Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13


of those give them, because of the pride of such evil ones (v. 12). Certainly God will not regard nor heed an insubstantial petition (v. 13). How much less would He listen to J., who, they falsely allege, could not understand God, but that his cause was before Him; and he was waiting in vain on God's answer (v. 14). But because He has not in anger punished J., nor paid much attention to his (alleged) arrogance, they alleged that J. opened his mouth to say vain things and ignorantly multiplied words (vs. 15, 16).


The loquacious, repetitious and false-accusing Epiphany crown-losers proceeded to pour out their partly wise and partly foolish effusions (36: 1). Apologetically they asked, knowing that they were presumptuous in attempting to read God's mouthpiece their lectures and largely false criticisms, to be endured somewhat, and would then teach J. in (alleged) defense of God (v. 2), declaring that they would draw their knowledge from far-off Bible teachings, and thus ascribe justice to God (v. 3). They solemnly aver that their views were not false, since, they alleged, the all-knowing Jehovah was on their side as against J. (God's mouthpiece! v. 4). They declared that God is powerful and without arrogance, especially mighty in strength of intellect (v. 5). He was not preserving J., the alleged wicked one, in his office, but vindicates the (unjustly) afflicted (v. 6). He ceases not to watch over the star-members, including J., but appointed them and him as the executives to long-reigning kings, God and Jesus, and exalted them and him (v. 7); but when as such the Philadelphia star-members and J. were restrained and punished (v. 8), He makes them and him aware of their and his evil works wherein they and he allegedly acted arrogantly (v. 9). But God caused them and him to learn the proprieties of their abused offices and charged that they reform (v. 10). But upon obedience to, and service of God, they will by Him be prospered and happy their life long (v. 11); but, if disobedient, they are refuted by their enemies' arguments, and in ignorance lose their office (v. 12); but the false and wicked teachers in great



and little Babylon arouse God's wrath, and fail properly to call for help when God restrains them (v. 13). They are soon cut off from their office; and their powers cease as they are put among the antitypical lepers (v. 14). But God frees the penitent amid their chastisement, and gives them an understanding of their condition, while oppressed by sectarians (v. 15). Hence, these good Levites alleged, God all along desired to persuade J. into forsaking his (alleged) evil course and out of his affliction into a free and unrestrained position and to a rich spiritual table (v. 16).


Sharply they charge him with being filled with sentences coming upon the clergy of great and little Babylon, and becoming the subject of condemning truth and righteousness (v. 17), charging him not to be filled with wrath over his chastisements, nor to let the largeness of the equivalent price that in punishment he must suffer for his (alleged) wrongs enrage him (v. 18), alleging that his cry and the power of his strength will not deliver him from his distress (v. 19), nor should he desire privacy, as people do when they are forced to give up their position (v. 20). They admonished him to be on his guard not to plan wrong, which, they alleged, he chose to avoid trouble (v. 21). Then they imply by contrast that J. is a wrong-doer, because God has been dealing sublimely with him as an incomparable Teacher (v. 22), whom none can direct or charge with unrighteousness (v. 23). Thereupon they admonished J. to magnify God's work, of which people have preached (v. 24), work which all see and consider in awe (v. 25), since He is great and people do not appreciate Him, and His duration is beyond man's comprehension (v. 26). He put the Truth into the Bible and caused it to become clear as due (v. 27); abundantly through the ministry of the powers of spiritual control He gives it to man (v. 28). They deny that any can understand the spread of trouble as God's controversy respecting His Church (v. 29); for He spreads the Truth and hides it from the depths of the rebellious (v. 30), since by the Truth He judges His people, as well as feeds them abundantly (v. 31). He hides His works from the



unworthy by the Truth, and charges that it accomplish His design on the good and evil (v. 32). Its proclamation manifests His exalted way to His people (v. 33).


They said that this fact made their hearts fear and be greatly moved (37: 1). They called upon J. to attend God's Word, even his own teachings (v. 2). God causes it to be spread among the powers of spiritual control in both Babylons unto the illumination of their several societies (v. 3), sending after it controversies commensurate with His greatness; nor does He restrain them with His proclamation going forth (v. 4). Great indeed are His controversies; and He does great things incomprehensible to His people (v. 5). He commands cold and warm truths, even in great abundance to be poured out upon society (v. 6). He reveals in this day of manifestation the work of all, that all His creatures may recognize it (v. 7); even this makes the governments seek shelter and hide from exposure (v. 8). From religious and secular exposures He causes the great tribulation to come (v. 9). By His power hardened Truth is formed, and it distresses the entirety of the rebellious race (v. 10); yea, He makes heavy the clouds of trouble, and spreads them abroad by His Truth (v. 11). Such Truth by His direction circulates everywhere, to effect His will among men (v. 12). He sends the Truth either to stripe or show mercy to His own, or to correct society (v. 13).


