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


the two groups of the antitypical Merarites: the Mahlites and the Mushites (Chapter I). These we understand to antitype the men of Naphtali, the first mentioned of the three typical groups, because they were the first of the Great Company groups as such to battle against antitypical Midian. Their part of the warfare assuredly covered the period of the Big Drive from the Fall of 1917 to the Spring of 1918; and it may also include the public battling work of the Society adherents since the Summer of 1920 (Rev. 19: 3).


(47) The second Great Company group to enter the antitypical warfare consisted of the Olsonite branch of the Great Company, or, to use the Levitical names, the Izeharite branch of the Kohathites (Chapter I). Like the former group they think that they are smiting Jordan the first time, using tracts, books, lectures, etc., to do their work. Many of the Sturgeonites—Uzzielites—and a few of the Ritchieites—Hebronites—have joined in this movement. Thus the second group of the Great Company in these representatives of it have entered the warfare against the antitypical Midianites. These we understand to be the antitypes of the men of Asher referred to in v. 23. For a long time we failed to see how the P.B.I. and the B.S.C. (British Bible Students Committee), the third group of the Great Company—the Gershonites from the standpoint of the Levitical picture (Chapter I)—were taking part in the warfare against antitypical Midian. This was in part because of their doing it in a half-hearted and in a half- concealed way, and seemingly making no public claim to smiting Jordan. But later we came to see how they have done it. There are thoughts in their "Revelation of Jesus Christ" series, in the special issue of their Hell Herald for June 1 and 15, 1919 (especially in that section which treats of the Parousia and Epiphaneia, pages 167-170), and in their tract, The Inauguration of God's Kingdom Preceded



by Distress of Nations (especially pages 2-6), that attack antitypical Midian. Hence those of them who distribute these, and those of them who have lectured and spoken according to these thoughts have, as the antitypes of the men of Manasseh, "pursued after Midian."


(48) It is noteworthy that while Gideon invited the 300 to enter the first battle with him (Judg. 7: 15), and invited the men of Ephraim to pursue after the Midianites (Judg. 7: 24), he did not invite the men of Naphtali, Asher and Manasseh to do either of these things; nor did he lead, nor was he with them in their part of the battle. These things type the facts that our Lord did not invite the three groups of the Levites to take part in the warfare against antitypical Midian; that it was not the Truth on the subject that impelled them to enter this antitypical warfare; but that they did it under a measure of error and unholy ambition; and that the Lord does not recognize as  commendatory their part in this warfare, doubtless because they did so while in an uncleansed condition, and while evilly treating His Priesthood. However, the three groups in the type are introduced into the picture to show how in the antitype the three groups of the Great Company would take part in the warfare against antitypical Midian. The fulfilled facts prove the antitype of v. 23 to have taken place.


(49) Judg. 7: 24—8: 3 introduces an episode that has also been antityped—an episode that is full of antitypical instruction to us. These verses refer to the part that the men of Ephraim took—not in the first and second battles of Gideon, but—in a separate fight to which they were  invited, but in which they were not led directly by Gideon, though he charged them as to what they were to do. Seeing the rout of the Midianites, Gideon desired to intercept and destroy them before they crossed the Jordan; therefore he "sent messengers throughout all the hill country of Ephraim,



saying, Come down against Midian and take before them the waters, as far as Beth-barah, even the Jordan" (A.R.V.). This all the men of Ephraim joined in doing (v. 24). According to the translation just quoted, which we consider to be correct, the waters that were taken were the waters of Jordan from a point considerably north of Beth-barah to Beth-barah (house of the passage). By this movement a considerable part of the retreating host was intercepted, and in the ensuing battle it was not only defeated and dispersed, but the two princes of Midian, Oreb (raven) and Zeeb (wolf) were captured and killed. The men of Ephraim brought the heads of these two princes to Gideon beyond, i.e., east of, the Jordan, i.e., after he and his three hundred had crossed over it in their pursuit of the Midianites fleeing from the west to the east of Jordan (Judg. 8: 4). The men of Ephraim there very severely upbraided (v. 1) Gideon for not calling them out to the war in time for them to engage in the first battle. But this tactful answer to the effect that their gleaning was larger than his vintage pacified them.


