Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
NEHEMIAH—TYPE AND SMALL ANTITYPE.
THE LARGE ANTITYPE. GRIEF OVER JERUSALEM'S DESOLATION. NEHEMIAH'S COMMISSION. INSPECTION. BUILDING THE WALL. OPPOSITION. OPPRESSION. INTRIGUES. GUARDING THE WORK. VARIOUS PREACHINGS. THE TABERNACLE EXPERIENCES AND SERVICES. BETHEL EVENTS AND EXPERIENCES.
AS BROS. John and Morton Edgar have shown us, in the Parallel Dispensations, Nehemiah types and parallels for the Gospel Age John Hus, they having done similar things exactly 1845 years apart. It was shown in Chap. I that in the Small Miniature, among other things, J. was the parallel of John Hus. But in our study of Nehemiah, type and antitype, in this chapter, it is not as the parallel of John Hus in the Small Miniature that we will study certain features of J.'s work, rather, apart from the parallel, as a smaller fulfillment of the Nehemiah type, of which John Hus was the larger fulfillment. Such double fulfillments need not at all surprise us; for we find other cases of types having several fulfillments, e.g., Jacob sometimes types Spiritual Israel, sometimes the star-members and their special assistants, and at his death our Lord; Esau sometimes types Fleshly Israel, sometimes Christendom and sometimes the Great Company. Later on like phenomena will appear in the judges of Israel, in the parallels and antitypes of the kings of Judah from Rehoboam onward and the kings of Israel from Jeroboam onward, of Zerubbabel, Ezra, etc.
John Hus began his work of building up the powers of the Church in 1391, exactly 1845 years after Nehemiah began to build up the walls of Jerusalem. Hus' controversies with the clergy, the theological professors and the archbishops of Prague correspond to Nehemiah's controversies with the nobles, Sanballat, Tobiah, Geshem and Eliashib. His developing a Christian atmosphere in Bohemia in contrast with the papal one corresponds to Nehemiah's cultivating a
pious Israelite atmosphere in Judea in contrast with the heathen one more or less there rampant. Hus' piety and zeal for the true Church and his giving it a real foothold in Bohemia corresponds to the similar qualities in, and effects wrought by Nehemiah. Hus' blending the character and works of a religious reformer with that of a real patriot finds its correspondence in the same blending of character and works in Nehemiah. While we cannot with certainty trace chronologically Nehemiah's activities after 543 B.C., and while it is certain that, probably years later, he returned to Jerusalem from Babylon and wrought fruitfully in Jerusalem as governor for some time, Hus' death in 1415 probably, but not certainly, sets the date of the end of Nehemiah's work at Jerusalem as in 431 B.C. Thus the times of the Parallel Dispensations as well as acts prove that Nehemiah and Hus were parallels.
It is, however, not the purpose of this chapter to trace in detail the parallels between Hus and Nehemiah. Rather, as the title of this chapter implies, it is its purpose to trace the Nehemiah type in its small antitype, J. in certain of his British activities in 1916 and 1917. The Epiphany antitype of Nehemiah, which is his small one, was the first of the Epiphany antitypes to become clear to J. as fulfilled in him. After having seen in Chaps. I and II the varied uses in parallels, prophecies and antitypes made of him by the Lord, it should be expected that he should be used in the good antitypes belonging to the Epiphany, to which in its small fulfillment the Nehemiah type applies. To prevent this volume from growing entirely too large, our comments in it on the many whole Old Testament books and large parts of others of its books of necessity must be brief. To save space we will usually indicate only the verse (and that but once) on which the antitype is based, unless that would be obscure, in which case a key word or two will be added in parenthesis. To see the run of thought more clearly constant reference to the pertinent text of Nehemiah should be
made. The word Nehemiah (1: 1) means, comfort of Jehovah, and points out the fact that to both the public and the loyal brethren J.'s British ministry was predominately one by which the Lord poured out comfort. Hachaliah means, whom Jehovah saddens, and points out the sorrows that J. underwent in Britain for his loyalty to the Lord, the Truth and the brethren; for his experiences there brought upon him, through his devotion to the Lord, the Truth and the brethren at the London Bethel and Tabernacle, much of disappointment, disillusionment and sorrow. While J. was engaged in the Lord's service (palace) toward the end of 1915 and in the first half of 1916, there came to his attention reports and letters from J. Hemery (Hanani, v. 2), the other managers and other British brethren (men of Judah), through whose investigation by J. (asked) he learned of the great affliction and reproaches (v. 3) of our British brethren on account of the war conditions and their conscientious objection to the draft, and the devastation of the British Church (Jerusalem), whose powers (walls) were broken down and whose participants in various branches of the work (gates) were taken away by force (fire).
