Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
the type the separation was made by the manner in which these drank of the water, so in the antitype the separation that God made in His decision (then not yet manifested to us) was based upon the way the new creatures acted toward the Truth. As Jehovah, but not Gideon, in the type decided what the test should be, so He, not Jesus, in the antitype decided what the test should be. He decided that it should be the attitude of each individual toward the Truth ("Bring them down to the water and I will try them for thee there"). That our Lord Jesus was the Agent through whom the trial was applied is indicated both by the fact that Jehovah commanded Gideon to bring the people to the water, and by the fact that the latter did bring them there. That Jehovah decided the whole issue is manifest from His statement to Gideon: "of whom I shall say unto thee," etc. (v. 4).
(26) Jesus therefore applied the Divinely ordained test (v. 5: "So he [Gideon] brought down," etc.). In the type we are told that the division should be based on whether the drinkers would stand, and lap water with the tongue as a dog laps it, or whether they would bow down upon their knees to drink water. Whoever would do the former should be put into one company, and whoever would do the latter should be put into another company. Therefore their attitude in, and manner of drinking the water would decide whether or not they should be participants in the victory. What is typed by these things? Let us examine first what is typed by those who, while standing, lapped with their tongues. It will be noted (1) that they stood upright as they drank; (2) that they raised the water to their mouths by their hands; (3) that they used their tongues in appropriating it; (4) that they had to look up as they did this; (5) that they like a dog had to lap vigorously to get enough; (6) that the lapping caused the tongue to work in and out frequently; and (7) that such lapping was more conducive to satisfying thirst
and to nourishing the body than the large amounts gulped down by the other method. Each of these thoughts suggests things that in the antitype enabled one to be fit to be of the Very Elect. (1) The upright position types how the Very Elect have maintained the true dignity and nobility of sons of God, refusing to bow down in human servility to the earthly dispensers of the Truth, as though they were its originators, as the other class has done. They persisted in dealing with the Word in a way that built for them an independent faith structure, which did not need to lean upon any one except the Lord as indispensable to their standing. (2) The raising of the water to the mouth by the hand types that the faithful would exert their activity with zeal to gain the Truth. They worked for it; they labored for the meat that perisheth not. Their appreciation of the Truth was so great that they were willing to work diligently to obtain it. The Truth is not for the easy-going Christian, but for those who labor for it. (3) The tongue is the agent by which the sense of taste is exercised, and by which salivation is produced; and it would in this connection type that as natural food is better prepared for digestion by salivation, so the Truth by spiritual salivation is better prepared for digestion by the antitypical three hundred thoroughly studying it; and that the Truth was very tasteful, greatly appreciated, by the antitypical three hundred. (4) Looking up as the drinking was done types recognition of God as the Source of the Truth, trust in His provision of it, and gratitude to Him as its Giver. (5) Lapping vigorously, like a dog, symbolizes great energy put forth in gaining the Truth. Herein it was preeminently necessary to do with one's might what one found to do. The more thirsty a dog is the more vigorously he laps; and in this particular the figure suggests the energy and vigor with which the Very Elect partook of the Truth. (6) Inasmuch as lapping implies a frequent application of the tongue to
the thing lapped, the type suggests that appreciation of the Truth must be continual and that there be a continuous preparation of the Truth for digestion. (7) And inasmuch as the lapping was more conducive to satisfying the thirst and for nourishing the body than was gulping fluids down by the other method mentioned in the type, this action would type that the faithful would more thoroughly satisfy their thirst with Truth and would better nourish the graces of their hearts than the measurably unfaithful would do. And these seven things done with the Truth enabled the faithful to become the Very Elect, as the neglect of these seven things prevented others of the Spirit-begotten from becoming of the Very Elect. Thus we see how in the type God by the three hundred figured forth that the faithful would so use the Word of Truth as by it to guarantee the making of their calling and election sure.