(50) Let us now look at the antitype of this section. First let us see whom the men of Ephraim type. It will help us to understand this, if we keep in mind that the first battle of Gideon types the same thing as the first smiting of Jordan, the World's High Priest confessing the sins over Azazel's Goat, and the saints executing the judgment written (Ps. 149: 5-9). These works were completely and properly engaged in by the Very Elect only. Hence to have been called to the antitypical warfare in time to take part in them implies that one was called to the High Calling; "for this honor have all His saints"; and to have been called to the antitypical warfare, but not in time to have taken part in it implies that one was not called to the High Calling, but to something else. The men of Ephraim, therefore, type certain ones called to take part in the



warfare against antitypical Midian after the full number of the Very Elect had been won, and had been given that to do which was an exclusive privilege of the Very Elect, i.e., unto a completion and in the Lord's spirit to smite Jordan the first time, to execute the judgment written, to confess the sins over Azazel's Goat, and to engage in antitypical Gideon's first battle. Whom, then, do they type? We answer: Very evidently the Youthful Worthies. How did antitypical Gideon call them? We answer: (1) by continuing the invitation to consecrate after the Fall of 1914; (2) by emphasizing after the Fall of 1914, e.g., in Z '15, 269, pars. 6, 7, the fact that there would be a class who, called too late for the High Calling, would be privileged to share in  reward and honor with the Ancient Worthies, i.e., that there would be a Youthful Worthies class; (3) by arousing them to battle against error; (4) by the teaching during 1916 that the Lord's people would smite Jordan twice; and (5) by encouraging repeatedly during 1916 the Lord's people along the lines of the privilege of smiting Jordan. These five things as well as others were a call to the Youthful Worthies to take part in the warfare against antitypical Midian, to take the waters of antitypical Jordan. As in the type the men of Ephraim were to take the Jordan waters as far as Beth-barah (house of the passage), so in the antitype the Youthful Worthies, who, as we have seen, being a part of antitypical Elisha (Vol. III, Chapter II), were to smite the peoples, Jordan, on subjects on which the smiting had been especially done by the Lord's house (Beth) who had had a passage (barah) across Jordan, i.e., they were to smite especially what the members of the Elijah class, those who had crossed Jordan, had previously smitten. In other words, they were to smite Jordan the second time.


(51) Judg. 7: 25 is also meaningful in the antitype. The two princes of Midian represent two prince—not



king—errors. Oreb (raven) we understand to represent Sectarianism, Divisionism; and Zeeb (wolf) we understand to represent Clericalism. We have already in the Elijah type (Vol. III, Chapter I) pointed out how the ravens that fed Elijah typed the sectarian theologians and systems who in their sectarian activity gave some nourishment to the faithful Elijah class from 539 A.D. to 799 A.D. We, therefore, understand Prince Oreb to represent Sectarianism. The capturing of antitypical Oreb we understand to mean the over-powering of Sectarianism, Divisionism, by argument. The killing of antitypical Oreb we understand to mean the complete refutation of Sectarianism, Divisionism. The rock of Oreb seems to represent the strong feature in the doctrine of Sectarianism, which is that the various denominations of Christendom are the branches of Christ, the Vine (John 15: 1-8). On this parable, as a rock, they built their doctrines on the Divisions of the Nominal Church. But the Youthful Worthies from the Fall of 1917 onward demonstrated that the sects are parts of the Vine of the Earth (Rev: 14: 18), while the branches of Christ, the true Vine, are the faithful individuals who are in Christ. Thus they utterly refuted Sectarianism by the Scripture (rock) that is supposed by the errorists to prove it,


