of necessity have always in view the many correspondencies which the Scriptures institute between literal Babylon, and mystic Babylon, and when studying the account of the fall of literal Babylon his attention is naturally drawn also to the foretold fall of mystic Babylon in the end of this age. Indeed, he must be comparatively blind who cannot see that the wonderful INTRODUCTION
prophecies which speak of the fall of Babylon (Isa. 14:22; Jer. 50 and 51) were not wholly fulfilled by Cyrus the Persian. The fall of literal Babylon, while it was sudden, and while it made a great commotion amongst the nations, lacks much of filling to the full the prophetic picture. Much of the prophecy still waits for fulfilment in mystic or symbolic Babylon today; and this fact is abundantly supported by the prophecies of the Book of Revelation, written centuries after the fall of literal Babylon, which unmistakably refer to symbolic Babylon, and use language almost identical with that of Jeremiah.—See Revelation 16:19; 18:24.
"It will be noticed, further, that, as literal Babylon sat upon the literal River Euphrates, so mystic Babylon is said to sit upon the waters, peoples. It should be noticed, also, that as the literal city was captured by the diversion of the literal waters, so symbolic Babylon is to fall by reason of the diversion of the symbolic Euphrates, which in Rev. 16:12, it is foretold, shall be 'dried up—that the way of the kings of the East might be prepared;
"The kings of the East, or kings from the sunrising, are, we understand, the kings of Christ's kingdom, who are also priests—the body of Christ, the royal priesthood. 'Thou hast made us unto our God kings and priests, and we shall reign on the earth.' From this standpoint, Cyrus and his army, overthrowing literal Babylon, was a figure or illustration of Messiah, King of kings and Lord of lords, who with his faithful will shortly overthrow mystic Babylon, and take possession of the world in the name of Jehovah, to establish the Kingdom for which he taught us to pray, 'Our Father ... thy kingdom come, thy will be done on earth as it is done in heaven.'
"This likeness of Cyrus to Messiah is not merely in the particulars noted. It should be remembered that the name, Cyrus, signifies 'the sun,' and that thus in his name he reminds us of the prophecy of Christ—'The Sun of Righteous-less shall arise with healing in his beams.' Moreover, there were sundry very remarkable prophecies respecting Cyrus, made long before he had come into prominence. Through he Prophet Isaiah (44:28) the Lord speaks of Cyrus as his shepherd, who would lead back Israel, and again (45:1-14) le calls him his anointed, saying, 'Thus saith the Lord to his Anointed, to Cyrus, whose right hand I have holden to subINTRODUCTION
due nations before him; and I will loose the loins of kings, to open before him the two-leaved gates, and the gates shall not be shut; I will go before thee, and make the crooked places straight; I will break in pieces the gates of brass and cut in sunder the bars of iron; and I will give thee the treasures of darkness and hidden riches of secret places, that thou mayest know that I, Jehovah, which call thee by thy name, am the God of Israel. For Jacob my servant's sake, and Israel mine elect, I have even called thee by name; I have surnamed thee, though thou hast not known me.' In this prophecy Cyrus is evidently indicated, and yet just as evidently a greater than he is indirectly referred to, viz., the Prince of the kings of the earth, who in Revelation is shown as drying up the symbolic Euphrates under the sixth vial of the 'day of wrath'; and the fall of Babylon under the seventh vial, resulting in the liberty of all of God's people from the thraldom, through false doctrines, which has been upon them for lo, these many years, is portrayed as resulting."
(The balance of this instructive article merits reading at the reader's convenience. It is entitled "WEIGHED IN THE BALANCES.")
These presentations are as honey to those who have an ear and a heart for the truth. Be it noted that in discussing these analogies, Brother Russell went only as far with them as would be proper and edifying and safe, the same as he does in treating all analogies, including the Elijah and Elisha subjects. His carefulness and conservativeness is clearly apparent in all of these expositions. The bulk of this thesis on Elijah, John the Baptist, Elisha, and the Smiting of Jordan consists of Brother Russell's presentations word for word, and, as far as we are concerned, it is part of the Lord's message for the harvest which was given to us through his faithful and wise servant.
We recognize in Brother Russell that faithful and wise servant of the Lord spoken of in Matthew and Luke whom the Lord made "ruler over all his goods." We plainly hear the Lord speaking through these writings, and feel His Spirit fairly permeating them. We do not regard them as the mere work of man, whether it be Brother Russell or anyone else. In this we are honoring and glorifying the Lord, and him alone—and with full, thankful hearts. From what source have we gained the knowledge of the marvelous INTRODUCTION
truth which so rejoices our hearts? From what source do these matchless blessings come? Only from the Harvest message—the writings of Brother Russell. How much would we know aside from it? We think we would not know very much of spiritual truth. The Harvest message has satisfied, and we are entirely content and willing to watch the future in its light, considering its presentations as superior to any conclusions we can draw from the Scriptures by individual, direct study of the Bible.