These reports and letters greatly distressed J., who, though not having seen, yet loved the British brethren (v. 4). These led him to pray to the Lord (v. 5), amid confessions of imperfection (vs. 6, 7), for the British brethren, to ask the Lord to heal the breaches of His people in Britain (vs. 8-10), and to open the way, if it should please Him, for him to go to Britain, and help them in their distress. Particularly did he ask God for favor with the Lord Jesus (king, v. 11), who was administering the harvest work through that Servant, to make a request of whom in that capacity was making a request of the Lord Jesus. At the time that J. made the request of the Lord Jesus he was the chief supporter (cupbearer) of that Servant, who was the cup (mouthpiece) of the Lord (Jer. 51: 7; Gen. 44: 2, 5, 12, 15). It was particularly in the
summer of 1916, while J. was supporting that Servant in the latter's giving as Jesus' mouth the Truth on antitypical Elijah and Elisha, the smiting of Jordan, the penny, etc. (wine … the king, 2: 1), that he felt distressed over the British situation. This distress appealed to our Lord, who through His mouth, Bro. Russell, inquired (v. 2) as to its cause and his pertinent petition (vs. 2, 4). This led J., the night of Aug. 26, at the Nashville, Tenn. Convention, to lay before the Lord Jesus in His mouthpiece, his desire to help the British Church in their tribulation (vs. 3-5).
J. was careful to ask for grace from the Lord to present the matter aright (prayed). This happened after the door closed, i.e., Oct., 1914, after God in view of all the faithful being under the call considered them as though already in the Kingdom (queen … by him, v. 6; compare 2 Kings 1: 9; 1 Kings 19: 8: for types of the same thing). The journey, it was decided, was to last until April, 1917 (set a time). It was decided that J. should undertake the British pilgrim trip, and handle the situation in the Tabernacle and Bethel, the latter thing being first briefly indicated by Bro. Russell, but being later detailedly expressed by the Lord through the Board acting in its Executive Committee. J. asked that passports (letters, v. 7), be applied for, to expedite his journey from America into Britain (Judah). Later J. asked for credentials, which in the finished picture were Divinely intended mainly for the managers of the Branch offices (Asaph [gatherer], v. 8), which empowered him, in addition to doing pilgrim work, to have powers of attorney for the Society wherever outside of America he should go. This put under his charge the Tabernacle situation (beams … palace), because of its relation to the Society (to the house), and the general powers of the British Church (wall of the city) and of the London Bethel (house … enter into). Regardless of J.F.R.'s and W.E. Van Amburgh's later denials of their bonafide character, the Lord saw to it that such powers
were given J.; otherwise he would have been unable to handle the situation (the king granted me).
The Lord's providence arranged for J. to have all needed secular helps in the way of a properly officered and manned ship to convey him to Britain (captains … horsemen, v. 9); and J. showed his papers to the British consul at New York and the immigration officials at New York and Liverpool (governors). But from the outstart, after J.'s powers were made known to Win. Crawford, one of the three managers (Sanballat [the moon-god gave life], the Horonite [double cave]), and H.J. Shearn, another manager (Tobiah [goodness of Jehovah], the Ammonite [from my people]), they were displeased with his mission to better the British brethren's condition (grieved, v. 10). Because of Wm. Crawford's absence from Bethel from Nov. 19 to Nov. 21, J. said nothing of his powers of attorney until the third day after his arrival among the British brethren (vs. 11, 12), when he presented his authorization papers to the three managers at a specially called meeting. Without making his purpose known (arose in the night … neither told, v. 12), J. began investigating the British Church immediately after his arrival, i.e., at the home of Bro. McCloy at Liverpool, asking a great many questions of the few brethren there (few men), continuing this with J. Hemery on the train from Liverpool to London and at Bethel until he met with the managers, Nov. 21, this part of J.'s investigations being such only as his pilgrim powers (no beast … save the beast I rode upon) warranted. These are typed in vs. 13-15.