(52) Zeeb (wolf) very fittingly types Clericalism, because the Scriptures so frequently refer to the clergy as being wolfish instead of being real shepherds (Ezek. 34). Against Clericalism, from the Fall of 1917 onward, the Youthful Worthies have also striven in argument. They overpowered Clericalism's claims, thus capturing antitypical Zeeb; and at antitypical Zeeb's winepress, the World War, etc. (Rev. 14: 19, 21), they utterly refuted Clericalism by proving that the clergy were more responsible for the war, and were encouraging it more than any other class. Looking over the literature that the Youthful Worthies in association with the various groups of the Levites used in their



part of the warfare against antitypical Midian—"The Finished Mystery," "The Fall of Babylon," etc., used by "the channel"; "The Treatise on Revelation," and The Bible Truth Witness on "Babylon is Fallen, is Fallen," etc., used by the Olsonites (whose glorification occurs by April 1, 1921?); and "The Revelation of Jesus Christ" and "The Inauguration of God's Kingdom Preceded by Distress of Nations," etc., used by the P.B.I. and B.S.C.—we recognize that preeminently the two errors—prince errors— Sectarianism and Clericalism, antitypical Oreb and Zeeb, were singled out, captured and smitten unto death. Thus the fulfilled facts prove that the Youthful Worthies have captured and slain antitypical Oreb and Zeeb. The men of Ephraim bringing the heads of Oreb and Zeeb to Gideon beyond Jordan type the fact that the Youthful Worthies, some considerable time after the Fall of 1916, when antitypical Gideon's first battle was finished, have made a report of their fight against antitypical Oreb and Zeeb to our Lord.


(53) It will be noted that in the type the honor of capturing and executing Oreb and Zeeb is given to the men of Ephraim alone—the men of Naphtali, Asher and Manasseh are not given the credit of having a part therein. We believe that the Lord purposely arranged the type in this way to impress upon us a very important thought in the antitype. We know it to be a fact that the Youthful Worthies not only have fought against Sectarianism and Clericalism in association with the three groups of the Great Company, and that the latter have furnished the literature by which these prince errors were taken and executed, but also that these three Great Company groups have dominated the work, and have taken for themselves the most important parts in this work. Why, then, does the type not only fail to point this out, but even omit all mention of the types of the three Great Company groups as having anything to do with the capture and slaying



of antitypical Oreb and Zeeb? We answer this question as follows: The Lord counts as overcomers of false doctrines and practices only those who first in their own characters overcome the disposition underlying such doctrines and practices. That this is correct we can see from the fact that only the 144,000 are counted victors over the Beast and his Image (Rev. 15: 2; 20: 4), though, as we know, the Truth section of the Great Company opposed the Beast and his Image, but because they are not more than overcomers of certain characteristics of the Beast and his Image, God does not count them overcomers of these, however much they verbally preach and zealously work against them (Rev. 19: 1-3). Hence it is because the three Truth groups of the Great Company have practiced Sectarianism and Clericalism as among the main forms that their Revolutionism, manifesting their Leviteship, have assumed, their battling against Nominal Church Sectarianism and Clericalism is not accounted by God as overcoming these prince errors. Hence the type very properly contains no representation of their activity against Sectarianism and Clericalism. On the other hand, from the type we infer that the Youthful Worthies overcome in their own characters the spirit of Sectarianism and Clericalism, and are thus privileged to have their verbal battling against the prince errors of antitypical Midian accounted as their capturing and executing them. This consideration should arouse the Great Company to cleanse themselves of these evil qualities, that their work against Nominal Church errors may receive the Lord's approval as that of victors.


(54) Judg. 8: 1 typically sets forth how the Youthful Worthies as a class would resent and murmur against their not being favored with the High Calling ("Why hast thou served us thus, that thou calledst us not"). As we have from Rev. 16, 17 (see Berean Comments) already pointed out (Vol. III, Chapter II), it