Again these crown-losers demand J.'s silent attention and meditation on their view of God's works (v. 14), asking him whether he understood the charge God laid on His Truth-bearers and His causing the Truth to shine out of troubles (v. 15), whether he understood how God balanced afflictions to His purposes in the works which flow out of His perfect knowledge (v. 16), how God developed his graces into good condition, while society among the Lord's people was at peace (during the Parousia), through easier controversy (v. 17), and whether he was with God to develop the powers of spiritual control in little Babylon, which are powerful to reflect the things of God (v. 18). If so, then he should teach



these Epiphany crown-losers and the three Levite groups how they should speak to God, for they acknowledged that by reason of their ignorance and effort they could not do it aright (v. 19); or does He need to be told that the former desires to speak, or should these desire to be swallowed up by silence (v. 20)? Yet the three Levite groups do not see the Truth as due, but controversy will clarify it (v. 21). But from the seat of the Divine glory the Truth comes in splendor, since God is encompassed by awesome majesty(v. 22). Then these Epiphany crown-losers summarize their thought on God,  declaring that God is inscrutable, excelling all in power, wisdom, full justice and love (v. 23), which qualities draw out man's reverence for Him who does not appreciate the proud (v. 24). Thus ends the loquacious, unkind speech of the Epiphany crown-losers against J.


Amid and out of the revolutionisms of the good and bad Levites God speaks to J. (38: 1). First of all, through J.'s writings God charges that both the three bad Levite groups and the good Levites, the crown-losers in the Epiphany movement, darken the Truth by their teachings without proper knowledge (v. 2). We are not to understand that God spoke to J. audibly, but through His Word and works. And as in chapters 26-28 J.'s speeches typed there were made through his articles on God in The Herald Of The Epiphany, Nos. 33-69, so in God's speeches to Job, God spoke to J. through his articles on God's Creative Works, in Nos. 70-105, i.e., as J. contemplated God's creative works he was in connection with all of them impressed by their majesty with the sense of God's greatness and perfection and of his own littleness and imperfection. It was thus that God, by these works impressing upon him these two great lines of thought, spoke in the antitype the things that He spoke to Job in the type.


This general remark will clear up everything in the antitype of Job 38: 3-41: 34. J.'s reactions to these thoughts that God impressed upon his mind by his contemplation of God's creative works are the antitypes of



those that Job experienced and expressed in Job 40: 3-5; 42: 1-6. These explanations will make it unnecessary to expound antitypically every verse in God's speeches; rather a summary of its sections will suffice to clarify their antitypes. We are now ready to proceed with these summaries. The providence of God in connection with J.'s discussion with Mr. Darrow aroused J. to undertake a very difficult service, i.e., taking up the subjects of God and creation for lengthy discussions; and as such they were tasks for one well developed, and would more than tax his ability fully to expound (v. 3). In vs. 4-38 God typed how He by the pertinent products of inanimate creation, first in the earth (vs. 4-30) and then in the heavens (vs. 31-38), impressed upon J.'s mind God's majesty and perfection, and his own littleness and imperfection, by making those products of inanimate creation press upon J.'s mind questions like those that God asked Job: Thus He raised these questions as to the earth in its foundation (v. 4), its measures (v. 5), its law of gravitation and its main law of force (v. 6) and its dimensions (v. 18), operative when the angels in triumphant joy declared God's works (v. 7), as to the sea (vs. 8, 11, 16), as to earth's canopies (vs. 9, 10), as to light and darkness (vs. 12-15, 19-21, 24), as to death (v. 17), as to frost, snow, hail, dew, ice and rain (vs. 22, 23, 26-29) and as to streams, floods, lightning, thunder and springs (vs. 25, 30). J.'s efforts to get at the rock-bottom of the physical questions underlying these things resulted in his being baffled. The same was the result of his contemplation of the inanimate things of the heavens and the questions that arose in his mind for explanations on details connected with them (vs. 31-38). Thus this was true as he contemplated the constellations (vs. 31, 32), and the stars and their courses beyond the constellations (v. 33), with the clouds and lightning (vs. 34, 35, 37, 38), with the laws that underlie them (v. 36). Baffling!