(27) On the other hand, bowing down upon one's knees implies a number of things: (1) that one assumes a servile posture; (2) that one is leisurely in his drinking; (3) that one is lazy in his drinking; (4) that one scarcely tastes or salivates the water that he drinks; (5) that one looks downward instead of upward while he drinks; and (6) that the water is gulped down in large quantities unprepared for digestion. These six thoughts are typical of such actions toward the Truth as disqualify a New Creature for membership in the Little Flock: (1) Bowing down to drink types how some New Creatures made themselves servile to those who taught them the Truth. They accepted it upon their teachers' word without making the Truth their own by such a study of it as was convincing of its Scripturalness, reasonableness and factualness. They therefore leaned upon and trusted human leaders, and thus gave them such an honor as made themselves servile. For instance, how many accepted our Pastor's teachings, not from a thorough
and convincing study of them, but merely because he was "that Servant"! Neglecting his repeated exhortation to accept nothing that he wrote or taught, unless they "proved" it true, they simply swallowed what he said, just because he said it. These failed to maintain the true dignity and nobility of sons of God. On the contrary, they became servile to a man. And when he died, not having learned to lean upon the Lord alone to serve them through His mouthpieces as He would, they had to have another human support, a crutch, to lean upon. Hence how readily they fell into the trap of Satan, that the Society was the Channel for the Priests' meat and work! Of course, an independent faith structure could not be so built; and, of course, those lacking it could not be in the Little Flock; for they lack the necessary stability and poise of character. (2) Bowing down on the knees to drink likewise types leisureliness. Such Christians as this action types were not diligent and vigilant, always abounding in the work of the Lord. They would be intermittent in their use of the Truth. They claimed in effect to have so much time as would permit them to work with the Truth only at intervals, resting between times. Steadfast zeal and energy were accordingly lacking in these and, of course, they could not make their calling and election sure. (3) Bowing down on one's knees to drink types another thought, laziness, a near relative of the preceding thought. Not only has leisureliness caused New Creatures to lose their crowns, but also laziness has produced the same effect. Those who would not exert themselves with the Truth, those who would not by faithful use of the Truth produce weariness in, but not of the Lord's cause, and those who would not endure hardness as good soldiers of Christ failed to retain their crowns. The crown is not for the easy-going, the lazy Christian. Hence those who bowed down type such also as have by laziness been severed from the antitypical three hundred. (4) As
those that bowed down to drink were in such a position as scarcely permitted them to taste or salivate the water, so their antitypes are those who had very little appreciation, taste, for the Truth, and who did not by proper study prepare the Truth for digestion. To them the Truth was not "sweeter than honey and the honey comb." They could not say in reality, "O how love I thy Law!" "More than my necessary meat!" More than once they showed almost nausea at the Truth, and more than once they were faint from spiritual indigestion. Such as were in this attitude of course lost their crowns. They were set aside in another company than that of the antitypical three hundred. (5) Looking downward while drinking types that God is not appreciated as the Source of the Truth; that He is not trusted to provide it as due; and that He is not thanked and loved heartily as its Giver. On the contrary, it implies that some earthly one is appreciated as its source, trusted as its provider and thanked as its giver. Surely such a use of the Truth would be subversive of making one's calling and election sure. (6) Gulping down the water in large quantities unprepared for digestion types the action of those who swallowed the Truth instead of thoroughly "proving" it to be Scriptural, reasonable and factual: This has resulted in spiritual indigestion and dyspepsia, with the resultant disagreeableness of disposition that makes one unloving and unlovely. Surely those who misused the Truth in these six particulars forfeited their crowns, and thus lost Little Flockship. Thus just as in the type (vs. 5, 6) there were two classes formed, because they drank differently, so in the antitype there have been two classes formed, because they have acted differently toward the Word of Truth, the Little Flock being typed by those who drank while standing upright, the Great Company being typed by those who drank while lying prone. We are, of course, to understand that the picture here applies somewhat
more particularly, though not exclusively, to the Truth people during the Harvest, otherwise shadowed forth by typical Elijah and Elisha. We are not to understand that the numbers 300 and 9700 are in the exact proportion of the number of the Little Flock and of the Great Company, nor even of the Truth sections of these two classes. Rather the difference is to indicate that a large majority of the consecrated people are of the Great Company. The test in antitype was complete so far as the Great Company was concerned by the Fall of 1914, when the last crown was lost.