was the Great Company that made the first announcement of the fact that all the Very Elect had been sealed in their foreheads, which they claimed was completed by the Passover of 1918, a date which we have proven to be two years too late (Chapter III). It was in April or May, 1918, that we first learned that by the Passover of 1916 all the Very Elect had been sealed in their foreheads. Having learned this, we began to present it to the Church. Our colaborers also joined us in presenting it to the brethren. The article on The Last Related Acts Of Elijah and Elisha, appearing first in No. 1 of The Present Truth, also carried this announcement. From the very outstart our presenting this thought aroused much resentment among the Youthful Worthies, and among some of their Levitical sympathizers in our Philadelphia Church and elsewhere. This was one of the matters that in 1918 aroused some of the Gershonite Levites to a manifestation of themselves in the Philadelphia Church and elsewhere, and prompted several Youthful Worthies to leave that Church with the Gershonite Levites late in 1918. After the appearance of The Present Truth, especially Nos. 1, 6 and 12, this same resentment increasingly manifested itself the world over. In varying forms these dear brethren showed their great disappointment at coming too late for the High Calling. Their sorrow and disappointment have been great, and we are sure that the entire Priesthood has deeply sympathized with them; for theirs has been a terrible disappointment, which, however, affecting them with more or less resentment, has occasioned them as a class to contend strongly with the Lord ("they did chide with him sharply") at their not being called in time to have had the privilege accorded to the Very Elect exclusively, i.e., unto a completion and in the proper spirit to engage in antitypical Gideon's first battle, to smite Jordan the first time, to confess the sins over Azazel's Goat, to execute the



judgment written. In not a few cases we have received letters from some of these dear brethren blaming us, as if it were our fault that they came in too late for the High Calling, and as if our announcing the Truth on the subject caused them the loss of this special privilege. Seemingly such dear ones forget that our setting forth the Truth on this subject did not cut off further access to the High Calling; for the opportunity of the Spirit-begettal had ceased nearly four years before we learned of it; and the sealing of the Elect had ended about two years before we learned of it. In complaining against us on this account they are, as the type shows, really murmuring against the Lord, the antitypical Gideon, as do all of those Youthful Worthies who, without blaming us, resent their not having been favored with the High Calling.


(55) But in reality no wrong was done them by the Lord; for He does not owe any one the High Calling. At most it is a matter of grace and love on His part, not of debt or of justice, to have offered the High Calling to any one (Rom. 9: 20, 21). Hence those that have received this favor should not boast of it, as of its being theirs by right; nor should those who have not been favored with it resent its withholding, as though they are being denied their rights. This is a matter for the Lord alone to decide, and the fully consecrated heart will accept His will in the matter as for the best interests of all concerned. All must admit that some time in the Lord's Plan the time for gaining the last member of Christ would have to set in, and this having set in would necessitate the withholding of the invitation to the High Calling from all others. Scripture, Reason and Facts prove that that time has already set in with the indicated results. It will help the Youthful Worthies to remember that the Lord could in justice have passed them by until Restitution times, and then simply offer them what He will offer the world; but that in grace He has favored them now



with privileges that He is withholding from the world, and will later favor them with princeship in all the earth and still later with a spiritual nature! Surely this is ground for gratitude on their part! But on the part of the Priesthood, let there be no boasting nor vaunting of themselves above the Youthful Worthies (Rom. 11: 18). On the contrary, let these extend their heart's sympathy toward them. Let these imitate toward them the course of their Head toward them as typed in vs. 2 and 3. Our Lord has not upbraided the Youthful Worthies, though they have striven mightily against Him. We are sure that He sympathizes with them, and has in the antitype commended their part of the work, even above His Own.


(56) It will be noticed how tactfully Gideon answered the men of Ephraim, praising their work above his own, as though their gleaning—the killing of Oreb and Zeeb—was more than his vintage, the first battle (v. 2). How could our Lord in the antitype have found something in the Youthful Worthies' victory that was larger than His in the first battle? We answer that this could be truthfully said; for the work in which the bulk of the Youthful Worthies took and are taking part with the Levites has been on a larger scale than was that of our Lord and the antitypical Three Hundred. As we look back to the work that the faithful Volunteers, Pilgrims (with these all those who by word of mouth faithfully testified against the Divine right are to be counted) and Colporteurs did in the first battle of antitypical Gideon, from the Fall of. 1914 to that of 1916, we readily recognize that the battling work of the rest of the Lord's people since the Fall of 1917 has been on a larger scale than was that of the first battle, and has been engaged in by many more brethren than were engaged in the first battle. Undoubtedly in bulk they have done much more battling than the antitypical Three Hundred did in the two years of their battle. These facts would justify



our Lord's referring to His work with the Three Hundred as smaller than that of the Youthful Worthies.