Then the Lord in the articles on God's creative works treating of the animate creation in natures lower than man



raised certain questions in J.'s mind, whose solutions likewise baffled him. This occurred in his descriptions of lions (vs. 39, 40), of ravens (v. 41), of wild goats and antelopes (39: 1-4), of the wild asses (vs. 5-8), of the rhinoceros (vs. 9-12), of peacocks and ostriches (vs. 13-18), of the horse (vs. 19-25), of the hawk (v. 26), of the eagle (vs. 27-30). After bringing home to J. these questions, whose solutions baffled him, God proceeded to remind J. (40: 1) that no one who contended with God could teach Him anything, and any attempting to reprove God would be held responsible (v. 2) Overwhelmed with the sense of God's greatness and perfection and his own littleness and imperfection, J. often in his prayers, cried out (v. 3), confessed his littleness, acknowledging that if he should dispute with God he could not answer Him, and considered silence the proper thing for himself in God's presence (v. 4). He admitted that he had spoken on creative matters, but could not solve various questions that his contemplating the inanimate products of creation aroused in his mind. Yea, he admitted to have spoken again, this time on the animate products of creation lower than man, and was unable to solve the pertinent questions that God's works raised in his mind; but he decided to go no further in such efforts, since they baffled him (v. 5). Thereupon God amid and out of the Levitical revolutionisms proceeded to make J. more humble, assuring him (v. 6) that He was proposing to him a full-sized man's task in the work of giving solutions to the questions that God proposed to put to him (v. 7). God then by the condition of the Levitical revolutions asked if J., too, would set aside God's Truth, condemn God in order to justify himself (v. 8), and if he had power equal to God's or could controvert as God can (v. 9). Then God told him, if he were to do his utmost in the way of greatness and excellency and with honor and majesty (v. 10), of pouring out expressions of anger and attending to abase the proud (v. 11), and abasing him and treading down the wicked in their standing (v. 12), relegating them into obscurity (v. 13), then God



assured him that He would acknowledge that J. could by his own chief power declare himself (v. 14). Unable by such means to do the things of vs. 11-13, he was by God again shown his insignificance.


After this conviction was deepened in J., God, returning to the questions raised by Him in J.'s mind on animate things lower than man, suggested to his mind the hippopotamus as an herbivorous creation of God, even as J. was a creation of God (v. 15), a mighty and large beast (vs. 16-18). It is the first of God's surviving beasts, yet God can overcome it (v. 19). Like other beasts he can feed on the mountains, but unlike many others he can lie in the water under shade trees and amid its reeds and fens (vs. 20-22), slowly gulping down immense amounts of water, not even fearing a Jordan (v. 23). None can take or snare it, when it is on guard (v. 24). Thus God showed J. his weakness in the presence of this beast, about which were many questions that J. could not solve; and this fact served further to make J. feel God's greatness and perfection and his own littleness and imperfection, both very important lessons for J. to learn in his office.


Next God impressed the same lesson upon J. by various things that J. could not solve about the crocodile, showing him that he could not draw it with a hook, tie down its tongue with a cord, put a hook into its nose or bore through its jaw (41: 1, 2), nor prove it to plead with, or speak gentle words to him (v. 3), nor by agreement make it his lasting servant (v. 4), nor play with it as with a bird, or make it subject to his weaker helpers (v. 5). Can even bands make a feast of it and parcel it off among buyers (v. 6)? Nor could J. with barbed wires or fish spears overpower it (v. 7). If he should lay hands upon it, he would do no more than realize that it was in a fight (v. 8). Such an one would hope for rescue in vain, since even his appearance is discouraging (v. 9). No animal is so fierce as to dare anger it, let alone stand in conflict with it (v. 10). Yet God asserted that none had ever put Him under obligation, since everything is His (v. 11). God then



proceeded to a description of the crocodile's body in its various parts as an evidence of its supremacy among beasts and reptiles: limbs, strength, frame (v. 12), skin, jaws, teeth (vs. 13, 14), scales (vs. 15-17), nose, eyes, mouth (vs. 18, 19), nostrils (v. 20), breath, bill (v. 21), neck, with its terror-arousing appearance (v. 22), scales (v. 23), heart (v. 24), legs in rising (v. 25), against which neither sword, spear, dart nor pointed shaft can prevail (v. 26), which disposes iron and brass as straw and rotten wood (v. 27). Neither arrows, slingstones, clubs nor javelins affect it (vs. 28, 29); nor do sharp stones hurt his belly, as it claws the mire (v. 30).