We did not, however, accept the Harvest message and its various expositions before proving it by the Word; but having carefully studied and scrutinized it in the light of the Word and having found it true, we have made it ours; and it has fully satisfied; and we are entirely willing to hold it zealously and carefully no matter how others may feel about it. As Paul said, we too "know whom we have believed"and we know it is the Lord. As we look about and examine those groups which have hearkened to other men after Brother Russell's departure and have accepted "new light"; or those groups which have decided to go direct to the Bible for "true" or "more accurate" light, their reduced spirituality or the error into which they have fallen is quickly discernible, and the more so in proportion as they have progressed in these unfortunate ways. People had the Bible and studied it for 1800 years and moreincluding the several centuries following the Reformation—and we see the erroneous ideas and conceptions they had—and still have.
In Z.'09-233,234; R.4446-47, Brother Russell said, "The questions of the hour, which may as well be faced one time as another, are these: Have we who believe in 'present truth' greater mental acumen and greater ability in the interpretation of the Word than all of our forefathers for eighteen centuries? Or, are we living in the glorious epoch which is designated the harvest time? And is not the Lord to receive the credit for having brought to our attention the harmonies of the divine Word?
"We believe that all who have a proper conception of 'present truth' realize it to be indeed the divine plan of the ages, and realize, too, that it is so far above and beyond the natural man's ability that it would be a miracle for him to construct such a theorythe most stupendous miracle of INTRODUCTION
which we have any knowledge. If its discernment now is not of man, nor by man, but by the Holy spirit, then the Holy spirit should be looked upon as the Teacher and not the human instrumentality through which the presentation has been made to the Church. And if this be accepted as a reasonable and truthful solution of the matter, is it not equally true that the 'independent thinker' and the 'independent teacher' is more likely by his independence to lead into darkness than to lead into further light?
"It is surely in vain that we pray in the hymn, 'Be thou my teacher, Lord,' if in practice we give no heed to the Lord as the Teacher, but, on the contrary encourage great independence of thought, and encourage the suggestion that anybody could strike a spiritual match which would give greater light and throw the divine plan of the ages into the shadowy background.
"Whoever believes this to be possible cannot believe that the divine plan is the truth—the true plan of God. It cannot satisfy his longing as nothing else could do, else he would not be longing for or seeking for something further, an independent and special light. Rather, he would be so over-awed with the wonderful grace of God in the light of divine truth, which had percolated through the blindness of his previous superstitions and given him the light of the knowledge of the glory of God, that he would be bowed down in humility and gratitude. He would fear to lift his eyes even for a moment from the beatific vision lest a single feature should be missed. Nor could he rationally expect to find a grander one, if he has really seen and really tasted the riches of God's grace and truth, as now made manifest to the saints.
"The only explanation that at all fits or explains present conditions, and the present bright-shining of the divine Word, is that given us by the Master himself. He assured us that at his second coming he would make himself known to those who would be at that time his true, loyal, faithful servants. He assured us that he would gird himself, become their servant, and cause them to sit down to meat, and bring forth to them from the treasuries of divine truth things new and old. (Luke 12:37) This is the only explanation of the wonderful light on the divine plan now shining; the only explanation of the bounties that crowd INTRODUCTION
the table of the Lord's faithful ones. Meat to eat indeed have they of which the world knoweth not.
"The Lord is proving us to see to what extent we recognize him as the giver of all good; to what extent our hearts are feeding upon the truth; to what extent they are being nourished spiritually; and to what extent in others there is merely a feverish excitement and dissatisfaction, and looking for something new. We may be sure that to those who are in this dissatisfied condition Satan will present himself as a messenger of light, offering them other food and other light—'newer and better.' We may be equally sure that God will be pleased to permit him to bring such delusions upon his people to prove them, to test them.
"Remember that we and our forefathers have had Bibles and attempted to have Bible studies, Bible classes etc., for centuries, without gaining much wisdom or light as a result. Did the light which you now enjoy come to you by 'independent Bible study'? We doubt it!
"What are the 'Volumes' but the Bible arranged topically, with citations for every point and paragraph? Is it not probable that the great adversary who delights to pose as an angel of light and an upholder of the Bible is really deceiving some of our dear friends—attempting to gradually draw them away from the great light which our Lord has now provided for us all, back to the methods in vogue before the true light shone upon our pathway?"
(We recommend to all the brethren the reading of the article in which the foregoing is found. It is most timely and important for these last days. It is entitled, "MIND THE SAME THINGS.")
In 1916 Brother Russell wrote an article in the 'Tower, in which it is pointed out that study of the Volumes in conjunction with the Bible is the most fruitful form of Bible study. The article is entitled, "GOOD, BETTER, BEST IN BIBLE STUDY" and is found in Z.'16-200,201; R.5918, 5919, It is well worth reading.