(28) V. 7 types a statement made by Jehovah to Jesus which proves that They by the Fall of 1914 knew who had lost and who would retain their crowns. So God and Christ knew by that time who would remain in the Little Flock and who did not; but They did not for several years begin to manifest this to us. Jehovah thus pointed out to our Lord the Little Flock members through whom under our Gideon He, Jehovah, would win the great victory. Probably this in the Fall of 1914 was done anticipatorially in the case of those whose forehead sealing was not complete until a little later; for the Lord, having indicated both in the Pyramid and in the Bible when the last crown would be finally assigned, knew when that last crown was assigned, and hence knew that all then having crowns would retain them, though it is also probable that only as each individual of the antitypical three hundred did his upright drinking was he pointed out by Jehovah to Jesus as one of that class. On the other hand, those who in the antitype did the prone drinking did it before the last one was begotten of the Spirit, and hence were then set aside for the Great Company by Jehovah's decision. It must have been a very happy time both to Jehovah and to Jesus when the last one of the antitypical three hundred had stood the test faithfully, and when Jehovah could say antitypically, "By the three hundred men that lapped will I save you,
and deliver the Midianites into Thy hand," even though He had to say antitypically of the Great Company, "Let all the other people go every, man unto his own place."
(29) V. 8 types how the faithful would possess themselves of the Truth by making it their own ("the people took victuals in their hands"), and how they armed themselves with it as an implement of war ("and their trumpets"). Our Lord sent the others away ("and he sent all the rest of Israel," etc.). Jesus did this by making the circumstances connected with the work from the Fall of 1914 to that of 1916 of such a kind as overtaxed the zeal of the Great Company, so that they gradually under the strain gave up the work, and thus were not in the finished picture of the first battle of antitypical Gideon. He kept the antitypical Three Hundred as the King's own with Himself ("and retained those three hundred").
V. 8 compared with v. 1 seems to prove that Gideon's host was on the north slope of Mt. Gilboa, while the Midianites were still farther north, below them in the valley of Jezreel; and hence the scene of the battle was just north of Mt. Gilboa and considerably south of Mt. Tabor, the retreating host fleeing southeastward in two groups toward two different parts of the Jordan. Gideon's position on Mt. Gilboa (fountain, Bible) shows that antitypical Gideon would with His own be on the Mount of Truth, while the others would be in error, especially in those errors connected with the union of church and state (Jezreel), i.e., the errors of the Divine right of kings, clergy and aristocrats.
(30) Vs. 9-15 types how Jehovah without being requested so to do encouraged our Lord before the battle began. Jehovah is (vs. 9-11) represented as charging our Lord to make certain observations of the conditions of the antitypical Midianitish host, assuring Him that He had so arranged its conditions as to make its defeat certain ("for I have delivered it into thine
hand"). Surely by the signs of the times, as the handwriting on the wall, Jehovah indicated the overthrow of the hosts of error. Phurah (bough) seems to type our dear Pastor, as a branch in the true Olive Tree. The scene here is somewhat similar to that of Jehovah's commissioning Moses to go to Egypt, whose fear to undertake the mission was overcome by the promise of the Lord's presence and Aaron's mouthpieceship, Moses here typing Christ beyond the veil and Aaron The Christ class this side of the veil, just before the Second Advent, the invisibility of Christ beyond the veil making a visible mouthpiece to Satan's Empire usable. So in investigating antitypical Midian our Lord needed one, our Pastor, who would with Him examine all things there, and set them before the antitypical Three Hundred. Jehovah assured our Lord that He would hear things in antitypical Midian's camp that would encourage Him to press on to victory ("afterwards shall thy hands be strengthened," v. 11). As Gideon and Phurah alone went down to the camp, so our Lord and our dear Pastor made many a discovery relative to antitypical Midian, and saw and heard things in their camp that no one else of the faithful saw or heard. The outermost part of the armed host, of course, was nearest in position to the three hundred. Those there encamped type those who in antitypical Midian were nearer the Truth people in faith than the other errorists; for as we know there are various shades and hues of error in antitypical Midian.
