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


Gideon, You have not an army strong enough to hold in your power the might of Zebah and Zalmunna. No sane person would believe that you have so exalted a work to do as you arrogate to yourself. Therefore it would be out of the question for us to give material support to your attempt. We will have nothing to do with you and your warfare. Had the men of Succoth realized who actually was speaking to them they certainly would have answered differently; even as the Board would have answered us differently had they realized that the Lord Jesus was addressing them through us, which in our letter to them we indicated was the case. But as we have paraphrased the conduct and the answer of the men of Succoth, as Gideon refers to these in v. 15, just so were the conduct and the answer of the Board to the Lord speaking to them through us; for the following thoughts are implied in their conduct and letter: (1) The few that associate with us could with impunity be ignored, and thus be treated as unable to overpower the two (king) errors; (2) their regarding us as a representative of the Lord seemed to the Board a sure evidence of their insanity, as its letter intimates; (3) we ourselves could not be used by the Lord in any sense, because we had a bad spirit; and (4) they wanted nothing to do with us and our work. But their answer as expressed in their acts and letter was not given to us, but to the One for whom we were then privileged to be a mouth and hand; and by their arrogant conduct and insolent answer they antityped the arrogant conduct and insolent answer of the princes of Succoth, and thus reproached the Lord Himself (Luke 10: 16; Num. 15: 30).


(71) Gideon's answer (v. 7) showed his faith that the Lord would deliver Zebah and Zalmunna into his hand; that by God's support his small army would get into their power these two kings; and then he added that he would tear (thresh—margin) the flesh of the



leaders of Succoth with the thorns and briers that grew in the wilderness, which therefore were harder and stronger than ordinary thorns and briers. In the antitype the Lord has sent forth the word that surely antitypical Zebah and Zalmunna will be overpowered and captured by antitypical Gideon and His Three Hundred. He has also proclaimed with reference to the leaders of the Society that when He comes back from the war with the king errors, Eternal Torment and the Consciousness of the Dead, in His power, no more surrounded by their advocates, He will use as symbolic scourges the symbolic thorns, Scripture passages, and symbolic briers, facts, that come to maturity in the wilderness condition in which the Faithful have been, ever since usurpers have arrogated to themselves the places of power among the bulk of God's people; and by these symbolic scourges He will tear, or thresh, the fleshly conduct of these sinners in Spiritual Israel. If the Society leaders knew but one-tenth of what we know the Scriptures tell of their wrong conduct they "would be of all men the most miserable." And now in the Lord's name we declare, as we have done on many occasions before, of these unpatriotic Spiritual Israelites, that those Scriptures and facts in due time will be published from the housetops, and as a scourge in the Lord's hands will thresh their fleshly minds.


(72) Gideon (v. 8) then requested help of the men of Penuel (before God), who like the princes of Succoth refused it. What does this type? We answer: The P.B.I.'s refusal to help, at antitypical Gideon's request. The reply that Bro. Martin gave us May 17, that our proposition would have to be submitted to J.F.R.'s decision, made us feel sure that it would be refused. Therefore we went from Bethel to the P.B.I. Headquarters. We knew that they had the Hell booklet in Herald form, and had also the tract "Where are the Dead?" the latter in an undesirable



form because of being in too small type. Meeting Isaac Hoskins there, we suggested that he have a witness to our conversation. We accordingly went to the Angelophone office, where was Bro. Cook, a P.B.I. Director. We asked them to furnish at wholesale rates these two pieces of literature, printed in one edition of their paper. In answer to a prefatory question of ours as to whether they yet had the forms of the Hell Herald set up, Bro. Hoskins assured us that they did, and that several weeks before he was at the P.B.I. printer's and saw the forms of the Hell Herald set up. This would have made the expense of publishing these rather cheap. Both of these brothers told us the matter would have to be referred to the P.B.I. Board. We asked Bro. Hoskins whether he would not present it favorably to the Board. He refused to commit himself. Previously when we told him that we wished to insert a note (the one that appears in the book Life-Death-Hereafter on pp. 86, 87) giving, as Bro. Hoskins remembered it, our Pastor's last thought, on the Greek words translated torment, he said that he was absolutely opposed to any such addition. His manner strongly impressed us as unfavorable to our proposition. Both brothers also asked us to put the matter in writing. This we did.