Bro. Russell's death occasioned J.'s asking about the British Second Deathers, sifters (gate of the valley [of Gehenna, Jerusalem's dump and refuse-burning place for defiling things] … the dragon well [second-death errors], v. 13). The questions led to answers on the 1908-1911 siftlings (dung port), which helped J. to view the powers (walls) of the British Church (Jerusalem) as now laid low and the
various Truth servants (gates) as now largely overthrown from their services through the draft. The questions proceeded to the managers (gate of the fountain) and to Bro. Russell's instructions to them (king's pool), but J.'s pilgrim powers (beast) did not include them, hence he could not press on investigating into their matters (no place … to pass). Next the questions, without J.'s letting his purpose therein be known, turned to Bro. Russell's theory (brook [Kidron], v. 15) as to his powers in the London Tabernacle, and studied the fallen powers there manifested (viewed the wall). This ended J.'s preliminary investigation. He drew back from his investigations temporarily (turned back), briefly asking about the managers (fountain gate), Bro. Russell's instructions as to them (king's pool), the siftlings (dung gate), the Second Deathers' errors (dragon's well) and the 1908-1911 Second Deathers as sifters (valley gate), and thus ended his investigation so far as his pilgrim powers allowed it to be pushed (returned). Throughout these three days' investigation, at Liverpool, on the way to London, in which trip J. Hemery was J.'s traveling companion, and at the London Bethel, J. let neither the managers (rulers, v. 16), nor the brethren in general (Jews), nor the chief elders (priests), nor the Bethel leaders less prominent than the managers (nobles), nor the other members of the Bethel family (rulers, rest) know his doings and plans (went … did).
On Nov. 21, during a long afternoon meeting with the three managers, J. had his authorization papers read to the managers, and then with them discussed the fallen condition of the work, the Bethel, pilgrim, colporteur, volunteer; Photo-Drama, extension and newspaper work, which was almost entirely at a standstill (Jerusalem lieth waste, v. 17); for these were its main powers, walls, and were thus in ruins; and the pilgrims, colporteurs, volunteers, Photo-Drama, newspaper, etc., workers were in almost all cases inactive (gates … burned), due to the draft persecuting the
conscientious objectors, which all the brethren were. For a lover of Zion the situation was indeed distressing. To this J. sympathetically referred (distress). J. encouraged the managers and later others, as he came into contact with them, to arouse the pilgrims, colporteurs, volunteers, Photo-Drama, newspaper workers, etc., to begin zealously their respective spheres of service (build up the walls) and thus would no more be regarded as defeated and subjugated (no more a reproach). J. told the brethren then and afterward much of his experiences at the blessing hand of God, to arouse their zeal, love and energy (told … God … good upon me, v. 18). He also told them much that the Lord Jesus had spoken to him by Bro. Russell (the king's words)—all this to encourage them. This had its good effect in arousing the faithful to encourage one another to the work (rise … build … strengthened … for this good work).
Wm. Crawford, H.J. Shearn and later F.G. Guard, Sr. (Geshem [firmness] the Arabian [desert waste], v. 19) were not responsive. After thoroughly seeing J.'s plans and views, these, being crossed in their clericalistic efforts by J., and F.G. Guard being father-in-law to Wm. Crawford, and coming under his influence, began to show hostility shortly after such crossing set in, declaring that J.'s plans and views would not work in Britain, and ridiculed J. and his supporters (laughed us to scorn, and despised us). They declared the work impossible (What … ye do?); then they charged it to be against the Lord's arrangements (rebel against the king). J., increasingly as time passed on, claimed the Lord's favor and blessing (He will prosper us, v. 20). We as servants of God will do His work in re-erecting His work in the British Church (arise and build). And by their conduct J. and his supporters, who constituted the great bulk of the British brethren, increasingly told these three that they would have no part, nor right, nor loving remembrance in the British Church ( … in Jerusalem).
The work of reformation that J. superintended on behalf of the British Church was one that set aside evil and reintroduced good arrangements. It is briefly summarized in type by the removing of the impeding debris and erecting the walls and the gates of Jerusalem, under Nehemiah's direction, in Neh. 3. It will be necessary to give here only briefly the general details of Neh. 3. But by giving such details we believe we will be able to convey a fairly comprehensible view of the work here typed. The building work centered about the various gates. Some of the gates are mentioned in Neh. 3, others in Neh. 12: 31-41 are mentioned as repaired. The gate of Ephraim is implied in v. 7 by the expression, the throne [seat] of the governor, which in Oriental cities usually was set at a gate where the governor as judge would hear cases. The description of the parade in Neh. 12: 38, 39, places the gate of Ephraim between the broad wall and the old gate (literally, gate of the old ones); and the seat of the governor is placed between the same, which fact, with the eastern custom of the judges having their seats in the city gates, favors the identification. The gates expressly mentioned in Neh. 3 as repaired are: the sheep gate, fish gate, gate of old ones (impliedly, as just shown), gate of Ephraim, valley gate, dung gate, Miphkad gate and fountain gate, no repairs being mentioned as having been made on the water gate, horse gate, prison gate and east gate. This seems to imply that these four gates and their adjacent walls were left standing by the Babylonians.