We are not against Bible study and reading—in fact we are all in favor of a goodly measure of it, to the extent that time permits. But since the Lord has provided us with these precious helps for this end of the age, and since we recognize it as his Harvest message, it would seem that we should put in the larger part of our time in reading and re-reading those precious Volumes, Reprints, etc. And in class study, INTRODUCTION
we believe that in all cases some portion of the Harvest message should be used, being the most profitable type of textbook. Bible study (direct Bible study, that is) for the most part would be best done individually, at home, it appears to us. As for us, when some view of ours concerning 1 the past or future is found to be not in full harmony with what is presented in the Harvest message, we are always happy to subordinate our view and accept Brother Russell's, for his views are always reasonable and comprehensive and deeper than ours. Others can go in for independent and direct Bible study in preference to the presentations of the Harvest message, if they wish, but we will gladly adhere to the latter, on our part.
This material is sent forth with the prayer, that by His grace, it will be effectual in His service—the service of the truth and the brethren. Since all the presentations contained herein are from the Lord's Harvest message, or solidly based on its harmonized presentations, we rest in the happy assurance contained in His words, "My sheep hear my voice, and I know them, and they follow Me," "and a stranger will they not follow, but will flee from him: for they know not the voice of strangers."—John 10:27,5.
Not only has the Lord's guidance been constantly sought throughout the preparation of this material, but in addition, the compilers have prayed daily that if it be not His will that it reach the household of faith, He should overrule matters to that end, and vice versa. Knowing that the Lord answers prayers emanating from pure hearts, the fact that this material is going forth to the brethren is sound evidence of His approval, and of His favorable overruling which has made this possible. To Him belongs the praise.
April, 1944
EXPLANATORY NOTE
A, B, C, D, E, F represent the six volumes of STUDIES IN THE SCRIPTURES, respectively.
Z. signifies the 'TOWERS" (from 1879 to' Nov. 1, ,1916) followed by year and page.
R. signifies the REPRINTS (from 1879 to Nov.1,1916) followed by the page number—and column (denoted by c.l or c.2). Q.B. signifies the Question Book, followed by the page number. [ ] signifies a comment by the compilers inserted within a quotation. Emphasis is compilers' except where otherwise marked.
TIMELY EXCERPTS FROM THE HARVEST MESSAGE STUDY I ELIJAH
"BEHOLD, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." Malachi 4:5,6.
WHAT SAYS THE HARVEST MESSAGE ABOUT ELIJAH?
Elijah typified the true church in the flesh beginning with its Head and ending when the last Body member passes beyond the veil.
"We will point out some features and incidents in the life of the Prophet Elijah, the type, comparing them with the history of the Church, the antitypical Elijah, which will certainly astonish all who have not noticed them heretofore. That the comparison may be readily seen, we will place these in parallel columns." B255
(Please see page 256 for the comparison.)
"That the Church is the true antitype of Elijah is beyond question to those who have an understanding of the divine plan. As the Christ is composed of many members, and as the man of sin is a system of many members, so the antitypical Elijah is composed of many members."
Z. '03-462; R.3293, c.2
"In Elijah's case . . . there is no doubt; beyond per-adventure Elijah was a type of the elect church in the flesh." (emphasis Brother Russell's). Z.'04-254,255; R.3417, c.l
"As Melchisedec (a King and Priest at the time) represented or typified the Church in glory, so Bible students understand that Elijah, the Prophet, typified or represented the Church in the flesh—this side the veil—from Jesus to the present."
Z.'11-41, 42; R.4757, c.l
"Our lesson is interesting as we find it simply recorded in the Bible, but the interest of Bible students increases from the time they learn that Elijah was not only a Prophet of the Lord, but also a type of the Church's earthly experiences."
Z. '15-252,253; R.5751, c.l
"Since Bible students have recognized that Elijah's life was a prophecy—that he typed, or represented, the entire Church in his earthly experiences—his history has become the more interesting and the more intelligible."
Z. '15-284,285; R.5771, c.l
ELIJAH'S CLOSING EXPERIENCES TYPIFY THE CLOSING EXPERIENCES OF THE LAST BODY MEMBERS IN THE FLESH
"The story of Elijah, and especially of the record of the end of his career can only be understood properly when recognized as being typical of the matters connected with the Gospel church, and the close of its career."
Z. '98-223; R.2342, c.2
"The heaven to which Elijah was taken by a whirlwind was the aerial heaven, in which the birds fly. His taking away after this manner was in order to complete the typical features of his life, as we shall see."
Z. '11-41, 42; R.4757, c.l
"We recognize that the church of God is the antitype of Elijah because she is, with her great Head, The Christ of God. It is the Christ in the flesh that antitypes the Prophet Elijah. His experiences during his career as God's Prophet typified the experiences of The Christ class during all the more than eighteen hundred years of their earthly career. His closing experiences would parallel, we understand the Scriptures to teach, the closing experiences of the last members of the Christ Body in the flesh."