(73) The Board's answer was to the effect that they would not furnish the Hell Herald with our note. Their answer was so worded as to imply that we were seeking to corrupt our Pastor's Hell treatise, for which they would not stand. They so refused our request as to place the blame of the refusal upon us. We answered to the effect that we considered this treatise most excellent, and would be glad to get it from them without our suggested note, if they would not entertain the thought of its insertion. Their reply was to the effect that unknown to them their printer had some considerable time before destroyed the forms of the Hell Herald. This was in conflict with Bro. Hoskins'



statement to us that they were preserved, and that he had but recently seen them. We believe in this case that the latter told the truth; because he told us of the forms as preserved before he knew what we wanted; and because it is most improbable that a printer would destroy forms that he was asked to preserve, unless later he had been ordered to do so. This answer, suggesting that we print the Hell booklet, if we wanted it, in spite of their offering to furnish us at a cent apiece their very small-typed tract, Where are the Dead? which with difficulty can be read by average eyes, satisfied us that like the Society they did not want to help us and were, while refusing us, trying to answer in a way that their answer would shield them and throw the blame of their refusal upon us. We were willing to use that (to most people) almost illegible tract, only if we could get the treatise on Hell. The latter being refused us, we no longer sought to get the former, which in itself all will recognize is unsuitable for most eyes to read. The P.B.I's answer, like that of the Society, was a refusal, without however being written in the disdainful manner of the Society's answer, though we believe it contained a falsehood, made to screen their refusal to furnish the Hell treatise to us. Recognizing it as a refusal we dropped further correspondence with them. We believe that in the facts just given respecting the request made to the P.B.I. for help and their treatment of it we find the antitype of v. 8 given.


(74) In v. 9 we find Gideon's reply to Penuel's refusal to help. In it he expressed His assurance of victory ("when I come again in peace"). In it was also a threat that he would break down the Tower of Penuel; and according to v. 17 he not only fulfilled this threat, but also did more than that— he slew the men—leaders—of the city. We understand the Tower of Penuel to represent the charter of the P.B.I.—a charter which in not a few points deviates from that



sample of charters for controlling corporations among the Lord's people given by the Lord through "that Servant," and which those who are now the leaders of the P.B.I. formerly in print claimed to be of Divine obligation in corporational matters among the Lord's people. If our understanding of the significance of the Tower of Penuel is correct, we are to expect the Lord to set aside the charter of the P.B.I. We  will say here that the deeds of the P.B.I. leaders in breaking up the Fort Pitt Committee and in forming their present organization is typed by probably the most reprehensible act recorded in the entire Old Testament. When this will be made clear that charter and those leaders will be repudiated (v. 17).


(75) The narrative (v. 10) now describes the camp and host of Zebah (sacrifice) and Zalmunna (shade, or shadow denied). As before suggested, we understand Zebah to represent the doctrine of Eternal Torment, the foremost of the two chief errors of the antitypical Midianites. This word is derived from the Hebrew verb zabach, which means to sacrifice, and which is used both with reference to sacrificing to Jehovah (1 Sam. 1: 3; Ps. 4: 5; Gen. 31: 54), and with reference to sacrificing to devils (Deut. 32: 17; 2 Chro. 28: 23; Ps. 106: 37, 38; Hos. 11: 2). When the name is applied to a heathen, as in v. 10, it refers to sacrifice offered to devils, especially to Molech (Lev. 18: 21; 20: 2- 5; Jer. 32: 35), who we understand is the type of the misrepresentation of God worshiped by believers in eternal torment. Hence the heathen Zebah suggests the doctrine of Eternal Torment. Zalmunna according to some means shade, ghost; according to others it means shadow, i.e., protection, denied. The former definition directly suggests the doctrine of the Consciousness of the Dead, the latter meaning, when connected with the idea of Eternal Torment, as the name Zalmunna is always connected with that of Zebah, also implies the doctrine of the Consciousness of



those Dead who are denied protection. It matters not, therefore, which definition we accept; in either case the antitypical significance is the doctrine of the Consciousness of the Dead. This is also one of the king errors of antitypical Midian. Karkor, where Zebah and Zalmunna were entrenched, means foundation, and it types the doctrine of the Immortality of the Soul, which is the doctrine in which both the doctrine of Eternal Torment and that of the Consciousness of the Dead are entrenched. It is indeed the foundation (Karkor) of these two doctrines. Through the preceding two battles, Gideon's first battle,  and that engaged in by the men of Naphtali, Asher, Manasseh and Ephraim, eight-ninths of the host of the Midianites were killed, only fifteen thousand remaining. This types how before the second battle of antitypical Gideon the great bulk of the people who have supported ("men that drew swords") the main doctrine by which Satan kept his empire in control had given these doctrines up; and that for his original falsehoods (Gen. 3: 4, 5; John 8: 44) he has a greatly diminished number of defenders ("about 15,000 men, all that were left").