(31) V. 12 gives a description of the oppressors of God's people, typing how during the Harvest the errorists ("Midianites"), sinners ("Amalekites"), and selfish and worldly people ("children of the East") would be very numerous ("like grasshoppers for multitude"), and numerously organized ("and their camels were without number," etc.). Certainly when we think of the hundreds of millions who support church, state,
capital and labor in Christendom and of their vast, varied and multitudinous organizations, we can recognize the antitypes of this verse very readily, as here truly described.
(32) In vs. 13 and 14 a record is given of a dream that a Midianite in the outermost part of the camp told a comrade of his, and of the latter's interpretation of this dream. We suggest the following as the antitype: Those Midianites who were nearest in position to the Israelites type those in Christendom who are in faith and practice nearest the Truth people. During the Harvest these were undoubtedly those Foolish Virgins who were Pre-Millennialists; for there were many consecrated people (Foolish Virgins) who never came into the Harvest Truth, who believed that Jesus will come before the Millennium, will overthrow political, ecclesiastical, aristocratic and laboring Christendom, will establish Himself with His Bride in royalty over the earth, and will bless the then living, but will give no opportunity for the dead world to have Millennial blessings. They likewise believe in eternal torment and the consciousness of the dead. Certain ones of this particular class we understand to be typed by the Midianite who dreamed and told his dream to his fellow. These, studying some of the grosser errors of doctrine and practice in Christendom, and the increasing falling away from Truth and Christian life prevailing in Christendom, as well as other signs of the times, especially the exposures of evils, the outbreak of the war being the last of these, threatening ruin to Christendom, have seen thereby what antitypes the dream of the Midianite. His telling the dream antitypes how in perplexity as to the significance of these events these Foolish Virgins told the teaching class of the Foolish Virgins what they saw of the ominous signs of the times. The Midianite who interpreted the dream to its narrator types those Foolish Virgins who were teachers among them. These latter, like their
type, explained the signs of the times, especially those that exposed the evils, and that culminated in the war, as harbingers of Messiah's overthrow of error and errorists at His Second Advent. Barley bread is used, because the signs of the times, especially the exposures of the evils of Christendom, are certain ominous truths and their outworkings; and thus presaged what the Lord actually used in the first battle of antitypical Gideon—the sharp, exposing truths that disproved the doctrines of the divine right of kings, of clergy, of aristocrats and of laborers. In the literature of the Foolish Virgin group of Pre- Millennialists we find these explanations given as to the significance of the signs of the times.
(33) If in the time of war the thought can be made to prevail in an army that it will be defeated, the acceptance of that thought by it is half of its defeat; and if the opposing army learns that such is the belief of their enemy, they are thereby made doubly hopeful of victory. And in harmony with this principle Gideon and his three hundred were as encouraged at the prospect of victory as some of the Midianites were discouraged at the prospect of defeat; for the hope of victory mightily strengthens, and the expectation of defeat greatly weakens. Therefore we read that Gideon was strengthened; and he certainly imparted his strength to his three hundred ("Arise! for the Lord hath delivered into your hand the host of Midian!" v. 15). Antitypically our Lord was greatly encouraged when He saw how some who fought on the side of the errorists recognized that the overthrowal of the doctrines of, and of the believers in the Divine right was implied in the signs of the times, especially as these culminated in the World War. And all we who were privileged to be in the first battle of antitypical Gideon recall how before it was fought we were encouraged when the Lord brought to our attention in the Views from the Watch Tower evidences, from the
statements of some in Babylon, that her overthrow was not far distant. Thereby He bade us arise, for the Lord had delivered into our power the host of antitypical Midian.