Z. '16-38, 39; R.5845, c.l
ELIJAH'S CLOSING EXPERIENCES
"And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal. And Elijah said unto Elisha, 'Tarry here, I pray thee; for the LORD hath sent me to Beth-el.'
And Elisha said unto him, 'As the LORD liveth, and as thy soul liveth, I will not leave thee.' So they went down to Beth-el. And the sons of the prophets that were at Beth-el came forth to Elisha, and said unto him, 'Knowest thou that the LORD will take away thy master from thy head today?' And he said, 'Yea, I know it; hold ye your peace.' And Elijah said unto him, 'Elisha tarry here, I pray thee; for the LORD hath sent me to Jericho.' And he said, 'As the LORD liveth, and as thy soul liveth, I will not leave thee.' So they came to Jericho. And the sons of the prophets that were at Jericho came to Elisha and said unto him, 'Knowest thou that the LORD will take away thy master from thy head today?' And he answered, 'Yea, I know it; hold ye your peace.' And Elijah said unto him, 'Tarry, I pray thee, here; for the LORD hath sent me to Jordan.' And he said, 'As the LORD liveth, and as thy soul liveth, I will not leave thee.' And they two went on. And fifty men of the sons of the prophets went, and stood to view afar off: and they two stood by Jordan. And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground. And it came to pass when they were gone over, that Elijah said unto Elisha, 'Ask what I shall do for thee, before I be taken away from thee.' And Elisha said, 'I pray thee, let a double portion of thy spirit be upon me.' And he said, 'Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so.' And it came to pass, as they still went on, and talked, that behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven."
2 Kings 2:1-11.
WHAT SAYS THE HARVEST MESSAGE ABOUT ELIJAH'S
CLOSING EXPERIENCES?
"Let us apply these matters antitypically to the Church. Gilgal would seem to represent the beginning of the Harvest time-October, 1874. That date, prominently marked in the Bible (Daniel 12:12) was looked forward to by many Bible students with deep interest as the possible time the Church would be completed-although nothing in the Bible so declares. The inference was clearly deducible, but there was no positive statement as to the Church's change being accomplished then. Some measure of disappointment was felt when expectations were not realized.
Nevertheless, the Elijah class started on to the next point, accompanied by so many others as were worthy of being accounted of the anti-typical Elisha class
"The experiences at Bethel were very similar. The Spring of 1878 corresponded to Bethel ... On they went to the next date, which corresponded to Jericho; namely, 1881... The next point of time Scripturally marked was October, 1914—the close of the Times of the Gentiles, corresponding to Jordan. Many Bible students are thoroughly convinced that the 2,520 years from Zedekiah's day to October, 1914, ended there that that date marked the end of God's lease of world power to the Gentile nations. They are convinced that the present war is the result, and that its ultimate conclusion will be the complete overthrow of all the kingdoms of the world and the full establishment of Messiah's kingdom in the control of earth. Z'15-285,286; R.5772, c.2
"We remember that when the Lord would take up Elijah into the heavens he brought certain things to pass that would make a parallel to the taking away of the last members of Christ. We believe that this is a reasonable inference. We have seen how the Lord, upon the day that Elijah was to be taken away, sent him to four successive places—Gilead [Gilgal], Bethel, Jericho and Jordan. At each of these different places Elijah evidently thought that the Lord would take him. And so it has been with us. During this harvest of the age the Lord, through his Word, has seemed to send his people to four different points of time—1874, 1878, 1881, and 1914. At each of these points of time the watching saints who realized that the end of the age was upon the Church have thought that the 'change' might come. They watched for it. When they came to each of these points, the Lord said, 'Go to another place.' Finally we reached the last place of the four—October 1st, 1914. This was the last point of time the Bible chronology pointed out to us as relating to the Church's experiences."
Z.'16-38,39; R.5845,c.l
"... AND THEY TWO STOOD BY JORDAN." 2 KINGS 2:7
In 1915, and up to January, 1916, Brother Russell evidently had the thought that the brethren crossed the Jordan in 1914 or 1915, and were going on. We note, however, that his viewpoint changed around January, 1916, as follows: "What do we expect?
We expect just what the picture points out. Of late we have been thinking considerably of what took place when Elijah and Elisha came to the river Jordan. They stopped there and stood talking. Something must be done before they could go further. So the Lord's people have been standing for a time since we came to October, 1914."
Z. '16-38,39; R.5845, c.l (Feb. 1, 1916 'Tower.)
Substantiating this, in answer to a question put to him in 1916, Brother Russell said among other things: "But now we see that we went to the Jordan in 1914; and that Elijah and Elisha stood there, talking as we are doing now." Q.B.387.
After standing thus by Jordan for a time, Elijah had three final experiences:
"And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground.