(76) V. 11 describes the final march toward and the entrance into the second battle. Gideon in some unmentioned way got sufficient supplies for his small but faithful army. So, too, has antitypical Gideon, in the book Life-Death-Hereafter, in the booklets, The Hell of the Bible and Spiritism—Ancient and Modern, and in five among the best tracts of our Pastor on pertinent subjects, gotten sufficient supplies for His small but faithful army. And both Gideons, so supplied, marched onward in pursuit of their enemies. As the typical Gideon marched past those who dwelt in tents ("went up by the way of them that dwelt in tents"), so did antitypical Gideon pass by those who dwelt in antitypical tents. As a city represents a religious government, a religious organization, like the Society and the P.B.I., so those who dwelt in tents



represent those who are not in a religious government, or religious organization. We, therefore, believe that the Kohathite Levites in their Amramite branch are typed by "those who dwelt in tents." The thought seems to be this: as the Lord was preparing for His second battle with the antitypical Midianites He passed by and left behind Him, as non-participants in His preparations for, and in His participation in, His second battle, the Amramites, unorganized Levites, hence Kohathites, who have no symbolic chariots, organizations (Num. 7: 8). This is exactly what took place: both at Philadelphia and at Jersey City the separation of the Amramites from the Priests about to become active in the Laymen's Home Missionary Movement began in March 1920, and was very well over by July 18, 1920, when the second battle began. Going up by the way of these implies that He would be more or less occupied with them before entering the battle; and leaving them behind means that they, separated from His Three Hundred, would not share in the battle. And this was true, as can be seen from our article on Amramism Revealed, in The Present Truth, Nos. 22, 24 and 25. And singularly enough they have had no part in this glorious second battle of antitypical Gideon. How very providential and reasonable that the battle should be deferred until the last subdivision of Truth Levites under bad leadership should have been separated from the Faithful!


(77) Marching eastward of Nobah (barking) and Jogbehah (high, proud) seems to represent that, while on the one hand symbolic dogs among Truth people (Matt. 7: 6, see Berean Comments), as partisans, would bark and growl, snarl and snap at the faithful few, and that while on the other hand haughty ones among the Truth people would despise the efforts of the faithful few, these would be east of them—toward the sun–rising—nearer the Lord, and thus safe from the contentions of the one class, and immune to the despisings of the other.



(78) The attack both in type and antitype was a surprise ("for the host was secure"). Surely this is true in every branch of the antitypical attack. The attack began with the public lecture in Philadelphia, July 18, 1920. The subject, "America's Fallen Heroes—Comfort for their Bereaved," and its accompanying advertisements, looked innocent enough to all antitypical Midianites. They did not suspect that behind that subject and its advertisements lurked an attack on Eternal Torment and the Consciousness of the Dead. They were indeed surprised! Our prayer meeting workers going to Testimony Meetings of the Nominal Church, offer hearty testimonies that refresh the people. These are not suspected as attackers of these doctrines, as they give out the Tracts and secure names and addresses for the Colporteurs and Sharpshooters. Our Colporteurs and Sharpshooters using our canvass introduce a book and booklets that are at first sight little suspected as attacking these doctrines. Yea, the attack is a surprise! But the attack is more than a surprise; it throws the enemy into confusion and flight. E.g., after pointing out the heroism of America's Fallen Heroes, in the public lecture the request is made of any who believe that the unsaintly fallen heroes are now being tortured in hell to arise to their feet and tell their faith to the audience! Except in one case, against whom the audience so vigorously protested as to frighten him into silence, to date none have dared so to do. They flee in fear from the field in the face of such an attack. The pursuit of v. 12 seems to refer to the follow-up work; the first public lecture is followed up, first by those who gather cards for follow-up Colporteurs, then by Volunteer workers distributing tracts as the audience leaves the auditorium, then by the follow-up Colporteurs and Herald subscription workers, who do their follow-up work. Then the following Sunday another public lecture—a follow-up lecture, a pursuit lecture—is given, with similar follow-up work coming



after it. Truly these two doctrines cannot escape the pursuit, and truly their defenders are discomfited, or as the margin puts it, terrified.