In Bible symbols gates represent those through whom outsiders are given an entrance into the religious government represented by the pertinent city., e.g., the gates of New Jerusalem are the 12 tribes of Spiritual Israel in glory in their capacity of bringing the restitution class into citizenship in the Kingdom of God. Accordingly, the repairing of Jerusalem's gates under Nehemiah's supervision represents how the various classes of the Lord's direct and
indirect servants were reinstated into their respective spheres of service under J.'s supervision. As said before, almost every branch of the British Truth work lay inactive on J.'s arrival, and he did his utmost to resuscitate the work in all its branches. Judging from the order in which these various forms of work were renewed, the gates seemed to type: the sheep gate, the pilgrims; the fish gate, the elders; the gate of the old men, J.'s 8 British counselors outside of, and 6 counselors in London; the gate of Ephraim, the workers toward the public: colporteur, volunteer, extension, Photo-Drama and newspaper workers; the valley gate, the Second Deathers as sifters; the dung gate, the siftlings; the fountain gate, the three managers; the water gate, the conventioners; the horse gate, Berean Lesson teachers; the prison gate, the crown-lost leaders; the east gate, non-manager Bethel workers; and Miphkad (registry) gate, name-givers for various forms of service. Apart from pertinent general questions, J. did comparatively little as to the antitypes of the water gate, horse gate and prison gate, as to appointing such to service, which accounts for the fact that nothing is mentioned in Neh. 3 as to the rebuilding of the three gates typical of these. The work mentioned as done after each rebuilt gate until the rebuilding of the next one is mentioned types the work related to the antitype of the foregoing gate leading up to the antitype of the building of the next gate in order.
J. Hemery (Eliashib [God restores], v. 1), having been appointed in charge of J.'s pilgrim work by the Brooklyn Executive Committee, immediately (Nov. 21) after J. explained his mission to the managers, made, with the assistance of J. and the classes (with his brethren the priests), arrangements for J.'s pilgrim work, first, toward the ecclesias, where in all he delivered exactly 100 discourses to the brethren's fortification (tower of Meah [the hundred]), and, second, toward the public, before which he delivered 32 lectures, usually to very large audiences, strongly blessed
by God's favor (tower of Hananeel [favor of God]). Special arrangements were made for large advertising of the public meetings, which the Society's printers were zealous to prepare (next to him builded the men of Jericho, v. 2). J., mindful (Zaccur [mindful]) of the need of extra care on his part for this public work, prepared himself (builded) carefully to speak acceptably to the British public (Imri [eloquent]). It might be said that quite a number of times the work of the same brethren is typed as done by different persons in the type. This is done to type the pertinent person's special pertinent quality, etc., as active in the antitype, if another quality operated in a subsequent activity than in a former one. E.g., J. was the one chiefly active in erecting several of the eight rebuilt antitypical gates, and often was active in repairing the antitypical walls between antitypical gates, but is always typed by a different person in each case, because a different quality, etc., were exercised in each case. The same is true of J. Hemery, E. Housden and others. However, it must not be understood that J. was the only one typed by the sheep gate; rather he was the first one erected as such, the antitype progressed to the sending out of others, e.g., follow-up lecturers after his introductory lecture, e.g., the managers, etc., did pilgrim work more zealously.
Next (Nov. 25) the matter of the elders came up for discussion and action (fish gate, v. 3). This required the removal of much rubbish, which took long and laborious discussions and then action by the London Tabernacle, which served as an example for the British ecclesias, in establishing a congregational order, as against a presbyterial order of church government. The chief ones who cooperated in this work had to be persistent controversialists (Hassenaah [thorny ground]). Besides J., the chief workers on this matter were the seven elders, especially J. Hemery and H. E. Thackway, who refused to sign the Shearno-Crawfordistic resolution, whereby the other 11 elders
sought to frighten Bro. Russell into giving up his pastoral powers in the London Tabernacle. The evils that this group of 11 elders brought together were the main rubbish that had to be removed before the antitypical fish gate could be erected. This having been done, the elders were elected in harmony with the ecclesia's being mistress in her midst. J.F.R., using his high position (Meremoth [height], v. 4), wrote a letter controversially upholding (Koz [thorn]) ecclesiaism (Urijah [Jehovah's light]) as against presbyterianism, for which Shearno-Crawfordism stood; and it helped the good work on. J. Hemery, whom the Lord was rewarding (Meshullam [recompensed]) and blessing (Berechiah [blessed by Jehovah]) and delivering from oppression (Meshezabeel [delivered by God]), for his stand against Shearno-Crawfordism, did well in this fight and work. J. righteously (Zadok [just one]) and with considerable physical discomfort (Baana [affliction]) worked to secure the same results.