"And it came to pass, as they still went on, and talked, that behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder;
"And Elijah went up by a whirlwind into heaven."
2 Kings 2:8,11
WHAT SAID THAT SERVANT ABOUT THE SMITING OF THE WATERS OF THE JORDAN?
"In Bible symbolic language, water represents truth, and it also represents peoples. Both of these are given in Scripture as being symbolized by water. (Revelation 17:1; Jeremiah 51:12,13; Revelation 17:15; 22:1,2; Ezekiel 47:1- 12; Ephesians 5:26.) Furthermore, Jordan means testing or judging down. Now who or what would be judged in the antitype?
"We answer, We believe that the peoples of earth, the public in general, are to be judged by the truth. The people are represented by waters. It would seem that in some way the people are to be judged and tested; and that a division of public sentiment is to be caused in connection with the truth. Waters are to be separated from waters, people from people, the truth being received by some and rejected by others. Elijah wrapped his mantle together and smote the waters; and they were divided."
Z. '16-39,40; R.5846, c.l Again, "It will be after the smiting of Jordan-after the division of the people by the message of the truth and the mantle of Elijah's power-that the separation of the Church into two classes will take place .
. . The division, be it remembered, will be caused by the fiery chariot-some very severe, trying ordeal, which the elect class will promptly accept and enter into; the Elisha class holding back from the persecution, but not drawing back to sin or to a repudiation of the Lord." Z.'16- 263,264; R.5950, c.l
Thus we see that the smiting represents a message of the truth that is to be issued by the saints, over which the peoples of earth become divided into two factions. "Waters are to be separated from waters, people from people, the truth being received by some and rejected by others." And be it noted that Elijah smote the waters of Jordan before he was taken up-indicating that the antitypical smiting is done by the saints on this side of the veil. Brother Russell pointed this out in the following passage pertaining to Psalm 149:5-9 found in Q.B. 387:
"The two-edged sword means the Word of God. That must mean here; [emphasis Brother Russell's] for no one will be smiting anything with a two-edged sword over there. It will surely be here. This two-edged sword in the hands of the saints means that, while they are resting in their faith, they have the Word of God, sharp and powerful, and with it are able to oppose everything opposed to the Truth. All this belongs to this side of the veil. These are the saints who are to execute the judgments written. How? I cannot give all the details. Undoubtedly there will be a great many details when we reach that time. We should be ready to take any part which the Lord may give us. He will give all of His people a share."
THE SMITING—IMPORTANT
As evidenced by the following quotations, the smiting held a very prominent place in Brother Russell's mind at the, close of his ministry—and he considered it to be the climax of the Church's ministry in the flesh.
"Of late we have been thinking considerably of what took place when Elijah and Elisha came to the river Jordan. They stopped there and stood talking. Something must be done before they could go further. So the Lord's people have been standing for a time since we came to October, 1914 Then Elijah took his mantle, wrapped it together and smote the waters of Jordan."
Z.'16-38,39; R.5845
"Besides, we are being more and more impressed with the closing features of the Elijah and the Elisha type. More and more we are impressed that Elijah's smiting of the river Jordan, the waters thereof being thus divided, pictures a mighty work yet to be accomplished, and apparently in the very near future."
Z. '16-263,264;R.5950,c.l
"Until now we have never thought much about Elijah's going down to the Jordan and the important work he did there as having any special significance. But now we see that we went to the Jordan in 1914; and that Elijah and Elisha stood there, talking as we are doing now. After they had talked awhile, Elijah wrapped up his mantle, evidently referring to some special power given to the Elijah class; and he then smote the waters. We are watching daily to see what this may mean. Everything went ahead to prepare for this. Now we see that what has preceded has only been preparing the way for this. I am daily looking for what the folding up of the mantle may signify. It looks as if it may mean a great deal of money. We are trying to wrap up whatever mantle comes. This smiting will probably affect the whole civilized world. They are going to feel the influence of this smiting. Let us be ready."
Q. B.387 (Question asked in 1916)
A weighty question now presents itself: Was the anti-typical smiting accomplished before October 31,1916,the date of Brother Russell's departure? What says that faithful and wise servant of the Lord?
The thoughts expressed by him that come closest to indicating that a part of the smiting may have been done during the period of 1914-1916, is found in Z.'16- 39,40 (R.5846,c.2) as follows:
"Do you think that this [the smiting] has not yet taken place?' may be a question in your minds. We think it has not as yet fully taken place. 'Do you not think that the PHOTODRAMA OF CREATION has had a part in this?' It may be. 'Will there be something more?' We do not know. We rather think there is something more. [This last emphasis Brother Russell's.] We do not state this positively. We are keeping watch to see in what way God will exercise some very wonderful power causing some division as respects the truth."
These words are phrased in Brother Russell's characteristically conservative manner—a very praiseworthy trait of his. But we note that he emphasized the words, We rather think there is something more. Why did he do this? Obviously to show his strong leaning toward that viewpoint even though he conservatively added, "We do not state this positively."