(34) In vs. 16-18 the preparations for the battle are described. Nowhere in war history were so great courage and faith manifested as were manifested by Gideon's three hundred, preparing for, and engaging in, the first battle. The nearest approach to it in secular history was when Leonidas, the Spartan king, first with 5000 Greeks, then later with 300 Spartans, defended the narrow pass of Thermopylae against the hordes of invading Persians; but the pass was so narrow that the 300 could advantageously defend it from a frontal attack; while Gideon's three hundred, insufficiently armed as no other warriors ever were, if we consider them from the standpoint of human armor, advanced against 135,000 men in an open plain. The sublime heroism of these three hundred is indescribable and incomparable. Probably in this event the faith of Ancient Worthies reached its climax. The arrangement of Gideon's soldiers, their equipment and their instructions were all ordered in a way to picture forth the wonderful antitype that their sublime faith enabled them to type, but were of a kind to give God, not them, the glory of the victory. Let us briefly look at the details. The division of the three hundred into three companies corresponds to the division of their antitypes into three companies: (1) the Volunteers, (2) the Pilgrims, and (3) the Colporteurs. The trumpets correspond to the message that their antitypes were to announce. Putting the trumpets into their hands types that the message would be in the power of each one of the antitypical three hundred: each one actually made it his own, had it in full control. The pitchers type the humanity of the faithful. Their being empty types the fact that the faithful were free from selfishness and worldliness. The lamps, or
torches, type the Truth and the Holy Spirit of Truth that filled the faculties of heart and mind of the faithful. As the brave Gideon could set himself forth as an example of heroic achievement for his soldiers to imitate, so our Gideon could do the same for His warriors ("Look at me, and do likewise").
(35) By the events of the times and the multiplied agencies, especially the sermons in the newspapers, that our Lord used shortly after the outbreak of the war to attack the doctrines of Divine right He gave a charge to His own to imitate Him in attacking these doctrines. And previously He had instructed His own that, as the providences of God would indicate the lines of attack that should be made, they should press the attack to the utmost along those lines. As in the type Gideon was to blow with the trumpet first, and then the hundred that were with him, so in the antitype. Seemingly the Volunteers, who in the Volunteer literature used certain reprinted sermons, correspond to the hundred that were with Gideon; for by the tracts that they distributed they announced the public meetings where the Pilgrims were to give the message. The Colporteurs, quickly following the example of the other two groups, specialized on Vol. IV, The Battle of Armageddon, when the Tower shortly after the war's outbreak suggested such specialization. In the type the three hundred were to shout, as they gave the blast on their trumpets, the slogan: "The sword of Jehovah and of Gideon!" In the antitype the proclamation was "the Word of God and the Testimony of Jesus." If we were to analyze the antitypical trumpet blast, we believe that we should define the Sword of the Lord as those Biblical principles of Truth and Righteousness that condemned the doctrines of the Divine right of kings, clergy, aristocrats and laborers, and that proved their supporters as defending errors. The doctrines of Divine right we have already defined and disproved (Vol. III, Chapter II). By pointing
out as violations of the Divine Word the many sins and errors of the kings, clergy, aristocrats and laborers we disproved the doctrines of Divine right. This part of our proclamation seems to have been typed by the cry, "The sword of the Lord!" Having pointed out these gross wrongs and errors, we then proclaimed the overthrow of Satan's empire by our Lord through the Great Tribulation—the war, as weakening it, and the revolution and anarchy as utterly destroying it. Then we announced the establishment of the Kingdom upon the ruins of Satan's empire. This double proclamation—the overthrow of Satan's empire and the establishment of Christ's Kingdom upon its ruins— seems to be typed by that part of the trumpet blast that consisted of the words, "and the sword of Gideon!" Surely before we entered the first battle of antitypical Gideon we were instructed to give the above-mentioned proclamations.