So, too, the six elders mentioned above, who sounded the alarm (Tekoites [trumpeters], v. 5) on the situation to the ecclesia, did valiant work in this reformation. But the other eleven elders, who, generally speaking, were more prominent (nobles), did nothing to further the good work. The next general work taken up by J. was to secure the wisest of the British brothers to act as, his counselors (gate of the old ones, v. 6) in matters needing attention for the British Church. The Lord gave him the knowledge (Jehoiada [Jehovah knows]) to realize that, a stranger in a strange land, he was lame (Paseah [lame]) and needed these as crutches to support him by their counsel in his work for the British Church. Especially J. Hemery, who again was rewarded (Meshullam), for the oppression that he underwent at the hands of H.J. Shearn and Wm. Crawford, and who was well advised (Besodeiah [in the counsel of Jehovah]) as to who were the wisest in counsel among the British brothers, gave J. the most help, yea, almost alone did, so, in
selecting his counselors, 14 of whom he selected. Thus was antityped the building of the gate of the old ones. The two most helpful of J.'s 14 counselors were J. Hemery (Melatiah [escaped by Jehovah; in allusion to the Lord's delivering him from bondage to the other managers], v. 7), who was highly placed (Gibeon [on a hill]) in position and ability, and T. McCloy (Jadon [he judges; in allusion to his good judgment]), who was a veritable guard (Mizpah [watchtower]) for good and against evil in the difficult position in Britain, and whose sober counsel was of much help to J., both in the Bethel and Tabernacle matters.
We pause here to remark that we are not to understand that either in the type or in the antitype the wall at any one place was commenced and completed before the work on the contiguous part of the wall was begun. Rather, both in type (Neh. 4: 19) and antitype, they worked more or less simultaneously on different parts of the far-flung parts of the wall. Now to a continuance of the exposition, beginning with v. 8. J. (Uzziel [strength of God], v. 8), to his godly displeasure (Harhaiah [anger of Jehovah], v. 8), found considerable error taught by certain leaders, e.g., W. Crawford, as a pilgrim taught many churches that there was no tentative justification, nor an imputation of Christ's merit in the Gospel Age, claiming that the Church is actually, not imputedly purchased, which impinged upon many important doctrines, and made impossible the purchase of the Millennial world, and others taught other errors, e.g., denying the Church's share in the Sin-offering. With all the strength of heart and mind that God gave him (Uzziel [strength of God]), J. set himself to purge out these errors (goldsmith; literally, refiner), as he also by God's favor (Hananiah [grace of Jehovah]) gave the Truth as a medicine to cure the effects of these errors (son of one of the apothecaries). But the Truth as a whole was generally taught, hence he did not need to labor overmuch in repairing this part of the anti typical wall (unto the broad wall,
whose part from the gate of Ephraim to near the tower of the furnaces types the Truth, and whose southern end to the tower of the furnaces types the Truth arrangements). H.J. Shearn, undergoing for a while repentance (Rephaiah [healed by Jehovah], v. 9), and his duties making him one of the two most influential leaders in the British Church (ruler … half … Jerusalem), did some reformation work, which was, however, very imperfect (Hur [hole, grave]), e.g., on the convention; program; but W. Crawford soon dissuaded him therefrom. Even W. Crawford repaired some of Bro. Russell's violated arrangements as to the former's office methods (Jedaiah [Jehovah knows], v. 10), and that despite his spirit of de-appreciation (Harumaph [flattened nose]). The real reformer among the three managers was J. Hemery, who fought side by side with J. for the restoration of Bro. Russell's arrangements (Hattush [warrior]), with whom God reckoned (Hashabniah [Jehovah reckons]). J. in his capacity of special representative (Malchijah [king of Jehovah], v. 11), in his loyalty to his office (Harim [devoted]), wrought continually and consistently for the restoration of the Lord's arrangements everywhere in Britain. H.C. Thackway, who was well thought of in the ecclesia (Hashub [regarded]), wrought fruitfully to restore Bro. Russell's arrangements in the London Tabernacle. He was in part influenced thereto through his fear (Pahath [fear]) of the autocracy (Moab) that the resolution, if carried into practice, would effect. His course and that of J. created (repaired) a strong defense (tower) against the fiery (furnace) trial that involved the London Tabernacle, the course of the 11 signatory elders. J. Hemery, whom God was now rewarding (Shallum [recompensed], v. 12) for the injustices that the other two managers had heaped upon him for years, and who was the most influential of the managers among the British brethren (ruler … half … Jerusalem), in his winsome way
(Halohesh [charmer]) enlisted the service of many of the less able brethren (daughters) to fortify the friends over against the Second Deathers, whom these trials stirred up to sifting activity, the involved typical wall extending from the tower of the furnaces to the valley gate, which types the Second Deathers as sifters.