(57) Remembering that our Lord is antitypically speaking in vs. 2 and 3 as the Mouthpiece of the antitypical Three Hundred, we see how very true was the remark that by these Three Hundred He had not made such captures and slaughters as the Youthful Worthies had in the case of Sectarianism and Clericalism, in antitypical gleaning; for let us not forget that as in the type it was not the Three Hundred who in the first battle did the slaughtering, but it was the Midianites, unable in the darkness to distinguish one another from foes, who did the slaughtering (Judg. 7: 22), so in the antitype it was the antitypical Midianites who by their deeds and debates associated with the war slaughtered one another in their erroneous views, especially with respect to the doctrines of the Divine right, the antitypical Three Hundred doing nothing but breaking their pitchers, holding up the light and blowing on their trumpets. To Jehovah's direct interposition was the victory due in the typical and antitypical first battle (Judg. 7: 22, "The Lord set every man's sword against his fellow, etc."). Hence up to the time of the second antitypical battle our Lord could truthfully say that larger were the results of the personal endeavors of the Youthful Worthies, among which was their victory over Sectarianism and Clericalism, their antitypical gleaning, than were the results of the personal endeavors of the Lord Jesus through the antitypical Three Hundred in their antitypical vintage ("What was  I able to do in comparison of you?"). Our Lord gave this answer antitypically through His people's declarations when contrasting the comparatively small work done from 1914 to 1916 with the large work done from 1917 onward. Perhaps in part this thought was antitypically expressed in the sentence preceding the



subhead, "How Wise is our God," in Vol. III, Chapter II.


(58) It is well stated in Holy Writ (Prov. 15: 1): "A soft [mild, kind] answer turneth away wrath." Surely this proved to be true in the case of Gideon speaking to the angry Ephraimites ("Then was their anger abated toward him," etc.). And in many cases have we noticed this antitypically in the case of our Lord speaking through His Priests to Youthful Worthies. We would therefore suggest to the Lord's people that they become the Lord's mouthpieces in giving such an answer to the Youthful Worthies, when the latter resent their not being given the privilege of the High Calling. Let them praise the work of the Youthful Worthies, especially against Sectarianism and Clericalism, above their own work in the first battle.


(59) The question may arise, how did those Youthful Worthies who refused to participate with the various Levitical branches in their public work because of its revolutionism, but who rather remained with, and assisted the Priests against the revolutionism of the Levites share in capturing and killing antitypical Oreb and Zeeb? We answer: They did capture and slay antitypical Oreb, Sectarianism, and Zeeb, Clericalism, as these were manifested in the practices of the various Levitical groups. With the Priests they steadfastly opposed the sectarian and clericalistic spirit among the Truth people; and therefore we believe the Lord praises them and rewards them above their fellow Youthful Worthies who entered the warfare against antitypical Midian in association and co-operation with the Levites. This, then, is our word of comfort to them: You have been privileged above your other Youthful Worthies brethren in the warfare against antitypical Midian.


(60) Glancing back at the study of Gideon—Type and Antitype, so far given, we find in the events



given so far as antityped a very clear fulfillment of the typical Gideon story. As hitherto presented everything is harmonious, everything is clear, everything is Scriptural, everything is reasonable, everything is factual. Here are no vagaries, no whittlings, no twistings, no stretchings, no modifyings, no suppressings, no dodgings necessary. The presentation is, we believe, self-demonstrative as true. Contrast it with the vagaries that the Society friends give and that Bro. Olson gives on Gideon—type and antitype, and at once we see the overwhelming power of the Epiphany Truth and the self-evident weakness of the Levitical error!