(36) Among other things v. 19 indicates the time when the first attack began: It was at the beginning of the middle, or the third watch, i.e., from midnight to 3 A.M. It was therefore at midnight when the attack was begun ("they had but newly set the watch"). This was on the same night when Gideon and Phurah had alone come to the outskirts of the camp (vs. 9-15). We have seen that the investigation was antitypically conducted throughout the Harvest (1874- 1914). Hence the antitypical midnight was about October, 1914, when we know the antitypical battle of Gideon began (Z '15, p. 11, col. 2, par. 4). How very opportune that at the end of Gentile Times the chief doctrines that oppressed God's people throughout those "Times" should all receive their death blow! Certainly in Christendom the outbreak of the war (Aug. 1, 1914) necessitated an altogether different set of guards to be placed for the defense of Christendom's course leading up to, and taken in the World War, as against new attacks that were likely to
be made upon it. And, true enough, the World War furnished the antitypical Three Hundred the best providential opportunity imaginable to attack the doctrines of the Divine right, inasmuch as the World War was a direct effect of these doctrines. Nor was the Lord slow to make the attack. Shortly after the World War broke out, through all sorts of channels of publicity, especially through our Pastor's published sermons, He began to launch the attack first against both the Kaiser and the Czar, both of whom were vociferous in claiming the Divine right. The B.S.M., "The Battle of Armageddon," was on hand for quick distribution by the Volunteers, among other ways, as advertisements for the public meetings. Thus following our Lord the hundred with antitypical Gideon began to sound their trumpets. This B.S.M. was followed by others attacking the principles of the Divine right, as the titles of those that were circulated from the Fall of 1914 to that of 1916 show: "The Distress of Nations Preceding Armageddon," "Why Financiers Tremble," "Clergy Ordination Proved Fraudulent," "Social Conditions Beyond Human Remedy." "The World on Fire," etc.
(37)The next group to enter the antitypical battle were the Pilgrims, the antitypes of the second hundred of Gideon's men. Our dear Pastor was the first of these to begin this part of the fight, i.e., September 20, 1914, at Fort Worth, Tex. First he used as his subject, "The Battle of Armageddon," then, "After the War—What?" and then, "The World on Fire." It will be remembered that he continued along these lines until within the last week of his life, giving his last public discourse in this battle at San Antonio, Tex., Oct. 24, 1916. It was our privilege to begin our part in this battle Oct. 8, 1914, at Graham, N.C., where we began giving our lecture on The Overthrow of Satan's Empire. We had previously about fifty public lectures, which we had usually rotated in our public
meetings; but beginning with Oct. 8, 1914, we departed from the method of rotation of these fifty lectures, and during the next two years almost everywhere that we lectured in public we used the above subject the first time we visited a place, then on a second or third visit we used almost without exception the subjects, "The War in Prophecy," or "After the War—What?" In all three of these lectures the doctrine of the Divine right was attacked, the overthrow of Satan's empire was announced, and the establishment of Christ's Kingdom was proclaimed. Our last lecture along these lines was on "After the War— What?" at New Haven, Conn., Nov. 3, 1916. A few of the other Pilgrims more or less preached on these lines. Those who did not give lectures on these lines or who ceased giving them before the end of the fight or who did not give them in the right spirit were not of the antitypical three hundred.
(38) The Colporteurs, the antitypes of the third hundred of Gideon's men, seemingly were the last to enter the antitypical battle in response to our Pastor's suggestion to specialize on Vol. IV, The Battle of Armageddon, which better than any other weapon of that battle attacked the doctrines of the Divine right, announced the overthrow of Satan's empire, and proclaimed the coming Kingdom of Messiah. Those Colporteurs who specialized on Vol. I or Vols. I, II and III did not take part in this antitypical battle. Those who did not take part in the fight unto the end with Vol. IV, at least as a part of their equipment, were also not antitypical Gideonites, who consisted of those only who with a true heart continued faithfully fighting unto the end, blowing the antitypical trumpet: "The sword of the Lord and of Gideon!" Thus we see that all three of the antitypical companies blew their trumpets ("and the three companies blew the trumpets," v. 20).