This reference clearly indicates that Brother Russell felt that there was more to the smiting than was being done at that time. Careful examination of the three paragraphs that form the context of this passage unmistakably confirms this—as follows:
"We are keeping watch to see in what way God will exercise some very wonderful power causing some division as respects the truth. We are merely thinking aloud with you. We are looking for some very pronounced division on the subject of the truth, something that will eventually lead up to a great hatred . . . So, then, you see what we are looking for. Whether this will take place in a few months or in a few years more we may not be sure. But we think we shall see something that will bring a division in the sentiments of the people before we get into the fiery chariot." (How clearly is futurity expressed in these sentences!)
THE SMITING-FUTURE
But let us now note the statements Brother Russell made after the one just considered, which reveal his conviction that the smiting was future-beyond his own ministry, in effect.
"More and more we are impressed that Elijah's smiting of the river Jordan, the waters thereof being thus divided, pictures a mighty work yet to be accomplished, and apparently in the very near future. What will be the antitype of the folding up of Elijah's mantle, symbolizing his power, and how long it may require to thus concentrate the forces for the smiting, we do not know. We must wait, watch, and do our parts. Then how long it will require to accomplish the smiting of the waters is also an uncertainty; and how quickly the people will be divided by the truth is also an uncertainty.
"But admitting that even so great a work could be accomplished under the Lord's blessing and direction in a very short time, we could still not expect the results in less than about three years.
We are not fixing the time, however, for we know of no time feature applicable before us- even as Elijah and Elisha were not sent to any definite place after reaching Jordan. We are merely giving our surmise—that a great work is before us, and that we cannot see how it could be accomplished in much less than about three years."
Z. '16-263,264; R.5950,c.l
"The collapse of Babylon will indicate that Satan has been quite fully bound. He is working very hard with ecclesiastical systems and false doctrines. Their collapse will mean his binding. When will this be? Not right away. It is identified with the smiting of the river Jordan; but before the river will be smitten the war will come to an end.'*
Q. B. 626 (question asked in 1916)
"The smiting of the Jordan assuredly is not far off; and do we wish to have a share in it? As Elijah did the smiting, so all those who belong to the Elijah class will have a share in it." Z/16-336; R.5988, c.2
(As Brother Russell passed beyond the veil on October 31,1916, it is evident that this excerpt from the Nov.1,1916 'Tower represents his final views on the subject.)
Some sincere brethren may have the thought that the smiting was done during the 1914-1916 period because of the great volume of work carried on at that time, such as the printing and distributing of great quantities of tracts and truth literature of every kind; the appearing of Brother Russell's sermons in thousands of newspapers each week; the Photodrama work, etc. But such a thought manifestly is not in harmony with Brother Russell's views just quoted. In addition, it is evident that even that considerable work did not achieve the results indicated in the smiting-as pointed out in the quotations appearing on pp.19 and 21; namely that "the peoples of earth,the public in general, are to be judged by the truth"; that "a division of public sentiment is to be caused in connection with the truth. Waters are to be separated from waters, people from people, the truth being received by some and rejected by others"; that "This smiting will probably affect the whole civilized world"; etc. Indeed, the extensive work carried on in the United States and Great Britain in 1914-1916and elsewhere to a certain extent-could not have affected the whole civilized world-the peoples of earth-at that time because of the great war then raging in the world, which principally occupied the attention of mankind, and seriously, hindered the work of truth-spreading on the continent of Europe, and elsewhere.
In accordance with his early thoughts that the great war which broke out when Gentile Times ended, was the beginning of the final great time of trouble that would destroy this order of things and usher in God's kingdom, it was natural that he originally felt that the smiting was due to be done around 1914, or soon thereafter-before the final culmination, which he believed was near. That thought, however, is no hindrance to the true sheep of the Lord who are still on this side of the veil, for not only have they received and held—and continue to hold—the truth in the love of it (not on the basis of chronological expectations and hopes) but in addition, they recognize that Gentile Times did end in 1914, as evidenced by the prompt outbreak of the great, worldshaking war in that year. They realize, however, as Brother Russell stated before his departure, that that war was but a prelude to the great Battle of Armageddon; that it was but the first of the order-destroying spasms of trouble which are due to come "as travail upon a woman with child." (1 Thess. 5:3.) At the end of this travail period, the Kingdom of God on earth will be born. To those sheep of the Lord who are following him closely in appreciative alertness, the following words of Brother Russell are most significant; and they are fully at peace concerning the matter.