(79) The battle is not yet over, lasting longer than we had expected. Therefore we exhort all Epiphany enlightened saints quickly to enter the fray, ere it becomes too late. We stand ready to assist all such with suitable literature, as Colporteurs or Volunteers. Let the Classes who have not yet done so arrange for the public lectures. Yea, we exhort those of the antitypical Three Hundred who mingle with the various Levitical bodies to concentrate their attention to attacks on these two king errors of antitypical Midian. Let such do this work, leaving to the Levites the work of proclaiming Millions now Living, etc., of canvassing for the Golden Age, of distributing Bible Truth Witnesses on Babylon is Fallen, tracts on the Establishment of God's Kingdom Preceded by Distress of Nations, etc., etc. Antitypical Gideonites, whether in or out of the Epiphany Truth, let us concentrate our attacks against the doctrines of Eternal Torment and the Consciousness of the Dead! If any of us are among the P.B.I., let us circulate their Where are the Dead? and their Hell Herald; if any of us are among the Society friends, let us circulate the pertinent booklets and tracts of our Pastor. We invite all, in the Lord's name, if they cannot get suitable literature among their associates, to write to us for it; and we will be very glad to furnish it to them. Forward let us all go in God's name! Gideonites, a few more sacrifices, a few more blows, a few more miles of pursuit, and antitypical Zebah and Zalmunna will be captives in the hands of our Gideon! Forward, then, under Him, in God's name, to final and complete victory!


(1) What did The Present Truth do with antitypical Gideon's first and second battles? Why? What effects attend a study of these battles? Give a brief account of how the details of this type became clear? How much of the Book of Judges is covered in this study?



(2) How do we know that Gideon is a typical character? What proves that his battles were typical? Whom does he type? Why? Who are the antitypes of Israel in Judg. 6, 7, 8? What does Midian mean, and what do the Midianites type? What does Gideon's first battle type? By what other types is its antitype pictured? What do the seven years of Judg. 6: 1 type? Why? What brought the antitypical oppression? How did God's Israel seek to protect themselves from the oppressors? What was done with the fruits of their labor? Who were the typical and the antitypical oppressors? How and to what extent were antitypical Israelites overcome? Of what were the Israelites robbed, in the type and in the antitype? How did their oppressors come up against them, in type and in antitype? What two things do the cries of Judg. 6: 6 type? How did these cries affect Jehovah?

(3) What is typed by the prophet and his message, referred to in Judg. 6: 8-10?

(4) What does Judg. 6: 11-24 type? What does the angel instructing Gideon type? Why?' What do trees type? What proves this? What does the oak of this section type? What do the names Ophrah, Joash and Gideon mean, and what do they type? Why? What does v. 11 type? What is typed by the angel's salutation of Gideon? How was the angel's salutation given in antitype?

(5) What do Gideon's questions in v. 13 type? What do the Lord's three answers in v. 14 type?

(6) What is typed by Gideon's answer (v. 15) in its three parts?

(7) What does the Lord's answer (v. 16) type? What is typed by Gideon's answer and request in v. 17? What are typed by Gideon's request and the angel's promise in v. 18?

(8) What things in general are typed in vs. 19 and 20? What is typed by the expression, "Gideon went in"? What are typed by the kid, the unleavened cakes, the ephah of flour, the flesh and the broth? What is typed by Gideon's presenting these under the oak? What is often typed by a rock? What is typed by the rock of v. 20? Why? What is typed by laying the offering on the rock? In what two ways did our Lord fulfill all righteousness?

(9) What is briefly typed in Judg. 6: 21-23? Of what



is a staff symbolical? Prove this. What do the angel's staff and its end touching the sacrifice type? What do the fire and its consuming the sacrifice type? What is typed by the angel's leaving Gideon, by the latter's recognition of the angel as such, and by his consequent fear? What is typed by the Lord's comforting Gideon and by the latter's erecting an alter in Ophrah of the Abi-ezrites?

(10) What are the two lines of thought typed in Judg. 6: 11-24?