Its moving in the water makes the latter boil, and stirs it into foam, like perfume shaken up (v. 31), leaving behind it a foaming grey wake (v. 32). Fearless, like it is not its equal on earth (v. 33). All the heights of power he experiences, and is chief among proud creatures (v. 34). In his contemplation of the crocodile as a work of God J. again recognized God's declaring His greatness and perfection and J.'s littleness and imperfection, and, therefore, in deep humility acknowledged (42: 1) God's ability to do anything that He pleased, and that none of His plans can be checkmated (v. 2). Humbly he acknowledged that, like the Levites on religious matters, he had been unable to explain and clarify many things in inanimate and animate creation lower than man (v. 3). He besought God to give a hearing to his speech and to let him ask God, and pleaded with God to explain matters to him (v. 4), confessing that he had heard matters as to God externally, but now perceived them internally. This made him think little of himself and in deep humility correct his standpoint on creative matters (v. 6); for we are to remember, as stated in the introduction to the study of Job 38–41, the things there dealt with are connected with his writing the treatise on God's Creative Works, in The Herald Of The Epiphany. None of these matters pertain to the Truth, on which God expressly states that J. taught aright, which neither the good nor bad Levites in the pertinent controversy did (vs. 7, 8). V. 6 ends the poetic part of Job.



Next comes the drama's epilogue. After Jehovah had in the articles on Creation, which ended in the last issue of the 1937 Herald Of The Epiphany, spoken to J. by the various things of inanimate and animate creation lower than man, God, early in 1938, aroused J. to prepare to write this treatise on The Epiphany messenger, which he began to write in the late Summer of 1938, after some preliminary study in the first half of that year. Since this treatise is a proper exposition of very much Scripture, it is as such God's voice speaking in displeasure at, and disapproval of the Merarites, and for this controversy, their less important allies, the Gershonites and the Kohathites, telling them that His wrath is kindled against them for their erroneous teachings as to Him in controversy with J., who had taught aright as to the Lord's Truth (v. 7). Then threateningly, and that through this treatise, God will demand of them that, with reliance upon Christ's merit for their acceptableness, they should turn to J. and have him in the incense coming from his service administer acceptably to God as a sacrificial priest the executive matters of their Levitical service; otherwise God would deal with them as their evil deeds and teachings required from justice, again reminding them that in the pertinent controversies they had advocated error in contradiction to J.'s true teachings (v. 8). This charge the Merarites, the Gershonites and the Kohathites will fulfill; and Jehovah will accept on their behalf J.'s sacrificial service ascending in prayer incense to God by Jesus' merit (v. 9). It will be while J. will be administering as a priest executively in matters of the Levites' service (Num. 4: 28, 33; 7: 8) that God will reverse J.'s condition into a better one than he had before the troubles typed in Job 1; 2 set in, giving him twice as much as he had before (v. 10).


Then will rally to him the Little Flock (brethren) and Great Company (sisters), the Youthful Worthies as friends of former years, and of course those of more recent times, and will partake of the Epiphany Truth at his hand in his exercise of the functions of his office as the Epiphany messenger,



sympathizing with him in his afflictions, and comforting him as to all the trouble that his loyalty to God, the Truth and the brethren brought upon him, due to his sharing in the Sin-offering sufferings, all giving him their support in their confidence that he is God's choice to administer the Epiphany Truth and work toward all God's people in the flesh (v. 11). Thus the Lord will give J. more powers, prerogatives and privileges than he had before in the number of the brethren, in the number of organizations, in the number of charters or constitutions and by-laws and in the amount of Truth literature (v. 12). He will have seven; very likely members of the Little Flock, as special helpers in lieu of the seven whom he lost, as typed in Job 1: 18, 19 (where it will be noted that nothing is said of the loss of his powers as writer, speaker and executive (three daughters), though the facts prove that these three powers were in their exercise greatly limited during J.'s affliction time). These three powers will in the fulness of their exercise be restored to J. (v. 13). The first of these is J.'s Holy Spirit power as a writer (correspondent, editor and author, Jemima, dove); the second of these is his interpretative and persuasive power as a speaker (lecturer, preacher, conversationalist— Keziah, cassia) and the third is his practical power as an executive for both priests and Levites (Kerenhappuch, horn of beauty, v. 14). In these three powers there will be no one in Truth circles whom God will consider J.'s equal in themselves and in the Holy Spirit; and J. will use these in his dealings with his seven special helpers (v. 15). And after the setting in of J.'s restoration to the exercise of his full office powers, he will exercise his office toward the priests and Levites [140 = 7 (Little Flock as Divine) × 10 (Great Company and Youthful Worthies as of natures lower than the Divine) × 2 (combined in their work)]. He will have the privilege of presiding in his ministry over his seven special helpers, and over the three groups of Levites, who will consist of Great Company brethren and Youthful Worthies (v. 16), serving until he finishes his course (v. 17).