"Finally we reached the last place of the four October 1st, 1914. This was the last point of time that Bible Chronology pointed out to us as relating to the Church's experiences. Did the Lord tell us that we would be taken there? No. What did he say? His Word and the fulfilments of prophecy seemed to point unmistakably that this date marked the end of Gentile Times. We inferred from this that the Church's 'change' would take place on or before that date. But God did not tell us that it would be so. He permitted us to draw that inference; and we believe that it has proven to be a necessary test upon God's dear saints everywhere. Did the Times of the Gentiles end by October 1st, 1914? It certainly looks very much as if they did. The great nations of the world there began to go to pieces under the terrible shaking process then begun."
Z. '16-38,39; R.5845,c.l From the preceding examination of that servant's presentations, it is evident that the smiting was not done in his day.
HAS IT BEEN DONE SINCE HIS DEPARTURE?
The smiting obviously has not been done since Brother Russell's departure. Since 1916, no message of truth has been given that has affected the whole civilized world and resulted in the peoples of earth being divided over it into two factions. More than this, remembering that the Elijah members do the smiting, it is obvious that neither the Society after Brother Russell's departure, nor the ones who continued with it in the great falling away from the truth, could be identified as the antitypical Elijah class. Could any other organization or group of brethren since 1916 be identified as the Elijah class? The answer manifestly is in the negative, for all groups have been a mixture of Elijah and Elisha members—"wise" and "foolish" virgins (in addition to a proportion of unconsecrated ones)as at this very day.
The conclusion then is unavoidable that the smiting is yet future. It is to be the climax of the ministry of the Church in the flesh. Hence, the antitype of the chariot of fire and of the whirlwind also must lie before us.
"And it came to pass, as they still went on, and talked, that behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven." 2 Kings 2:11
WHAT SAYS THE HARVEST MESSAGE ABOUT THE CHARIOT OF FIRE AND THE WHIRLWIND?
"As they two went on, behold, a chariot of fire parted them asunder! In symbolic language, this seems to signify that the Elijah class will be involved in very fiery trouble, persecutions, and will thus be separated from their fellows. The next symbol of a whirlwind taking Elijah to heaven also implies further trouble." Z.'15-285,286; R.5772, c.2
"Now, as to the meaning of the fire and the chariot: Fire always represents destruction, and a chariot of fire would seem to signify some very trying experience that will separate the Elijah class from the Elisha class, and bring the deliverance of the Elijah class . . . When Elijah's chariot came, it was in a whirlwind that he was carried into the heavens, into the atmosphere, beyond earthly vision.
What did the whirlwind signify as regards the Church? 'Does it mean more trouble?' you will ask. We think it does. Dear friends, we are waiting for that chariot and whirlwind 'What will it be?' Well, we know that the Lord picture the great time of anarchy that is coming as a great whirl wind . . . Jeremiah 25:30-33; 30:23,24.
"To our understanding the Elijah class will be amongst the first to be affected by the great whirlwind of anarchy. We believe it signifies that many of the Lord's people all of the faithful at that time will be taken from the present life in some anarchistic movement."
Z.'16-38,39; R.5845, c.2
"It will be after the smiting of Jordan-after the division of the people by the message of the truth and the mantle of Elijah's power-that the separation of the Church into two classes will take place. Thereafter, the Elijah] class, the Little Flock class, will be clearly manifested, separate and distinct from the Great Company class. The division, be it remembered, will be caused by the fiery chariot'-some very severe, trying ordeal, which the elect class will promptly accept and enter into; the Elisha class holding back from the persecution, but not drawing back to sin or to a repudiation of the Lord. It will be but a little later on that the whirlwind (probably anarchy) will bring about the 'change' of the Elijah class." Z.'16-263,264; R.5950, c.l
Because some sincere brethren may have the thought that the fiery chariot represents fiery trials which have taken place within the ranks (classes) of the household of faith since Brother Russell's departure, we would call attention to the fact that the chariot came from without and separated Elijah from Elisha. This would mean that the fiery trial or persecution comes from without the ranks of! the household of faith and confronts both classes of virgins who are then separated by reason of the fact that the wise ones meet the trial fearlessly and immovably in the strength the Lord supplies, whereas the foolish ones avoid the trial. The fiery chariot does not represent Elisha persecuting Elijah. Neither does it picture the case where professed brethren persecuted both Elijah and Elisha, for in that case it resulted not in a separation between Elijah and] Elisha, but a separation of both Elijah and Elisha from the erring, professed brethren, and their (Elijah and Elisha) continuing on together.
The nature of the fiery trial is clearly indicated by Brother Russell in the last two quotations on page 26. It is evident that the Little Flock class was not "clearly manifested, separate and distinct from the Great Company class" after the trials involving the Society which took place after Brother Russell's departure-nor has it been thus manifested yet.