(11) What is one of the chief Gospel-Age activities of our Lord? Where is this typed? What do the second bullock of Gideon's father, its offering after his erecting of the altar, and its age type? What do Baal's altar and the sacrificing on it type? Why does Joash not type Jehovah, our Lord's Father? Whom does Joash type? What type furnishes an illustrative parallel? What is the antitype of Joash's having an altar to Baal? What is typed by Gideon's destroying Baal's altar? What do the grove and its cutting down type?

(12) What is typed by the altar of Judg. 6: 26? Why was it built on the rock on which Gideon made his first offering? What is typed by the expression "in the ordered place"? What does the offering of the second bullock type? What is typed by the wood of the grove and by its consuming the sacrifice? How does the type show that the Church's sacrifice is acceptable?

(13) What does the number 10 symbolize? What is typed by the ten helpers of Gideon? What does their assisting of Gideon in cutting down the altar and grove type? What is typed by their doing this by night?

(14) What events are typically described in Judg. 6: 28- 32? Who are typed by the men of the city and by their seeing the altar and grove overthrown and the second bullock offered up?

(15) What is typed by their searching for the one responsible for these works and by their demanding of Joash that he deliver up Gideon for death? What is typed by Joash's threefold answer? What is typed by his calling Gideon Jerubbaal?

(16) What things does Judg. 6: 33-40 typically summarize? What is typed by the Midianites, Amalekites, etc., gathering together and their going and pitching in the valley of Jezreel? What is typed by Gideon's being



impelled by the Lord's Spirit to blow a trumpet, and by Abi-ezer being gathered after him?

(17) What does Judg. 6: 35 briefly type? Where else do we find this same antitype typically elaborated? What does the calling to battle of the four groups—Manasseh, Asher, Naphtali and Zebulum—type? Give a brief summary of the antitype of each typical movement and its leaders. What kind of response was given by the faithful to the calls of each movement? How was this typed?

(18) What two movements does Judg. 6: 35-40 briefly type? What did the two signs given Gideon pledge, in type and antitype? What does the fleece of wool type? Why? What does the dew type? What is typed by the fleece being full of dew and the ground about it being dry? In what two ways did the antitype of this assure our Lord of the overthrow of the errorists? What does the bowl full of water type? What does the wringing out of the dew type? What does the bowl seem to type?

(19) What does Judg. 6: 39, 40 type? What did the Reformation and the Harvest give for the errorists' overthrow? Accordingly, what did the Harvest give to our Lord? What is typed by the fleece being dry and the ground about it wet with dew? What pledged sure victory to our Lord?

(20) What is a summary of the antitypes pictured by Judg. 6?

(21) What is a brief summary of the antitypes of Judg. 6? What things are typically set forth at the end of Judg. 6? What are the five lines of thought contained in Judg. 7?

(22) Give a geographical description of the localities mentioned in Judg. 7: 1. What is typed by the localities and persons as mentioned in Judg. 7: 1?

(23) Give a summary—type and antitype—of the lesson contained in Judg. 7: 2-8. Why is this lesson an important one? How did the Lord in this case impress this lesson? What two facts prove the truthfulness of this lesson? How many were in Gideon's army before it was tested? What was its proportion to the size of the opposing army? Why did it have to be reduced in numbers? Whom do the 32,000 represent?

(24) What proclamation was made to the 32,000? What does this type? In what did it result, in type and



antitype? How was the antitype enacted? What do both type and antitype prove of the majority of justified believers?

(25)  Whom do the rest—the 10,000—type? To whom even could the privilege of sharing in the victory not be given, in the type and in the antitype? How was a distinction made between the rest resulting in the formation of two classes, in the type and in the antitype? Who did and who did not decide on the nature and outcome of their trial in both the type and the antitype? Who in type and antitype were the agents in applying the test?

(26) What was the test in the type? How was the decision rendered? What seven things were done in the type and the antitype by the 300? What did these seven antitypical acts do for their performers? In what did the failure by others to do these seven antitypical things result?

(27) What six things were done by the other drinkers, in type and antitype? What resulted in the type and antitype from the two kinds of drinking? To what period does the antitype somewhat more particularly apply? By whom else are these two classes typed? What are we and what are we not to understand from the numerical difference of the two classes in the type? When was the antitypical test completed, so far as the Great Company was concerned?