(61) We now proceed to study the next section of the Gideon story (Judg. 8: 4-9), which likewise has had its antitypical fulfillment. Comparing Judg. 7: 25 [last clause]—8: 3 and Judg. 8: 4 we have a splendid illustration of what we have repeatedly noted in these columns as being done in Biblical, as well as in other histories, i.e., events are not always given in their chronological order, but rather connected events are frequently treated unto a completion, even if this makes parts of their record precede the record of an event that occurred before these parts; in other words the logical frequently displaces the chronological order. V. 4 of Judg. 8 tells of Gideon and his three hundred crossing from the west to the east side of the Jordan, while the events described in the last clause of Judg. 7: 25 and in Judg. 8: 1-3 occurred on the east side of the Jordan. Hence the event described in v. 4 occurred before the events narrated in the last clause of Judg. 7: 25 and in Judg. 8: 1-3. We would explain the phenomenon as follows: the sacred historian first described to a completion Gideon's first  battle (Judg. 7: 9-22); then he described to a completion that battle in which Gideon did not take a personal part (Judg. 7: 23-25); then he described its aftermath (Judg. 7: 25 [last clause]—8: 3); then in Judg. 8: 4, going back to the end of Gideon's first battle, the sacred historian



describes the pursuit of the Midianites retreating from the first battle by Gideon and his three hundred, who followed them from the Valley of Esdraelon to the Jordan, then across the Jordan eastward. So viewed the event of Judg. 8: 4 preceded the events stated in the last clause of Judg. 7: 25 and in Judg. 8: 1-3.


(62) There is a special reason for inserting the statement of v. 4: It is to show that in the antitype the preparation for and the fighting of the Second Battle of antitypical Gideon would take place after the Lord's faithful people, viewed from the standpoint of the Elijah picture, would have crossed Jordan. Yea, the episodes given in vs. 5-9 prove that the preparations for, and the fighting of antitypical Gideon's second battle would occur not only after the separation of antitypical Elijah and Elisha (Succoth) but after another group of organized Levites (Penuel) would be separate and distinct from the faithful. Yea, the opening clause of v. 11 shows that as the antitypical Gideon was marching to the second battle, he passed by and beyond the last group of those Levites who do not believe in organizations controlling their work ("them that dwelt in tents"—not in cities). Thus this second battle was not to be entered into until the faithful were separated from all three groups of the Levites under bad leadership. The antitype has surely realized this: It was only after the separation of the Amramites, the last subdivision of the third group of antitypical Levites, from the Priests began, that the second battle was begun. Therefore vs. 4-11 prove that the Lord's faithful Three Hundred would have a public work to do long after the first and second smitings of Jordan would have taken place, and after the Priests would have been separated from all eight Levitical groups, as these are led by bad leaders. This helps us to determine the chronology of the second antitypical battle. And, true enough, the Laymen's Home Missionary Movement launched its first attack



against antitypical Zebah and Zalmunna, July 18, 1920, which was after the two groups of the Amramites as the last section of the antitypical Levites under bad Levite leadership had broken with the Epiphany-enlightened saints. Hence we understand the warfare of the Laymen's Home Missionary Movement against Eternal Torment and the Consciousness of the Dead more particularly to be antitypical Gideon's second battle with the antitypical Midianites.


(63) True enough (v. 4), the dear ones who participate in this conflict are antitypically faint, i.e., they are weak in numbers and in resources: but the Lord God Almighty is with them by His Vicegerent, our beloved Gideon, the Lord Jesus, who is invested with all authority in heaven and in earth (Matt. 28: 20), and with whom but one is a majority and an invincible host! And with an unwavering faith in and an implicit obedience to Him, though faint, they are yet pursuing! And with Him they will yet capture antitypical Zebah and Zalmunna, as they have struck them a blow, before which they are even now in ignominious flight with their terrified host.