J.'s opposition to revolutionism, especially to the sifters' part in it, made, as it was, as a gracious ministry (Hanun [gracious], v. 13), to the faithful, raised (repaired) the Second Deathers (valley gate, which led from the city to the valley of Hinnom to the south of the city) up to their kinds of activity, sifting (doors, locks, bars). Of course they were zealous to make themselves Second Death sifters (Zanoah [rejected position]). J.'s and their pertinent, but far different, activities continued for a long way in the course of adding power to the British Church (1,000 cubits), his positively, by strengthening the faithful in the Truth and its arrangements, and theirs negatively, by severing the siftlings (dung gate) from the others, among whom their presence could only lend weakness. It also fell to J.'s lot, as the special representative (Malchiah [Jehovah's king], v. 14), in working for the Lord's cause (Beth-haccerem [House of the vineyard]), to force the siftlings (the dung gate) to take their place (repaired) as those through whom the refuse of the Church left the British Church. His course (Rechab [rider]) of defending the Truth and its arrangements and of fighting the current revolutionisms forced the siftlings into their position and activities (built it … bars thereof). The siftlings were numerous, as the Second Death sifters were comparatively numerous, and the activities of both were prolonged, as the 1,000 cubits' distance between the valley and dung gates, along a large part of the valley of Hinnom, Gehenna, proves. It also fell to the lot of J. to do the reformation work as to the managers (fountain gate, v. 15). In so doing, he promoted J. Hemery to be the chief manager,
deposed the two unfaithful managers and appointed A. Kirkwood as secretary and assistant manager and E. Housden as treasurer and assistant manager at Bethel. Both the promoting and deposing works were a recompense (Shallum [recompensed]), of reward to the three and of punishment to the two. In this work J., with others, had to be ever on the lookout (ruler … Mizpah [watch tower]). He did this as the overseer of "all the business and affairs of the Society" (Col-hozeh [all-seer], i.e., the one who having power of attorney in all the business and affairs of the Society in Britain oversaw all things in this matter). At the same time he did all that was needed to fortify the Truth arrangements (pool) that were sent (Siloah [sent]) by Bro. Russell to be kept by the managers in the sphere of service, given them by Bro. Russell (by the king's garden), up to the limit of their deputyship, which stopped at the place (stairs) where further advance would mount in unholy ambition Bro. Russell's sphere of control (go down … city of David).