(39) Moreover, they broke the antitypical pitchers,
which we saw above were their humanity. The breaking of the pitcher's in the type represents consuming the humanity in the service. Certainly the tests of zeal and devotion during the two years of antitypical Gideon's first battle were so exacting that not a few of the faithful died as a result of their sacrifices; and those of the faithful who lived after that period were in their human strength and health almost entirely used up. "They brake their pitchers." Holding the lamps in the left and the trumpets in the right hand seems likewise typical. The lamps representing the Truth and the spirit of understanding of the Truth pertaining to the true Church, and the trumpets representing the truths that were refutative of the Divine right of kings, etc., and of Satan's empire and defensive of God's Kingdom, to hold the lamps in the left hand seems to type the fact that not chief emphasis and use were made of the deeper truths in this battle; while holding "the trumpets in their right hands to blow withal" seems to type the fact that the more secular truths were mainly emphasized. This seems to be confirmed by the statement that through their trumpets they cried, "The sword of the Lord and of Gideon" (v. 20).
(40) The statement in v. 21 is quite significant: "They [the three hundred] stood every man in his place round about the camp." Over and over again have we emphasized the fact that only those who continued in the antitypical battle to the end and that in the Lord's spirit had part in the finished picture. Here this fact is typed: They stood. They remained stationed in their place, nothing by any means being able to allure them from their work. Were they weary? Yet they stood every man in his place. Were their means exhausted? Yet they stood every man in his place. Were others who sympathized with them weary, and did these give up? Yet they stood every man in his place. Did their auditors want to hear
something else? Yet they stood every man in his place. Yea, they stood to the end with their lamps in their left hands and their trumpets in their right hands, and thereby proved themselves to be antitypical Gideonites, and are thus represented in the finished picture in antitypical Gideon's first battle.
(41) "And the host ran and cried and fled" (v. 21). This shows that the Divine rightists were utterly confounded. Fear seized upon them, causing them to seek to escape the unanswerable arguments that came from the facts and principles presented by the faithful, while the World War lent an inescapable corroboration of the teachings of the faithful. The errorists cried out all sorts of excuses, but these were of no avail for justifying their claims, and finally in utmost confusion they fled from the field of argument, unable to stand before the flood-light of publicity against their claims cast athwart the World War as a screen.
(42) "And the three hundred blew the trumpets" (v. 22). Three times this is stated in the type, as we see from the account in vs. 19, 20 and 22. This was done to emphasize the fact that the three hundred kept on blowing their trumpets as loudly as possible, until the end of the battle; and types the fact that the faithful used all energy in continuing the onslaught against the doctrines of the Divine right in announcing the overthrow of Satan's empire and in proclaiming the coming Kingdom of God. "And the Lord set every man's sword against his fellow, even throughout the whole host" (v. 22). Certainly the World War divided Christendom so far as the doctrine of the Divine right is concerned; and they decimated one another in their contentions on autocracy and democracy, on capital and labor, on church and state, on the responsibility for the World War, and on their mutually condemnatory accusations. Out of this strife accompanying the World War has resulted a state of mind that has everywhere unsettled belief in the doctrines of the
Divine right. God's part in this was to cause the Truth to shine on these various subjects, resulting in much discussion of them, which produced a great overthrow of faith on all hands in the doctrines of the Divine right. Who now believes in the doctrine of the Divine right of kings? A negligible minority. Who now believes in the doctrine of the Divine right of the clergy? A small and decreasing minority. Who now believes in the doctrine of the Divine right of the aristocracy? Almost nobody. Who now believes in the Divine right of labor? A rapidly decreasing number. The World War, caused by the practices that were introduced by these doctrines, was accompanied by such factual contradictions and verbal exposures and discussions of these principles and their results as have led to an almost universal repudiation of these errors. As a result of these accompaniments of the war Christendom has on all sides retreated from the principles that are the basis of the union of church and state, i.e., the doctrines of Divine right (the Midianites retreating from the valley of Jezreel).