(28) What does the typical statement in Judg. 7: 7 prove? When did this knowledge begin to be manifested to us? What was probably done anticipatorially in the Fall of 1914? Why is this probable? May the opposite course not be probable also? Before what event was all the prone drinking done, in the antitype? Despite the setting aside of the Great Company, what was the state of heart of Jehovah and Jesus when all the Faithful were proven?

(29) What is typed by taking the victuals and trumpets and the sending of the rest away? How, antitypically, were some sent away and others kept? What seems to have been the relative location of the two hosts? What is typed by the one host being on Mt. Gilboa and the other in the valley of Jezreel?

(30) What is a summary of Judg. 7: 9-15, type and antitype? What observations, type and antitype, did Jehovah command? What assurance did He couple with



the command? By what did He antitypically give the assurance? Whom did Phurah type? As what? What antitype illustrates the usefulness of the employing of antitypical Phurah? What was the purpose of the observation trip in the type and in the antitype? What is typed by Gideon and Phurah alone during the observing? What is typed by those who were in the outermost part of the Midianites' camp?

(31) What is typed by the multitudes and the camels of the Midianites, etc?

(32) What is typed by the Midianite who dreamed and by his comrade who interpreted the dream? What is the antitype of the dream, of its interpretation, and of its barley bread especially?

(33) How were Gideon, the 300 and the Midianites, affected by the dream and its interpretation? What did this type?

(34) What kind of faith and courage did the 300 exemplify? Whose courage even did they surpass? Prove this. What resulted for God's interests from this course? Who are typed by the three companies of Gideon's 300? What was typed by the trumpets, by their being in their hands, by the pitchers, by their being empty, by the lamps, by their lights, and by Gideon's making himself an example for imitation?

(35) By what means did our Lord charge us to do as He did? What is the antitype of Gideon's blowing the trumpet first and the 100 with him doing so next? What did the battle-cry in its two parts type? What is an analysis of the features of the antitypical battle-cry? When were we instructed to give these parts of the antitypical battle-cry?

(36) When, in type and antitype, was the attack begun? What two facts prove this in the antitype? How did the World War furnish the opportunity for the antitypical 300 to launch their attack? How did our Lord begin the attack? How did the Volunteers follow Him in the attack? What were the main B.S.M.'s that they used in blowing their trumpets?

(37) What was the second antitypical group to enter the battle? What subjects did they use in blowing their



trumpets? Which ones only remained among this division of the antitypical 300?

(38) Which group was the last to enter the antitypical battle? On what did they specialize as their trumpet? Who only of them are represented in the third division of the antitypical 300?

(39) What was typed by the breaking of the pitchers? How were the Faithful affected by enacting this antitypically? What was typed by holding the lamps in the left and the trumpets in the right hand? What seems to prove this distinction?

(40) What is typed by the fact that each of the 300 stood in his place about the camp? Amid what difficulties did they thus stand? What was the result?

(41) What three things were typed by the host running, crying and fleeing? Why was each of these three things done in the antitype?

(42) Why is it stated three times that the 300 blew their trumpets? What did this type? What was typed by God's setting the Midianites to fighting one another? What has resulted in the antitype from this battle? What was typed by the Midianites' retreating from the valley of Jezreel?

(43) What does the last sentence of Judg. 7: 22, properly translated, teach? What does this type? What parallel type pictures the same thing? What class was typed by the Midianites who fled to Zererah and Beth-shittah? Why? What class was typed by the Midianites who fled to Abel- Meholah and Tabbath? Why?

(44) What is a brief summary of the antitypes of Judg. 6: 1-40 and Judg. 7: 1-22? What two things should the foregoing study inspire in us?

(45) What is a brief summary of the main thoughts so far given in our study in the Gideon story?

(46) What does Judg. 7: 22, 23 teach? What did the 9700 from Naphtali, Asher and Manasseh type? What parallel type gives these three groups? What is the antitype of the men of these three tribes gathering themselves together and then pursuing the Midianites? What do the facts of the antitype show as to the fulfillment? Under what delusion have they labored? What was the first Great Company group to engage in this pursuit? Into how many parts has it divided? What parallel type shows this?



Of whom are they the antitypes in the Gideon picture? What implies this? By what activities did they antitype the Naphtalites pursuing the Midianites?