As special representative (ruler … Beth-zur [house of rock, i.e., strong house], v. 16), J. had in a work of God's comfort (Nehemiah [comfort of Jehovah]) to reconstruct those of Bro. Russell's managerial arrangements which had been wholly given up (Azbuk [wholly forsaken]). Indeed, H.J. Shearn and W. Crawford had buried in oblivion almost all such arrangements (over against the sepulchres of David); and their reintroduction comforted all Bethelites, especially J. Hemery. This included Bro. Russell's theory of conducting Bethel (pool … made). No exceptions to submission to these Bethel arrangements were made, even in the interests of the managers (mighty ones, plural in the Hebrew). In accord with this reformation, the assistant managers cooperated (Levites, v. 17); A. Kirkwood (Rehum [merciful]) reconstructed (Bani [built]) the arrangements of the secretarial work, which had been in part set aside and in part changed by H.J. Shearn; and E. Housden (Hashabiah [Jehovah reckons]) in a way of
acting in harmony with God's viewpoint did a similar work as to the treasuryship arrangements, which had been in part set aside and in part changed by W. Crawford; and in this work of reform E. Housden had a subordinate (ruler of half) charge of the literature (volumes, etc.) that answered the controversial questions (Keilah [sling, symbolic of questions used controversially]) between the Truth and nominal-church error. Other Bethelites (their brethren, v. 18) joined this work of conforming their services to the reformed arrangements, especially R. Cormack, who more or less vacillated at first (Bavai [boyishness]), being one of the 11 signatory elders, and one of the 6 penitent ones, and thereafter stood by J. until the end, even after J. had left Britain. He well performed, according to the reintroduced (repaired) arrangements, by Divine grace (Henadad [grace of the Mighty One]), his charge, as to the newspaper work, in forwarding the publication of Bro. Russell's sermons and of Controversial Questions (ruler … Keilah [sling]) and the newspaper publicity for J.'s public lectures. J., in his office as the special overseer on guard (ruler of Mizpah [watch tower], v. 19), gave special help (Ezer [help]) to the elders as to right and wrong Berean methods as the Lord's means of guarding against mistakes and errors and of a proving of the Truth, by which methods, as a depository of weapons (armory), Jesus (Jeshua [savior]) saves from error unto the Truth. From the work of reformation as to Berean methods J. turned (turning of the wall, v. 20), as the blessed of the Lord (Baruch [blessed]), to the work of rehabilitating J. Hemery (Eliashib) from the inferior position (house) as manager into which the two usurping managers had relegated him to the place of chief manager (door). J. gave to the involved problems his most earnest (earnestly) and pure (Zabbai; the better reading is Zaccai [pure],—margin) thought and effort. J.F.R. (Meremoth [height, high place], v. 21), not only sanctioned this as a deed of
Divine enlightenment (Urijah [light of Jehovah]), but additionally made J. Hemery his personal representative in Bethel and the Tabernacle (repaired … end of the house of Eliashib), though in this act he caused much controversy (Koz [thorn]). An interesting sidelight as to J.F.R.'s two parts on the repair of the antitypical wall, typed by Meremoth's two parts (vs. 4, 21) on repairing the typical wall, is this: In both cases he wrote to J. as the Society's special representative to see to it that his two parts were carried into execution—a fact that proves that he then did not consider J.'s British work to be that of a pilgrim only; but that of one who was commissioned to deal executively with Bethel and Tabernacle business and affairs.
Thereupon the work of reformation set in, in the Tabernacle, which was undertaken especially by J. Hemery and J. (priests, v. 22), as brethren of the whole ecclesia (men of the plain) and not as partisans of the elders. J. (Benjamin [son of the right hand], v. 23) began this work Dec. 24, in his addresses to that ecclesia, outlining as special representative its relation to the Society as a headquarters' church, and instructing its membership as to their privilege to vote for such elders and deacons as each without influence from others considered it to be the Lord's will. At the same time in Bethel he cautioned the Bethelites to abstain from all electioneering and use of influence, and emphasized the right of each to vote freely as he considered it God's will to do. J. Hemery, respected (Hashub [regarded]) as assistant pastor, seconded J.'s course in this matter. Each so acted, as his office required (over against his house), correcting whatever mistakes they made therein. H.C. Thackway (Azariah [help of Jehovah]) also gave very good help in the work he did (Maaseiah [work of Jehovah]) in this affair, especially showing his part as to the revolutionistic resolution; for at first he was deceived by H.J. Shearn as to the intent of the resolution, but his heart being right, he was
protected by the Lord (Ananiah [protected by Jehovah]). His eyes were opened, by the discussion of it in the elders' meetings, to its real purpose; and, as one of the 7 non-signatory elders, he opposed it. Thus his work was a reformation as to his office as elder. Next to H.C. Thackway (Azariah, v. 24) T.M. Seeck, the ecclesia's secretary, was an active builder (Binnui [building]) of the symbolic walls, supporting H.C. Thackway's points and carrying them onward to a new turn (turning … corner). His records helped to enlighten the brethren on the resolution conspiracy. He gave J. a well documented history of this conspiracy, which was to him a help from the Lord graciously given (Henadad [grace of the Mighty One]), in enabling him to see the true situation in the elders' meetings. His documented history proved very helpful in J.'s tracing the parallels between the trinitarian movements of the Gospel Age and of the Small Miniature (see Chap. I).