(43) The E. and A.R.V. and almost all other versions of the Bible translate the last sentence of v. 22 substantially as follows: "And the host fled (1) as far as Beth-shittah [house of acacia] toward Zererah [cooling], (2) as far as the border of Abel-meholah [meadow of the dance] by Tabbath [famous]. Thus it will be seen that the Midianites fled away from the first battle with Gideon in two groups, headed in two different directions. This types what the division of the Jordan by Elijah's smiting types; for the first battle of Gideon, and Elijah's smiting Jordan, type the same general event in the antitype; and the result of Gideon's first battle, the division of his enemies into two retreating bodies, and the result of Elijah's smiting Jordan, the division of the receding waters into two parts, type Christendom's division into the two classes: (1) the Conservatives and (2) the
Radicals, a division that began as a result of the exposures made from the Fall of 1914 to that of 1916 against the effects of the doctrines of the Divine right. To become a Conservative is a "cooling" (Zererah) process; and a house of acacia (Beth-shittah) suggests strength, permanence. Hence we think that those who fled to Beth-shittah toward Zererah type the Conservatives, those who want to conserve, make permanent, the present conditions, cooling off toward all hotheaded radicalism. Dancing (Meholah) in Bible symbolism suggests putting into practice certain doctrines and theories, i.e., acting in harmony with them. And certain famous (Tabbath) theories have been put into practice by the Radicals, e.g., Communism in Bolshevik Russia, modified Socialism in Germany, etc., as a result of the attacks on those who have held the doctrines of the Divine right. Hence we understand those who retreated toward Abel-meholah by Tabbath to type the Radicals.
(44) Just as in our study of Judg. 6 we found there recorded a most remarkable typical history of the Times of The Gentiles and the Lord's preparation of the Deliverer of God's people from their oppressors, so in Judg. 7: 1-22 we find a remarkable typical history of the selection and preparation of the antitypical Three Hundred for, and their victorious participation in, antitypical Gideon's first battle. Surely, beloved brethren, the fulfillment of the antitype so far discussed is very clear, and should give us zest for reading the fulfillment of the rest of the antitype so far fulfilled, and for engaging in antitypical Gideon's second battle. What a glorious privilege is ours! Let us use it to God's glory, and to the saving of many erring brethren's lives (Jas. 5: 20).
(45) Hitherto we have traced according to Judg. 6 the typical and antitypical oppression of God's people at the hands of the typical and antitypical Midianites, and the preparation of the typical and antitypical
Gideon as their Deliverers from their oppressors. We then subsequently set forth—type and antitype—the opposing hosts, the selective and rejective work among God's people relating to the first battle, the final encouragement of the Leaders of God's hosts, the plan for, and the description and result of, the first battle. This was done in our study of Judg. 7: 1-22. We trust that the study has thus far proven a rich blessing to all of us.
(46) We now proceed to finish the study of the rest of the story, as far as antityped, and will begin it with Judg. 7: 23. V. 22 describes the Midianites' rout and division into two retreating bodies headed toward two different destinations. V. 23 brings upon the scene of the warfare three groups of warriors—the 9700 who were rejected from participation in Gideon's first battle. It will be noted that these 9700 were men from only three tribes, Naphtali, Asher and Manasseh. We have already seen that the 9700 type the Great Company, and we believe that the three groups of whom the 9700 consisted type the three groups of whom the Great Company consists. These three groups from the standpoint of the Levitical picture are the antitypical Merarites, Kohathites and. Gershonites. In other words, v. 23 types how in three bodies the Great Company has entered into the warfare against the antitypical Midianites. And the facts of the antitype prove that this has already taken place—in each case seemingly the three groups, or at least two of them, though taking part in the warfare after the first battle was over, have labored under the delusion that they were engaged in the first smiting of Jordan. The first Great Company group to engage in this antitypical warfare was the partisan Society adherents, consisting especially of those who yet adhere to the Society, and of those who have since the second smiting of Jordan left the Society and become the Standfasts. These, as we have already learned, are