(47) What is the second Great Company group to pursue the antitypical Midianites? What parallel type illustrates this group? Under what delusion have they labored? Who have joined them in this pursuit? Of whom are they the antitypes in the Gideon picture? What is the third Great Company group to join in the antitypical pursuit? Why was their sharing in this pursuit not for a long time apparent? What publications of theirs prove that they have been pursuing the antitypical Midianites?

(48) Whom did Gideon invite to war with him and whom did he not invite? What do these facts type? Why does the Lord not accept the services of these three Great Company groups? Why were the 9700 in three groups introduced into the type? What do the facts prove of the antitype?

(49) Give an account of the events told in Judg. 7: 24— 8: 3.

(50) What other fulfilled types and, what fulfilled prophecy will help us to understand the antitypes of these verses? How do the fulfilled types and prophecies help us to understand the antitype of Judg. 7: 24—8: 3? Whom, therefore, did the men of Ephraim type? What five things, especially, constituted a call to the Youthful Worthies? What did the charge to take he waters of Jordan to Beth- barah type? How is this so?

(51) What did the two princes—Oreb and Zeeb—type? Prove this. What was typed by the capture and execution, and by the rock, of Oreb? How did the Youthful Worthies, antitypically, execute Oreb at his rock?

(52) Why does Zeeb type Clericalism? How did the Youthful Worthies capture and execute antitypical Zeeb? What is typed by the winepress of Zeeb, and by his execution there? What was the literature that the three groups of Youthful Worthies used? What were the two chief erroneous practices that this literature attacked? What was typed by the Ephraimites' bringing the heads of Oreb and Zeeb to Gideon beyond Jordan?

(53) In the type, to whom is and to whom is not given the honor of capturing and executing Oreb and Zeeb? What is the lesson in the antitype? What facts at first



thought seem to be out of harmony with such a lesson? Why is this first thought a mistaken one? Give a parallel case as illustrative of this principle. Why is the Great Company in its three groups not considered the captors and executioners of antitypical Oreb and Zeeb? What do these facts prove as to the Youthful Worthies' heart attitude toward Sectarianism and Clericalism? To what should these facts arouse the Great Company?

(54) What fact does Judg. 8: 1 type? According to Rev. 16: 17, who made the first announcement of the close of the High Calling? What false date was given for it? What is the date for the complete sealing of the elect in their foreheads? When was this learned? What was done with this date by the Epiphany-Truth servants? What effect did its announcement have and that, among others, on certain members of the Philadelphia Church? In what forms and ways has this resentment shown itself? Whom, beside the Lord, did these upbraid directly? What did announcing the cessation of Spirit-begettal not do to the Youthful Worthies? Why not? Against whom did they really murmur?

(55) What did the withholding of the High Calling from the Youthful Worthies not do to them? Why not? Who alone has the right to decide the question as to candidacy for the High Calling? How should we regard His decision? Why have the Youthful Worthies not been favored with the High Calling? What three lines of evidence prove Spirit- begetting to have ceased? What three considerations should pacify the Youthful Worthies on their exclusion from an invitation to the High Calling? How should these three considerations affect them? What should be the attitude of the Priesthood toward their own favor and the Youthful Worthies' disappointment? In this matter, whose example should they follow?

(56) How did Gideon answer the Ephraimites? What was Gideon's vintage and their gleaning? What was the antitype of Gideon's answer? From what standpoint could our Lord in truth say that the Youthful Worthies' battle was greater than the antitypical Three Hundred's battle? Point out facts that prove this.

(57) As what does our Lord antitypically speak in Judg. 8: 2, 3? What was, antitypically, the gleaning of v. 2? Who did and who did not do the slaughtering in



the first battle—type and antitype? To whom only was the victory due? What, antitypically, was the vintage of v. 2? How did our Lord give the answers antitypical of Judg. 8: 2, 3?

(58) What did the mild answers in type and antitype accomplish? How should the Priesthood as the Lord's mouth answer, and what should they say to the Youthful Worthies in the latter's resentment?

(59) How did the Epiphany-enlightened Youthful Worthies who co-operated with the Priests share in capturing and slaying antitypical Oreb and Zeeb? How does their share therein compare with that of the Great- Company-co-operating Youthful Worthies?

(60) What is the character of this Gideon discussion in the type and antitype? What is not found in the foregoing interpretations that is found in Levitical interpretations of the subject? What conclusion follows from such a comparison?

(61) What chronological peculiarity do we find illustrated in Judg. 7: 25—8: 3 and Judg. 8: 4? What proves that this peculiarity occurs in these verses? What order rather than the chronological order is given here?

(62) Why is the statement of Judg. 8: 4 inserted where it is? What do Gideon's experiences with the men of Succoth and Penuel and his passing beyond those who dwelt in tents prove as to the events that preceded antitypical Gideon's second battle? What events show this in the antitype?

(63) What is typed by the expression, "faint, yet pursuing"? What encourages the antitypical 300? What will they eventually accomplish?

(64) When and with what did the antitype of Judg. 8: 5-9 begin? What was typed by Succoth and its princes? Why? What was expected before antitypical Gideon's second battle? Why? What induced entering into preparations for that battle? What were these preparations? What considerations seemed to preclude the publication of the necessary literature by the Epiphany Bible House?

(65) What step was taken as a result of these considerations? What made this step seem strange? How was the request for the literature made?

(66) What were the answers given at the three successive visits to Bethel? What was done after the third



answer was given? Describe the letter, its addresses, and the precaution taken for assurance of its safe delivery.

(67) What records of this transaction are in the Epiphany Bible House? Why was the letter addressed to the Board and not to the President of the Society? At first, how was the letter treated by J.F.R.? What evasion was practiced in the answer respecting it? Of what was such a procedure characteristic? What was done with the same letter? With what precautions?

(68) What was done with the letter when received the second time? Describe the Society's reply. Describe the answer to the Society's reply. How was this answer treated? What is the evidence that it was received by the Society? What false reason for its refusal did J.F.R. give?

(69) Of what are these events the antitype? What are the antitypes of the faintness of Gideon's 300 and of the bread that he requested? What would the supply of the bread— type and antitype—have effected? Trace—type and antitype—Gideon's statement to and request of the men of Succoth. Trace—type and antitype—their disdainful refusal and their reviling answer.

(70) What thoughts are contained in the conduct and answer of the princes of Succoth—type and antitype? What would not have been likely to occur in type and antitype, if the real petitioner had been recognized? To whom was the answer really given, in type and antitype? What did the answer do to the Lord?

(71) Explain—type and antitype—the two parts of Gideon's reply (v. 7). What will be done with the Scriptures and facts relating to the evil deed of the Society leaders?

(72) Explain Judg. 8: 8—type and antitype. What two things occasioned the appeal to the P. B. I? Describe the interview with two P.B.I. officials. What did one of these officials say as to the printers' forms of the Hell-Herald? What answer did both officials give to the request? On what did one of them refuse to commit himself? How was the suggestion to add a note to the Hell-Herald treated? What impression did these two brothers' manner make? What did they ask to be done with the request?



(73) What did the P. B. 1. Board answer? How was their answer worded? Upon whom did it place the blame for the refusal? How was their reply answered? What did they write in answer to a second letter? What evidence proves them to have falsified? Why was their tract without their Hell-Herald unavailable? Compare and contrast the P.B.I.'s course with that of the Society on this subject. How was their answer accepted? Of what are these facts the antitype?

(74) Explain—type and antitype—the two parts of Gideon's answer to the men of Penuel.

(75) What are typed by Zebah and Zalmunna? Prove this of Zebah. Prove this of Zalmunna. What does Karkar mean and type? How many Midianite soldiers were there before the first battle? How many just before the second battle? What is typed by these two numerical showings?

(76) What is described—type and antitype—in Judg. 8: 11? What was gotten in sufficient quantities by Gideon, type and antitype? Describe those gotten by the antitypical Gideon. What is meant—type and antitype—by going up by the way of, and passing beyond those that dwelt in tents? What events, reasonably, were to be expected to be in the past before the second antitypical battle began?

(77) What was typed by Nobah and Jogbehah, and by marching eastward of them? Why?

(78) What was the nature of the attack in both type and antitype? How and when did the antitypical attack begin? Show how the attack is a surprise, in the lecture, prayer meeting, Volunteer and Colporteur work. What, further, does the attack do? Give an illustration of this. What do the flight and the pursuit of Judg. 8: 12 type? Give illustrations.

(79) What as to duration did we not expect of the second antitypical battle? To what should this incite all of us as we are able to do? What should the representatives of the 300 who are among the Levites do and what leave undone in this matter? What should those of them do who cannot get suitable literature from their associates? What must we do to achieve final and complete victory?