The fiery chariot appears to correspond to the expected future persecution of the Truth and its adherents by churchianity at the time the nominal church systems come into their little season of exaltation and power in conjunction with the civil powers. This is pointed out by Brother Russell on p. v of the new Foreword (1916) to VOL. 3, as follows: "For a little while there will be a great triumph of Churchianity, after the war. Both Catholics and Protestants will share in this triumph and both political and financial princes will encourage it, hoping for the prolongation of their own power. At that time we may expect strong opposition from Churchianity upon the true, faithful followers of Jesus, resulting in serious persecutions—perhaps even unto death. But the triumph of Babylon will be short. Soon the sentence already pronounced will be executed and she shall fall like a great millstone into the sea—into anarchy—into destruction, never to rise again."
Again, in C231, we read, "It will probably be in an effort at self-preservation on the part of 'Great Babylon'—'Christendom'—when she sees her power in politics, priestcraft and superstition waning, that the work of truth-spreading will be stopped as detrimental to her system. And probably at this juncture the Elijah class, persisting in declaring the truth to the last, will suffer violence, pass into glory and escape from the severest features of the great time of trouble coming—just in the crisis of affairs when men begin to feel that desperate measures must be resorted to, to sustain the tottering structure of Christendom."
We could cite additional statements to this effect made by Brother Russell, but as they are recorded a little further on we shall not repeat them here.
As the nominal church systems have not as yet experienced their temporary exaltation in association with the civil powers, the "fiery chariot" experience would be yet future.
This is corroborated by the fact that the smiting of Jordan has not been accomplished as yet, as we have seen and the fiery chariot conies after the smiting of Jordan.
IN REVIEW
In review then, we see that Elijah and Elisha came to Jordan and stood there for a time. Then Elijah had three final experiences: he smote the waters of Jordan with his mantle, the waters were divided, and the prophets crossed over into the wilderness; as they walked on, the fiery chariot appeared and separated Elijah from Elisha; lastly, Elijah was taken up in the whirlwind. In antitype, this represents the following: the two classes of virgins came to 1914 and have been "standing" for a time since then; i. e., they have been continuing on in the same relative position to this very day—holding to the same precious truth, in the Volumes and Reprints. Nothing radically different has been accomplished by the true sheep since then. Ahead of us lie the antitypes of Elijah's three last experiences
The Elijah members are to issue a message of the truth which is associated with the fulfilment of Psalm 149:5-9, and which will come to the notice of the peoples of earth, resulting in their becoming divided into two factions over it.
Following this message, a fiery trial of the nature of persecution will come upon (confront) all the virgins, resulting in the separation of the foolish virgin class from the wise virgin class.
Finally the last Elijah members will be "taken up'—delivered into the much yearned for and patiently awaited joy and glory beyond the veil—in the beginning of the greatest and last spasm of trouble: the time of world wide revolution and resultant anarchy Armageddon.
Several important questions present themselves at this point: What, more specifically, will be the nature and substance of the smiting message? When is it to be given? What will be the origin and nature of the resultant fiery trial or persecution? How is the "change" of the last Elijah members to come about? The answers to these questions appear to lie in the John the Baptist type about which Brother Russell wrote much.
STUDY II JOHN THE BAPTIST
Matt.14:1-11 Mark 6:16-28
WHAT SAYS THE HARVEST MESSAGE ABOUT JOHN THE BAPTIST?
John was a further type of the Church in the flesh, supplementing the Elijah type, as pointed out in the following excerpts:
"And the fact that Elijah was to come before the great day, and that now we have found in the Church the anti-typical Elijah to whom Malachi the prophet referred and whom John the Baptist further typified, should be esteemed another evidence that the time is at hand—that the great Day of the Lord has come." (Emphasis in this sentence is Brother Russell's.)
B257
"We see in John the Baptist the repetition of the type, he being a fresh type corresponding to Elijah, as Herod corresponded to Ahab, and Herodias was an advanced type of Jezebel." Z. '04-236, 237; R. 3408, c.1
"John the Baptist, as the forerunner of Jesus in the flesh, typified this greater Elijah (the Church in the flesh), the forerunner of the Messiah of glory."
Z. '11-41, 42; R. 4757, c.1
While John's ministry further typified the entire Gospel church in the flesh, he especially typified the last Body members during this harvest time—the end of the age.
"John, at the first advent, was really a finishing out, in a measure, of the type begun in the person and work of Elijah; and John's work at the first advent foreshadowed the closing work of the Church at the second advent.
These, the feet of Christ in the flesh—the feet of Elijah announce the Kingdom."
B253-254 "John, as we have shown, was a striking type of the true church in the 'harvest' or end of this age."
Z. '95-9,10; R. 1754, c.
In B260, Brother Russell says, "Let us notice what these types indicate; for since our Lord has directed our attention to them, whatever we find in the life and experience o either Elijah or John which seems to fit well to the experience of the Church, and to the testimony regarding her future earthly course, we are justified in recognizing as typical."
In turning to an examination of John's closing experiences, we note the interesting and significant fact that he, like Elijah, had three final experiences: 1. He publicly reproved the unlawful union of Herod and Herodias. 2. He was imprisoned in consequence of the reproving action. 3. He was beheaded in prison.
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