(64) As we understand matters, the events of vs. 5-9 began to be antityped May 17, 1920, when the writer visited the Brooklyn Bethel and the P.B.I. headquarters, going there from Easton, Pa., where the two days before he made a pilgrim visit. Succoth (tabernacles), a city, in harmony with Scriptural symbolisms, types a religious government. We understand that Succoth types the Society as a religious government and its men—princes, v. 6— represent the Society leaders. We knew that the Amram shaking, which was well developed in its leaders by the end of the Winter of 1920, would precede our anticipated public work. We knew also that after the Amram sifting the next work for the Priesthood toward Azazel's Goat would be toward its Nominal Church section. We became convinced as we saw the



Amram sifting advancing that it was fast becoming time for us to prepare for the attack on Eternal Torment and the Consciousness of the Dead, which two doctrines we had for several years told the brethren were typed by Zebah and Zalmunna. We knew further that to accomplish this work we would need a book for the Colporteurs and tracts for the Volunteers. As we considered the matter, we concluded that to get a suitable book, the Hell and Spiritism booklets, and at least one suitable tract our expenses would reach at least $5,000, apart from the advertising preparations for the public lecture work. We thought that we could not reasonably expect to have so large a sum of money on hand by mid-summer, when we thought the work would probably begin. We feared that our associate Priests were too weak in numbers and resources ("faint") to meet these and other expenses. What should we do? Of course, we went to the Lord about this matter. We then recalled that the Lord had given the Society brethren, the Merarites, the custodianship of the Truth literature, which they were to use especially in the interests of the Priests. The thought, therefore, came to us that, if we could get the Society brethren to publish for us a book consisting of the most appropriate of our Pastor's writings, and to print for us the Hell and Spiritism booklets and some suitable tracts of his, and to furnish the book and booklets to us at Colporteur rates and the tracts at slightly above cost, we would be spared the initial expense of publishing the book, booklets and tracts, and thus would be able to finance the work toward Azazel's Goat in the Nominal Church.


(65) We, therefore, decided to go to Bethel and lay our plan before the representatives of the Society. Some may think it strange that we should have ventured to go to Bethel after our expulsion therefrom in 1917, and our subsequent treatment at the hands of "the present management." Beloved brethren, we



allowed none of those things to prevent our going to Bethel; for we felt it a privilege to go there as the hand and mouth of the Lord, to present His request on behalf of His Three Hundred, "faint yet pursuing." Our reception by a number of the brethren in the storeroom was, except in the case of a certain sister, quite cordial, especially so by Bro. Wise, the Society's Vice-President, and by Bro. Martin, the Manager, whom we asked to see when we arrived. As briefly and as winsomely as we could we laid our request before these two brothers, emphasizing the small numbers and meager resources of our supporters and telling these two brothers that our intention was to use the literature in public work against Eternal Torment and  the Consciousness of the Dead (v. 5). We assured them that it would greatly strengthen the Epiphany-enlightened saints, if our request were granted. We likewise assured these brethren that we did not want our name to appear on the book, booklets and tracts as their publisher, but instead we would be pleased to have the Society's name appear as their publisher, which would give them the opportunity of following up inquiries made by the recipients of the literature. Thus we assured them that we desired in no wise to trespass upon their work toward the public.


(66) After we presented the case Bro. Martin spoke to the following effect: It is now as it was in our Pastor's days; as then nothing involving expenditures of funds could be done unless authorized by him, so now such matters could be authorized by Bro. Rutherford alone; the latter had not yet returned from his Sunday pilgrim trip, but was expected to arrive shortly after noon; and if we would return about 4 P.M., we could get an answer. Accordingly we left Bethel, and on our return at 4 P.M. were told that Bro. Rutherford had not yet returned, and were asked to call again, at 7.30 P.M., when doubtless we would receive



a definite answer. On our return at that time we were told by Bro. Wise that Bro. Rutherford desired that we put our proposition in writing. Accordingly, returning to Philadelphia we wrote a very conciliatory letter covering the points above given, and addressed to the Board of the W.T.B.&T.S., in care of J.F. Rutherford, its President. We expressly in this letter told the Board that we were addressing it in the Lord's name and as the representative of a goodly number of Priests. We had the letter registered for personal delivery to J.F.R. with the request for the receipted registry card to be sent to us. This means that the mail- carrier was to deliver the letter to J.F.R. personally and to have the latter sign the receipt card, which was then to be sent to us.