The work of J. as representative before the ecclesia, Jan. 28 and Feb. 18, as the turning point in the Tabernacle controversy, was led up to by the combined efforts of J. Hemery, H.C. Thackway and T.M. Seeck, on Jan. 21, when H.J. Shearn in the business meeting brought out the trouble on the resolution, seeking to justify himself therein before the ecclesia. At our instruction, if he should so do, J. Hemery uncovered a few things of the real situation, suggesting that the ecclesia invite us the next Sunday (Jan. 28) to address it on the subject. Assuming that he had exposed the situation in detail, J. supposed that the Church knew the full facts, and, therefore, instead of proceeding to an exposition of them he proceeded to judge the case (Palal [he judged], v. 25), very severely denouncing H.J. Shearn and W. Crawford for their conspiracy as to the resolution. J. was indeed very strong (Uzai [strong]) in this denunciation. This denunciation moved the Church to postpone voting on the two as elders, though it was not convincing, since
the pertinent facts were not yet sufficiently known to the Church. It, therefore, voted that he present the pertinent facts, which he did Feb. 18. This presentation proved to the Church's unanimous conviction that the two had attempted to sever it from the fortress (tower) that Bro. Russell had been to them, in making it a headquarters' church (lieth … from king's high house); and this, therefore, reconstructed these two parts of the powers of the British Church. Her position caused the Church to restrain H.J. Shearn and W. Crawford, by not electing them as elders (court … prison). Thereupon D.H. Cronk, one of the 7 non-signatory elders, who recognized that his deliverance by the Lord (Pedaiah [redeemed by Jehovah]), as well as that of the rest of the brethren, was at the cost of heavy labor on the part of the ecclesia's defenders, especially J., and who was despised as of no consequence (Parosh [flea]) by H.J. Shearn and W. Crawford, moved that the Church express its confidence in, gratitude to, and appreciation of J. for his service on its behalf. This motion was passed unanimously by from 600 to 800 assembled brethren; and thus it added some power (part of the wall) to the British Church. The auxiliary pilgrims (Nethinim [given], v. 26), who occupied a strong position (dwelt in Ophel [fort]), especially in Bethel and in the Tabernacle, did their bit by working to reintroduce Bro. Russell's (tower that lieth out) convention methods (unto … over against the water gate). In close connection with these the non-signatory elders, the extension workers, colporteurs, volunteers, conversationalists, etc. (Tekoites [trumpeters]), in harmony with Bro. Russell's suggestions (great tower … out), reorganized their work, with the strength of the Truth literature (walls of Ophel [fort]), e.g., these features were prominent in connection with J.'s public meetings in the previous and follow-up work.
After the Berean leaders (horse gate, v. 28) had been properly arranged for, the main leaders at Bethel, in the
Tabernacle and afield saw to it that whatever was amiss in his office (house) was reformed, and that it was administered in this reformed way. J., mischarged by the two deposed managers, misjudged by some for his sharp attacks, mainly, on H.J. Shearn and less severely on W. Crawford, in the Tabernacle, and considered too talkative (Immer [talkative, eloquent], v. 29) by others, proved himself just (Zadok [just]) in these matters, especially in the Tabernacle address of Feb. 18 and before various Bethelites. J. Hemery, who according to Bro. Russell's arrangement should have had priority among the Bethelites (keeper of the east gate), had to reform (repair) those of his Bethel practices that flowed from his not asserting with sufficient firmness the exercising of his powers against the oppressive taking from him of some of these by the two mismanagers, despite which weakness he remained in good fame (Shemaiah [famous with Jehovah]) with the Lord, who in his oppressed condition retained his relation with the Lord (Shechaniah [neighbor of Jehovah]). After J.'s usurpatorial recall by J.F.R., J. had, by God's favor (Hananiah [grace of Jehovah], v. 30), in Divine peace (Shelemiah [peace of Jehovah]), to vindicate (repaired) the controllership of the Board in the Society's affairs, as against the usurpations of J.F.R. in relation to his attempted recall of J. without the consent, yea, even knowledge, of the Board, whose special representative J. was. In this vindication E. Housden (Hanun [favored, gracious]) was J.'s chief supporter, who in consequence was violently broken from his Bethel office (Zalaph [fracture]), as though he had been an evil-doer (sixth). Before the Investigative Commission H.J. Shearn, W. Crawford and certain of their supporters sought to discredit J. Hemery in his office works in which he had the Lord's blessing (Berechiah [blessed by Jehovah]), they being envious of his restoration to his former place as chief manager, which God gave him as a reward (Meshullam [recompensed]).