(67) These things were done: we have now in our possession, not only a carbon copy of our letter, but the receipt card with J.F.R.'s signature in his own handwriting as its recipient. Our reason for sending the letter to the Board was this: the subject matter of our proposal was a matter of policy, controllership, and therefore was not a matter for the executive, but for the Board to decide. In other words, we refused to recognize as valid a usurped power that J.F.R., according to Bro. Martin's  statement, was using. Several days later we received a letter signed by Bro. Goux, J.F.R.'s secretary, informing us that the Board was not in session (!); that our letter was received, but was not opened, nor would it be unless it were addressed to J.F.R., if meant for him, and that therefore our letter was returned enclosed! This was an evasive technicality worthy of a typical lawyer! The signature of the registry card, however, was in J.F.R.'s handwriting, not in that of Bro. Goux. We knew, of course, that Bro. Goux wrote the letter at J.F.R.'s direction; for he would not have dared to do such a thing on his own initiative. This procedure may have struck



J.F.R. as a good way of ignoring us. However, we were not surprised in the least at the whole procedure; it was characteristically Rutherfordian. What did we do? We destroyed the envelope in which our letter was originally sent, took the same letter, which as above said was written to the Board, and enclosed it in an envelope addressed to J.F.R., sending it by registry with instructions that it be for personal delivery only, and that the receipt card be sent to us. In due time the receipt card containing J.F.R.'s signature in his handwriting came to us.


(68) This time our letter was opened, and was presented to the Board. Our request contained in the letter was denied by the Board; and its answer, signed by Bro. Van Amburgh as the Society's Secretary, was sent to us by letter. This letter, while offering to sell us literature that they had on hand at the same price as the public paid, not only curtly refused our request, but derided us in a number of particulars and treated our request, as though it were a personal one. Their insulting letter we politely answered, telling them that our request was not a personal one, but was made by us as a representative of the Lord and of many Priests, and asking whether, in view of the Lord giving them charge of the Truth literature that they might furnish it especially for the use of the Priests, they would really refuse to use their stewardship according to the Lord's intention in entrusting them with this stewardship? To this letter sent to Bro. Van Amburgh under registry with directions for personal delivery and return of receipt card we never received an answer, but did receive the receipt card through the registry branch of the Post Office. When it became known that the Board had denied our request, in answer to Societyites' questions as to why it had been refused. J.F.R., at a convention question meeting, said that it had been refused because, he alleged, we told the Board that the Society was of the Great Company



and therefore was obligated to grant it to us as a representative Priest. Our letter said not a word to the effect that the Society was of the Great Company and hence was obligated to furnish us the requested literature. Thus J.F.R. in this, as in hundreds of other cases, falsified about our act, as our pertinent letters prove.


(69) Let us look at the above given facts in the light of vs. 5 and 6, which we believe typify these facts. As the bread that Gideon requested would have replenished the depleted stores of the three hundred, and would have refreshed them in their weakness, so would the above- described literature have replenished the depleted stores of antitypical Gideon's Three Hundred and would have refreshed them in their weak resources ("faint"). As Gideon told the men of Succoth that he was pursuing Zebah and Zalmunna, the kings of Midian, so the Lord Jesus through us told Bros. Wise, Martin and the Board that He with His Faithful was preparing to wage warfare against the doctrines of Eternal Torment and the Consciousness of the Dead as the chief errors ("kings") of the errorists. And as Gideon told the men of Succoth that his three hundred were faint, so the Lord Jesus through us told the Society leaders that the brethren associated with us were weak in numbers and resources. But as the princes of Succoth disdainfully refused Gideon's request, so the Society leaders disdainfully refused our Lord's request, presented to them through us. And as the princes of Succoth to their disdainful refusal added reviling and depreciation of Gideon's office, works and powers, so did the Society's Board do to antitypical Gideon, as He has been pleased to work through us as a representative of Him and His Three Hundred.


(70) The conduct and answer of the princes of Succoth, as Gideon comments on the former and quotes the latter in v. 15, imply the following thoughts: