SAMUELS — KINGS CHRONICLES
LAST PARALLELS
HEZEKIAH. MANASSEH. AMON. JOSIAH. JEHOAHAZ. JEHOIAKIM. JEHOIACHIN. ZEDEKIAH.
FROM NOW on our study of the Large Parallels will be restricted to those of Judah's kings, since we have with Hoshea, Israel's last king, completed our study of those of the latter's kings. Still we will continue to use the same wording for the subject of our study in Kings and Chronicles, for the sake of indicating the relationship of our pertinent coming studies with those of the past thereon. It was after Hezekiah had reigned six years, Hoshea ceasing then to reign, that the Large Parallel becomes restricted to the kings of Judah. With these preliminary remarks we begin our study of the Hezekiah parallels. Hezekiah (Strength of Jehovah) types the Bible recension, printing and distributing movement. The parallel periods were 745-716 B.C. and 1776-1805 A.D. See 274-277 above. This movement had its faint beginning in the publication of J.J. Wetstein's recension of the Greek New Testament, which appeared in 1751, just 25 years before the movement became in 1776, through the completion of J.J. Griesbach's epochal recension of the Greek New Testament, the chief movement among God's more favored people; and it came to the end of being such a movement in 1805, when J.J. Griesbach, whose text is that of our Diaglott, finished his work on the last edition of his recension of the Greek New Testament, and had it thus ready for the press, whence it appeared in 1806 (began … five and twenty … reigned nine and twenty, 2 K. 18:1, 2; 2 C. 29:1). It was also in the period of these 29 years that the first Bible Societies came into existence, the first of these was that which arose among the Methodists in 1778, though there had been Bibles published previously by several societies
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which, however, were not mainly devoted to printing and distributing the Bible. The greatest of the Bible societies, the British and Foreign Bible Society, was founded March 7, 1804, a little over a year before antitypical Hezekiah ceased to reign (April, 1805). As we have shown in E 3, 28 (26)-33 (30), the main impulse in the formation of this society came as a result of a Methodist damsel's, Mary Jones', 50-mile journey for a Bible, and of a Methodist minister's, Pastor Charles', fervent advocacy of a Bible society; but it was an undenominational society, joined in by members of all Protestant denominations.
(2) Hence this Bible society and almost all others have been non-sectarian, mothered by the Bible itself, as coming from the Heavenly Father (mother's name was Abi [my father] … Abijah [Jehovah is my father], 2; 1 [in allusion to God as the Author, symbolic Father, of the Bible]); and, of course, the Bible, above all other things, serves to remind people of God (daughter of Zechariah [reminder of Jehovah]). The Bible recension, publication and distribution movement, which has sought from its beginning to print and circulate cheap Bibles for the common people of Christendom and heathendom, did and still does a very good work; and it did very commendably before the Lord (right … Lord, 3; 2), in the same spirit and in the very words of the Apostles as recorded in the New Testament (according … David … done). Whereas during the preeminence of the apostate Methodist movement, antitypical Ahaz, those servants of God's house who led people into repentance and faith-justification were estopped from their work by antitypical Ahaz's evil doctrines and practices, immediately after antitypical Hezekiah came into preeminence as the movement of God's more favored people, it reversed that course by beginning to set at work such servants of God as opened the way of entrance into repentance and faith with faith-justification (first month opened the doors, ; 3), by cleansing them of their errors of
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doctrine and practice and by giving them correct teachings and practices (repaired them). Moveover, it attracted to itself the main and subordinate leaders of God's people (brought the priests and Levites, ; 4) and assembled them about the first principles of the Lord's house (together into the east street; literally, broad place to the east, i.e., the first part of the temple enclosure, where even heathen could stand, typical of the condition of repentance). There it gave forth its message (said unto them ; 5). It exhorted them to separate themselves from sin, error, selfishness and worldliness (Hear … sanctify yourselves), as it also exhorted them to separate all God's people from these (sanctify the house of the Lord), and thereby to remove these unclean things out of the sanctuary (carry forth the filthiness … holy place).
(3) It pointed out the transgressions and sins of their predecessors (have trespassed … done evil, ; 6) in their relations to God (eyes of the Lord), by apostatizing from Him (forsaken him) and removing their favor from His people (turned … habitation) and disfavoring them (turned their backs). They also stopped the work of those who led people to faith-justification (shut up the doors of the porch, ; 7), quenched the enlightment of the teachers (put out the lamps), stopped offering to God their choice human powers amid fiery trials with accordant graces (not burned incense) and ceased offering the things that effected justification and sanctification as manifesting God's acceptance of Christ's sacrifice (nor offered burnt offerings) in the antitypical Court (holy … God). This resulted in God's wrath coming upon His more favored people and the sphere of their executorship (wrath … Judah and Jerusalem, ; 8), expressed in their becoming distressed (trouble) and objects of disagreeable surprise (astonishment) and abhorrent disapproval (hissing), even as they witnessed (see). Their predecessors had been refuted in controversy (fathers … sword, ; 9); their movements, powers and supporters
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were proselyted into erroneous sects for this (sons … captivity). The movement then taught that it desired to renew its and their covenant with God (heart … covenant … God, ; 10), to the end that His wrath be removed from them (wrath … from us). Affectionately (My sons, ; 11) it exhorted them against negligence as to God's ways (negligent), since the main and subordinate leaders were God's choice to officiate as His representatives (chosen … before him), to advance His purpose (serve … minister) and to sacrifice their choice human powers amid fiery trials, resulting in the graces as their prayers ascending to, and pleasing God (burn incense).
(4) Thereby were aroused to their work recensionists of the Hebrew and Greek Scriptures (Mahath [grasping] … Amasai [burdensome, in allusion to their seizing hold of burdensome work], ; 12), translators of such Scriptures (Joel [Jehovah is God] … Azariah [help of Jehovah]) as linguists (antitypical Gershonite and Eliezerite Amramites) among learned scholars (Kohathites); antitypical Merarites (Merari): editors of Bibles (Kish [bow] … Abdi [my servant], antitypical Mahlites) and publishers of Bibles (Azariah … Jehaleiel [Jehovah is praised], antitypical Mushites); antitypical Geshonites: pastors (Joah [Jehovah is brother] … Zimmah [planning, i.e., their work], antitypical Shimites) and evangelists (Eden [delight, in allusion to their bringing joy to the believing sinner] … Joah, antitypical Libnites); antitypical Uzzielites: controversial (Shimri [guarding], ; 13) and constructive (Jeiel [removed by God, in allusion to God's setting them aside as becoming teachers of error]) dogmaticians (Elzaphan [God hides, in allusion to God's hiding the bulk of Truth, but not the stewardship truths, from them]). Antitypical Hebronites as historians in the widest sense of the word gave no service to the Bible recension, printing and circulating movement, hence are not typed in this connection. Besides the above there were aroused to pertinent activity the
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continually traveling preaching brethren (Asaph, he gathers): those who traveled throughout all Britain, etc. (Zechariah) and those limited to circuits, i.e., circuit riders (Mattaniah, gift of Jehovah); the occasionally traveling preacher brethren (Heman, trustful, ; 14), consisting of those who traveled occasionally all over Britain, etc. (Jehiel) and those who traveled occasionally in a circuit (Shimei, famous); and local preachers (Jeduthun, praising), consisting of those who preached Sundays in their local churches (Shemaiah, fame of Jehovah) and in neighboring churches (Uzziel, power of God), all good works for God.
(5) These brethren gathered together all of those who consisted of their kinds of colaborers (gathered their brethren, ; 15) and separated themselves from sin, error, selfishness and worldliness (sanctified [literally, caused themselves to separate] themselves), and in harmony with the movement's charge (commandment of the king) by God's principles (words of the Lord) gave themselves to put aside all uncleanness from God's people (came … cleanse the house). The main teachers (priests, ; 16) ministered to cleanse the consecrated and the things that pertained to them in the antitypical Holy as to the main leaders (inner part … to cleanse it) and cast out unclean teachings, wrong readings in the received texts of the Hebrew and Greek Testaments and wrong translations and unclean practices therefrom (brought … uncleanness … temple) and ended the beginnings of their cleansing work as to the antitypical Holy, when they reached pertinent justification matters and persons (into the court). Such latter matters and persons the subordinate leaders cleansed (Levites took … abroad) and put them where they belonged, in the domain of evil away from God's people (into the brook Kidron [turbid, i.e., in the Valley of Jehoshaphat, typical of the condition of the curse]). This reformatory work began immediately on antitypical Hezekiah's becoming the most prominent movement of God's more favored people. It at once grappled with the first feature
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of the evil (first day of the first month, ; 17) and in a week's time had grappled with the last feature of the evil, as matters of the Holy in the main leaders and other new creatures (eighth day … came … porch). This will become clear, if we remember that the beginnings, not the endings of the various features typed are usually meant in the antitype; for certainly the many errors of doctrine, wrong readings in the Hebrew and Greek and wrong translations and errors of practice introduced by antitypical Ahaz and others were not removed in eight days; but within eight days every feature of them was begun to be set aside (sanctified the house … eight days). Thereafter the subordinate leaders began to set aside the errors of doctrine, wrong readings, translations and practice pertinent to the condition of these subordinate leaders as the antitypical Court, i.e., pertinent to justification. Within eight days more (sixteenth day) the subordinate leaders had made a beginning of attacking every error of doctrine, reading, translation and practice among themselves. Here, again, the remark is in order, that they did not within eight days rid themselves of all these wrongs of doctrine, readings, translations and practice, but had by that time begun to cleanse every one of them (made an end).
(6) Then the main and subordinate leaders made a report of their activities to the movement as represented in God's more favored people (went … king, and said, ; 18). Their report embraced the several items that they did. First of all, they reported that they had begun to cleanse all of God's people as His Temple (cleansed all the house); secondly, they reported the beginning of cleansing the whole Church in its capacity of comforting, encouraging, etc., by God's Word the sacrificing and tried people of God as they appear to those in the antitypical Court (altar of burnt offering); thirdly, they reported the beginning of cleansing every one of the doctrinal, refutational, corrective, textual and ethical teachings pertinent to the Church as comforter,
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encourager, etc., as it appears to the subordinate leaders in the Court (all the vessels thereof); fourthly, they reported the beginning of cleansing the Church in its capacity of holding up the bread of life to the brethren as main leaders, to strengthen them in every good word and work for their heavenly journey (shewbread table). Fifthly, they reported the beginning of cleansing all the doctrinal, refutative, correctional and ethical teachings pertinent to the antitypical Shewbread Table (vessels thereof). Sixthly, they made particular report that all of the Truth teachings that the apostate Methodist movement, antitypical Ahaz, had repudiated in its sinful course (all the vessels … cast away in his transgression, ; 19) were prepared anew and fitted for the Lord's people (prepared and sanctified) and had been placed at the disposal of God's Church for its use of them for sacrificial purposes (before the altar).
(7) The Bible recension, printing and distributing movement in its members, on learning of the prosperity of the cleansing work, very promptly gathered the leaders (Hezekiah … early … rulers, ; 20), and together they betook themselves to God's people as His Temple (went … house). From v. 24, as well as from v. 21, we see that the seven goats were the sin offering, and since we see that from v. 24 it wrought atonement for the then people of God, it types teaching emphasis put upon Jesus' sin-offering sacrifice, which is further confirmed by the seven lambs, typical of Jesus as the Lamb of God, and typifying Him as such. Hence from v. 24 we infer that the seven bullocks were the burnt offering and the seven rams were the peace offering, the former typing God's manifesting His acceptance of Christ's sacrifice, e.g., by Jesus' ministering as Teacher, Justifier, Sanctifier and Deliverer in cooperation with the then serving brethren (seven bullocks) and the latter typing His fulfilling His vows while in the flesh and since coming into the Spirit. Of course, the priests' offering these sacrifices represents their serving as reminderers of Jesus' sacrifice, and not making a
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repetition of His sin-offering sacrifice (seven … goats, ; 21). These sacrifices prove that Jesus made atonement for the rulers (kingdom), God's people as His Temple (sanctuary) and God's more favored people (Judah). Antitypical Hezekiah in its members charged the main leaders to make the offering (commanded … of Aaron to offer) in connection with God's people in their capacity as comforting, encouraging, etc., the sorely tried sacrificers (the altar). These then stressed by their teachings God's acceptance of Jesus' sacrifice (killed the bullocks, ; 22), their faith laying hold of this acceptance (received the blood), and taught how it atoned for God's people as comforters, encouragers, etc., of the sorely tried priesthood (sprinkled … altar). Their faith laying hold on Christ as His vows-Fulfiller (killed the rams), they showed how His fulfilling His vows atoned for the same antitypical Altar (sprinkled … altar). They did the same as to the antitypical Lamb, His blood and the Altar (killed also the lambs … altar). Then they set forth Jesus as the sin offering (brought … goats for the sin offering, ; 23), publicly before the movement as such and all God's people (king and the congregation). They also set forth the thought that Jesus was their substitute (laid their hands upon them). Thereupon they set forth the thought that Jesus died for the sins of God's people (killed them, ; 24) and makes atonement by His merit for God's people (reconciliation … altar), which made God pleased with His whole people (atonement for all Israel), even as the movement charged that atonement be made to man (burnt offering—which reconciles man to God) and to God (sin offering, which reconciles God to man).
(8) The Bible recension, printing and distributing movement arranged offices for the subordinate leaders throughout the Church (set the Levites in the house, ; 25), to minister, some with tracts (cymbals), some with books, especially with star-member books (psaltries) and some with Bibles (harps), which they expounded, even as the Apostles, their special helpers
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as seers and general teachers, charged (commandment of David, and of Gad … Nathan the prophet), even as God also charged by the Old Testament writers (commandment … prophets). The subordinate leaders stood ready with the Apostolic teachings (Levites … instruments of David, ; 26); and the main leaders stood ready with discourses and lectures (priests with the trumpets). Then the movement charged that by the main leaders God's manifestation of His acceptance of Christ's offering be set forth as to Christ doing His teaching, justifying, sanctifying and delivering work for the Church (commanded … burnt offering upon the altar, ; 27). As soon as the main leaders began so to do, they also began to deliver suitable sermons and lectures, and the subordinate leaders began to serve with tracts, books and the Apostolic writings (began … song … trumpets … instruments ordained by David). This moved the entire people of God to serve (all … worshipped, ; 28); all the time the pertinent sermons and lectures continued (singers … trumpeters … continued … finished). At the conclusion of these activities in each of its phases, the movement in all its members humbled themselves and served God (King … bowed … worshipped, ; 29). It and the leaders charged the subordinate leaders to set forth God's attributes as praising Him in His teachings as given in the Apostolic words and in those of the star-members (commanded … praise … words of David and of Asaph the seer, ; 30). This they did, humbling themselves and serving the Lord (worshipped).
(9) The movement then invited the non-official brethren who had consecrated themselves to join in sacrificing for, and thanking, the Lord (said … consecrated … sacrifices and thank offerings, ; 31). This they did (brought … offerings); and the most zealous ministered in a way that manifested God's acceptance of Christ's sacrifice, by cooperating under Jesus as He gave the blessings of instruction, justification, sanctification and deliverance; for it is by these acts that God
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manifests His acceptance of Jesus' sacrifice (free heart burnt offerings). They brought Divine and human blessings (70 [7 x 10] bullocks, ; 32) in tentative justification (100 [10 x 10] rams) and vitalized justification (200 [2 x 10 x 10] lambs), all expressive of Jehovah's manifesting His acceptance of Christ's sacrifice (all … a burnt offering). Even unjustified people offered service in that they yielded up contributions (six hundred [6 x 10 x 10,—6 the number of imperfection and evil, combined with the thought that these gifts were by their unjustified givers intended for the tentatively-justifieds' blessing] oxen, ; 33) and their loved ones as (1) tentatively-justified, (2) vitalizedly-justified and (3) new creatures (three thousand [3 x 10 x 10 x 10 = 3,000,—the third 10 standing for crown-losing new creatures, because they formed the bulk of the new creatures] sheep). The main leaders alone, e.g., John and Charles Wesley and John Fletcher, etc., were too few to set forth the people's sacrifices alone (too few … flay all the burnt offerings, ; 34). Hence the subordinate leaders helped them, until all the sacrifices were made (Levites did help … ended) and until others were developed into main leaders unto fitness for such main service (other priests had sanctified themselves); for the subordinate leaders were more hearty for this service than those of their number who later became main leaders (more upright … sanctity themselves than the [other] priests). Many indeed were the expressions of God's manifested acceptance of Christ's sacrifice, in the form of much Truth clarified, many persons justified, consecrated and given victory over the devil, the world and the flesh and over the fear of death and the grave (burnt offerings were in abundance, ; 35), as was the case of love coupled with consecration vows (fat of the peace offerings) and of preachings of the simpler truths (drink offerings) as to the various expressions of God's manifested acceptance of Christ's sacrifice (burnt offering). Yea, the entire movement in its participators rejoiced in the
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Lord's favors, as well as all God's people (rejoiced … people, ; 36), on account of God's fitting His people for this matter (prepared the people), which was done quickly (done suddenly).
(10) 2 Chro. 30 treats of the great Passover of Hezekiah's day. The Passover in general represents the deliverance of God's people from Satan's rule on the basis of the antitypical Lamb's blood; its emphasis, therefore, is mainly on justification through faith in Christ's merit. Celebrated the 14-21 of Nisan, it represents mainly the salvation of the Gospel Age and its joys, etc., particularly that of the Gospel Church, which is the antitype of the account in Ex. 12; but celebrated the 14-21 of the second month, it types mainly the salvation of the Millennial Age, particularly that of the world of mankind, which is the antitype of the account in Num. 9:6-14. However, the great Passover of Hezekiah is an exception to this rule; for though celebrated the 14-21 of the second month, the facts prove it does not type the Millennial Passover, but a particular part of the Passover of the Gospel Age; for, according to the parallel, this antitypical Passover was begun to be celebrated about the beginning of May, 1776. By oral and literary messengers (sent … and wrote letters, ; 2 C. 30:1) the movement invited God's less favored (Israel) and God's more favored people (Judah), particularly of God's less favored people those who lived in England (Ephraim) and in Scotland (Manasseh), asking them to come to the real people of God (house of the Lord), in the sphere of the executorship of God's more favored people (Jerusalem), to live out tentative and vitalized justification on the basis of the Lamb's shed and sprinkled blood, accepted by the justified and consecrated people of God, in honor of God (keep the passover … God of Israel); for the movement had in consultation with the leaders and ledlings of God's people (counsel … congregation, ; 2), as a matter of executorship (Jerusalem), exhorted to work on justification and consecration (keep
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the passover) at the earliest moment proper for them (second month), since the cleansing of God's Church; from error and wrong had to precede that particular antitypical Passover (could not keep … priests … sufficiently, ; 3), and since the ledlings had not yet entered into the Bible recension, printing and circulating movement sufficiently to come under its executorship for that antitypical Passover celebration (people … to Jerusalem). To hold such a justification and sanctification activity pleased the movement and its ledlings (pleased the king … congregation, ; 4). Hence they decided to decree an agitation (established a decree, ; 5), among all professed Christians, from mere formal hangers-on (Dan, judge) to crown-losers and crown-retainers (Beer-sheba [well of the oath, in allusion to the teachings of the Oath-bound Covenant]), to the end that all should live out justification and consecration matters (come to keep the passover) to God's glory (unto the Lord), under the movement's executorship (at Jerusalem), a thing that was neglected for a long time in Christendom (not … long … written).
(11) Accordingly, messengers went forth with pertinent literature (posts [messengers] went with letters, ; 6) sent to the movements and the leaders among God's less (Israel) and more favored people (Judah), entreating the less favored people of God, some to exercise repentance toward God and faith in our Lord Jesus in the renewal of their justified life, and others to renew their consecration (Israel, turn again unto the Lord of … Israel), promising them that God would return (he will return) to the remnant of God's less favored people who had up to then escaped going into the captivity of the secular liberty-lovers (remnant … escaped … Assyria). The exhortation pleaded with the less favored people of God not to imitate their predecessors or contemporaries who sinned against God (be not ye like … which trespassed … God, ; 7), who resultantly delivered them to manifest spoliation (gave … desolation, as ye see). The plea specifically exhorted
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them not to be stubborn, as their predecessors had been (not stiff-necked, as your fathers were), but to surrender to God and come among His true Church (yield … sanctuary), which God had set apart to Himself perpetually (sanctified for ever), and to serve God (serve the Lord), which would result in His removing His wrath from them (that … wrath may turn away), assuring them that if they so did, they, their fellows and winlings (turn again … children, ; 9) would obtain mercy before their secular liberty-loving captors (them … captive) and thus return to the sphere of the Truth and its Spirit (come … land), since God is favorable and compassionate (gracious and merciful) and will not refuse them favor, if they return to Him (not … face from you, if ye return). Accordingly, the messengers went from one denomination to another among God's less favored people (posts … to city, ; 10) throughout England (Ephraim) and Scotland (Manasseh), even unto Ireland (Zebulun), but the majority despised and reviled them (laughed … mocked). Yet different ones from little Wales (Asher, ; 11), Scotland (Manasseh), Ireland (Zebulun), as well as from England and continental Europe (Ephraim … Issachar, ; 18), abased themselves in a renewal of repentance, faith and consecration, and came under the executorship of God's more favored people (humbled … came to Jerusalem).
(12) And God's power acting through His Word, Spirit and providences effected God's more favored people to become of one heart to fulfill the charge of antitypical Hezekiah and its leaders (hand of God … one heart … commandment … word of the Lord, ; 12). Multitudes gathered themselves to the sphere of the executorship of God's more favored people (assembled … people … a very great congregation, ; 13) to live out repentance toward God, faith in the Lord Jesus and entire consecration (keep the feast … second month). They effectively set aside their adherence to their denominations (took away the altars, ; 14) from the
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sphere of the executorship of God's more favored people (Jerusalem), even all the sects to which choice human powers were sacrificed (altars of incense), and heartily cast them into the unclean condition of the curse (cast them into the brook Kidron, turbid). Then they in faith, set forth the teaching that Jesus is the Paschal Lamb (killed the passover, ; 15), in the period of justification and consecration (fourteenth day of the second month). But the main and subordinate leaders not yet cleansed were abashed at their uncleanness and cleansed themselves (priests … ashamed, and sanctified themselves). Thereafter they performed services that manifested God's acceptance of Jesus' sacrifice, i.e., they cooperated with Jesus in His teaching, justifying, sanctifying and delivering work (brought the burnt offering … Lord). Each one officiated in his position according to the way that Jesus' teaching directed by God's charge, as His special Servant (place … law of Moses the man of God, ; 16), the main leaders teaching the atoning efficacy of Jesus' blood (priests sprinkled the blood), as the subordinate leaders served them therein (hand of the Levites). Many of the people had not examined themselves and purged out the evil from themselves (many … were not sanctified, ; 17). Hence the subordinate leaders had the work of leading them through repentance and faith unto justification (Levites … killing the passovers … not clean) and then to consecration, in order to set them apart unto God (sanctify them unto the Lord).
(13) For very many (a multitude, ; 18) from England (Ephraim), Scotland (Manasseh), continental Europe (Issachar) and Ireland (Zebulun) had not exercised repentance, faith and consecration (not cleansed themselves); but they ignorantly counterfeited these (eat the passover otherwise … written). The movement labored for them in work and prayer (prayed for them), to the end that the gracious God might forgive (pardon) every one who set his heart to serve the Lord (prepared … seek God, ; 19), who was their
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predecessors' God (God of his fathers), despite their erroneous self-examination, purgation, repentance, faith and consecration (not cleansed … purification of the sanctuary). The Lord graciously, in answer to the labors and prayers of the movement, by Jesus' ministry exercised through His servants, cured these into a proper self-examination, purging, repentance, faith and consecration (Lord hearkened … healed the people, ; 20). Not only so, but the less favored people of God who had come under the executorship of His more favored people (Israel … Jerusalem, ; 21) remained in the privileges of new creatures in the Christian life (kept the feast … seven days with great gladness); and the subordinate and main leaders set forth God's Word continually in ways that reflected credit upon Him (Levites and priests praised the Lord day by day), using the teachings of the Word energetically for the Lord (loud instruments unto the Lord). The movement by word and act spoke encouragingly to the subordinate leaders (spoke comfortably … Levites, ; 22) who taught God's profitable thoughts to the people (taught the good knowledge of the Lord); and these appropriated the Lord's blessings throughout their Christian life (eat … seven days), carrying out their consecrations, encouraging others to do the same (offering peace offerings), and professing God's Truth, as well as their own weaknesses (confessing to … God).
(14) Those who adhered to the Bible recension, printing and circulating movement did not stop at their justification, especially typed by the first antitypical Passover, but they proceeded on to and into consecration in full determination and unanimity (whole assembly … keep other seven days, ; 23). This second step of the Christian life they took and kept with special joy (seven days with gladness). The movement as a whole very abundantly ministered to Jesus in His capacity of giving evidence of God's acceptance of Jesus' sacrifice by His ministering instruction, justification, sanctification and deliverance to many (thousand
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bullocks, ; 24) and abundantly did it stress Jesus' sacrifice as the basis of these works for the Church (seven thousand sheep). The cooperating leaders is all Protestant denominations who supported this movement ministered in this very abundantly (princes … thousand bullocks) to all the adherents of the movement (congregation), especially stressing Jesus' sacrifice in its justifying aspect to the adherents formerly in it, those just coming into it and those being invited to come unto justification (ten thousand sheep). Many of the main leaders renewed their consecration (priests sanctified themselves). All of God's more favored people, together with the main and subordinate leaders were full of the joy of the Lord (all … Judah … Levites … rejoiced, ; 25). And not only they, but also all of the less favored of God's people who responded to the movement's invitation (all … out of Israel), yea, those Israelites who fled from the less favored people of God and came and dwelt among God's more favored people joined in the great rejoicing (strangers that came out … dwelt in Judah). As a result of these justifications and consecrations, combined with instruction and deliverance, there was much joy in these in connection with the Bible recension, printing and circulating movement in its sphere of executorship (great joy in Jerusalem, ; 26); for since the ascendancy of the Interim's star-members (Solomon), as they conformed to the Apostles' teachings (son of David), there had not been in any other of the more favored movements of God's people such a period of justification and sanctification in their executorship (Solomon … David … not the like in Jerusalem), since at this time the main and subordinate leaders wrought blessingly toward the people (priests … blessed the people, ; 27); for their message was heeded (heard) and their prayers ascended to their Covenant God (prayer … unto heaven).
(15) After this great antitypical double Passover (finished, ; 31:1) the work of uprooting every form
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of sin, error, selfishness and worldliness continued. This was participated in by all God's people who had taken part in these Passovers (all … present), and that in every denomination of God's more favored people (to the cities of Judah). They thoroughly destroyed creedism (brake … pieces), set aside union of state and church (cut down the groves), uprooted sectarianism from their hearts (threw down the high places) and rejected the denominationalism (altars) of God's more favored people (all Judah and Benjamin), of that in England (Ephraim) and Scotland (Manasseh). And they wrought thereon until they had driven these evils out of their hearts (utterly destroyed them all). Thereafter each one abode in his class standing, in spite of his denominational adherence (all … returned possession … cities). The movement appointed the kinds of services as to its peculiar activities for the main and subordinate leaders (appointed … Levites, ; 2); according to each one's particular kind of work was he appointed (courses … service), some of the main and subordinate leaders to minister as to God's manifested acceptance of Jesus' sacrifice (for burnt offerings), some of them as to consecration vows (peace offerings, to minister), both as to rendering God duty love (thanks) and disinterested love (praise), as they served and by their service held high God's kindnesses and His glorious character, as those who brought others in among God's people as His Temple (gates … Lord). Moreover, this movement in its adherents arranged for their ministries to manifest God's acceptance of Jesus' sacrifice (king's … burnt offering, ; 3), first, that which was directly connected with the acceptance of Jesus' sacrifice while He was in the flesh (morning) and, secondly, that which connected it with the acceptableness of the Church's sacrifice while it is in the flesh (evening), also for it as connected with reckoned and actual justification (sabbaths), with the twelve chief graces of God's people (new moons), and the antitypical Passover, the justification and sanctification
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of the Church of the Firstborns, as well as with the antitypical Pentecost of the new creatures, and with the antitypical Feast of Tabernacles—the final standings of each as the fruitage of the Gospel Age (set feasts), according to God's Word (in the law).
(16) It also gave a charge to the people within its executorship (charged … in Jerusalem, ; 4) to carry out their consecrations (give the portions), as an encouragement to the main and subordinate leaders in the good Word of the Lord (encouraged in the law). This charge met with an immediate response (as soon … abroad, ; 5); the brethren rendered up their consecrations abundantly (children of Israel … firstfruits), in yielding deep and surface truths (corn and wine), mingled with the Holy Spirit (oil) and blessed hopes (honey), and of every kind of increase wrought by their sacrificed humanity (increase of the field). Thus they yielded up in consecration their human all very overflowingly (tithe … abundantly). It was indeed a time of very fruitful service of God in Spirit and Truth. This was faithfully done by God's less and more favored people who were associated in the denominations wherein God's more favored people held sway, i.e., in certain Zwinglian, Unitarian, Congregational, Quaker, Pietistic and Methodist Churches (children … dwelt … Judah, ; 6); for these made and carried out their consecrations (brought in), based on Jesus' merit (oxen) and consisting of their human all (sheep); for they consecrated their time, talents, health, strength, means, influence, reputation, learning—in a word, all they were and had and all they hoped to be and have (tithe of the holy things); and they put them combinedly together in great abundance (by heaps). They began by offering their tentatively (third month, ; 7) justified human all, and ended by giving to and in God's service their new-creaturely all (seventh month). The movement in its adherents and the leaders saw these abundant consecrated things (Hezekiah … saw the heaps, ; 8), and therefore praised God and His
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people (blessed … people). The movement investigated the matter as to the abundant consecrated things at the hand of the main and subordinate leaders (questioned … concerning the heaps, ; 9). And Jesus (Azariah [help of Jehovah] … answered, ; 10) through mouthpieces made it known that since these numerous consecrations and their products began (since the people began … offerings) the main and subordinate leaders were greatly satisfied as to their longings for fruitfulness in God's people (had enough), yea, that it was much more than they could appropriate (have left plenty), acknowledging that God had blessed His people (hath blessed), which resulted indeed in a great quantity (great store).
(17) The movement in its adherents then charged that official positions should be made and filled in the Church (prepare chambers, ; 11), which the brethren did, in the forms of service as prophets, evangelists, pastors or teachers (they prepared them); moreover, they carried out their consecrations (brought in offerings, ; 12); others made and carried out their consecration (tithes) and presented advancing Truth (dedicated things), all of which was faithfully done. In charge of this work were twelve subordinate groups of leaders, in symbolization of its being a Little Flock work (Cononiah … Benaiah, ; 13), whose two group leaders respectively correspond to the two group subordinate leaders in the Little Flock tribes of antitypical Judah and Ephraim (Cononiah and Shimei), even as Jesus and the movement in its adherents charged (Hezekiah … Azariah). The leading evangelist group, which was among the Methodists (Kore … porter toward the east, ; 14), had charge of the work of gaining consecrations as freely made and to arrange for the ascription of praise to God and Truth features to be properly apportioned (freewill offerings … oblations … most holy things). The other six evangelist groups were in charge of these things in the Anglican (Eden, ; 15), Presbyterian (Miniamin), Baptist
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(Jeshua), Unitarian (Shemaiah), Congregationalist (Amariah) and Quaker (Shekaniah) Churches (in the cities), where there were main leaders (priests) all set in their proper offices (set office) to apportion the forms of services to their evangelistic brethren (to give … courses), regardless of whether these brethren were great or small (great … small). The general principles followed in these arrangements ran along the following lines: (1) sectarian denominationalism was ignored (beside [apart from] their genealogy, ; 16), though the stronger brethren were included (of males); (2) they included those who had just consecrated (three years old) up to the fullest matured ones (upward); (3) every one was used who entered for service among God's people as His Temple (entered … house); (4) a daily portion of the ministry was allocated (daily … service); (5) in harmony with the form of their service (charges … courses); (6) this was true as to the denominational relations according to the kinds of the service for and of the main and subordinate leaders (genealogy … Levites, ; 17); (7) qualification for service was required in each one as to his duties in his form of service (from twenty years old and upward … courses); (8) these arrangements applied to the denominationally most immature, to their special helpers, their movements and their powers (genealogy … daughters, ; 18); (9) they were applicable to all the favored people of God (all the congregation); (10) each one was to act in his office in sanctification and holiness (sanctified … holiness). Vs. 16-18 are a parenthesis explaining matters touched on in vs. 13-15. The same general rules applied to the main leaders (sons … priests, ; 19), including even those who were on the fringes of denominations (fields … cities), of each one's denomination (several city), who were designated by their characters (names); for they were assigned to each strong one among the main leaders, as well as to the subordinate leaders in the denominations (portions … males). These arrangements were
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made throughout God's more favored people by the movement, doing according to God's will in His matters (did … Judah … before … God, ; 20); for all that the movement did in relation to God was heartily done (every work … God … heart, ; 21); and it was successful (prospered).
(18) Following the above-described works and their firm operation (After … thereof, ; 32:1), in the year 1790 (fourteenth year, 18:13; ; Is. 36:1 [whenever a third book is used in the parallels, if it is the only one referred to, we will use a comma and two semicolons before it; and when there is another one used in the same place there will be two semicolons used before it, as above, to indicate the third book, Isaiah; for here we have often two and sometimes three accounts]) the French revolutionists as the leaders of the liberty-lovers (Sennacherib [wrathful, in allusion to the wrath of the French revolutionists]) made an invasion against God's more favored people (Judah), with the purpose of winning over all the strong denominations (fenced cities) to their theories and practices (thought to win them, ; 1). When the Bible recension, publishing and distributing movement (Hezekiah, ; 2) took note that the French revolutionists were working against it (saw … come), and were intent on overthrowing its sphere of executorship (fight against Jerusalem), it as a whole advised (took counsel, ; 3) with its leaders (princes) and warriors (mighty men) over the question of stopping all supplies and relief (stop … fountains) outside of its sphere of executorship from falling into the hands of the French revolutionists. They supported it in this purpose (did help him). Thereupon there were united in this purpose multitudes of its supporters (much people, ; 4), who cut off such supplies and relief (stopped all the fountains), which dried up every avenue for them to reach such revolutionists (brook), believing and declaring that it was unreasonable to let them succor the enemy (Why … Assyria … much water). It made its position strong
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(strengthened, ; 5), especially increasing and fortifying its powers where weak (built … wall … broken) and made them fit supports to its strongest points (raised … towers) and secured power from those outside of its sphere of executorship, both in Britain and on the continent (another wall without). It strengthened the Apostolic ramparts (Millo … David), and invented many sharp weapons (darts) and strong defenses against the theories and practices of the French revolutionists (darts and shields in abundance). It appointed leader warriors among its supporters (captains … people, ; 6), assembling them publicly in the ways of Truth in its sphere of executorship (gathered … street … gate of the city), cheering them and urging them to be strong and cheerful, not to fear or be discouraged at the liberty-lovers and revolutionists (strong … Assyria, ; 7), regardless of their great numbers (all the multitude), since their Helper was greater than they (more). With their enemies, it continued, was human strength (arm of flesh, ; 8); with them was the Lord as Helper and Warrior (Lord … help … fight), which assurances gave them rest of faith (people rested … words); for God helps in time of need.
(19) The Bible recension, publishing and distributing movement in Europe, especially in Britain, sought to come to terms with the French revolutionists and their liberty-loving supporters, especially those of the latter who were in Britain (sent … Assyria, 14). These revolutionists were engaged in a sharp struggle with the stubborn defenders of the old order, in France especially, but also with their supporters in other nations (Lachish, stubborn). It acknowledged that it had offended in its too strenuous support of the old order (offended), and requested that it be left in peace (return from me), agreeing to accept their terms (puttest … bear). These overtures were not made by words, but by the conditions of the movement requiring it to adapt itself to the circumstances forced upon it by the French Revolution. And the circumstances forced
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it to face the question of yielding up an immense shrinkage of its circulation of the Divine Truth, as much as was humanly possible (appointed … three hundred … thirty). To meet the situation forced upon it by these circumstances it had to yield to a shrinkage of Divine teachings on secular government (silver … house of the Lord, 15) and of human teachings thereon (king's house), e.g., it gave up much of the right of rulers to absolute power as of Divine right, civil power derived by heredity, the rights of primogeniture and of aristocracy, and had to accept the doctrine of civil power as derived from the consent of the governed, the responsibility of all to civil law and the equality of all before the law. It also had to give up many of the supposedly Divine-right powers and privileges of the clergy and evangelists (cut off … doors of the temple, 16), likewise of the hierarchs (pillars), even those that the movement had attributed to them (Hezekiah … overlaid) and yielded these to the revolutionists.
(20) But despite their demands having been met, the French revolutionists aroused from their conflict with the absolutists (Lachish, 17; 9; 2) against the Bible recension, printing and distributing movement and all its supporters (Hezekiah … Judah, ; 9) the chiefs of the elected representatives (Tartan, the third [estate of France], 17), the chiefs of the military forces (Rabsaris, chief of the eunuchs) and the chief proponents of their theories (Rab-shakeh, chief butler, ; ; 2), all combinedly (servants, ; 9), in its sphere of executorship (Jerusalem), they being accompanied by immense numbers of supporters (a great host, 17; a great army, ; ; 2). They took their position on the principles of reason (upper pool, 17; ; 2) which lead to the Divine doctrines of the rights of man before his fellows (conduit) and on which all might go (highway) toward a riddance of the sphere of usurped authority (fuller's field). They demanded that the movement give them attention (called to the king, 18). Mentally the executive leaders of the movement (Eliakim, my God arises;
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Hilkiah, held by Jehovah, 18; ; 3), the humble scholarly writers and orators (Shebna, shyness, the scribe) and the historians (Joah, Jehovah a brother, recorder) of the movement journeyed to the theory claims of the French revolutionists (came out). Their theory propounders set forth their views (Rab-shakeh, chief butler, said, 19; ; 4) to these that they inform the Bible movement of the views and demands of the French revolutionists (Thus saith … king, 19; 10; 4). They considered their confidence baseless (confidence … trustest) to endure a siege of the sphere of its executorship (abide … Jerusalem, ; 10). They asked if the Bible movement was not inducing them to a course which meant death by lack of deep and surface views (persuade … die … thirst), claiming, but in vain, to have the needed plans and power to fight (vain words … war, 20; ; 5), and demanded how the movement in which it trusted could presume to revolt against the French revolutionists as liberty-lovers (God shall deliver … Assyria, 20; 11; 5). They accused it of relying upon the support of the unreliable secular powers (staff … reed … Egypt, 21; ; 6) which will fail their trusting allies and injure their power (lean … hand, and pierce it). Such is Satan as the ruler of the secular powers to his dependents (so is Pharaoh … trust on him). Further, they argued that if their trust was in Jehovah for deliverance from the revolutionists (say … trust … God, 22; 11; 7), they were not to forget that He had turned against them, because the Bible movement had overthrown His sects and churches (high places and altars … taken away, 22; 12; 7), charging its people and sphere of executorship (Judah and to Jerusalem) to serve in the interests of the one Church (worship … altar) and to devote their choice reckonedly perfect powers in its interests (incense upon it, ; 12). It should consider how the liberty-lovers have conquered all the opposing nations.
(21) Thereupon these theory teachers suggested that the Bible movement give pledges of alliance with the
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French revolutionists as liberty-lovers (give pledges … Assyria, 23; ; 8), pledging to give it complete secular teachings for their mutual purposes (two thousand horses), provided that it would furnish teachers of these (set riders upon them). In view of the situation they asked how it, which could not frighten into flight even the least able leader of these revolutionists' subordinates (turn … captain … master's servants, 24; ; 9), could place confidence in the secular powers (trust on Egypt) for secular organizations and their leaders (for chariots and for horsemen). They further asked whether they were coming against the Bible movement's sphere of teaching and of spirit to overthrow it (Am I now come … destroy, 25; ; 10) without the Lord's command (without the Lord). On the contrary, they claimed, but falsely, that they had received orders from the Lord Himself to campaign against, and to destroy that sphere (Go up … destroy it). Thereupon the movement's executive leaders (Eliakim, 26; ; 11), the humble scholars and orators (Shebna) and the historians (Joah), by their attitude, asked the revolutionists' doctrinaires (Rah-shakeh), very politely and humbly (pray … servants), to speak their views in non-Truth forms of expression (Syrian language), since they understood it (understand), and not in Truth terms (not … Jews' language), lest those standing in their powers understand them (ears … wall). By their continued propaganda they claimed that they were not speaking at the revolutionists' charge to the Bible movement, but to those in power (sent … speak … wall, 27; ; 12), to the end that they might believe their vile rejected deeper and shallower views (eat … drink). They made still louder outcries in language approximating the Truth (cried with a loud … language, 28; 18; 13) to the strong supporters of the Bible movement's sphere of executorship (Jerusalem, ; 18), to discourage and intimidate them (affright … trouble), to the end that they might capture their sphere of executorship (take the city), demanding their attention to the revolutionists
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as liberty-lovers (Hear … Assyria, 28; ; 13), asking them to be on their guard not to let the Bible movement deceive them (deceive you, 29; 15; 14), since it could not deliver them (not … deliver, 29; ; 14) from the revolutionists' power (hand, 29). They sought to dissuade them from the movement's word, to trust in Jehovah as their sure Deliverer (neither … trust … surely deliver us, 30; ; 15) and the Preventer of the fall of the sphere of executorship to liberty-lovers (city shall not … Assyria).
(22) Again its supporters were warned by the revolutionists' doctrinaires not to heed the Bible movement (Hearken not, 31; ; 16); for the revolutionists (king) advised them to make peace with them by giving them tribute (Make … present) and by surrendering (come out), in which case they might continue to eat and drink of their work (eat … drink), until the revolutionists would transport them to another sphere of thought and spirit (take … land, 32; ; 17), which they claimed was like their own (own land), in which they could produce deeper and shallower teachings (corn … vineyards) and have a good spirit and happy prospects (oil and honey, 32), resulting in their surviving and not perishing (live and not die, 32); and to be on their guard against the Bible movement's making them believe that God would deliver them from the revolutionists (Beware … deliver us, 32; 15; 18), asserting that no powerful one of any country was able to save from their power (nation … hand, ; 15), nor had any delivered out of the power of other, earlier liberty-lovers (hand of my fathers). Hence they argued that Jehovah would much the less be able to deliver them from their power (God … mine hand). What powerful one of any nation was able to deliver his nation from the power of the liberty-lovers (any … delivered … hand … Assyria, 33; 13; 18)? Where are the powerful ones of contradicting Romanism (Hamath, fortress, 34 [19:13]; ; 19 [37:13]), of infidelistic philosophers (Arphad), of apostates impinging
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on the ransom (Sepharvaim), of union of state and church (Hena, lowland) and of the destructive reformers (Ivah, ruin)? Did any of the powerful ones deliver absolutism (Samaria, guard) out of their power? Again they demanded which one of the powerful ones of those movements had delivered their spheres out of their predecessors' and their power (Who … gods …fathers … my hand, 35; 14; 20). Could they hope that Jehovah could so do to them and their sphere of executorship (God deliver you … Jerusalem, 35; 15; 20)?
(23) These doctrinaires continued to slander the Lord and the Bible movement, which was serving the Lord (servants … against the Lord … Hezekiah, ; 16). Moreover, they wrote books and issued proclamations against the Lord as the God of the sphere of His people's executorship (wrote … rail … God, ; 17), blaspheming Him by degrading Him to the level of powerful ones of non-Truth movements (speak against him), even asserting that He could do no more to protect the Bible movement (Hezekiah) and deliver His people out of the power of the French revolutionists (deliver … hand) than the powerful ones of non-Truth movements could do to deliver them out of their power (not delivered their people). Thus they degraded the God of His people's sphere of executorship (God of Jerusalem, ; 19) to the level of the powerful ones of non-Truth movements (as against the gods … earth), which were but human manufactures (work … of man). But the supporters of the Bible movement did not reply to this insolence, not answering even one word (people … answered … word, 36; ; 21), even as the movement had charged them not to answer (king's commandment … not). Thereupon the Bible movement's chief executives (Eliakim … household, 37; ; 22) and humble scholars and orators (Shebna the scribe) and the historians who gathered materials for the record of historical events (Joah … Asaph, gatherer) were very much grieved (clothes rent), and in this state of mind made known to the Bible
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movement the declarations of the revolutionists' doctrinaires (told him … Rab-shakeh).
(24) The effect of this report, when the Bible movement heard it, was to grieve it in all its adherents (Hezekiah … rent his clothes, 19:1; ; 37:1) and it went into the deepest mourning (sack cloth) and betook itself to God's people as His sanctuary (house of the Lord). For this cause the movement and its most prominent faithful and strong teachers (Hezekiah … Isaiah [salvation of Jehovah]; Amoz [strong], ; 20) made special prayer and supplication (prayed and cried to heaven). Thereupon the Bible movement sent its leading executives (Eliakim … household, 2; ; 2), its humble scholars and orators (Shebna the scribe) and the chief preachers (elders of the priests) in deep mourning (sackcloth) to the main strong and faithful teachers (Isaiah … Amoz), acquainting them (said, 3; ; 3) with the movement's sentiments, which were to the effect that the period of the French Revolution was a time of tribulation (day of trouble), of rebuke for Christendom's sins (rebuke) and of slander against God (blasphemy); for a great crisis had come upon Christendom ready to produce a new order in church, state and society (children … birth), but it was powerless to produce this new order (not strength to bring forth). The Bible movement longed for God to give heed to the teachings of the revolutionists' doctrinaires (may be … hear … Rab-shakeh, 4; ; 4), whom the French revolutionists as liberty-lovers (king of Assyria) had stirred up to slander Jehovah with blaming charges (reproach the living God). Perhaps God would rebuke in a startling way the blasphemies against Him, made in His hearing (reprove … heard). Therefore the Bible movement asked these chief faithful teachers to pray (lift up thy prayer) for its few remaining supporters (remnant). With these messages the representatives of the movement came to the chief faithful teachers (servants … to Isaiah, 5; ; 5). These teachers gave them an answer to give to the movement
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(Isaiah said … Thus … master, 6; ; 6) as a saying of Jehovah (Thus saith the Lord), encouraging it not to fear the teachings published in its hearing (not afraid of the words) and issued forth by the doctrinaire servants of the French revolutionists as liberty-lovers (servants … Assyria); wherewith they blasphemed Jehovah (blasphemed me); for God was determined to bring upon them a powerful blow (send a blast, 7; ; 7); a report that strong opponents of theirs would reach them (shall hear a rumor); they would leave the sphere of the Truth and its Spirit, would go to their own sphere of error and its spirit (return … land); and in their own sphere of error and practice the French revolutionists would succumb (fall) by theories subversive of theirs (by the sword).
(25) The revolutionists' doctrinaires then turned their attention to the French revolutionists, who, having overcome the autocrats in state and aristocracy (departed from Lachish, 8; ; 8), turned their attention against the leaders of true Christianity (warring against Libnah, whiteness, clarity). In France the abolition of Romanism was considered and meant by the revolutionists as an attack on all religion. Reason as a goddess was enthroned as the sole source and rule of faith and practice; and while the existence of a supreme being was later declared, the indirect effect of the French opponents of religion was an attack on real religion, as the siege of antitypical Libnah was an attack on the Bible movement as an expression of real religion. Frightened by the report that a coalition of European secular powers under England's lead (heard say of Tirhakah, distance, 9; ; 9) was coming to war against them (come … against thee), in view of this feared attack of the coalition of European powers, to forestall its possible strengthening of their foes, these revolutionists increased their attacks legislatively and literarily on Romanism and all religion, except that of Reason. And from this standpoint their literary attacks were
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really an attack on the Bible movement (sent messengers, 9; ; 9), charging that their message be declared to the Bible movement as the chief movement of God's people (king of Judah, 10; ; 10). They cautioned it not to let its trust in Jehovah deceive it (not thy God … deceive thee) into believing that the sphere of its executorship would not be given into the power of the French revolutionists as the leaders of the liberty-lovers (Jerusalem … hand … Assyria).
Let it keep in mind what the various forms of the liberty-lovers' leaders had done with all anti-liberty spheres of teaching and practice, i.e., completely overthrowing them (heard … done … destroying, 11; ;11), as the thing that should convince it that it would not escape (shalt thou be delivered?). Did the powerful ones of French social conditions (Gozan, refuge, 12; ; 12), of the high ones of the French clergy (Haran, mountainous), of the friction-making French royalty (Rezeph, heated stone) and of the pleasure loving French nobility (Beni-[sons] Eden [pleasure]), which had rule over liberty-lovers (Thelasar, hill of Assyria) deliver any of these? For comments on vs. 13; ; 13 please see comments on 18:34; ; and 36:19.
(26) The Bible movement received the writings of the revolutionists circulated by the publishers (letter … messengers, 14; ; 14) and digested their contents (read it) and thereover appeared before God's people as His temple (went … house of the Lord), and spoke to God on its contents (spread … Lord), praying (prayed, 15; ; 15) and acknowledging that the God of His people, who acts according to His perfect wisdom, power, justice and love (Lord … cherubim, 15; ; 16), is the only true God (alone), mighty over all rulers of the social order (kingdoms) and is the Creator of the literal and symbolic heavens and earth (made heaven and earth). It pleaded that God would emphatically listen (bow … hear, 16; ; 17) and emphatically take note (open … see), and give attention to the oppressive teachings of the French
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revolutionists (hear … Sennacherib), which by their authors they had sent to cast reproach upon the eternal God (sent … reproach). It acknowledged before the Lord that the leaders of the liberty-lovers (truth … Assyria, 17; ; 18) had crushed those movements and their teachings anti practices (destroyed … lands) and had destroyed their religious beliefs (gods into the fire, 18; ; 19), since such were really not true beliefs (no gods), but were human fictions (work of man's hands), some weak (wood), some strong (stone); and hence such liberty-lovers' leaders overcame them (destroyed them). Therefore it prayed God to save His people from their power (save … hand, 19; ; 20), in order that all rulers in human society (kingdoms of the earth) may learn that He alone is God (thou … only). Thereupon the strong leading faithful teachers sent the Bible movement an answer (Isaiah … saying, 20; ; 21) from God to His people (Thus saith … Israel), giving assurance that its prayer against the French revolutionists as liberty-lovers came with acceptance before Him (prayed … Assyria I have heard). Now follows His answer (word … concerning him, 21; ; 22): The consecrated light-shiners (virgin … Zion, sunny) lightly esteemed and ridiculed the French revolutionists (despised … scorn), even the inhabitress of the sphere of His people's executorship despised them (daughter … head), charging that they had blamed and slandered, raised their voices against, and given haughty looks on the One whom God's people held holy (Whom … against the Holy One, 22; ; 23).
(27) By their envoys they had blamed Jehovah (they … reproached, 23; ; 24), boasting that by their many organizations they would overcome God (come … heights … Lebanon, white), overthrowing His best justified (cut down … cedar trees) and most faithful consecrated people (choice fir trees), overpowering the weakest (lodgings) and the most fruitful of His people (Carmel, fruitful), alleging that
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they had captured and refreshed themselves with the supplies of foreigners (digged … waters, 24; ; 25), and had proudly plundered the people's spheres of teaching and practice that they had invested (soles … dried … rivers … places). God asked them whether they had not heard that in the long past God's plans and works were accomplished (heard … done … formed? 25; ; 26). He assured them that it was He who had used the French revolutionists to devastate strong spheres of teaching and practice (brought … lay waste … heaps). Because of God's determination their subjects had been weak (inhabitants were of small power, 26; ; 27), affrighted and discouraged, evanescent (dismayed … herb), crushed (grass … tops) and overthrown before fully developed (blasted … grown up). God then showed them that He knew their position (abode, 27; ; 28), their endeavors and results (out … in) and their wrath against Him in His (rage against me). And because God had taken note of their wrath and agitation (rage … tumult, 28; ; 29) He would treat them like hooked and chained prisoners (hook … bridle) and force them to retreat over the same course over which they came in invading God's sphere of teaching and Spirit (turn the back … camest). And to the Bible movement God gave a sign of their successive operations (sign unto thee, 29; ; 30); Their first period, i.e., 1795 to Oct. 1800 would produce Bibles at small and individuals' efforts (eat this year … grow of themselves); the next period, i.e., Oct. 1800 to Apr. 1804, would be of a much smaller extent, coming from the remnants of the first period's efforts (second year … the same); but in the third period the movement's supporters would agitate for printing Bibles and then form Bible societies, the first one coming in the form of the British and Foreign Bible Society, which would produce a most abundant crop of Bibles, refreshing human society (third year sow … eat the fruits thereof).
(28) Then the chief faithful teachers promised that
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God's people who would survive victoriously the trials of the French Revolution period (escaped … Judah, 30; ; 31), would be rooted deep in the Bible and would raise high the Bible as their fruitage (root … fruit); for God promised that some would survive victoriously those trials in their sphere of executorship (Jerusalem … remnant, 31; ; 32) and in their embryo sphere of showing forth the light (escape out of mount Zion), guaranteeing that His loving active aggressiveness would accomplish this in due time (zeal … do this). Furthermore God promised (thus saith the Lord, 32; ; 33) as to the French revolutionists (king), that they would not enter the sphere of His people's executorship (not come into this city), nor pierce it with any of their sharp sayings (shoot an arrow), nor approach it with protective weapons (with shield), nor besiege it (nor cast a bank). They would reverse their theories and practices (came … return, 33; ; 34) and would not enter the sphere of His people's executorship (not come into this city); [This God repeated for emphasis], because God would protect that sphere (defend, 34; ; 35), and deliver it for His glory's sake and for His Apostles' sake (my sake … David's sake).
(29) The prophecy having been given, the fulfilment followed closely on its heels (that night, 35; ; 36); for shortly after the Red terror that gripped France for nearly a year (Sept. 1793 to July 1794) subsided, a reaction (angel of the Lord, 35; 21; 36) set in, which, seeking to preserve the gains, set aside the extreme fanaticism of the revolutionists and destroyed its leaders. This was the beginning of the slaughter of the supporters of the extreme revolutionists and of their officials, who were very numerous and powerful (smote … thousands); especially was this reaction fatal to the warriors (cut off … men of valor, ; 21), legislative giants (leaders) and other leaders (captains). And by 1796 the extremest revolutionists were either physically killed or killed as such by giving up
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their extreme fanaticism and famine-hastening and painful results, the remnant viewing these dead or reformed extremists (arose early … behold … corpses). The revolutionists somewhat earlier changed their atheism into rationalism, which proclaimed God, virtue and immortality, and thus went back to a reformed France, which was a leaving of antitypical Judah and a return to antitypical Assyria in much shame (departed … returned with shame … land, 36; 21; 37), and occupied themselves in a combined civil and religious government (Nineveh, dwelling of Nina, goddess of love). While these reformed French revolutionists were engaged in works of patriotism (worshipping … Nisroch, patriotism, 37; 21; 38), first, under a new constitution, the Directory, the executive body of five members appointed under the new constitution, that of 1795 (Adrammelech, fire king), then the Consulate, under a revised constitution, that of 1799, consisting of three members, of whom Napoleon was the first consul (Sharezer, prince), put an end to the French revolutionists as a party, by the action of these two constitutions (smote him with the sword), and betook themselves to higher grounds of government than that of the French Revolution (escaped … Armenia, highland). As a result a modified democracy temporarily succeeded the French revolutionists (Esarhaddon, conqueror, 37; ; 38). Thus the Lord saved the Bible movement and the supporters of its executorship (saved … Jerusalem, ; 22) from the power of French revolutionists, the leaders of the liberty-lovers, and from all others (hand … all other) and guided them well in all matters (every side). This led many to consecrate themselves to the Lord (gifts to the Lord, ; 23) and to give helps to the movement (presents), which resulted in its being honored by all other Christian movements from then onward (magnified … thenceforth).
(30) It was during the period of the French Revolution (in those days, ; 24) that, through the conditions
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induced by that revolution: preoccupation of the bulk of the people in it, the destruction of commerce by it, the use of great funds to combat it and the resultant impoverishment in Britain due to it, etc., that the Bible movement came to a standstill as to publishing, and to a low ebb as to circulating the Bible (sick unto death; 20:1; 32:24; 38:1). This is apparent from the story of Mary Jones, referred to above, and is the thing typed by Hezekiah's illness. This led it in its supporters to pray for a recovery (prayed, ; 24); and God assured it and gave it an evidence of recovery (spake … gave him a sign). The faithful and strong main teachers had delivered to it a message from the Lord (Isaiah … came … said unto him, Thus saith the Lord, 1; ; 1), to the effect that it should arrange (set thine house in order) so that its affairs would be in a condition for it to cease being the chief movement of God's people (die and not live). But most dear to its heart in its supporters was its work, feeble as it was; hence, hiding its feelings from others (turned his face to the wall, 2; ; 2), it was most loath to give it up, greatly grieved thereover, and poured out its grief in heartfelt prayer (prayed … saying), entreating the Lord (beseech thee, 3; ; 3) not to forget but to keep in mind (remember) its labor and love for His name, in that it ministered the Bible to His people (walked … truth … perfect heart … good). So grieved was it (wept sore). Here is a case of the thought that before God's people call He answers, and while they are yet speaking He hears; for scarcely had the strong main and faithful teachers gotten, out of the movement's presence, and while it was yet within its office precincts (afore Isaiah … court, 4; ; 4), God's providence and word gave them a message for it (came the word of the Lord).
(31) He charged them that they should return to, and tell the movement (turn again and tell, 5; ; 5), as the leading movement among God's people (the captain of my people, 5), as a message from the Lord
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as the God of the Apostles (Thus saith … God of David, 5; ; 5), in whose teachings it abode (father), that He had heard its supplications (heard thy prayer) and seen its grief (tears), to the effect that very shortly (third day, 5), cured of its evil (heal thee, 5), it would appear before God's people, as it was God's chief movement (into the house of the Lord, 5); that He would add 15 years to its term of being the chief movement of God's people (add … fifteen years, 6; ; 5), would deliver it and its sphere of executorship (deliver … city) from the power of the French revolutionists, and would defend that sphere (city) for His honor and that of the Apostles (own … David's sake, 6). The faithful leading teachers prescribed the sweet hope of coming success (Isaiah … lump of figs, 7), which was applied to its cure (laid … recovered). It desired some assurance of its cure (sign … heal, 8; ; 8) and of its appearing before God's people in the third period (house … third day). The Lord gave it the choice as to whether the Bible should go back to its former unopposed or to a future unopposed ministry by justified and consecrated humans (shadow go forward … go back ten degrees, 9). It chose the more difficult of the two (light … return, 10). In answer to the prayer of the leading teachers (cried, 11), this was done (brought backward). The sign was that the Bible would recover from its then condition of opposition by the French revolutionists to the full condition of the support that justified and consecrated humans could give it (this … shadow … ten degrees, 11; 24; 8).
(32) So deeply impressed by these circumstances was the Bible movement that it in its supporters poured out its feelings in a widely spread tract, telling among other things the story of Mary Jones and her 50-mile journey for a Bible and the great dearth of Bibles, saying in the noontide of its activities (cutting off [better, noontide], ; ; 10) it was going down to the entrance of the death state (go … grave), and was thus cut
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off from its life's expectation. It concluded that it would not see God in His character and works anymore in this life (not see … land of the living, ; ; 11), nor human beings with the rest of this world's creatures (man no more … world). Its years were removed like a transitory shepherd's tent (departed, and is removed … tent, ; ; 12). As a weaver cuts off his thread, so it was undergoing the cutting off of its existence (cut off … life, ; ; 12). It felt that God was cutting it off as by a pining sickness (cut … sickness). It expected daily to come to its end (day even to night, ; ; 12, 13). And when night came it thought it could not last till the morning (till morning), believing that, like a fierce lion, God would scatter from it its supporters (break all my bones, ; ; 13). It muttered incoherent sounds, instead of reasonable speech (chatter, ; ; 14). Like a bereaved dove (as a dove) it mourned, and almost became of no understanding from long looking to God for relief (eyes … upward). It pleaded with God by reason of its oppression (O … oppressed), asking Him to undertake for it (undertake for me). It knew not what to say (What shall I say?, ; ; 15). Despite God's having revealed Himself to it, He yet has afflicted it (spoken … done it). Its future would be one of inactivity (softly all my years), after ending life in distress (bitterness of my soul). It recognized that men, as well as itself, really lived by God's Word, Spirit and providences (live … life of my spirit, ; ; 16). Hence it prayed that thereby God might recover it and cause it to live (recover … live). Instead of prosperity it had grievous disappointment by ill success (peace … bitterness, ; ; 17); but in love for it God had rescued it from death (love … delivered … pit of corruption), since He had forgiven and forgotten all its missteps (cast … thy back). This God did to it, because the death state cannot praise and honor God (grave … death cannot celebrate, ; ; 18); since those in the death state are unconscious, they cannot hope to obtain
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God's Truth (pit … truth); for only the living can praise God (living … praise, ; ; 19), as it, rescued from death, was then doing (this day). A predecessor will to successors declare God's Truth (father … thy truth). Since God was alert to rescue it (to save, ; ; 20), it would declare God's as its message (sing my songs), with Bibles circulated (stringed instruments), all its existence (all the days), before God's people (house of the Lord). For the interpretation of vs. 21, 22, please see comments on Is. 38:7, 8.
(33) The Bible movement, like many people and movements, could not stand prosperity, at least for a while (rendered not … benefit done, ; 25), but was temporarily proud (lifted up), for which God expressed His displeasure upon it (wrath upon him), His people (Judah) and its sphere of executorship (Jerusalem). But, unlike most of the self-exalted, it abased itself (humbled … pride of his heart, ; 26), not only it, but also its special assistants (inhabitants of Jerusalem), which postponed the wrath until after its days of ascendancy (wrath … not … days of Hezekiah). It was greatly increased in its Bible work (riches, ; 27) and in the respect of its observers (honor). It increased its depositories of Bibles (silver), of Divine understanding of the Bible (gold), of graces (precious stones) of the utmost variety (spices) and of Bible defenses (shields) and every other kind of adornment of God's Spirit and Word (jewels), as well as pen-products as depositories (storehouses, ; 28) for hard (corn) and easy (wine) teachings and their spiritual understanding (oil), also churches (stalls) where the justified could stay (beasts), and where the consecrated were at home (cotes for the flocks). Moreover, it arranged for Bible societies (cities, ; 29) and made the sacrifice of the Church (flocks) and of Christ (herds) very prominent and greatly prospered in increase of sacrifices (flocks … abundance). It also shut off Bible truths on secular things from giving aid to the French revolutionists (watercourse of Gihon,
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stream, 18:17; 32:3, 4) and arranged by publishing Bibles to give directly (west side, ; 30) Apostolic teachings to the Lord's people (down … city of David). And in its Bible undertakings it was successful (prospered … works). But in one thing it offended—in receiving and glorying before the messengers of nominal-church confusion (ambassadors … Babylon, ; 31), who came to congratulate it for its recovery and connected wonders (enquire of the wonder … land). To test it God let it follow its own counsels (left him, to try him), to reveal its heart's attitude (know … heart). The following shows the test; and the Bible movement's pride is described in; 25, 26.
(34) It was during the French Revolution that, doubly strong-willed and warlike, Satan (Berodach-[warlike] baladan [strong-willed], 20:12; ; 39:1), the creator of symbolic Babylon, caused the sufferings of the French hierarchy and clergy to be made known to the Bible movement in a way that aroused its sympathy for, and confidence in them (sent letters). He also aroused much people to support it (present), because he thought that such expressions of sympathy for its recovery would enable him to get control, at least in the future, of its work (heard … sick). Overjoyed, it listened to the messengers' proposal of sympathy and help for the French hierarchy and clergy as fellow-sufferers from the same agents (hearkened … glad, 13; ; 2). In its confidence it made known to Satan's messengers all that it had, as described in; 27-29 (shewed them all … treasures). In its spirit of showing off it concealed nothing in its responsibilities and rulership (nothing … shewed them not). But God's all-seeing eye saw the spirit and nature of its acts and sent by the leading faithful teachers (Isaiah, 14; ; 3) a sharp rebuke, tactfully put as questions as to what the messengers said (What said these men?) and as to what was the sphere of teaching and practice from which they came to it (whence came they unto thee?). Its attitude showed that in teaching and practice they
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were far from its teachings and practices (a far country) and it reluctantly by attitude admitted that they came from Satan's sphere of teaching and practice (Babylon). The leading faithful teachers further inquired as to what they had seen in its sphere of duty (seen in thine house, 15; ; 4); and again it in honesty admitted by its attitude that they were given by it to see everything therein (all things), nothing at all having been concealed from them (nothing … not shewed them).
(35) Thereupon the leading faithful teachers asked it to hear God's pertinent word (Hear the word of the Lord 16; ; 5). They then forecast that all that it and its predecessors had amassed of good and had shown would come into Satan's control for his purposes of confusion (all that … that … laid up in store … Babylon, 17; ; 6), nothing, at all being excepted (nothing shall be left). Satan's servants would capture its descendants (sons … beget, 18; ; 7) and they would become lowly slaves in Satan's sphere of activity (eunuchs … Babylon). The pious Bible movement was submissive to this pronouncement (said … good is the word … spoken, 19; ; 8) and took comfort in that this would not happen in its period of ascendancy (good, if peace and truth be in my days). The foregoing episode was the special one wherein the Bible movement exercised pride and later repented of it, as shown above. The above-described works and others of its acts are described in the works of the historians of this movement (rest … Hezekiah, 20; 32). Among these works were the mighty and good deeds (all his might … good deeds) of its making immense stocks of Bibles kept in storehouses (pool, 20) through its publishing work (conduit) whereby it brought, in the Bible, the due truths into the sphere of its executorship (water into the city). All of these things are recorded in the writings of its historians (book … kings of Judah … and Israel, 20; 32) particularly in the writings of the main strong and faithful teachers'
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Pen-products (Isaiah … Amoz, ; 32). In 1805 the Bible movement ceased to be the main movement of God's people (slept 21; 33). It is kept in highest and sacred remembrance as having carried on Apostolic work as among the movements of God's more favored movements (buried … chiefest of the sepulchres … David). This good movement has been held in especial honor and esteem by God's real people and the supporters of its sphere of executorship (all Judah … Jerusalem did him honor in his death). Its successor as the main movement of God's people was the anti-infidelistic movement of the Gospel Age as distinct from that of the harvests (Manasseh … stead, 21; 33).
(36) Manasseh (forgetting, in allusion, first, to his forgetting the Lord in idolatry and, second, to God's forgiving and thus forgetting his evils) types in the large parallel the supernaturalism movement, which was brought into activity, first, by the oppositions of rationalism and, secondly, by the first phase of higher criticism and related isms. Supernaturalism in its first form in its antagonism to rationalism was guilty of the sins typed by those of Manasseh and in its second form in its antagonism to the first phase of higher criticism and related isms performed good deeds typed by those of Manasseh's reformation. The involved parallel years are 716-661 B.C. and 1805-1860 A.D. Rationalism, the theory and practice that exalts reason as the source and rule of faith and practice and rejects the Scriptures as such, had its beginning with that of deism, whose father was Lord Herbert of Cherberry (died 1648). It progressed through the various phases of English deism, became transplanted to France in the so-called Illumination, the mother of the French Revolution; and from France it passed over to Germany, where it did its most destructive work through the activities of German University professors, e.g., J. S. Semler, J. A. Ernesti, K.A.G. Keil, J. D. Mechaelis, J.G. Eichhorn, etc. It degenerated
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into what was called vulgar rationalism, whose superficiality sank it into its proponents' discussing subjects like vaccination, methods of inducing sleep, food for beasts, which was their Christmas subject, and other secular subjects, e.g., the best lesson that vulgar rationalistic preachers could draw from the resurrection of our Lord was the benefit of early rising. Like the Deists, they summed up religion as consisting of three articles of faith: God, virtue and immortality.
(37) Supernaturalism is the teaching and practice of the Bible as a Divine revelation, proven to be such by accompanying miracles and prophecies and by being delivered by credible messengers. This doctrine as to the Bible was denied by the rationalists, with the result that they denied almost every Bible doctrine which cannot be deducted from reason. So widespread was rationalism that not only in France, but also in Germany the universities were filled with rationalistic professors, with the result that in Germany most of the pastors were permeated with its fell teachings. After it had reigned supreme in Germany for a generation the Lord raised up the supernaturalists, whose leader in its first, or evil, phase was Frederich D.E. Schleiermacher, and whose leader in its second, or good, phase was Ernst W. Hengstenberg, the former being its leader in the antitype of Manasseh's wickedness, and the latter being its leader in the antitype of Manasseh's righteousness. The main helpers of Schleiermacher, who (1768-1834) was one of the ablest of the 19th-century theologians, in Germany were Claus Harms (1778-1855), E.G. Bengel (1769-1826), grandson of J.A. Bengel, the man who was the one "on that side of the bank of the river" (Dan. 12:5), F.V. Reinhard (1753-1812) and August Hahn (1792-1863), and in England were W. Paley (1743-1805) and Richard Watson (1737-1816). All of these taught and wrote works refutative of rationalism and in support of the Bible as a Divine revelation. This supernaturalism movement began in 1793, twelve
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years before it became the most prominent Divinely favored movement in Christendom, through the publication of G.C. Storr's book, Theological Notes For Kant's Philosophical Doctrine On Religion (twelve years … reign, 2 Kings 21:1; 2 Chro. 33:1).
(38) It was the ascendant movement from 1805 to 1860 (fifty-five years in Jerusalem, 1; 1). The disposition that developed it was its delight in the Bible as the Divine revelation (mother's name was Hephzibah, my delight is in her, 1). But this movement in its first phase, 1805-1825, which was closed by Schleiermacher's joining the union of the Lutheran and Calvinistic Churches of Prussia, shortly after he had issued a final blast against rationalism's depreciation of Bible doctrines. During these 20 years this movement was guilty of much evil (did evil … Lord, 2; 2) along the lines of human depravity in sin, error, selfishness and worldliness (abominations of the heathen … cast out … Israel, 2; 2). It developed denominations in England and Germany against the non-sectarian spirit of the Bible recension, publishing and distribution movement (built … high places which Hezekiah … destroyed, 3; 3) and developed power-grasping and lording Churches in Britain and Germany (altars for Baal [lord]; Baalim [lords]) and favored union of state and church in both countries (made a grove; groves), even as absolutism in state united state and church in Christendom (as did Ahab [father's brother] … Israel, 3), and was subject to the clergy and hierarchy in both countries (host of heaven) and furthered them (served them). Through the unionistic efforts to bring the Lutheran and Calvinistic Churches into one body, it created new churches in various of the German states; for many of the two Churches in various of the German states refused to join the union in those states, which resulted in a number of new church sects being formed (built altars, 4; 4), whereas God desired His character to dwell in His real Church, which was in the executive sphere of the most favored
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movement (Lord said, In Jerusalem … name). Yea, it developed churches as numerous as the clergy desired (altars … host of heaven), both for the higher and the lower clergy (two courts … Lord). Moreover, it laid very much stress on the doctrine of eternal torment (son pass through the fire in the valley of … Hinnom [wailing], 6; 6). It observed sectarian anniversaries, like the tercentenary anniversaries of the Lutheran and Zwinglian reformations, e.g., Claus Harms at that Lutheran anniversary republished Luther's 95 theses with 95 very sectarian ones of his own (observed times). It advocated with too much emphasis ununderstandable doctrines, like the trinity, the God-man, etc., that had a benumbing effect upon men's minds (used enchantments). It dealt in much Satanic error (witchcraft, ; 6) and had special dealings with the doctrine of the consciousness of the dead (familiar spirits) and with teachers of gross error (wizards), all of this resulting in much evil, unto enwrathing God against it (wickedness … Lord … to anger), expressed in condign punishment.
(39) Moreover, it set up as a creedal doctrine the theory and practice of the union of state and church (graven image of the grove; the idol … made, 7; 7), which it set up in the Church (in the house of God), even in the true Church and God's real movements, which God had revealed to the Apostles and the Interim star-members that it should be the Church and the executorship of His choice from among the Gospel-Age nominal Israel (house … chosen … Israel), as that wherein He would set His character and honor (put my name for ever [for the Age]). Furthermore, God had pledged that He would not remove antitypical Israel from the sphere of the Truth, its Spirit and ministry bestowed upon their predecessors (make the feet of Israel move … land … fathers, 8; 8), on condition that they observed all His commands, precepts and arrangements (observe … all … commanded … law … statutes and the
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ordinances) which God gave by Jesus' hand (hand of Moses). The supernaturalistic movement (Manasseh, 9; 9) caused the consecrated and the supporters of the sphere of the executorship of God's more favored people to go astray in doctrine and practice more than the depraved dispositions of the leaders of former more favored movements of God's people had done (seduced … Judah … Jerusalem to err … worse than the heathen), which God had enabled His favored people to drive out of their minds, hearts and will (destroyed … Israel, 9; 9).
(40) God raised up servants who protested against such evils. Men like Neander, the great Church historian, "the father of modern Church History"; Tholuck, the pious Bible exponent and advocate of Christ-likeness; Hengstenberg, the exegete and enemy of all rationalistic advocates and higher criticism; Ullmann, the historian and apologist of Christ's sinlessness; Julius Mueller, who wrote against the sins of the times; Lange, the commentator and author of one of the ablest lives of Christ, and Dorner, the opponent of the doctrine that this life ends probation, with many supporters, chastised the aberrations of the erring supernaturalists. Some of them chastised some of the involved evils of these; others of them chastised others of these evils, until the evils of antitypical Manasseh were all rebuked, and they did this as servants of the Lord (spake by his servants, 10;). They pointed out how evil supernaturalism had committed all these evils (Manasseh … abominations, 11;), sinning even worse than the earlier unconverted sinners (wickedly above … Amorites [highlanders] … before him), even leading God's more favored people to sin with their creeds (Judah … idols). In view of these evils God, as Israel's Covenant God, declared (thus saith the Lord, 12;) that He Would bring evil upon His more favored people and the sphere of their executorship (Jerusalem and Judah) in a way that would fully astound its hearers (heareth … ears shall tingle). God
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would treat it just as He had treated the sphere of executorship of His less favored people (stretch … Samaria [guard], 13;), judging it as He had judged Anglicalism in its various phases (plummet … Ahab [father's brother, i.e., paternal uncle]), making a thorough work of it and completely reversing its position (wiping it, and turning it upside down).
(41) He also said that He would forsake those spared from the destruction (forsake … inheritance, 14;), delivering them into the hands of Satan, their real enemy, and his cohorts (deliver … enemies), who would treat them as booty and plunder (a prey and spoil … enemies), and that because in matters pertaining to Him (in my sight, 15;) they had greatly sinned (done … evil), to the degree of enwrathing God (provoking me to anger), even as former unfaithful spiritual Israelites had done, after they had exercised repentance toward God and faith toward the Lord Jesus (fathers came forth out of Egypt), a course that had marked such throughout the Gospel Age up to the time of antitypical Manasseh (even unto this day). Moreover, various representatives of antitypical Manasseh had wickedly refuted and misled into apostasy harmless spiritual Israelites in great numbers (shed much innocent blood, 16;) everywhere in its sphere of executorship (Jerusalem from one end to another), and that in addition to its evils before mentioned against the Lord's more favored people (beside his sin … to sin … evil) in matters pertaining to the Lord (sight of the Lord). Despite God's many remonstrances against the course of the unfaithful supernaturalistic leaders and their adherents; they would not give obedience to His rebukes and warnings (Lord spake … people, ; 10), but continued on in their evils, so disobedient were they (would not hearken).
(42) Their impenitence provoked the Lord to bring retribution upon the earlier supernaturalistic leaders and ledlings, especially upon the former (Lord brought upon them, ; 11); for He allowed the historico-critical
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critical rationalists, led by DeWette, the higher critics of the Tuebingen school, led by F.C. Baur, the rationalistic supernaturalists, whose leader was Baumgarten-Curtius, and who put reason and the Bible on a par as sources of faith and practice, speculative dogmaticians, whose leader was Daub, professor at Heidelberg, and outright infidelism, whose leader was D.F. Strauss, with numerous followers, to make at Satan's charge inroads on the first phase of the supernaturalists (captains of the host … Assyria) and by their sharp theories (among the thorns [literally, with a ring, i.e., through the lip—subdued and controlled their teachings]) to take captive the first phase of supernaturalism and with their errors to restrain their activities and conduct (bound him with fetters), e.g., Schleiermacher was by these moved to deny inspiration to certain Biblical books, to be infected with pantheism, to endorse the union of Lutheranism and Calvinism and the union of state and church and to dabble in politics. Other leaders of the earlier supernaturalism followed him in these matters. These all became captives in Babylon, i.e., servants of Satan in the nominal church (carried him to Babylon). In this captivity they were greatly afflicted (in affliction, ; 12) by the various forms or schools of error mentioned above. And by these afflictions they were brought to repentance and sought the Lord, beseeching Him to forgive and reinstate them into His favor as the leaders of His more favored people (besought the Lord). Deeply did they humble themselves as to the Lord's matters (humbled themselves greatly before the Lord). Their prayers were intense, expressed in their hard labors to regain the lost Truth and to make further advances in the unfolding Truth and in spreading it (prayed unto him, ; 13). The God of all grace and mercy was appeased toward them (entreated of him) and graciously favored them with forgiveness (heard his supplication) and restoration to the office of supernaturalism in an executorship capacity (brought him to Jerusalem
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into his kingdom). Among the Apocryphal books is one alleged to be the prayer of Manasseh; but it is unnecessary for us to enter into an exposure of its fraudulent character. These experiences taught the supernaturalists to have a right appreciation of God so far as it was then due for them to have it (knew … he was God).
(43) Now came the time for the true supernaturalists to function in their office as such, which in the type is represented by Manasseh's reformatory works; for now Neander, whose motto was, "It is the heart that makes a theologian," Tholuck, Hengstenberg, Ullmann, Miller, Lange, Dorner, etc., came forward into battle for the supernatural nature of the Bible and its teachings, though it was not yet due to see the Truth thereon as in the Parousia and Epiphany. They erected strong defenses for the genuineness of the Apostolic and Gospel histories and writings. Neander did this in his life of Jesus and history of the Apostles, especially against Strauss' and Baur's heresies thereon. Tholuck did this in a genuine representation of Jesus' character against those who alleged Him to have been a sinful man. Ullmann did the same very effectively in his book on the sinlessness of Jesus, which also dealt a deathblow to the denial of His virgin birth. Hengstenberg did magnificent work in his defense of the books of the Pentateuch, Psalms, Daniel and Zechariah and Jesus' Messiahship, against the first school of higher critics. Miller overthrew the superficial views of sin and man's ability without the Savior to overcome it. Lange followed the lines of all of these in his life of Jesus and Bible Commentary; and Dorner gave a hard blow to the doctrine of eternal torment and no future probation. And they made these strong defenses for the Old and New Testament truths as far as then due, by many secular facts and histories, and thereby defended the position of Jesus and the Apostles (built a wall without … David, ; 14) on Old Testament history and Truth and practice (west side of Gihon), making
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them intelligible to the pastors and teachers (fish gate). They insisted on the leadership and rulership of our Lord as to executory matters (Ophel). They exalted to a high degree these powers of the sphere of executorship (very great height) and appointed controversial leaders of their own mind in the various denominations where they had influence (put captains … fenced cities of Judah). They set aside the idols of sin and error (strange gods, ; 15), repudiated the doctrine of union of state and church (the idol … house of the Lord [compare with 2 Kings 21:7]) and repudiated the sectarian churches as the true church in favor of the Church invisible, the former of which the first phase of supernaturalism had erected as the true Church in the sphere of its executorship (mount … Jerusalem), and allowed them no more to remain in the sphere of its executorship (cast … city). These and other Biblical scholars dealt to higher criticism of the New Testament a death-blow and certainly caused the disintegration of the Tuebingen school in its rejection of New Testament books, e.g., Baur rejected all the New Testament books, except Romans, 1 Corinthians, Galatians and Revelation, claiming of the others that they fraudulently originated after the middle of the second century—a real higher critic.
(44) These true supernaturalists refuted the idea that the nominal church, which they called the visible church, was the real Church and proved unanswerably that the true Church consisted of the faithful only, regardless of the denominations where they were; and this true Church especially Neander, who swayed more influence for good over theologians and pastors than any other theological professor since the days of Luther and Melanchthon, emphatically stressed; and he and Tholuck exerted themselves to the utmost to bring their students to repentance, faith and consecration, their pertinent labors therein being blessed by God; and to this day their writings are edifying (repaired the altar of the Lord, ; 16). They ministered character
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development to the faithful, encouraging them to carry out their consecration. They brought literally thousands to justification and consecration (sacrificed thereon peace offerings and thank offerings) and encouraged God's more favored people to serve the Lord in spreading and living the then due Truth; and in this they were ably supported by their brethren named in the preceding paragraph (Judah to serve … Israel). But we are not to understand that they made saints of all in Germany, for many of those who sympathized with the teachings and works of the supernaturalists still continued to remain in the denominations and to serve there (the people did sacrifice still in the high places, ; 17), intending it as a service of God (unto God only), which proves that they did not take part in the Second Advent movement, led in America by Wm. Miller, in Europe by the celebrated missionary Wolff, whose work extended into Asia, and in the work of the cleansed sanctuary. Thus we see that the supernaturalist movement was not a Little Flock movement, but was one led mainly by crown-losers. In its good part its conflicts correspond to Saul's and Jonathan's victory over the Philistines, as previously shown in this book in the Chapter on Samuel and Saul.
(45) Many other things in vindication of the Bible that the good supernaturalists did, also those that the evil supernaturalists did, with their many wrongs, are written in the works of Church historians, like Nippold, Kurtz, Sheldon, Newman, Hagenbach, Dryer, Baum-Geyer, Fisher (rest … Manasseh … his sin … kings of Judah … Israel, 17; 18). Their repentance and prayer are likewise set forth by the more favored people's Church historians, some of whom were just mentioned (prayer unto God, ; 18); and the protestations made against their evils by men like Neander, Tholuck, Ullmann, Lange, etc., are also thus set forth (the words of the seers … name of the Lord, ; 18). These are described by other preachers and writers of repentance (book of the kings of Israel, ; 18).
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These gave details as to their penitential confessions and labors (prayer, ; 19), on how God was appeased toward them, with an unambiguous description of their wrongs and transgressions (sins, and his trespass, ; 19), of their support of sects (built high places) and work for union of state and church (set up groves) and advocacy of creeds (graven images) in the first phase of their activity before their repentance (before he was humbled, ; 19). These are all found among the sayings and writings of preachers and writers of repentance (written among the sayings of the seers, ; 19). This movement, like its predecessors among God's more favored people, ceased being the chief movement among God's more favored people, and that in 1860 (slept with his fathers, 18; 20). They have been held in respect for their strong fruitfulness in their sphere of service (garden of Uzza [strength] … in his own house, 18; 20). And the movement was succeeded by the Y. M. C. A. and other young people's movements (Amon [builder] his son reigned in his stead, 18; 20).
(46) The Y.M.C.A. movement became the ascendant movement in 1860. As an ideal it arose in the mind and practice of Sir George Williams in 1838, in Bridgewater, England, where he became deeply imbued with a religious spirit 22 years before the movement became the ascendant one among God's more favored people (Amon was twenty and two years … to reign, 19; 21). It remained such a movement for two years, i.e., from 1860 until 1862 (reigned two years [the parallel years were 661-659 B.C.]), in executorship (in Jerusalem, 19; 21). Sir George Williams founded the first Y.M.C.A: in 1844, in London, making his fellow trade employees members of it. The movement spread to young men of other trades, first in different parts of London, then it spread over Britain, Ireland, Australia, India, France, Switzerland and other parts of Europe. It also spread to America, etc., first at Boston, 1851, text at New York, 1852.
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Its full members, who alone had the right to vote and hold office, had to profess faith in Christ as Savior and Lord and belong to an evangelical church; but later associate members were accepted without professing faith in Christ as Savior and Lord or membership in an evangelical church. It established reading rooms, libraries, gymnasiums, athletic rooms and fields, educational and lecture courses, religious meetings and Bible classes, boarding houses, dormitories, employment bureaus and special workers to visit the sick, hold religious services in shops, etc. But it was not long until the associate members thoroughly secularized the Y.M.C.A. By April, 1860, it had in North America, 203 associations and about 25,000 members. Its members, full and associate, took a prominent part in the American Civil War for the help of the soldiers on both sides, ever becoming more and more secular. And in America and various other countries it in a unionistic manner affiliated with all Protestant Churches and absorbed or countenanced their evils. Its developing thought was carefully by goodness to cultivate friendship among its members and the so-called Evangelical Churches (his mother's name was Meshullemeth [friend], Haruz [careful], Jotbah [goodness], 19;), but by its secularization and the various evils in the sects to which it required its full members to belong, it became the aider and abettor of all their evils (did … evil, 20; 22) in matters pertaining to the Lord (sight of the Lord), even in the same ways as the first or bad form of the supernaturalists did (as did Manasseh, 20; 22). It became guilty of all such sins, because of its own secularization and the evils of the sects, membership in which it required of its full members (walked … his father walked, 21;), serving in these sects their creeds (sacrificed … carved images … father had made, and served them, ; 22) and yielding itself to all the evil qualities of the bad supernaturalists (idols that his father served, 21;).
(47) However, unlike the good supernaturalists, it
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did not repent of its evils and turn to good (humbled not himself, ; 23) in matters pertaining to the Lord (before the Lord), after the example of the good supernaturalists (as Manasseh … humbled himself. ; 23). It apostatized from the principles of the Lord's Word (forsook the Lord God of his fathers, 22;), and did not direct its steps in the teachings of God's Word (walked not in the way of the Lord, 22;), but continued to increase in violations of the Lord's Word (trespassed more and more, ; 23.), e.g., when part of its members supported the Confederate army and part of them supported the Union army, thus encouraging the soldiers of each side to fight against the other in fratricidal conflict, it greatly increased its trespasses. Doubtless some of their members, like D. L. Moody, did not pursue this course in each army, but the bulk of them did. Some of them consulted together, not only as respects its course as to the Civil War, but also as respects its general course of siding with the so-called Evangelical sects and thus partaking of their evils, agitated against it in its evil policies and refuted them (his servants conspired against him … slew the king, 23; 24) as it was engaged in these spheres of its activities (in his own house). But such a consultation and refutation was abhorrent to the common people (people of the land, 24; 25) and even the general run of the Y.M.C.A.'s full and associate members, and they vehemently disapproved such consultation and refutation and in turn refuted these in their course and secured their dismissal from the Association (slew all … conspired against king Amon). Such common people made the evangelistic movement the ascendant one among God's more favored people (people … made Josiah, Jehovah heals, his son king in his stead, 24; 25). Other acts of the Y.M.C.A. are recorded in histories and encyclopedias of the more favored movements of God's people (rest of the acts … chronicles … Judah, 25;). After the Y.M.C.A. ceased to be the more favored ascendant movement, it
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was given respectful treatment in the strong (Uzza) sphere of its fruitfulness (in the garden, 25;).
(48) The Evangelistic movement had as its earthly leader Bro. D.L. Moody (1837-1899), one of the greatest evangelists of the entire Gospel Age. Indeed, in its various features as typed by Josiah, Jehovah heals, in the Scriptures cited above under our subject, he was always its leading spirit. He was undoubtedly a consecrated brother of tireless zeal, full of good works and of practical common sense. Like our Pastor and the great Spurgeon of London, he was a self-educated man, having only a common school education, with no college or university diploma. The poverty of his widowed mother, who, when he was only four years old (1841) was widowed, gave him little chance for secular education. For years after he had become the world's greatest living evangelist his speech was quite ungrammatical and his bodily carriage quite clumsy. He consecrated at 17 years of age, in 1854, at Boston, whither he had but recently gone for work from his farm home near Northfield, Mass. (eight years old, 2 K. 22:1; 2 C. 34:1). So uncouth were his language and manners that, despite his evident earnestness, it was said that some of the cultured in the church counseled him to be silent in the testimony meetings. Some doubt is cast on this having been done to him in Boston, but it certainly was done to him in Chicago. It was undoubtedly due to his lack of culture that his request to become a member of the old Mount Vernon Congregational Church at Boston was denied, when it was first made; but it was granted a year later, after he had undergone instruction at the hands of the church's pastor and elders. And seven years later, in 1862, he began that course in his career which made the evangelistic movement the ascendant one in Christendom, and that in the Union army as a representative of the Y.M.C.A., in which he worked after his removal to Chicago from Boston in 1856. And unlike most Y.M.C.A. representatives in the Union and
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Confederate armies, he attended strictly to his evangelistic work coupled with his merciful relief of wounded soldiers. Thus it was in the outstart of his army service in 1862 that he began his work of leading the evangelistic movement, which he did for 31 years (reigned thirty and one years in Jerusalem, 1; 1). The Parallel years were April 659—April 628 B.C. and April 1862—April 1893 A.D, ; and the evangelistic movement was developed by the thoughts that God and His people loved it (Jedidah [beloved], 1;) and that God adorned it with needed knowledge and grace (Adaiah [adorned by Jehovah], 1;).
(49) The evangelistic movement was one of the most righteous movements of God's more favored people (did … right, 2; 2) in its relations to God (in the sight of the Lord, 2; 2) and followed strictly the evangelistic course of the Apostles (walked … David 2; 2) as its ancestors (father, 2; 2). It avoided a too conservative (turned not … right) and a too liberal course (left, 2; 2). This evangelistic movement was first active in Chicago and in the far-flung vicinity of Chicago. It started in real earnest in the Spring of 1869, while it was yet quite undeveloped (eighth year … while yet young, ; 3), at an Illinois county Sunday School convention, where Bro. Moody preached a fervent sermon, after which he announced that an inquiry meeting would be held in the town school house, which became crowded with inquiries, and the meetings, continuing a week, made many converts. From this small beginning the evangelistic movement started out conquering and to conquer. It actually went into high gear along Apostolic lines in 1870. This occurred in Bro. Ira D. Sankey's accepting Bro. Moody's invitation to become his colaborer, the latter to do the evangelistic work by preaching, and the former to do the evangelistic work by singing, for Bro. Sankey had a wonderfully sympathetic baritone voice of great sweetness and power. It was the union of these two consecrated brothers that increased the evangelistic
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movement to serve the Lord in great heartiness along Apostolic lines (to seek after the God of David his father, ; 3). These two true yokefellows labored together in Chicago and vicinity with great evangelistic success. In 1873 Bro. Moody, who had twice before visited Britain, decided in response to several pastoral invitations to wage an aggressive evangelistic campaign in England, Scotland and Ireland, declaring that he would by God's help make 10,000 converts there. Accordingly, he and Bro. Sankey left the U.S. for England, arriving there in September, 1873 (twelfth year—April 1873—April 1874, ;) and for two years did an evangelistic work almost without an equal up to that time since the days of the Apostles (in the twelfth year, ; 3). Only the great revival movement led by the two Wesleys and Whitefield in the 18th century exceeded it in magnitude (23:22; 35:18).
(50) Bro. Moody did not mince words and acts in his denunciation of sin and error, neither in America nor among his associates in executive matters (Judah and Jerusalem, ; 3), where he denounced denominationalism (high places), the illicit unions of the (nominal) church and the world (groves), false doctrine (carved images) and creedism (molten images). He utterly refuted power-grasping and lording churches (brake down the altars of Baalim [lords], ; 4) that were before him (in his presence); and the creeds that were exalted over these churches (the images … above them) he utterly undermined (cut down); and the above-mentioned unions (groves), false doctrines (carved images) and creedisms (molten images) he by Scripture, reason and facts pulverized (brake … dust) and dishonored by these the memories of those who served them (strowed … graves … sacrificed unto them). The evangelistic movement thus destroyed the relics of their leaders (burnt the bones … altars, ; 5) in their churches, and so did it cleanse the more favored people's sphere in America (Judah) and their sphere of executorship (Jerusalem). This it also did
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among the churches of Scotland (Manasseh, ; 6), England (Ephraim), Wales (Simeon) and Protestant Ireland (Naphtali); for two years (1873-1875) Bros. Moody and Sankey labored in these lands, converting approximately 50,000 people, infusing a more spiritual life among the consecrated, reforming sinners, including thousands of drunkards, unto justification, and undermining with strong refutative Biblical arguments the above-mentioned evils (with their mattocks round about). Its work was done in all the large cities of Britain and Ireland; sometimes its audiences numbered 25,000, e.g., at London. It was only after it had waged such campaigns in all the large cities of these countries, and had done its work of decimating (had broken down, ; 7) in the minds of multitudes the false churches (altars) and unions of the (nominal) church and the world (groves) and had pulverized false doctrines (graven images into powder) and overthrown sin and error (cut down the idols) throughout Great Britain and Ireland (throughout … Israel), that it in the persons of Bros. Moody and Sankey returned to its sphere of executorship in America (returned to Jerusalem).
(51) Between April 1879 and April 1880 (eighteenth year, 3; 8), after it had well nigh finished its fight against evil (purged the land, ; 8) under the lead of Bro. Moody, the evangelistic movement started a series of educational movements that had as its heart to inculcate knowledge of the Bible as the great educator of Christians. This was started by the founding of a seminary for the training of young women at Northfield, Mass., not only in secular, but especially in Bible knowledge, through believing directors and teachers (Shaphan [rabbit, in allusion to the secular studies that they taught]; Azaliah [near Jehovah, in allusion to the Biblical knowledge that they taught]; Meshullam [friend; these directors and teachers were friendly to the objects of the school], 3; 8). This educational movement was intended to build up Christianity after
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the ideals of Bro. Moody, and it sought to enlist into its help the leading crown-losers of America (go up to Hilkiah [portion of Jehovah, in allusion to their relation to God], 4:9). A little later, 1881, Bro. Moody founded the Mt. Hermon School for young men, whose teachers and directors, of like mind to those of the Northfield Seminary, were as such more influential than the first set and were by the movement sent to enlist into its help the same leading crown-losers of America (Maaseiah [work of Jehovah] the governor of the city, ; 8). Still later it by Bro. Moody founded, at Chicago the Moody Bible Institute for home and foreign missions. Its teachers and directors (Joah [Jehovah's brother, in allusion to the consecrated character of its teachers and directors]; Joahaz [Jehovah possesses], ; 8) also were sent to enlist the support of the leading crown-losers in America, and to help them apply Bible teachings to the development of the church as they saw it (to repair the house … God), requesting them to sum up the Bible teachings of this movement given the Lord's people (sum the silver … house of the Lord, 4;). These truths had been gathered together by those minor leaders who introduced people into the temple's court (keepers … gathered, 4;), especially those gotten from Bros. Moody's and Sankey's Scotch and English, Irish and Welsh visit in 1873-1875 (hand of Manasseh and Ephraim … remnant of Israel, ; 9), as well as from America and Canada (Judah and Benjamin), after which they went to their sphere of executorship (Jerusalem, ; 9).
(52) Such truths they were to deliver, first, to those in charge of the work of repairing the house of God (deliver … doers … oversight of the house … to repair … house, 5; ; Put it in the hand … oversight of the house, ; 10) and, secondly, to those working under their charge (gave … workmen … in the house … to repair and amend, 5; 10). Some of these wrought in justification matters (carpenters, 6;), some on putting brethren in their proper place (builders, 6;)
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and some on developing new creatures (masons, 6;), who by their labors and truths were to acquire justified ones (buy timber, 6; 11) and Spirit-begotten ones (hewn stones, 6; 11), so as to make good repairs on God's house (repair the house, 6;). Such chargees gave these truths to the workers in justified matters (artificers, ; 11) and to those who wrought on the developers of justified and sanctified ones (builders, ; 11), the justified ones being intended to serve as connecters for the consecrated (couplings, ; 11) and to give a firm footing for the worshipers, which certain movements had undone (to floor … destroyed, ; 11). So faithfully did the colaborers work that they were not creed-bound in their teachings (no reckoning … money … dealt faithfully, 7; 12). Bible (Jahath [united], ; 12) and other religious book publishers (Obadiah [servant of God]) superintended the publishing work (Merari, ; 12), while Bible expounders (Zechariah [rememberancers of Jehovah]) and historians (Meshullam [friend]) as scholars (Kohathites) used their offices to prosper the cause (set it forward, ; 12). Additionally, those who could deliver discourses rendered help (Levites … skill … musick, ; 12). These presided over the work of lowlier helpers (over bearers of burdens, ; 13). In fact, these were superintendents of all who served in any capacity (overseers … wrought … service). Moreover, of the less prominent workers (Levites) some were scholars (scribes), some superintendents (officers) and some those who led people to justification (porters, ; 13).
(53) As the chargees were dispensing the truths that were brought to the justified and consecrated (brought out the money … house of the Lord, ; 14) the chief crown-losers (Hilkiah) found the Bible given by Christ to be a neglected and disobeyed book (found … law … Moses, ; 14). These, first of all, brought the Bible to the attention of the teachers and directors of the Northfield Seminary (said unto Shaphan the scribe, 8; 15), declaring that they had found
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it neglected and disobeyed in God's house (found … law … Lord); and they put it into the hands of these teachers and directors (gave … delivered to Shaphan, 8; 15). These made a study and interpretation of it (read it, 8;). These brought this neglected and disobeyed book to the attention of the entire evangelistic movement (came to the king; carried the book to the king, 9; 16). They reported that all the teachers and directors of the three institutions had done as charged and were delivering their truths found among God's people (gathered the money … house; all committed … they do, 9; 16) to the superintending colaborers and their helpers (delivered … do the work, 9; 17). Thereupon the teachers and directors of the Northfield Seminary reported to the evangelistic movement that the leading crown-losers had delivered to them the Bible as a book long lost beneath the traditions of men and as recently rediscovered (Shaphan shewed the king … delivered me a book, 10; 18). The study of the Bible and its interpretation by the teachers and directors of the Northfield Seminary was by them presented to the evangelistic movement (Shaphan read … king). The effect was greatly to sadden the evangelistic movement into deep repentance at the prevalent non-use and non-practice of the Bible (king had heard … rent his clothes, 11; 19). And this movement urged the crown-lost leaders, who usually met at the annual summer conference at Northfield (Hilkiah, 12; 20), the Student Volunteer leaders, who also met annually in the summer conference at Northfield (Ahikam [my brother stands]), the teachers of the Mt. Hermon school (Abdon [servile]; Micah [godlike], 12; 20), both the teachers and directors of the Northfield Seminary (Shaphan the scribe) and the teachers of the Chicago Moody Institute for home and foreign missionaries (Asaiah [whom the Lord made]) to make diligent search of the Lord's will pertinent to the gross neglect of the Bible on its and the people's behalf (enquire … for me … people … Judah … left in Israel, 13; 21);
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for it feared that God's displeasure thereover was very great (great is the wrath … kindled … poured out), since the people's predecessors had not faithfully obeyed the Word (our fathers have not hearkened … kept the word) as it was written in the Bible (to do according … written, 13; 21).
(54) These five groups (Hilkiah … Asahiah; they that the king had appointed, 14; 22) made diligent search in the teachings of foolish-virgin students of prophecy (went unto Huldah [weasel] the prophetess), who made special study of the Day of Vengeance passages (wife of Shallum [revenge]), in, which they hoped for a better day, the Millennium (Tikvah [hope]), but were poor in the knowledge of the Truth (Harhas [poor]), though they diligently had, as their charge, the graces (keeper of the wardrobe). This group of foolish-virgin students was highly placed in the sphere of the executorship of God's more favored people (dwelt … in the college). These messengers of the evangelistic movement diligently studied the views of these foolish-virgin students of prophecy (communed with … spake to her to that effect, 14; 22). The latter declared to the former their understanding of the Lord's mind on the pertinent matter (she … Thus saith the Lord, 15; 23) to be told their sender (Tell the man that sent you to me). Men like A. T. Pearson, F. B. Meyer, Joseph Seiss, A. J. Gordon, etc., spoke and wrote a great deal on the Day of Vengeance. These were a part of antitypical Huldah, but their erroneous views on most of the matters as to the end of this Age are indicated in the meaning of Huldah (weasel, an unclean animal). However, they understood that the great tribulation, as being the trouble of the Day of Vengeance, was not far off. These informed the messengers by their writings and addresses that God was going to overthrow Christendom (I will bring evil … inhabitants thereof, 16; 24), according to the Bible's teachings (even all the words; curses … in the book), even as the evangelistic movement had heard
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explained (king … read, 16; 24). This was to come because God's nominal people had proven untrue to God (forsaken me, 17; 25), had used their human all in the service of sin, error, selfishness and worldliness (incense unto other gods), to the end that they enwrathed God, against them (provoke me to anger) with their evil deeds (works of their hands). For this reason God's wrath was aroused against His nominal people and their sphere of executorship (kindled; poured out) and would not cease until it had done away with them as such (not be quenched, 17; 25).
(55) But these foolish-virgin students of prophecy had a word of comfort for the evangelistic movement, which sent the inquirers to them (king … enquire … thus shall ye say to him, 18; 26), viz., that the Bible indicated (Thus saith the Lord) as to the teaching that it had heard (words … heard) that its conscience was tender (heart was tender, 19; 27) and its disposition humble (hast humbled thyself) on hearing God's pertinent Word (heardest … against this place … inhabitants thereof), that they should be desolated and accursed (desolation and a curse), on account of which it abased itself, lost its spirit of joy and exercised heart's grief (humbledest … rent thy clothes and wept, 19; 27), hence God regarded it with favor (heard thee). These foolish-virgin students of prophecy forecast that the Lord would bring the evangelistic movement as the ascendant one to an end before the great tribulation would destroy Christendom and the sphere of its executorship and that that movement would prosper to the end of its ascendancy (gather thee … in peace, 20; 28), that its end would be in respect (grave) and that it would not experience the forecast punishment upon Christendom and its sphere of executorship (eyes shall not see all the evil … this place) and upon all the supporters of that sphere (inhabitants of the same, ; 28). This message those sent to inquire thereover brought back to the evangelistic movement (brought … again, 20; 28). The seriousness
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of this situation very greatly impressed the evangelistic movement, especially its leader, Bro. Moody, and it gathered all the leaders of God's more favored people and of the sphere of its executorship (gathered … elders of Judah and of Jerusalem, 23:1; 29). The movement and all the stronger ones of God's more favored people and all leaders of its sphere of executorship went among God's people (king … house … men of Judah … Jerusalem, 2; 30), together with the main and subordinate leaders, its preachers and all its great and small supporters (priests, and the prophets … Levites … people … both great and small). To these this movement expounded the Bible's teachings newly discovered, but long neglected respecting consecration (read … words … covenant which was found … Lord).
(56) Thereupon the evangelistic movement, Bro. Moody leading therein, in its office as such (king stood by a pillar … in his place, 3; 31) solemnly vowed to keep the covenant of sacrifice (made a covenant) in matters of the Lord (before the Lord), to keep His teachings in harmony with the Bible's types and rules of practice (commandments … statutes) wholeheartedly and wholesouledly (heart … soul) and to carry out their consecrations according to the Bible (covenant … book). The movement did this work in evangelistic meetings held in churches, workshops, Y.M.C.A. buildings, large auditoriums, in meetings for the Student Volunteer Movement held in colleges and at special annual gatherings of students' conferences and Christian Workers' conferences at Northfield and in the three above-mentioned educational institutions founded by Bro. Moody—all this being done under Bro. Moody's direction. By these and personal effort means this movement aroused an exceptionally large number of people to consecration. Our readers will remember that our Pastor wrote that it was through the Moody evangelistic movement that the Lord called large numbers to consecration, thereby
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completing provisionally the fulness of the Gentiles by 1878 and 1881, the work taking place in the U. S. and Canada (caused all … in Jerusalem and Benjamin to stand to it; stood to the covenant, 3; 32). Especially did the supporters of the sphere of its executorship take the matter of consecration very deeply to heart and life (inhabitants of Jerusalem … covenant … God of their fathers, ; 32). Not only so, but the movement charged the chief crown-lost leaders and second degree prominent leaders (commanded Hilkiah … priests of the second order, 4;) and evangelists (keepers of the door) to put away from God's people (out of the temple) all power-grasping and lording teachings (vessels … for Baal) and those on the union of the church with the world (for the grove) and those in the interests of a clergy class (host of heaven).
(57) By its teachings it decimated these outside of the supporters of its sphere of executorship (burned them without Jerusalem) in the condition of human corruption, where they belonged (fields of Kidron [turbid]), and showed that the memories of them belonged to the evils of sectarianism (ashes … Bethel [(counterfeit) house of God], 4;). It denounced as officeless the power-grasping riches, ease and luxury loving clergy (put down the idolatrous priests, 5;) whom evil movements among God's more favored people had established to use their choice human powers to serve sectarian churches among God's more favored people and their supporters in executorship (whom kings of Judah … burn … high places: … Judah … about Jerusalem), also those who served power-graspers and lords over God's heritage (Baal), the papacy ([counterfeit] sun), sectarian Protestantism ([counterfeit] moon), the denominations (planets) and the clergy (host of heaven, 5;). It cast out from God's people, outside the sphere of its executorship, the theory and practice of the union of the church and the world (brought out the grove … without Jerusalem, 6;)
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and assigned them to the condition of depravity and death (unto the brook Kidron). So set forth, it was utterly overthrown from the Word by the evangelistic movement (burned it … Kidron) grinding it to dust (stamped it small to powder) and assigning it to death and corruption as being of the Adamic curse (cast … graves … people). It utterly refuted the efforts of the antichrist systems (Sodomites) to become one in united effort with those which claimed to be related to the church (by the house of the Lord, 7;); for in the service of such the churches made instruments of hiding the abominations of the union of the church and the world (women wove hangings for the grove). By its preaching it exposed publicly the leaders of the nominal church's sects (brought out … cities of Judah) and proved the churches where such leaders served to be defiled (defiled the high places where the priests had burned incense), which it did throughout the sphere of God's more favored people from the nominal kingdom (Geba [hill], 8;) even to the defiled new creatures who yet were in the teachings of the covenant (Beer-sheba [well of the oath]). It also refuted in churches that publicly sought an entrance into the sphere of politics (high places … entering … Joshua the governor of the city) a union of church and world. Such churches stood in error and weakness as to how entrance was gotten into the sphere of executorship of God's more favored people (left hand at the gate of the city). The nominal-church leaders (priests of the high places, 9;) exercised no real ministry for the Lord (not up to the altar) in the sphere of executorship for God's more favored people (Lord in Jerusalem).
(58) These, nevertheless, partook of a measure of sincerity and Truth with those of minds like theirs (eat of the unleavened bread among their brethren, 9;). While Bro. Moody early in his career as an evangelist used the eternal torment theory to drive frightened sinners to repentance, during most of his career
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as such he stressed the love of God and the death of Christ as its main manifestation to work in his hearers repentance toward God and faith toward our Lord Jesus, and thereby set forth eternal torment as a defiled thing (defiled Topheth [place of burning], 10;), which was the theory of those who taught eternal wailing (valley of the children of Hinnom [wailing]), and that to the end that no one should teach that their own were doomed to eternal torment (no man … son or his daughter) to pass through the fire to Molech (king [error]). Moreover, it set aside the doctrines (took away the horses, 11;) that certain movements of God's more favored people had supported, favored by the papacy, e.g., the mass, transubstantiation, auricular confession, self-atonement, justification by works (kings … to the [counterfeit] sun), which were alleged to be the means of entering into relations with God (entering in … the Lord) by the office (chamber) of the Romish priest as the alleged gift of the king (Nathan-melech [gift of the king]), whose work was to give alleged rest to their penitents and followers (chamberlain) and which were outside of the sphere of executorship of God's more favored people (suburbs), and it completely destroyed as of Biblical sanction the organizations of the papacy (burned … [counterfeit] sun with fire). Also the churches that were in the height of the higher office that the corrupt Methodist movement (altars … chamber of Ahaz, 12;) had made by movements of God's more favored people (kings of Judah had made) and the churches that the evil supernaturalist movement had made (Manasseh) for the nominal professors of Christianity and for the justified (two courts … Lord) it overthrew as unbiblical (the king beat down) and displaced them therefrom (brake … thence) and set forth their remembrances as being corrupt and dead (dust … brook Kidron). The Romish churches (high places, 13;) which faced the sphere of executorship of God's more favored people (before Jerusalem), and which
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were in favor of the corrupt kingdom of the papacy (right … mount of corruption), which the papacy (Solomon) had erected for the illicit union of state and church (Ashtoreth [star Venus]) as the abomination of traffickers in religion, business and politics (Zidonians [fishers]), and for the Romanist hierarchy (Chemosh [subduer]) as the abomination of the autocrats (Moabites) and for eternal torment (Milcom, king [error]), the abomination of sectarian Protestantism (abomination … Ammon [son of my people]), did the evangelistic movement prove Biblically to be vile and defiled (did the king defile).
(59) It utterly refuted creedisms (brake in pieces the images, 14;) as objects of worship, undermined Biblically the union of the church and the world (cut down the groves), and defiled them with the proof of their coming from the Adamic corruption (filled … bones of men). Moreover, the church of many sects (altar at Bethel [(counterfeit) house of God], 15;) that the Lutherans introduced (high place which Jeroboam [strife of the people] … Nebat [view] … had made), the misleader of Protestantism (made Israel to sin), even both the Lutheran Church and its sects the evangelistic movement refuted (he brake down), utterly overthrowing the sects (burned the high place), and pulverized its position (stamped it small to powder) and overthrew its union with the world, especially with the state in Europe (burned the grove). Turning its attention to its history (turned himself, 16;) and perceiving the respect given its misleaders in Europe (spied the sepulchres … mount), it charged those acquainted with its history to show disrespect to the memory of these misleaders (took the bones out) and blasted the memory and reputation of them in their church (burned them upon the altar) and rightly held it up as a polluted thing (polluted it), according to the teachings of Martin Bucer of Strassburg, whom God had sent from the Zwinglian movement to undo Lutheran sectarianism, denouncing its evils and sects
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and stressing them as enemies of the Church (word of the Lord … proclaimed … proclaimed these words).
(60) As it considered the memories of those who had more or less to do with making Lutheranism sectarian, it came across the memory of Martin Bucer and asked after his character and acts (What title is that that I see?, 17;); and the leading sectarian Lutheran leaders (the men of the city) answered it that that was the memory of Martin Bucer, a servant of God, who came from the Zwinglian movement and forecast the acts that would be done against Lutheran sectarianism (sepulchre … which came out of Judah) and forecast the things that the evangelistic movement had done against that sectarian church as the counterfeit house of God (proclaimed … thou hast done … Bethel). It left undisturbed and unpolluted the memory of Martin Bucer and charged others to do the same (let him alone; let no man move his bones, 18;), which charge was fulfilled (let his bones alone); and they left undisturbed the memories and refutations of those Lutheran leaders who desired fellowship with Martin Bucer (with the bones of the prophet that came out of Samaria [guard]). But it refuted all of the Lutheran bodies that maintained the Lutheran sects in its sectarianism (all the houses … places … cities of Samaria, 19;), even those that the movements of God's less favored people had raised up unto provoking the Lord (which the kings of Israel had made … to anger), according to their deeds in sectarianism, a counterfeit church (did … acts … Bethel). And the leaders of these sects it refuted in their own churches (slew all the priests … places … upon the altars, 20;) and destroyed the reverenced memories of the leaders in their churches (burned men's bones upon them). Then it betook itself to its sphere of the executorship of God's more favored people (returned to Jerusalem). Moreover, those who dealt with the fallen angels (workers with familiar spirits, 24;) false teachers (wizards), creeds (images) and sin, selfishness
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and worldliness (idols) and every other thing abhorrent to God and His faithful people wherever they showed themselves (abominations that were spied) in the sphere of God's more favored people and of its executorship (in … Judah and in Jerusalem) the evangelistic movement put away, that it might fulfill the Word of God (perform … the law … book … priest found … of the Lord). Not only did it do this in its own sphere, but also in all the spheres of God's people (took away all of the abominations … countries … of Israel, ; 33) and persuaded all in these spheres to serve God (present … serve the Lord their God); and during the time of the evangelistic movement's ascendancy these ceased not to serve Jehovah, as their fathers' God (all his days … from following … the God of their fathers, ; 33).
(61) In evangelistic zeal, devotion and efficiency there was no other movement among God's more favored people equal to it, as in zeal for recensioning, publishing and circulating the Bible there was no movement among God's more favored people equal to the antitypical Hezekiah movement (like unto him … king before … after him, 25;), for it turned to the Lord wholeheartedly, wholesouledly and wholemightedly (all his heart … soul … might), according to the gospel of Christ (according … law of Moses). But despite its great devotion and service God was not swayed away from the severity of His punishment as a result of His displeasure against the sphere of His more favored people (turned not from … wrath … kindled against Judah, 26;). This was the case in view of the arousement of His displeasure at the sins (because of the provocations) that the bad supernaturalistic movement had committed unto stirring up God to severe punishment (Manasseh had provoked withal). So great was God's displeasure thereat that He forecast that He would send God's more favored people away from their sphere of Truth, its Spirit and its ministry, outside of His favor (said, I will remove
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Judah also out of my sight, 27;), even as He had done to His less favored people (as I have removed Israel), yea, that He would cast off from His favor the sphere of His more favored people's executorship (cast off this city Jerusalem), despite the fact that He had chosen it (which I have chosen) as such, and despite the nominal people of God among whom He had set His honor, character and word (the house of which I said, My name shall be there).
(62) Moreover, the evangelistic movement by charge and example in its sphere of excutorship laid the greatest stress in its preaching and singing upon the sacrifice of Christ as the ransom basis of justification and consecration, urging repentance toward God and faith toward the Lord Jesus as the Lamb of God that beareth the sins of the world, and upon this basis invited believers to consecrate (commanded all the people, saying, Keep the passover unto the Lord your God; kept a passover unto the Lord in Jerusalem, 21; 35:1) as a service to the Lord (unto the Lord, 21;), as this is charged in the Bible as to justification and especially consecration (written in the book of this covenant). They observed this in harmony with the Gospel Age's general call (killed … fourteenth day of the first month, ; 1); for while, in harmony with the 1845 years' parallel, the fulness of the Gentiles came in probationarily in April 1878, some of these called ones fell away shortly, so that by April 1879 to April 1880 (the eighteenth year, 23; 19) there was need of added calls, which went forth unto a final completion probationarily by Oct. 1881, when the general call ceased. It was especially in this time that God used the evangelistic movement under Bro. Moody's supervision to complete the general call, as our Pastor pointed out. It was this work that constituted the great passover of the evangelistic movement, beginning in the Spring of 1879 and typically set forth in 21-23; 35:1-19. Apart from the chronological setting of this passover in the parallel, we are led to understand the matter
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as just explained from the fact that the number of the paschal lambs and bullocks of the burnt offering totals 41,400 (thus 30,000 + 2,600 + 5,000 lambs = 37,600 and 3,000 + 300 + 500 bullocks = 3,800, both kinds totaling 41,400, a multiple of 12); for divided by 12, the number of the Little Flock, the quotient is 3,450, which may mean that that many were called to the high calling in the 2½ years involved, thus ending the general call, Oct. 1881.
(63) The evangelistic movement arranged for the chief evangelists, who besides Bro. Moody included Bros. Sankey, (Major) Whipple, Pentecost, Stebbins, Dixon, Pitt, (Sam) Jones, (Sam) Small, etc., to do each one's part in the work (set the priests in their charges, ; 2); and it strengthened them to serve the Lord by their evangelistic addresses and other connected services (encouraged … service … of the Lord). Moreover, it encouraged the local pastors, inquiry workers and personal workers as the consecrated teachers of the Lord's people (said unto the Levites that taught … holy, ; 3) to put the due Truth where it belonged (Put the ark in the house), thus leaving all speculating and learned knowledge alone (not be a burden upon your shoulders), but to content themselves with the movements of the Interim star-members (Solomon … did build), since these followed the Apostles as teachers and executors for the Lord (son of David king of Israel), and to give themselves wholeheartedly to the Lord's service in the interests of His people (serve … God … Israel). Furthermore, it urged these antitypical Levites in harmony with their work as preachers (Gershonites), literature publishers and distributors (Merarites) and students (Kohathites) (prepare … houses of your fathers, ; 4), in harmony with their forms of service (after your courses) and in harmony with the Apostolic writings (writing of David) and those of the Interim star-members (writing of Solomon). It impressed upon them to stand ready to serve in the Lord's temple according
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to the particular service of their particular group, thus using their positions, everyone according to his talents, spirit of consecration and providential situation (stand … according to the divisions … fathers … division … Levites, ; 5). Furthermore, it urged them, thus arranged, to set forth Christ as the slain Lamb, whose blood satisfied Justice for the believer and constituted his robe of righteousness (kill the passover, ; 6), to set themselves apart from sin, error, selfishness and worldliness unto the Lord's will wholly (sanctify yourselves), and to assist their brethren that they may act according to God's Word set forth by the Lord Jesus as touching the antitypical Passover as firstborn ones (prepare your brethren … do … Moses).
(64) The evangelistic movement in its leaders did by far more than others in bringing hearers to justification, consecration and Spirit-begettal (Josiah gave … lambs and kids … thirty thousand, and three thousand bullocks, ; 7), given by their laying down much of their lives (king's substance). These leaders sacrificed themselves most freely for the people (people, ; 8), the main (priest) and the subordinate (Levites) leaders. The leading foolish-virgin workers and scholars, e.g. Arthur T. Pearson, A. J. Gordon, F. B. Meyer, etc. (Hilkiah), especially able supporting ministers, like Drs. Cuyler and Storrs, of Brooklyn, Hoyt of Philadelphia, Spurgeon of London, etc. (Zechariah), and especially helpful higher clergy, like Bishops Simpson (Methodist), Cheney (Episcopalian), Mallalieu (Methodist), etc. (Jehiel [Jehovah lives], rulers of the house of God), gave the leaders for the antitypical passover much help for justification, consecration and Spirit-begetting purposes (two thousand and six hundred [lambs]) and helps on God's demonstrating His acceptance of Christ's sacrifice (three hundred [bullocks]) as antitypical burnt offerings. Scholarly brothers (Conaniah [prepared by Jehovah], ; 9), literature publishers and distributors (Shemaiah [heard by Jehovah]), missionary preachers (Nethaneel [gift of God]),
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personal workers (Hashabiah [regarded]), inquiry room workers (Jeiel [God's treasure]), and liberal contributing laymen, like Messrs. Wanamaker, Farwell, etc. (Jozabad [Jehovah given]), as chiefs of the subordinate leaders (chief of the Levites), helped with justifications and consecrations the subordinate leaders on the basis of our Passover (gave unto the Levites … five thousand [lambs] and five hundred oxen). Thus were the preparations made for a great part of the antitypical passover (So the service was prepared, ; 10). The chief leaders were set to serve in their part of it (priests stood in their place) and the subordinate leaders according to their several forms of service were set to serve in their places (Levites in their courses), even as the evangelistic movement had charged (according … commandment).
(65) The leading evangelists set forth in their preaching, lectures and writings Christ as the antitypical sacrificed Paschal Lamb (they killed the Passover, ; 11 [1 Cor. 5:7]) and by their ministries they assured the newly consecrated and Spirit-begotten ones that its merit imputed to them was their righteousness (priests sprinkled the blood [upon the antitypical Altar] from their hands); and the subordinate leaders convinced them, especially in the inquiry rooms, that their humanity was fallen and that by overcoming they must be divested from all fleshly-mindedness and depravity (Levites flayed [skinned] them). Temporarily the leading evangelists abstained from setting forth God's acceptance of Christ's sacrifice, in that they at first did not stress God's acts of justification, consecration and Spirit-begettal (removed the burnt offerings, ; 12), in order all the more to stress Christ as the Lamb of God that taketh away the sin of the world, in the interests of the justified, consecrated and Spirit-begotten ones (give … divisions … people, to offer [their lambs] unto the Lord), according to the teachings of the Bible given by Christ (written … Moses). Thereafter they stressed the evidences of God's
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manifest acceptance of Christ's sacrifice, as this was apparent in the preaching of the Gospel, God's working repentance toward Himself and faith toward the Lord Jesus unto justification. Then they stressed as further evidence of such acceptance: consecration, Spirit-begettal, sanctification and deliverance (And so they did with the oxen [burnt offerings]). The subordinate leaders set forth Christ's sufferings as those of the antitypical roasted Lamb as being most severe (roasted the passover with fire, ; 13), even as shown by God's pertinent arrangement for Jesus as the High Priest (according to the ordinance), but the parts of the antitypical burnt offerings that the justified and consecrated believers were to accept they set forth as less severe (sod [boiled]) by the pertinent doctrines (pots), precepts (caldrons) and corrections (pans), and quickly set these forth to the justified and consecrated believers for their appropriation (divided them speedily among all the people).
(66) In these ministries it was mainly the subordinate leaders who were active (afterward they [the Levites], ; 14). They readied the necessary features of the antitypical Lamb and of the burnt offerings for the subordinate and chief leaders (made ready for themselves, and for the priests). This was because the chief leaders were much and long occupied in sacrificing as to the acceptance of Christ's sacrifice to God and showing forth His great love (priests … busied … burnt offerings and the fat until night). The subordinate regular evangelists preached the pertinent features of the Truth (singers the sons of Asaph [gatherer], ; 15) and took their parts (were in their place), even as the Apostolic writings charged (according to the commandment of David) as to such evangelists (Asaph), as to the Sunday preachers (Heman [trusty]) and as to the occasional speakers (Juduthun [praising]), who forecast matters for the evangelistic movement (the king's seer). Those who had the work of leading inquirers to repentance and faith were all at
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their posts in the inquiry rooms (porters … gate). They were often occupied until midnight in order not to fail of doing their part in this antitypical passover (not depart from their service) and their needs in their partaking in the benefits of the antitypical passover were cared for by their brethren, the subordinate leaders (their brethren the Levites prepared for them). Thus this whole service occurred during the Gospel Age's general call, at its very end (April 1879-October 1881), in order to set forth as such Christ as our Passover under the general call (service … was prepared the same day, to keep the Passover, ; 16), and to set forth God's acceptance of Christ's sacrifice by setting forth those things whereby God expressed it, through giving and correcting teachings as to repentance, faith justification, sanctification and deliverance with the accordant Truth in the Church (offer burnt offerings upon the altar), even as the evangelistic movement had charged (according to the commandment of king Josiah).
(67) The justified and consecrated believers (children of Israel, ; 17) who came under the operation of this evangelistic movement not only participated in the merit of the Lamb in justification, consecration and Spirit-begettal (kept the passover at that time), but the faithful and measurably faithful participated in the joys and privileges of the whole of the subsequent Christian life (feast of unleavened bread seven days). Surely not since the days of "the great revival" of the eighteenth century under the leadership of John and Charles Wesley and George Whitefield was there so great a setting forth of calls to justification, consecration and Spirit-begettal as the antitypical passover held from April 1879 to Oct. 1881 (not holden … from the days of the judges; of Samuel the prophet, 22; 18), in the days of any of the less or more favored movements of God's people (days of the kings of Israel … of Judah) as was that held by the evangelistic movement in the days of the closing general call (as
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Josiah kept), the main and subordinate leaders and God's more and less favored people and the supporters of the more favored executorship participating (priests and the Levites and all Judah and Israel were present … Jerusalem, ; 18). This special evangelistic activity began in the year from April 1879 to April 1880, but continued until Oct. 1881 (eighteenth year … Josiah … was this passover kept, 23; 19). This evangelistic movement continued to act as the ascendant movement for years after this great antitypical passover, but with decidedly smaller results so far as to Spirit-begetting taking place. In fact, it officiated as such a movement until April 1893, when it came to an end as such a movement through the preparatory movements of the Congress of Religions held in the Summer of 1893 in connection with the Chicago World's Fair, which events are typed in 2 Kings 23:28-30 and 2 Chro. 35:20-27.
(68) The historians and encyclopedists of the evangelistic movement have described its great work, especially in the many biographies of Bro. Moody and in shorter articles on his colaborers, such writings appearing in America and Britain (acts … written … chronicles … Judah; Israel and Judah, 28; 26, 27). After the great antitypical passover of 1879-1881 (After all this, ; 20) and after the evangelistic movement had fulfilled its work in completing the general call to God's temple (prepared the temple, ; 20), while it was yet operating as such (in his days, 29;), the Satan system in its divided condition, which set in just after the individual Satan was bound toward the impenitent fallen angels, 1874-1878, some of the fallen angels standing for that system in its secular aspects (Pharaoh [sun king]-nechoh [conqueror] king of Egypt, 29; 20), through the efforts that especially Messrs. Bonney and Barrows, prime movers in arranging for the Chicago Congress of Religions, put forth to hold this congress, sought to overthrow that section of the impenitent angels under Satan himself which sought to maintain the Satan system in its religious aspects in the
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nominal church (king of Assyria, 29;). Here, as in some other places, Assyria stands for Babylon; for as a matter of fact the battle of Charchemish (Charchemish [fortress of the subduer], ; 20) was fought by Pharaoh-nechoh with Nebuchadnezzar about a year before the latter succeeded his father on Babylon's throne, and just after Nebuchadnezzar aided by the Medes had overthrown the Assyrian Empire. The reason why Josiah opposed Pharaoh-nechoh is that ever since the days of Ahaz Judah was an ally of Assyria. The battle was one that concerned the peoples of Christendom (Euphrates [fructifying], 29; 20) and in the type was, until the two phases of the World War, one of the ten decisive battles of the world. The evangelistic movement (Josiah), true to its alliance with the nominal church, opposed the efforts of those fallen angels, who sought by Messrs. Bonney, Barrows, etc., to bring all religions upon one platform and thus through the heathen religions to secularize the nominal church, a thing that of necessity the evangelist movement had to oppose (went out against him, 29; 20), which resulted in the overthrow of the evangelistic movement as the asscendant one among God's more favored people (slew him, 29;) in destruction-doomed Christendom (Megiddo [destruction], 29;) at their encounter (seen him, 29;). The involved impenitent fallen angels through the Bonney-Barrows movement by messengers sought to dissuade the evangelistic movement from opposing their purpose (sent ambassadors, ; 21), telling it that it had no conflict with it (What have I to do with thee, thou king of Judah?, ; 21), alleging that it had no quarrel with the evangelistic movement, but with an empire of which it was no part (not against thee … wherewith I have war).
(69) This secularizing movement of the impenitent fallen angels claimed that the gods had charged it to hasten against the nominal church (commanded … haste), and admonished the evangelistic movement not to meddle with the gods [the original word elohim is
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plural, though often used of our God, and here may be translated gods, for Pharaoh would hardly as a polytheist have meant that Israel's God had charged him to make war] (forbear thee from meddling with god[s], ; 21), claiming that they were with them (with me), lest they [the gods] destroy it ([t]he[y] destroy thee not). But the evangelistic movement would not cease its opposition to their fell purpose (would not turn his face from him, ; 22). It changed its appearance into looking like the nominal church (disguised himself), in order the more safely and the better to oppose them (might fight with him), and gave no heed to the words of these secularizing fallen angels as coming from the gods (hearkened not unto the words of Necho from … god[s]). It came to battle in the condition of destruction (fight … Megiddo [destruction]). The sharp speakers and writers made a special target of the evangelistic movement, especially from the standpoint of its years-long opposition to sectarianism, which now they designated its refusal to coalesce with heathen religions to be. They also charged it with bigotry, self-opinionatedness, prejudice and intolerance, as marking its position of refusing to fellowship on one platform with heathen religions (archers shot at king Josiah, ; 23). So hurt was it by these charges that it asked its supporters to take it out of the debate (Have me away), declaring that these charges had sorely hurt it in the debate (sore wounded). Its supporters took it out of the organization whereby it did its evangelistic work toward sinners (out of that chariot, ; 24) and placed it in the organization whereby it did its work toward the consecrated (put him in the second chariot). In this organization it ceased to be the ascendant movement of God's more favored people (carried him in a chariot dead from Megiddo, 30; … he died, ; 24), and was brought to its sphere of executorship (brought him to Jerusalem, 30; 24).
(70) It was given most honorable and sincere respect for its worthiness (buried him; was buried, 30; 24),
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even as one of the worthy movements of God's more favored people (one of the sepulchres of his fathers, ; 24), yea, as one standing by itself in the uniqueness of its ministries (in his own sepulchre, 30). It was mourned, first of all, by all God's more favored people and try the supporters of its sphere of executorship (Judah and Jerusalem mourned, ; 24). Bro. Russell in the double Tower for Nov. 1, 15, 1893, reproduced and enlarged in D, 157-268, Babylon's Confusion Ecclesiastical, poured out his heart's grief over the demise of this evangelistic movement through the leaders of the nominal church fellowshipping with the leaders of heathenism in that Congress of Religions (Jeremiah lamented for Josiah, ; 25) and all the speaking and writing brothers and sisters made lamentation in speeches and writings until 1914, for the ceasing of this movement from being the ascendant movement among God's more favored people (singing men and singing women spake of Josiah in their lamentations). These were made an arrangement among God's people (ordinance in Israel, ; 25) and were put into mourning writings (written in the lamentations). Its acts and goodness are described in histories of the less and the more favored movements of God's people as being in harmony with the Bible (acts … goodness … law, ; 26). All its special deeds are recorded among the accounts of historians of both sets of movements of God's people (book of the kings of Israel and Judah, ; 27).
(71) Having finished the study of antitypical Josiah, the evangelistic movement, there yet remain four kings in Judah to be considered. Three of these four kings were sons of Josiah, and, therefore, their antitypes indicate some thought relationship to the evangelistic movement. The first of these kings in the type reigned but three months. The third of them reigned three months and ten days; and the other two of them reigned eleven years each. The first of these four in the type was named Jehoahaz (Jehovah possessed). He
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reigned during three months of 628 B.C. and types the consecration movement that Bro. D.L. Moody inaugurated when the evangelistic movement ceased to be the ascendant movement. The parallel dates, therefore, were the years 628 B.C. and 1893 A.D. In 1870 Bro. Moody and his fellow helpers started to emphasize consecration (23 years old, 2 Kings 23:31; 2 Chro. 36:1, 2). This movement was closely related to the Holy Spirit (Hamutal [dew-like]; Jeremiah [highly exalted by Jehovah]; Libnah [whiteness, transparency]). But after the movement got operating as the ascendant movement it lasted only three months, because it fell away (he reigned three months); for shortly after coming into the ascendancy, on account of the section of the fallen angels who stood for secularism taking control, this movement turned to the various evils that former evil movements committed (evil … according to … fathers, 32;).
(72) The secularizing fallen angels (Pharaoh-nechoh [sun-god conqueror], 33; 3) soon captured this movement, which, to gain favor, fruitfulness (Riblah [fertile]), associated itself with the secularized movement and was made to secularize itself in a strong set of secular thoughts and acts (Hamath [fortress]), which condition resulted in the movement's losing the place of ascendancy that it had maintained for three months (not reign in Jerusalem), and they secularized the sphere of its Truth and its spirit unto its impoverishment and the enrichment of the secularizing fallen angels (a tribute … talents … talent, 33; 3). Thus whatever of Divine Truth this movement had became subject to the secularizing fallen angels. Of course, these secularizing fallen angels had no use for the consecration movement, and therefore deposed antitypical Jehoahaz and put in its place a unionistic movement (Eliakim [whom God raised up], 34; 4), because this unionistic movement served the purpose of the secularizing fallen angels better than did the consecration movement. But to give it the appearance of a righteous
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and Divinely-approved movement the secularizing fallen angels changed the movement's appearance into one allegedly established by Jehovah (changed … Jehoiakim [whom Jehovah established]); and they brought the consecration movement completely into worldliness, that so generally prevailed at that time in the nominal church (took Jehoahaz … Egypt [fortress]), and in that condition of worldliness this movement ceased altogether in its ascendancy as a Divinely-favored one (died there).
(73) The unionistic movement was begun in its earliest stage by Bro. D. L. Moody in 1868, when he cast aside for his evangelistic work the sectarian spirit that prevailed among the churches and that opposed his non-sectarian evangelistic campaigns (25 years old, 36; 5). This unionistic movement was in the ascendancy in executorship from 1893 to 1904 (reigned eleven years), the parallel years being 629-618 B.C. The doctrine that especially nourished this movement was one of freely giving up items in the stewardship doctrine of each denomination by conceding something redeemed by Jehovah and held in high honor to one another (Zebudah [given] … Pedaiah [Jehovah redeemed] … Rumah [high], 36;). This unionistic movement was evil in its activities in relationship to God (did … evil … Lord, 37; 5). The evil that this movement did is detailedly described in Jeremiah and has been explained, type and antitype, in the eighth chapter of our second volume on the Parousia Messenger. Hence we will not give any further explanation on it here. Satan was by no means pleased that this movement was given by the secularizing fallen angels a secularizing character. Hence in 1897 he began a set of antagonistic activities against this movement (Nebuchadnezzar … came, 2 Kings 24:1; 6).
(74) For three years this movement was subject to the religious phase of Satan's empire, i.e., from 1897 to 1900 (Jehoiakim … three years). Thereupon this unionistic movement sought to secularize itself as
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against Satan's religious purposes (rebelled against him, 1;); and by 1904 Satan greatly restrained this movement in its religious phase and made it a captive in his religious empire (fetters … Babylon, ; 6). At the same time Satan perverted to the interests of his religious empire many of the stewardship teachings of the Lord's Word in his unionistically inclined churches, as they were held in the various denominations, and as they became unionistically inclined (carried of the vessels … of the Lord to Babylon, ; 7), and made use of these to further the interests of his religious empire (put them in his temple at Babylon, ; 7). The acts of this unionistic movement are found described in the writings of the historians of the more favored people of God (acts … all … did … written … kings of Judah, 5; 8). The unionistic movement after ceasing to be the ascendant movement (slept with his fathers) was succeeded by the Students' Volunteer Missionary Movement (Jehoiakin [Jehovah appointed] … stead, 6; 8). It will be noted that in 2 Kgs: 24:8 Jehoiakin is said to have been 18 years old when he began to reign, and in 2 Chro. 36:9 it is said that he was eight years old when he began to reign. The latter is a copyist's mistake whereby he omitted the words "and ten" after the word "eight." It was in 1886 that the Student's Volunteer Missionary Movement was started by Bro. D.L. Moody; and this movement, like the preceding one, caused unionistic error to prevail and perverted stewardship doctrines of the denominations to evil ones in matters pertaining to God, even as the preceding movement had done (Jehoiakin was eighteen years old … reigned … Jerusalem three months … did evil, 8; 9). It was the strong doctrine of the great commission, misapplied in the Harvest, that mothered this movement (Nehushta [brazen]), a commission that our Lord gave in Matt. 28:18-20 (Elnathan [God gave], 8;). Above it was mentioned that it did evil, like the previous movement (evil … Lord, 9; 9).
(75) It was while the Students' Volunteer Missionary Movement was in the ascendancy among the more
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favored people of God that Satan's servants in their religious capacity, both fallen angels and wicked men, made an onslaught on the sphere of executorship of this movement, and brought it under siege conditions (servants … Babylon … Jerusalem … besieged, 10;). Even Satan himself in his religious aspect worked against the movement's sphere of executorship while his servants, human and spiritual, were besieging it (Nebuchadnezzar … city … besieged it, 11;). Under this method of attack the Students' Volunteer Missionary Movement surrendered to Satan in his religious aspect (Jehoiachin … went … king of Babylon, 12;). The movement, the great commission (mother), its supporters (servants), its leaders (princes) and all its officials (officers) gave themselves up, and Satan in his religious aspect captured the movement (took him). This was in the eighth year after Satan began to assume the Babylonian aspect of his reign of that period (eighth year of his reign). Satan took from the sphere of its executorship all of the stewardship teachings of the nominal churches (carried treasures … Lord, 13; 10); he also took all of the choice theories of the movement's sphere of operation (treasures of the king's house); and he utterly devastated the Divine teachings which the Interim star-members had made for God's temple (pieces … gold which Solomon … made in the temple … as the Lord had said, 13;).
(76) Satan made captives of all who were in the sphere of this movement's executorship (carried away all Jerusalem, 14;), the leaders (princes) and all the able controversialists of the movement (all … valour), even the full number of the nominal church's crown-losers and justified ones who were active in this missionary movement (ten thousand). Among these were all the directors (craftsmen) in the various denominations' missionary boards and societies and all the policy and doctrinal creators of their missionary work (smiths). Thus Satan got under his control all except poverty-stricken persons subject to the Students'
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Volunteer Missionary Movement (poorest sort … land). In the eighth year of Satan's particular reign in Babylon at this time he carried the Students' Volunteer Missionary Movement away captive into Babylonian spheres of work (carried away … Babylon, 15; 10). He also took into this captivity the strong doctrine of the great commission, misusing it as still applicable after the Harvest began, in addition to the movement's supporters (mother … wives, 15;), with all in official positions in the movement (officers), as well as the most prominent subjects of the movement (chief men). He made them all his captives, taking them from the sphere of the movement's executorship to the sphere of Satan's executorship in the nominal church (captivity … Babylon). He also took all of the warriors of the movement, even a perfect Divine number of them (all … might … even 7,000, 16;), together with the Missionary directors and the policy and theory makers who totaled a perfect number of crown-losers and justified ones (craftsmen and smiths a thousand). All of these were powerful and able warriors for the cause of the Students' Volunteer Missionary Movement (strong and apt for war). Even these Satan took under his control as captives of his to his perverted religion on the subject of missions (king … captive to Babylon).
(77) Satan made the combinism movement allied to the unionistic movement the ascendant movement in place of the Students' Volunteer Missionary Movement (king of Babylon made Mattaniah [a gift of Jehovah] … king in his stead, 17; 10). To palm off this movement, which, as the Federation of Churches, allied itself with the state in the U. S.-combinism movement, as one pleasing to Jehovah, Satan changed its exterior character into one apparently pleasing to God (changed his name to Zedekiah [justice of Jehovah]), God permitting it in allusion to Jehovah's exacting justice for the sins of Judah against the Law. Thus an imitation character of Jehovah's justice was by Satan put over the favored people of God in its sphere of executorship (Judah and Jerusalem). In 1942 the Students'
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Volunteer Missionary Movement was given some freedom from its captivity (seven and thirtieth year … Jehoiakin, 2 Kgs. 25:27; ; Jer. 52:31), for in that year, due to the course of Japan in forcing America into the war, Satan changed his method of dealing (Evil-merodach [fool of death, in allusion to Satan's folly in forcing America into the World War, Phase II] king of Babylon) and began to favor the Students' Volunteer Missionary Movement (did lift up the head of Jehoiakin), because he thought it would serve his purpose in helping Japan to victory in countries where missionary work was being done. Hence he took away restraint from that movement (out of prison) and gave it preference to all other movements in the fallen nominal church (spoke kindly … throne … kings … in Babylon, 28; ; 32). Satan invested with new authority the Students' Volunteer Missionary Movement (changed his prison garments, 29; ; 33) and supported it with full provision as long as it lasted (did eat bread before him … his life). Satan continued to give this movement such advantages as long as it existed to his advantage (allowance … continual … king, 30; ; 34). It was only after the movement ceased to serve Satan's purpose in Japan's complete defeat that the movement ceased to be (every day a portion … his life).
(78) Above the remark was made that Zedekiah represents the combinism movement, and we desire to add to that remark that this combinism showed itself not only in a quasi-alliance of state in the U. S. and church, but also, especially, in the Federation of Churches, in a quasi-alliance with the state in Protestant countries, and the tendency to the start of such a movement was made in 1883 by Bro. Moody, by which he sought to combine Christian people in an alliance for evangelism that more or less ignored the denominational stewardship doctrines (Zedekiah … years old … reign, 2 Kgs. 24:18; 2 Chro. 36:11). This movement was the ascendant movement until Oct. 1914, in actual time lasting ten and a half years, but
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according to the Hebrew method of counting it was eleven years; for the Hebrews counted a part of a year a full year if the occasion entering into that year was the beginning of a whole year (eleven years in Jerusalem, 18; 11; 52:1). The theory that produced this movement was a counterfeit of the doctrine of the oneness of the Church (mother's name was Hamutal [dewlike, in allusion to the counterfeit of the oneness of the true Church, which was urged as the counterfeit reason for federationism], 18; ; 1). This movement wrought evil in matters pertaining to the Lord, even as a counterfeit unity of the true Church found in a federation of churches should be expected to do. These evils are detailedly described in Vol. 2 of the Parousia Messenger and hence will not be here further mentioned (did … evil … Lord, 19; 12; 2). In such evil conduct it followed in a worse degree the evils of the unionistic movement (according … Jehoiakim, 19; ; 2). It refused to humble itself before that Servant, who spoke to it from God's Word (humble … Jeremiah … mouth of the Lord, ; 12).
(79) In discussing the combinism movement it is necessary for us to remember what we showed in B, Note III, pp. 394-400; for while there was a quasi-alliance between the federation and various states, yet the six states of Europe that were more or less related to the federation in Combinism acted under Satan for the overthrow of Combinism in the sphere of the more favored people of God and the sphere of this movement's executorship. We ask our readers carefully to read over Note III in B, pp. 394-400, where the destruction of Christendom national is also emphasized, as well as the destruction of Combinism, its favored people and its sphere of executorship. Since the matter has been given in considerable detail in that note, we will not explain the features there explained that come in the section that we are studying, requesting our readers to keep in mind the remark just made on the relation of Federationism and the State. For that Combinism implies a semi-alliance with the State. God was
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highly displeased at the evils committed, especially by antitypical Manasseh, antitypical Amon, antitypical Jehoiakim and antitypical Zedekiah. So greatly did this anger express itself that God cast off Combinism's sphere of executorship and the more favored people of God (anger … Jerusalem and Judah … cast … presence, 20; ; 3). This anger of the Lord showed itself in Combinism in church and state, by letting it rebel against Satan in his religious aspect (Zedekiah rebelled … Babylon, 20; 13; 3). This rebellion was committed by Combinism against its sworn allegiance to Satan's purpose with Combinism (made him swear by God, ; 13). Combinism became very stubborn and obdurate in apostatizing from the Lord (stiffened his neck … from turning … God). For the chronological data typed in Combinism we refer our readers to Note III in B, pp. 394-400, as well as to our discussion on the P.B.I. chronology in a chapter on its chronology in E-7. Since the matter has been discussed there thoroughly, we will make no more discussion thereon in the section of our present study (ninth year, 2 Kgs. 25:1; ; 4).
(80) The besieging of Combinism started in 1912, as indicated in the note above referred to, through its first stage leading to World War, Phase I (king of Babylon … against Jerusalem). There were many steps that Satan caused to be taken whereby Combinism was besieged (pitched … forts … about). The siege of Combinism's sphere of executorship continued into the 11th year of its ascendancy (eleventh year 2; ; 5). Combinism and its supporters were famished, ran out of supplies in its sphere of executorship (famine city), which resulted in Combinism in state and church being unable to supply its subjects (bread … land, 3; ; 6). The outbreak of the World War, Phase I, caused Combinism's warriors to be scattered in flight secretly (men of war fled, 4; ; 7). The flight was made by the way of escape open between the two walls, parts of Combinism, i.e., church and state (gate … walls), even where Combinism produced its main fruitage
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(king's garden). Combinism fled into unfruitful conditions (king … plain), pursued by the demon warriors, who overtook it in the sphere of the nominal church (Chaldeans [demons] pursued … overtook … Jericho, 5; ; 8) and the warriors of Combinism, especially in its religious phase, were widely scattered away from it (army … him). Combinism in both of its features, federation of state and of church, fell into the power of the demons (took the king, 6; ; 9). They captured Combinism, especially in its religious phase, and brought it to Satan in a condition fruitful to Satan's purpose (carried … Babylon to Riblah [fertile]), where Satan was especially powerful (Hamath [fortress]); and in this condition Satan sentenced Combinism (judgment upon him). He destroyed all of Combinism's movements (slew the sons of Zedekiah, 7; ; 10) openly in its presence (before his eyes). He also cut off all of the leaders of God's more favored people where they were fruitful (slew … princes … Riblah). Satan also blinded Combinism to what he was doing with it (put out the eyes of Zedekiah, 7; ; 11) and held it with strong bands and thus carried it captive into his ideals of Babylon (fetters … Babylon) and restrained it in its captivity until it became extinct (prison … death).
(81) For the exposition of 8-10; ; 12-14, please see B, p. 397, par. 2 to p. 398, par. 1. Satan's chief representative (Nebuzar-adan [whom Nebo protects]) among fallen angels led into Satanic captivity the rest of the people that were supporters of the sphere of God's more favored people's executorship and those that had already fallen into Satan's hands (rest of the people, 11; ; 15). He left free from captivity only the least developed of the sphere of Christendom's teaching and spirit, to do the lowliest work in that sphere (12; ; 16). The demons set aside the 12 Apostles under Christ's headship and the 35 Interim star-members ([two] pillars of brass, 13; ; 17) with Christ as their head (chapiter, 17; ; 22) from being held in esteem among
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God's nominal people. Additionally, they set aside the New Testament (brazen sea) and its foundations, the Old Testament books (bases), as they were esteemed among the nominal people of God (brass), and carried these as they were esteemed by the nominal people of God away into Satanic captivity (brass … Babylon). God's arrangements to enable consecrators to complete their sacrifice (caldrons, T 47, 1; 14; ; 18), the refutations (shovels), the corrections (snuffers), the ethical teachings (spoons) and sin-offering teachings (basons), even all of the teachings as they appeared to the nominal people of God, they likewise took away for Satanic purposes. The doctrines (cups), Scriptural passages (firepans) and the sin-offering doctrines (basons) as they appeared to God and the new creatures, which were both true and Divine in character (gold … silver), the chief representative of Satan took into Satanic uses (15; ; 19). The star-members, represented in the 12 Apostles and the 35 Interim star-members (two pillars, 16; ; 20), with Christ as their Head (chapiter), and the New Testament in its cleansing office (sea), with the Old Testament books as its foundations, as set forth by the justice of God as the Bible's support to the 12 tribes of Spiritual Israel (twelve brazen bulls), as taught by the Interim star-members (Solomon), were in the estimation of the nominal people indescribable (weight). The 12 Apostles and the Interim star-members were by the nominal people of God considered imperfect (18 = 3 X 6 [number of imperfection and evil], 17; ; 21). Yet they were for the 12 tribes of Spiritual Israel (twelve cubits), and were in harmony with the four attributes of God (four fingers), and had no strength of their own (hollow). The 35 Interim star-members were as such given by God some power and strength, though not to the same degree as He gave to the 12 Apostles.
(82) Christ (chapiter) as viewed by the people was a hybrid, a God-man, hence imperfect (five cubits [5 is a half of 10]), though actually perfect, 7. He was
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the Head of each of these antitypical pillars (17 [the word three here is a copyist's mistake]; ; 22), but as a God-man was imperfectly understood by the nominal people. Despite this the fruit of His redemptive work was very manifest in His headship of these two classes of star-members (network and pomegranates, 17; ; 22). Thus these two sets of star-members' represented Christ's redemptive work among the nominal people of God. Originally there were 400 pomegranates (1 Kings 7:20), some of which seem to have dropped off, typifying His redemptive work's fruit to the humanity of the four saved human classes, though the nominal people of God did not properly comprehend these two Gospel-Age antitypical pillars. The fruit of Christ's redemptive work was complete for the human race (an hundred [four hundred; complete for humans]; ; 23). Satan's chief supporter among the fallen angels took the Papacy (Seraiah [warrior of Jehovah]), the Federation of Churches (Zephaniah [Jehovah's secret]) and the three parts of Christendom: Roman and Greek Catholicism and Protestantism, out of their place of rulership (three keepers of the door, 18; ; 24). And from the place of executorship of the nominal people of God Satan's chief officer among the fallen angels took the chief controversialists (officer … war) and the total number of the counselors of the Federation of Churches (seven [five is a copyist's error] men … king's presence), whose sphere was in the sphere of executorship of the more favored people of God, the scholars of these chief controversialists (scribe) who prepared the nominal people of God for controversy and all (three score [6 X 10]) the evil denominations and sects of the people of the sphere of the nominal-church teachings, even all of whom were found in the midst of the sphere of executorship of the Federation of Churches (city, 19; ; 25). Satan's chief officer among the fallen angels took all of these to Satan in his sphere of fruitfulness (Riblah [fertile], 20; ; 26) and Satan cut these off entirely from their
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former power while he was at his sphere of fertility in his sphere of strength (Hamath [fortress], 21; ; 27). Thus all of the more favored people of God were taken captive out of their sphere into Satan's sphere, where he cut them off from their former positions (put to death). In enumerating the number of captives in Jer. 52:28-30 no mention is made of the 10,000 captives taken when antitypical Jehoiakin was made captive. The total number of captives here set forth is 4,600, and this would indicate that all of these who were lower than those of the Divine class were made captives of Satan in one way or another during the three loosings upon Christendom of Satan's controversial weapons. What is stated in 2 Kgs. 25:22-25 we expounded in the ninth chapter of the Parousia Messenger, Vol. II, so it needs no repetition here. In the first period of Christ's reign (first year of Cyrus, 2 Chro. 36:22), i.e., the Parosuia and Epiphany, in fulfilment of the Lord's teachings given through "that Servant" (mouth of Jeremiah), God aroused our Lord Jesus to proclaim freedom for all Spiritual Israelites throughout all the earth, and caused it to be written as the statements of Jesus that God had given the kingdoms of the whole world to Him and had charged him to erect God's temple for the kingdom of God among God's more favored people, inviting all among God's people to go up and occupy themselves with the developing of the Church for the Kingdom (2 Chron. 36:22, 23).
BEREAN QUESTIONS
(1) To what will our study of the Parallels be restricted? Why? Despite this, what will be continued to be used? Why? When did the parallels become so restricted? What parallels will now be made? What does he type? What were the parallel periods? When and with what did this parallel have its first faint beginnings? How? How typed? How much later did it become the predominant movement? Through what? How typed? When and through what did it cease being such? What has this recension as its Greek text? When was his final edition finished? Published? How typed? What else marked these 29 years? When and by whom did the first
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one start? Despite what? Which is the greatest of the Bible societies? When founded? How long before the cessation of antitypical Hezekiah? How did the movement to organize receive its main impulse? Where is this explained? What kind of a society was it? Why so?
(2) In what did this result? By what was the Bible movement mothered? How typed? Of what does the Bible especially remind people? How typed? What is the character of this movement? How did it do before the Lord? How typed? In what spirit and words did it act? How typed? By what and whom were God's servants for justification estopped from their work? What occurred immediately thereafter? How typed? How did they do it? How typed? Whom did it attract to itself? How typed? To what did it assemble them? How typed? What did it there do? How typed? To what did it at first exhort them? How typed? Secondly? How typed? Thirdly? How typed?
(3) What did it point out? How typed? In what relation? How typed? How did they do it? How typed? By what two things did they do it? How typed in each case? What first evil did they stop? How typed? Second? How typed? Third? How typed? Fourth? How typed? Where? How typed? In what did this result? How typed? In what three ways was this expressed? How typed in each case? What evidence did they have thereof? How typed? What two things came to their predecessors therefore? How typed in each case? What did the movement then teach? How typed? To what end? How typed? How and against what did it next exhort? How typed? What three reasons did it give? How typed in each case?
(4) By this what two sets were first affected? How typed in each case? Secondly, what other two sets? How typed? Thirdly, what other two sets? How typed? Fourthly, what other two sets? How typed? To whom did this belong? What antitypical Levites are here not mentioned? Why? In addition what other workers were first aroused? How typed? In how many groups? How typed in each group? Secondly aroused? How typed? In how many groups? How typed in each case? Thirdly aroused? How typed? In how many groups? How typed?
(5) What did these brethren do? How typed? What did they cause themselves to do? How typed? In harmony with what? How typed? By whose principles? How typed?
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What did they do? How typed? In what did the main leaders minister? How typed? What did they affect? How typed? At what point and persons did they end their work? How typed? In what did the subordinate leaders minister? How typed? What did they do? How typed? When did this reformatory work begin? Grappling with what? How typed? How long before they grappled with the last evil in the antitypical Holy? How typed? What will make this clear? Why is this said? How typed? What was thereafter done? By whom? How long did it take to make the beginning with all these evils? How are these things typed? What remark applies here also?
(6) Thereupon what did the leaders do? How typed? What did their report embrace? What was its first item? How typed? Its second item? How typed? Its third item? How typed? The fourth item? How typed? The fifth item? How typed? The sixth item? How typed in details?
(7) How did this report affect, first, the movement? How typed? Secondly? How typed? What do we see from vs. 24 and 21? What proves that these seven goats of the sin offering type Jesus' sin-offering sacrifice? By what is this further confirmed? What inferences do we then draw from v. 24 as to the seven bullocks? The seven rams? What does the former type? The latter? As what did the priests' sacrificing these serve positively and negatively? How typed in each case? What do these sacrifices prove as to Jesus' varifold atoning work? How typed in each case? Thereupon, what did the movement charge? How typed? What did these then stress? By what? How are these things typed? What then did they do as to the burnt offering? How typed? What did they then do? How typed? This done, what did they then do? How typed? Show? How typed? After this what did they do? How typed? Thereafter what did they do? How typed? Before whom? How typed? What two thoughts did they set forth? How typed in each case?
(8) What did the movement then do? How typed? In what three things? How typed in each case? What did they do with these? According to whose charge? How typed in each case? Who stood ready as two classes to serve? How typed in each case? With what did the movement then charge the main leaders? How did these do it? How are these things typed? What did the main leaders
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do simultaneously? The subordinate leaders? How are these things typed? What did this move all the people to do? How typed? During what works? How typed? What was done at the conclusion of each of these activities? How typed? What did the movement and its leaders then charge the subordinate leaders? How typed? How did they do it? How typed?
(9) What did the movement then do? How typed? What was the response? How typed? How did the most zealous minister? How typed? What kind of blessing did they bring? How typed? In what two forms? How typed in each case? What did they all express? How typed? Even who offered service? For whom? How typed? Who else offered? For whom? How typed in each case? Who were too few to serve all? For example? How typed? Who helped them? How typed? Until when? How typed? Why this? How typed? What were many? In what forms? How are these things typed? With what else was this the case? How typed? In what kind of preaching? How typed? As expressions of what? How typed? What did the whole movement and the people do? How typed? Why? How typed? How done? How typed?
(10) Of what does 2 ChroN. 30 treat? In general what does the Passover type? On what is its main emphasis? What does its celebration on Nisan 14-21 type? On 14-21 of the second month? Where is each typed? What proves that Hezekiah's Passover was an exception to this rule? How do the facts prove this? What in relation to this antitypical Passover was done by oral and literary messages? How typed? To whom sent? How typed? In what countries? How typed? Where to celebrate? How typed? What were they invited to do? How typed? Who authorized the invitation? How typed? Under what auspices was it to be kept? How typed? On what to work? How typed? When to be kept? How typed? For what two reasons was it delayed until then? How typed in each case? How was the pertinent proposal viewed? By whom? How typed? What did they then decide? How typed? How extensively? How typed? Why? How typed? To what end? How typed? Under what? How typed? How had this matter been neglected? How typed?
(11) What was then done? How typed? To whom? How typed? What was asked of some? Of others? How
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typed? What was promised from God's side? How typed? To whom? How typed? What did the exhortation plead? How typed? What resulted from the former evil course? How typed? Against what did the exhortation caution? How typed? What first thing did it specifically entreat? How typed? Why? How typed? What second thing? How typed? In what would compliance result? How typed? What was the condition of the assurance that was given? To whom? How typed? What was the assurance? How typed? In what would compliance result? How typed? What two reasons were given? How typed in each case? What did the messengers do? How typed? To what three countries? How typed in each case? How did the majority treat the message? How typed? What did some do? How typed? In what countries? How typed in each case?
(12) What did God's power effect? How typed? What did multitudes do? For what purposes? How typed? What did they set aside? How typed? From where? How typed? Even what? How typed? Into what did they cast them? How typed? What did they then do? How typed? In what period? How typed? What did the main and subordinate leaders do? How typed? What service did they thereafter do? How typed? How did each one officiate? How typed? What did the main leaders teach? How typed? The subordinate leaders? How typed? What had many neglected to do? How typed? Who helped them in the first step? How typed? In the second? How typed?
(13) From where had many of these neglecters come? How typed in each case? What had they done ignorantly? How typed? What did the movement do as to these? How typed? To what end? How typed? For whom did they so do? How typed? Why? How typed? Despite what? How typed? What response did God make? How typed? What response did these make to God's gracious work on their behalf? How typed? What did the subordinate and main leaders then do? How typed? How? How typed? How did the movement speak to the subordinate leaders? How typed? What had they done? How typed? What did they, appropriate to themselves? How typed? Then do? How typed? Thereafter do? How typed?
(14) At what did the movement's adherents not stop? By what was it especially typed? To what did they proceed?
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How typed? What did they then take? How typed? What did the movement as a whole then first do? How typed? Secondly? How typed? What did the cooperating leaders from all denominations first do? How typed? Secondly? What did many of the main leaders do? How typed? What did all God's more favored people with their leaders do? How typed? What second group did so? How typed? Third group? How typed? What four great blessings were wrought on all responsive ones? In what did they result? Where? How are these things typed? Since when was there not a greater antitypical Passover held? Among whom? Why not? Where? How are these things typed? For what two reasons? How typed?
(15) What was finished? How typed? What was continued? Who participated therein? How typed? Where? How typed? What four things did they uproot? How typed in each case? Who especially was active therein? How typed? Where? How typed? Until when did they do this uprooting work? How typed? What did each one thereafter do? Despite what? How typed? What did the movement then do? How typed? According to what? How typed? What four kinds of service did they render? How typed in each case? How did they represent God's kindnesses and character to the people? How typed? How did the movement's adherents arrange their ministries? Firstly? How typed? Secondly? How typed? In what other three respects? How typed in each case? According to what? How typed?
(16) What did it give the people in its executorship? How typed? What was the charge? How typed? As what did they do it? How typed? With what did this charge meet? How typed? As a result what did the brethren do? How typed? In what four forms? How typed in each case? What else? How typed? To sum up, what and how did they do? How typed? What kind of a time was it? By whom in general done? In particular? How typed? Why? How typed? Based on what? How typed? Consisting of what? How typed? What did they consecrate? How typed? How did they put them together? How typed? How did they begin? How typed? End? How typed? What did the movement and its leaders see? How typed? What did they do therefore? How typed? There-upon
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what did the movement do? How typed? Who answered through mouthpieces? How typed? What did He answer? How typed? How long was this the case? How typed? What did the answer add? How typed? What did they acknowledge? How typed? How quantitatively? How typed?
(17) What did the movement then charge? How typed? In what forms did the brethren fulfill this charge? How typed? What did they do? How typed? What did others make? How typed? Present? How typed? How done? What and how many of them were put in charge of this work? In symbolizing what? How typed? To what did the two group leaders correspond? How typed? According to whose charge? How typed? Among whom was the leading evangelist group? How typed? Of what three things did they have charge? How typed in each case? To what bodies did the other six evangelistic groups belong? How typed in each case? Who else were in them? How typed? Set in what? Why? How typed? Regardless of what? How typed? Along what ten lines did the general principles work that were followed in these arrangements? How typed in each case? To whom else did these same general principles apply? How typed? Even including whom? How typed? Belonging to what? How typed? How were they designated? How typed? To whom were they assigned? How typed? By whom were these arrangements made? Where? According to whose will? How are these things typed? How did the movement act? How typed? With what result? How typed?
(18) How is a third book, used in the parallels, indicated? What followed the good things described above? How typed? What were the French revolutionists? How typed? What did they do as here typed? How typed? With what purpose? How typed? To what end? How typed? What did the Bible movement note? How typed? What else? How typed? What did it do? How typed? With whom? How typed? Over what question? How typed? Where? How typed? What was the purpose of this council? How typed? How did they respond? How typed? Who else united in this purpose? How typed? What was then done? How typed? With what result? How typed? What did they pertinently believe and declare? How typed? What did it then do? How typed? Especially
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whereon? How typed? With what results? How typed? What did it secure? Whence? How typed? What did it strengthen? How typed? What did it invent? How typed? What did it strengthen? How typed? What did it appoint? How typed? Where did it assemble them? How typed? What did it urge? How typed? Despite what? How typed? With what did it do the encouraging? How typed? With what reasoning? How typed in each case? How did its supporters react thereto? How typed?
(19) What did the Bible movement seek to do? How typed? What were the French revolutionists then doing? How typed? What did the movement acknowledge? How typed? What did it request? How typed? To what did it agree? How typed? How were the overtures not made? How were they made? What did the circumstances force it to do? How typed? In what two ways was it forced to make concessions? How typed in the two ways? E.g., what particulars did it have to give up? What other powers and privileges did it give up? How typed? Of whom else? How typed? What did they do with these things?
(20) Despite these concessions what did the French revolutionists do? How typed? Why aroused? What three classes did they arouse against the movement? How typed in each case? How in their mutual relations? How typed? Where? How typed? By what were these accompanied? How typed? On what did they take their position? How typed? To what did this lead? How typed? To what end? How typed? With what result? What did they demand? How typed? What three classes mentally journeyed forth to this theory conflict? How typed in each case? How is their mental journey typed? What did the revolutionist theory propounders do? How typed? Say? How typed? How did they consider their confidence? How typed? For what? How typed? What question did they ask? How typed? How did they speak of the movement's plans and powers? How typed? What did they demand? How typed? Of what did they accuse it? How typed? How did they characterize these? How typed? How did they emphasize this thought? How typed? What did they further argue? How typed? What should they not forget? How typed? To what had it given a charge? How typed? What was the charge, in the first place? How typed? In the second place? How typed? What should it consider? How typed?
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(21) What did the theory teachers suggest? How typed? What did they promise? How typed? Under what proviso? How typed? What did they say it could not frighten? How typed? How could they trust the secularists? How typed? For what? How typed? What did they further ask? How typed? Without what? How typed? What, on the contrary, did they claim? How typed? What did the movement's representatives then do? How? How typed? Who were they? How typed in each case? Why did they ask it? How typed? In what did they not desire them to speak? How typed? Why this request? What did the propagandists claim? How typed? What did these doctrinaires then do? How typed? To what end? How typed? What was their intention? How typed? What else was their intention? How typed? To what end? How typed? Against what did they caution them? How typed? Why so? How typed? From what? How typed? From what did they seek to dissuade them? How typed? As what? How typed?
(22) What warning was given its supporters? How typed? What did the revolutionists advise? How typed? What else? How typed? With what result? How typed? Until when? How typed? What did they claim of the new sphere? How typed? What could they there produce? How typed? What did they promise them? How typed? In what would this result? How typed? What did they caution them? How typed? What did they assert? How typed? What else did they assert? How typed? What conclusion did they draw from these facts? How typed? What question did they ask based on these facts? How typed? What five examples did they give as proof? How typed in each case? What did they again demand? How typed? From these examples what conclusion did they draw? How typed?
(23) What did they continue to do? How typed? What other two things did they do? How typed? What else did they do as to God? How typed? What comparison did they make? How typed? How did they emphasize this thought? How typed? What did their claims do as to God and His sphere of His people's executorship? How typed? What were these powerful ones? How typed? How did the movement's supporters react to these claims? How typed? Why? How typed? What was the reaction of the three
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groups of messengers of the Bible movement? How typed in each case? What did they then do? How typed?
(24) What was the first effect of this report on the movement? How typed? The second? How typed? The third? How typed? What did it and the chief faithful teachers then do? How typed? What did it then do? How typed? In what condition? How typed? Why? How typed? What were the movement's pertinent sentiments? How typed in the details? What had set in? How typed? What was its condition as to it? How typed? For what did it long? How typed? Why were they slandering Jehovah? How typed? What might God do about it? How typed? What did the messengers do? How typed? What did the teachers do? How typed? As what? How typed? To what did it encourage? How typed? Against whose message? How typed? What had they done by their message? How typed? Upon what was God determined? How typed? What else? How typed? How would it affect the French revolutionists? How typed? With what result? How typed? By what? How typed?
(25) To what did the doctrinaires turn their attention? How typed? What had the revolutionists succeeded in doing? How typed? What were they then attempting? How typed? What view of Romanism's overthrow in France did they hold? What was enthroned? As what? What was later declared? What was the indirect effect of their course? How typed? What frightened them? How typed in detail? In view of it what did they do? How typed? What did they seek to forestall? What did they increase? With what exception? From this standpoint what really were their literary attacks? How typed? What did they charge? How typed? What caution did they throw out? How typed? To what end? How typed? What did they say that it should keep in mind? How typed? As what? How typed? What illustrations did they give to emphasize their point? How typed in each case? Where are comments on 13; ; 13 given?
(26) What did the movement receive? How typed? What did they first do with it? How typed? Secondly? How typed? Thirdly? How typed? Fourthly? How typed? How did it address God? How typed? What did it first acknowledge? How typed? Secondly? How typed? Thirdly? How typed? For what did it plead? How typed?
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How did it emphasize its plea? How typed? To what did it ask God to give attention? How typed? What did those writings actually do? How typed? What further acknowledgment did it first make? How typed? Secondly? How typed? Why was it so? How typed? Thirdly? How typed? What were their contrasted qualities? How typed? With what results? How typed? What petition did it offer? How typed? Why? How typed? What then followed? How typed? As whose message? How typed? What assurance did they give? How typed? What follows? How typed? What was it as to Zion? Jerusalem? How typed in each case? What did it charge? How typed?
(27) What had they by their envoys done to Jehovah? How typed? What was their boast? How typed? Overthrowing what classes? How typed in each case? Overpowering what other two classes? How typed in each case? What did they allege? How typed? What had they proudly plundered? How typed? What did God ask them? How typed? Of what did He assure them? How typed? Why were their subjects weak? How typed? What else were these? How typed? What other two things were they? How typed in each case? What did God then show them that He knew? How typed? What other two things? How typed in each case? In view of this how would He treat them? How typed? What would He force them to do? How typed? What did He give the Bible movement? How typed? Of what three things would the sign consist? How typed in each case?
(28) With reference to whom did God make promise? How typed? What was it? How typed? For what two spheres had God made promise? How typed in each case? What would accomplish it? Of whom else did He speak? How typed? What were the three things that they would fail to do? How typed in each case? On the contrary, what would they do? How typed? What would they not enter? How typed? Why repeated? How typed? For whose sakes? How typed as to each?
(29) What followed closely upon the prophecy? How typed? Shortly after what? What set in? How typed? What did it do? Of what was this the beginning? How typed? Especially to whom was this reaction fatal? How typed? Whom else did this include? What was done by 1796? What helped to this result? What did the remnant
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do? How typed? What change did the revolutionists make? What did it proclaim? To what did they return? What was this actually? How typed? In what did they occupy themselves? How typed? In what were they engaged? How typed? What were the two forms of government that squelched them? Under what? How typed? By what means? How typed? To what did these betake themselves? How typed? What succeeded the French revolutionists? How typed? In what did this result? How typed? From whom? How typed? How did God guide His people? How typed? To what two things did this lead many? How typed? To what did this lead? How typed?
(30) When did the following-given event occur? How typed? What were the causes of this event? What was the event? From what is this apparent? To what did this lead? How typed? What did God do? How typed? What did the faithful and strong chief teachers do? How typed? What did the message say? How typed? In view of what was it delivered? How typed? How did it feel as to its work? What did it do with its feelings? How typed? How were its feelings expressed? How typed? What else did it do? How typed? How? How typed? What did it first ask? How typed? What else did it mention? How typed? How else did its grief express itself? How typed? What does this case as to its answer show? Why is this said? How typed? What occurred? How typed?
(31) Of what did God assure them? How typed? To it as what was the message sent? How typed? As what was it given? How typed? Why so? How typed? What was its first feature? How typed? Second? How typed? Third? How typed? Fourth? How typed? Fifth? How typed? Sixth? How typed? Seventh? How typed? Why these things? How typed? What did the teachers prescribe? How typed? Why? How typed? For what did it ask? How typed? For what two things? How typed? What choice did God give it? How typed? What did it choose? How typed? Who prayed thereover? How typed? With what result? How typed? What was the sign? How typed?
(32) What did the movement in deep impression from these events do? How typed? What three things did it bewail? How typed in each case? What did it first conclude? How typed? Secondly? How typed? Like what were its years removed? How typed? Like what other thing? How
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typed? What did it feel? How typed? What did it expect in the morning? How typed? In the evening? How typed? What did it believe? How typed? What did it mutter? How typed? How did it mourn? How typed? What did it almost become? Why? How typed? Why did it plead with God? How typed? What did it ask of God? How typed? What did it not know? How typed? Despite what had God afflicted it? How typed? What was its future to be? How typed? After what? How typed? What did it recognize? How typed? For what did it therefore pray? How typed? Instead of prosperity what did it have? How typed? In love for it what had God done? How typed? Why? How typed? Why did God do this to it? How typed? Why can the dead not hope for God's Truth? How typed? Who only can praise God? How typed? What was it then doing? Why? How typed? Who to whom will declare God's Truth? How typed? What would it declare? Why? How typed? With what? How typed? How long? How typed? Before whom? How typed? Where will we find vs. 21, 22 interpreted?
(33) What, like many people and movements, could the Bible movement not temporarily stand? How typed? What was it temporarily? How typed? What did God do therefore? On what? How typed in each case? How later did it, unlike many, do? How typed? Who else? How typed? In what did this result? How typed? In what 12 things did it prosper? How typed in each case? For what did it arrange? How typed? What did it do with the sacrifice of the Church and Christ? How typed in each case? In what did it greatly prosper? How typed? What did it shut off? From whom? How typed? What did it arrange to give directly? How typed? In what did it prosper? How typed? In what did it offend? How typed? Why did they come to it? How typed? Why did God let it have full liberty? How typed? Why? How typed? Where is shown the test and its pride?
(34) When was the test? By whom was it made as a snare? In what of his qualities? How typed? Of what was he the creator? What did he cause to be made known to the Bible movement? In what way? How typed? Whom did he arouse to support it? How typed? Why? How typed? To what and how did it react? How typed? In confidence what did it make known? How typed? In what
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spirit and what did it not conceal? How typed? What did God's all-seeing eye observe? How typed? What did He do in it? How typed? What was administered? How? As to what? How typed? What else did they ask? How typed? What did its attitude reveal? How typed? What else did its attitude reveal? How typed? What further inquiry did they put to it? How typed? What answer did its attitude give? How typed? How extensively? How typed? Thereupon what did they ask? How typed?
(35) What did they forecast? How typed? To what extent would these things be taken? How typed? What would Satan do? How typed? To what base extent? How typed? How did the Bible movement react to this forecast? How typed? In what did it take comfort? How typed? What evil quality was exercised and repented of in this episode? How typed? Wherein are this movement's works described? How typed? What were among these works? How typed in detail? Where are they recorded? Especially where? How typed in each case? What occurred to it in 1805? How typed? How has it been regarded? How typed? By whom was it honored in its death as chief movement? How typed?
(36) What does Manasseh mean? In allusion to what? What does he type? By what was the antitype brought into activity? Of what sins was it guilty? Through antagonism to what? What was its character in antagonism to higher criticism and other isms? What were the involved parallel years? What is rationalism? Through what and whom did it begin? Through what did it progress in England? France? What did it there mother? Whither did it then go? What did it accomplish there? Through what professors? Into what did it degenerate? Unto what, making what subjects its themes? What were its best lessons for Christmas? Easter? Into what three subjects did they sum up religion? Like whom?
(37) What is supernaturalism? How did it prove itself? What did the rationalists do with their doctrine of the Bible? With what result? What resulted from rationalism's being widespread? Where? What was the result of this in Germany? How long did it reign supreme in Germany? Thereafter what did God raise up? Who was the leader in its first, or bad phase? In its second, or good phase? In what was the former the leader? The latter?
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How did the former rank as a theologian? Who were Schleiermacher's main helpers in Germany? In England? What did all of these do? In support of what? When did this movement begin? How long before it became the most prominent Divinely favored movement? Through what? How is this typed?
(38) What was the period of its ascendancy? How typed? By what thought was it developed? How typed? What was the period of its first phase? By what was it closed? Shortly after what? Of what was it guilty during these 20 years? How typed? Along what lines? How typed? What evil did it develop in England and Germany? How typed? What kind of Churches did it develop in England and Germany? How typed? What evil did it favor in both countries? How typed? After what example? How typed? To what was it in both countries subject? How typed? In what did its unionistic efforts result? How typed? Why was this? In what did this result? How are these things typed? Contrary to what desire on God's part? How typed? How numerous were these churches? How typed? On what doctrine did it lay stress? How typed? What kind of anniversaries did it observe? E.g., what illustration shows this? How typed? What kind of doctrines did it advocate? E.g., what kind of an effect on men's minds did these have? How typed? In what did it deal? With what special doctrine did it deal? How typed? With what kind of teachers? How typed? How did these things affect God? How typed?
(39) What did it set up as a creedal doctrine? How typed? Where did they set it up? How typed? In what even? What pertinent thing had God revealed to the Apostles and the Interim's star-members? How typed? As what? How typed? What had God pledged? How typed? On what condition? How typed? Given by whose hand? How typed? What did the movement do with the consecrated and the supporters of God's sphere of executorship? More than what? How typed? What did God enable His people to do to their pertinent dispositions? How typed?
(40) What did God do in opposition to this evil course of the first phase of supernaturalism? What are the names and works of the chief of these? What did they
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do? How did they do their chastising work? Until what was done? As what did they do it? How are these things typed? What did they point out? How typed? Than whom did these sin worse? How typed? Unto what effect? How typed? In view of these evils who voiced opposition? How typed? As what? What did He threaten? How typed? In what kind of a way? How typed? After what example? How typed? How judging it? How typed? With what kind of a work and reversal? How typed?
(41) What did He also say of the spared ones? How typed? To whom would He deliver them? How typed? How would their enemies treat them? How typed? Why? In what matters? How are these things typed? To what degree had they sinned? How typed? After whose example? How typed? After doing what? How typed? How long had such a course been pursued? How typed? What had various representatives of the evil supernaturalists done? How typed? Where? How typed? In addition to what? How typed? In what matters? How typed? Despite what would they and their adherents not obey His warnings and rebukes? How typed? In what did they continue? Why? How typed?
(42) What did their impenitence effect? How typed? What were the five sets of the opponents that God allowed to assail them? How typed? What did these five sets of opponents do with them with their sharp theories? How typed? What did this make of them? How typed? E.g., by these what five things was Schleiermacher moved to do? Other leaders? What did this make of them? How are these things typed? What did they experience in their captivity? By what? How typed? What was the effect of these afflictions? How typed? For what did they plead? How typed? What did they do with themselves? How typed? As to what? How typed? How were their intense prayers expressed? How typed? How did God react to this? How typed? What favors did He grant them? How typed? Where is a fictitious prayer of Manasseh found? What will not thereon be done here? What did these experiences teach the supernaturalists? How typed?
(43) What time had now come? How typed? How do we know this? What was Neander's motto? Who were
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his main coworkers? To what did these come forward? What truth was not then due? What did they erect? In what did Neander do this? Against whose heresies especially? In what did Tholuck do this? Who else vindicated Jesus' sinlessness? What death-blow did this book on Jesus' sinlessness deliver? What did Hengstenberg do? Miller? Lange? Dorner? How did they make strong defenses of the Old and New Testament truths? To what extent? What did they thereby do? How typed? On what? How typed? On what did they insist? As to what? What did they exalt? How typed? What did they appoint? Where? How typed? What did they set aside? How typed? What did they repudiate? How typed? What else did they repudiate? In favor of what? What had been done as to the visible, nominal church? Where? How typed? What did they not allow to remain in the true sphere of executorship? What did these and other Biblical scholars deal to higher criticism of the New Testament? What school of theologians did they cause to disintegrate? What, e.g., did Bauer reject of the New Testament? What did he claim of the others?
(44) What in this connection did the true supernaturalists reject? What did they call it? What did they unanswerably prove? Who especially stressed this thought? With whom did he especially exert himself? To what purpose? With what effect? What effect even now do their writings have? How are these things typed? What did they minister to the faithful? What else did they do to the faithful? To what did they bring thousands? How typed? What two things did they encourage God's people to do in God's service? Who ably supported them therein? How are these things typed? What are we not by these things to understand? Why not? How typed? What did they thereby intend? How typed? What did this prove? By whom led in America? Europe and Asia? From this fact, what can we see negatively and positively? In its good part to what does it correspond?
(45) What else is done with the deeds of good supernaturalists? Of the evil supernaturalists? By whom are they recorded? How typed? What else are there set forth? How typed? What else is recorded? By whom? How typed? By whom else are these described? How typed? On what did they give details? How typed? Of
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God's course thereover? How typed? What four evils are here indicated of the bad supernaturalists? How typed in each case? Where are these found? How typed? What finally occurred with this movement's ascendancy? How typed? How is it regarded? Why? How typed? By what was it succeeded? How typed?
(46) In whose mind as an ideal in theory and practice did the thought of the Y. M. C. A. originate? When? Where? With what did he become imbued? In what year did it become the ascendant movement? How typed? How long did it last as an ascendant movement? How typed? What are the parallel years? In what? How typed? When did Sir George Williams found the first Y. M. C. A.? Whom did he make members of it? Where did it then spread? When and where did it spread in America? Who only could be full members? What prerogatives did they have? What other kind of members were later accepted? Without what? What did it establish? What effect did the associate members have on this movement? To what had it grown in North America by April, 1860? What did its members do as to the American Civil War? On which side? What did it even become? In what manner did it act toward all Protestant Churches? Where? With what result? What was its developing thought? How typed? What did its secularization and the evils in the sects make it become? How typed? In what matters? How typed? After whose example? How typed? Why did it become guilty of all these sins? How typed? What did it do in these sects? How typed? To what did it yield itself? How typed?
(47) Unlike the good supernaturalists, what did it fail to do? How typed? In what matters? How typed? After whose example? How typed? From what did it apostatize? How typed? Into what did it not direct its steps? How typed? What did it increasingly do? How typed? What illustrates its evils? What did this do with its trespasses? What did some of its members doubtless not do? What did the bulk of them do? What did some of them do? As to what courses? What did they, therefore, do? How typed? While it was engaged in what activities? How typed? How did such consultation and refutation affect the common people? By what are these typed? To whom else was this course abhorrent? What did they first do as
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a result? Secondly? How typed? What did the common people then do? How typed? Where else are the acts of this movement recorded? What was given this movement after it ceased to be the more favored ascendant movement? Where? How typed?
(48) Who was the earthly leader of the evangelistic movement? When was he born? Died? How did he rank as an evangelist? In what way was he its leading spirit? As typed in whom? Where? What was his character as a consecrated brother? In what respect was he like our Pastor and the great Spurgeon? What was his age at his father's death? In what for him did the poverty of his mother result? How was his speech for years after he became the world's greatest living evangelist? His bodily carriage? How old was he at consecration? In what year? Where? Why did he go there? From where? How are these things typed? What was done to him, despite his earnestness? Where was it said to have been done? Where was it certainly done? Why was his request to become a church member at first refused? When was it granted? After what? What did he do seven years later? In what year? Where? As what? When and where did he begin to work in the Y. M. C. A.? How was he unlike most Y. M. C. A. representatives in the Union and Confederate armies? With what did he couple his evangelistic work in the army? Amid what and when did he begin the work of leading the evangelistic movement? How long did he do this? How typed? What are the parallel years? By what thoughts was it developed and adorned? How typed?
(49) What was the character of the evangelistic movement? How typed? In what relations? How typed? What did it strictly follow? How typed? As what did it so do? How typed? What two extremes did it avoid? How typed? In what year was it first active in real earnest? Where? How typed? What did Bro. Moody do there? What was thereafter announced? What followed? What did the movement then do? When did it go into high gear? In what did it occur? How was the work distributed between them? How was Bro. Sankey qualified for his part in the work? In what did their union in the work result? How typed? Where did they first work with success? What did Bro. Moody decide to do in 1873?
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How often had he been there before? What moved him to go there the third time? In what countries? What did he declare that he would do? When did they arrive in England? How is the time typed? What did they do in Britain and Ireland? Only what movement did a greater work there? How typed?
(50) What did Bro. Moody not mince? As to what? Where? What did he denounce? How typed in each case? What did he utterly refute? How typed? In whose presence? How typed? With what? How typed? What did he do to these evils? How typed? How typed in each case? What by these did he dishonor? How typed? What did the movement do with the leaders of these? What in like manner did it do to God's more favored people and its sphere of executorship? Where else did it so do? How typed in each case? In what years did Bros. Moody and Sankey labor in these lands? Converting approximately how many? What other good things did they there do? How typed? Where was its work done? How large were their audiences at times? Only after doing what did it return to its sphere of executorship in America? How are these things typed?
(51) What did the movement begin between April 1879 and April 1880? How typed? Under whose lead? What did these educational movements have at heart? With what institution did it begin? By what kind of men was this institution administered? How typed in each form of instruction? When was the Mt. Hermon school for young men started? How did its teachers and directors compare and contrast with those of the first school? For what were they sent? How are these things typed? What third educational institution did it through Bro. Moody found? What kind of men were its teachers? Directors? How typed in each case? Why were these sent? How typed? What did they request? How typed? By whom were they gathered together? How typed? Especially what truths? How typed in the different lands? What did they do after this? How typed?
(52) To whom were they first to deliver such truths? How typed? Secondly to whom? How typed? In what separate steps did these work? How typed in each step? What were they by their labors and truths to acquire? How typed in each kind of service? Why were these
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things done? How typed? What did these chargees do? How typed in both kinds of workers? For what two things were the justified ones intended to serve? How typed in each case? With what effect did the colaborers faithfully work? How typed? What two kinds of literature were published? How typed in each case? How were both sets typed? How were Bible expounders and historians used? How typed? As scholars how were they typed? How did they use their offices? How typed? Who else rendered help? How typed? How did they serve? How typed? What offices did some of the less prominent workers hold? By whom are these typed? How were these offices typed in each case?
(53) What did these chargees do? How typed? Who brought them something? How typed? What and how was it? How typed? To whose attention did they first of all bring the Bible? How typed? What did the former declare? How typed? Into whose hands did they put it? How typed? What did these do as to it? How typed? To what did they bring it? How typed? What did they report? How typed? What did the teachers and directors of the Northfield Seminary report to the movement? How typed? What did they then do? How typed? How did this affect the movement? How typed? On what five bodies did it call? Where and when did they usually meet? How typed in each case? What did it urge? Pertinent to what? On whose behalf? How typed? Why did it so urge? How typed? What did it acknowledge? How typed? As written where? How typed?
(54) What did these five groups do? How typed? In whose teachings? How typed? Of what did the latter make diligent study? How is such study typed? For what did they hope? How typed? In what were they poor? How typed? What did they diligently have as their charge? How typed? Where and how were they placed? How typed? What did the messengers do as to the views of these? How typed? What did the latter do to them? How typed? For what purpose? How typed? Who were some of the chief ones of this class of foolish virgins? On what did they speak and write? While these were a part of antitypical Huldah, how are their erroneous views typed? What did they understand as to the great tribulation as the trouble of the Day of Wrath? What
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did they inform the messengers? How typed? According to what? How typed? What had the movement heard thereon? How typed? Why was this wrath to come? How typed? In whose service had they used their human all? How typed? With what result? How typed? By what? How typed? Against what was God's wrath aroused? How typed? Until when would it not cease? How typed?
(55) What did these foolish-virgin students of prophecy have for the movement's messengers? How typed? What was its source? How typed? As to what did it pertain? How typed? On what two matters did they express appreciation? How typed in both cases? At what did these two appreciable things work? What did they forecast of evil? How typed? How did this statement affect the movement? How typed? How did God regard its pertinent course? How typed? What first thing favorable to the movement did these foolish-virgin students of prophecy forecast? How typed? Second? How typed? Third thing? How typed? Fourth thing? How typed? What did the messengers do with these four things? How typed? What in this situation impressed the movement? Especially whom? What did this lead it to do? How typed? What did all these do? Together with whom? How typed? What did the movement do to these? How typed?
(56) What did the movement then do? Under whose leadership? In which of its members? How typed? What did it solemnly vow? How typed? In what matters? How typed? To keep what? In harmony with what? How typed? In what spirit? How typed in each case? And to carry out what? How typed? Where did the movement do this work? Under whose auspices were these meetings held? By what other efforts additionally were exceptionally large numbers won for consecration? What will our readers remember on this as told by our Pastor? Where especially was this work done? How typed? Especially who took this matter of consecration to heart and life deeply? How typed? Whom else did the movement charge, in three groups? How typed in each group? What did it charge them to do? How typed? What three things were they charged to put away? How typed in each case?
(57) What did the movement do with these things? Where? How typed? In what condition, really their
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own? How typed? What did it show of their memories? How typed? Whom did it denounce as officeless? How typed? What had evil movements arranged to be used? Where? How typed? Whom else did it denounce? What four particular things? How typed in each case? What especially did it cast out from God's people and its sphere of executorship? How typed? To what did it assign them? How typed? So set forth, what was done to it by the movement? How typed? What did it do there with it? How typed? To what did it assign them? As of what? How typed? What did it utterly refute? How typed? In the service of such what did the churches make? How typed? By its preaching what did it publicly expose? What did it prove? From what? To what? How typed in each case? What did it further refute? How typed? How did they stand? As to what? How typed? What did the nominal-church leaders not exercise? How are they and this typed? Where not? How typed?
(58) Of what did they partake? How typed? Early in his career as an evangelist what doctrine did Bro. Moody use to frighten sinners to repentance? What motives did he use during the bulk of that career to lead people to repentance and faith? What did he thereby do? How typed? Whose theory was that one which he defiled? How typed? To what end? How typed? What else did it do? What are some of the errors that the papacy favored? How typed? What were they alleged to be? How typed? What office did they exercise? How typed? What were they allegedly giving? How typed? Where were they? How typed? What was done to them as to Biblical standing and organization? How typed? To what did it do similar things? How typed? What originated these? How typed? Which other churches were so treated? How typed? For what two kinds of professing Christians were they made? How typed? What did it do to them as unbiblical? How typed? What else did it do to them? How typed? As what did it set forth this remembrance? How typed? Where were the Romish churches? How typed? By what favored? How typed? What two things did the papacy as the antitype of the evil Solomon set up? What of Protestantism did he set up? How typed in each case? What did the movement do as to these? How typed?
(59) What did it do with creedisms? How typed? As
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objects of what? What did it undermine? How typed? Defiled them as coming from what? How typed? What did it do with the church of many sects? Who introduced it? How typed? What was it to Protestantism? How typed? What did it do to the Lutheran Church and its sects? How typed? What three things did it do to its sects? How typed in each case? To what did it turn its attention? How typed? What did it perceive? How typed? What did it charge those acquainted with its history? How typed? What was done to their memory and reputation? Where? How typed? As what did it hold it up? How typed? According to whose teachings? On what mission had God sent him? How typed?
(60) While considering the memories of those who had more or less to do with sectarianizing Lutheranism, what did it see? What did it ask as to him? How typed? What did the sectarian Lutheran leaders first answer? How typed? What had he forecast against that sectarian church? How typed? What did it do to the memory of Bucer? What did it charge others? How are these two things typed? What was done as to this charge? How typed? What else did they do to those Lutherans who desired fellowship with Bucer? How typed? What did it do with all Lutheran bodies maintaining Lutheran sects? How typed? Even what sects? How typed? According to what deeds? How typed? Where did it refute all sectarian leaders? How typed? What else did it do in this respect? How typed? What did it then do? How typed? Against what things among God's more favored people and the sphere of their executorship? How is each of these evils typed? Where were they? How typed? What did it do with them? Why did it do these things? How typed? In what spheres did it do this? How typed? What did it persuade all in these spheres to do? How typed? What did they do throughout its ascendancy? How typed?
(61) In what did this movement excel all others? In what did the Bible recension, printing and circulating excel it? How typed in each case? How was this so? How typed? According to what? How typed? Despite this from what was God not swayed? How typed? In view of what was this the case? How typed? What movement was especially responsible for this? How typed?
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How great was God's resultant displeasure? How typed? What case was like this one? How typed? What else would He cast off? How typed? Despite what two things? How typed in each case?
(62) Upon what did the movement lay the greatest stress? By what two things? What did it urge? Upon this basis to what did it invite believers? How typed? As what? How typed? As charged where? How typed? As in harmony with what did they observe this? How typed? In harmony with what did the fulness of the Gentiles come in probationarily in April 1878? What did some of these called ones do? With what result from April 1879 to April 1880? How typed? Unto what did this call go forth? Until when? What ceased then? What did God especially do during these 2½ years? Under whose supervision? Who told us this? How was this work related to the great passover of this movement? When beginning? Where typically set forth? By what in addition to the parallel are we led to this conclusion? What was the total of the lambs and bullocks? Of what is this total a multiple? For what does the number 12 stand? How many times is 12 contained in 41,400? What may the quotient 3,450 mean in this connection? What did it end in Oct. 1881?
(63) Who were the chief evangelists of this movement besides Bro. Moody? What did it arrange for them to do? How typed? What did it strengthen them to do? How typed? Whom else did it encourage to serve? As what? How typed? What were these to avoid? How typed? With what did it exhort them to content themselves? How typed? Why should they have done this? How typed? How were they to give themselves to the service? How typed? What did it further urge upon these? In what three groups? What was the work of each group? How typed? In harmony with what? How typed? According to the writings of what two sets of Gospel-Age leaders? How typed in each case? What did it impress upon them? In what did this result as to the ways of using their talents? How typed? Furthermore, what did it urge them to set forth? How typed? From what and to what were they to set themselves apart? How typed? What else did it tell them to do? How typed?
(64) Whom did the movement in its leaders excel as
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to bringing people to justification, consecration and Spirit-begettal? How typed? What did it do to attain this greater abundance of results? How typed? These leaders did what? How were they grouped? How typed in each case? What three classes gave the most assistance to the movement? What were the names of the chief ones in each class? How was each class typed? For what three stages of the Christian life did they render good service as to the antitypical Passover? How typed? In what two antitypical forms of sacrifice? How is each one typed? What five sets of other helpers assisted? What are the names of those belonging to each set? How is each set typed? As what and for what did they help? How typed? What did these services do in large part as to the passover? How typed? What was done as to the chief leaders? Subordinate leaders? According to what? How typed in each case? According to whose charge? How typed?
(65) What did the leading evangelists do? In what form? How typed? What assurance did they give? Through what? To whom? How typed? What did the subordinate leaders do? Where did they work this conviction mainly? How typed? From what did the leading evangelists at first abstain? How typed? Why this? In whose interests? How typed? According to what? How typed? What did they thereafter stress? As apparent in what? What did they stress as further evidence thereon? How typed? What did the subordinate leaders set forth? As being how? How typed? As shown by what? How typed? What did they set forth as less severe? How typed? First by what? How typed? Second by what? How typed? Third by what? How typed? What did they quickly set forth? To whom? Why? How typed?
(66) Who were mainly active in these services? How typed? What did they ready? For whom? How typed? Why was this? How typed? What did the subordinate evangelists do? How typed? In what way? How typed? According to what charge? As to whom first? How typed? As to whom secondly? How typed? As to whom thirdly? How typed? What did these last ones do for the movement? How typed? Where were those whose work was to lead to repentance and faith? How typed? Until when were such often active? Why? How typed? How were their needs in the antitypical passover cared for? How
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typed? During what was this whole service performed? In what years? Why? How are these things typed? For what other reason? Through giving and correcting what? As to what? In harmony with what? How typed? According to whose charge? How typed?
(67) Who not only participated under the movement's operation in the Lamb's merit? How typed? Also what did the faithful and measurably faithful further participate in? How typed? Since what event had there not been so great an antitypical Passover as this one? Who were the leaders in that greater one? What is it usually called? How are these things typed? Not in whose days? How typed? In whose days was this one held? How typed? Who all participated therein? In what year did it begin? Until when did it continue? How is its beginning year typed? What did this movement as ascendant continue? For how long? With what comparative results? Especially in what respect? In fact, until when did it continue to officiate as ascendant? Through what events did it come to an end? Where are these events typed?
(68) Who have described its great work? Especially in what? In what else? Appearing where? How are these things typed? After what event did these closing events in the movement occur? How typed? And after what great event? How typed? While it was doing what? How typed? In what condition was the Satan system then? Since when did this occur? For what did some of the fallen angels stand? How typed? Through whose efforts especially did the secular phase of Satan's divided empire seek its preponderance over the religious phase of the divided empire of Satan? Who led the latter phase? How typed? Here, as in some other places, for what does Assyria stand? Between whom was the battle of Charchemish fought? What name was given this battle? A year before when? Just after what? Why did Josiah oppose Nechoh? What peoples were concerned in this battle? How typed? In the type, how did this battle rank? Until when? What did the movement do? As true to what? To what was it opposed? Why did it have to oppose such a purpose? How typed? In what did its battle result? How typed? In what? How typed? What did the involved fallen angels seek to do? Through what
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movement? By whom? How typed? What did these declare to it? How typed? What two things did it allege? How typed?
(69) What did the secularizing movement claim? How typed? What was its admonition to the evangelistic movement? How typed? What number is the Hebrew word elohim? Why is it preferable to translate it here as a plural? How are these things typed? What did it claim of the gods? How typed? Against what did it warn the evangelistic movement? How typed? What was its reaction to the warning? How typed? Into what did it change its appearance? How typed? Why? How typed? To what did it not give heed? Why not? How typed? In what condition did it come to battle? How typed? What did the sharp speakers and writers make of the movement? Especially from what standpoint? How did they designate its refusal to coalesce with heathen religions? With what did they charge it? For what reason? How typed? What was the effect of these charges upon it? How typed? What did it declare? How typed? Accordingly, what two things did its supporters do? How typed in each case? Thereby what did it cease to be? How typed? Where did they bring it? How typed?
(70) What was given it? Why? How typed? Even as what? How typed? Yea, even as what? How typed? By whom, first of all, was it mourned? How typed? Secondly? How typed? Thirdly? In what? What did he pour out? How typed? What did all the speaking and writing brothers and sisters do? Why? How typed? What were these made? How typed? Into what were they put? Where are its acts and goodness described? How typed? By whom are its special acts recorded? How typed?
(71) What study have we finished? How many kings in Judah remain to be considered in our study? Whose sons were three of these? What conclusion do we draw therefrom? How long did the first of them reign? The third? How long did the other two reign? Who was the type of the first of the four? During what year B.C. did he reign? What did he type? Who inaugurated this movement? When? What are the parallel years? What did Bro. Moody and his fellow helpers start to emphasize in 1870? How typed? To what was this movement
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closely related? How typed? How long was it the ascendant movement? What did it do? What happened shortly after it came into the ascendancy? Why? To what did this movement turn? How typed?
(72) Who captured this movement? By whom typed? What did the movement do to gain favor? Fruitfulness? How typed? With what movement did it associate itself? In what was it made to secularize itself? How typed? In what did this condition result? What did it secularize? With what two results? How typed? What did this second result effect? For what did the secularizing fallen angels have no use? What did they therefore do with it? What did they put in its place? Why? What did they do with the movement to give it an appearance of a righteous and Divinely approved movement? How typed? Into what did these secularizing fallen angels bring the consecration movement? What resulted to this movement?
(73) Who began the early unionistic movement? When? Through what? What proves this date? What was the period of the unionistic movement's ascendancy? How typed? What were the parallel years? What doctrine especially nourished this movement? What did that doctrine do? How typed? What was characteristic of the unionistic movement in relation to God? Where is the evil that this movement did detailedly described? Where has it been explained, type and antitype? What will we therefore not give further here? How did Satan regard the secularizing character of this movement? As a result what did he begin in 1897? How typed?
(74) How long was this movement subject to Satan? How typed? What did this movement then seek to do with itself? As against Satan's religious purposes? How typed? By 1904 what did Satan do with this movement in its religious phase? What did he make of the movement? How typed? What did Satan pervert for the interest of his religious empire? In the unionistically inclined churches? How typed? What use did Satan make of these stewardship doctrines? How typed? By whom have the acts of this unionistic movement been described? How typed? After it ceased being the ascendant movement by what movement was it succeeded? By whom typed? How reconcile the statement in 2 Kgs. 24:8 of Jehoiakin's age with his age as given in 2 Chron. 36:9? In what year was
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the Students' Volunteer Missionary Movement started? By whom? What error did it cause to prevail? What doctrines did it pervert? How are these things typed? What strong doctrine mothered this movement? How typed? Where and by whom was this commission given? How typed? What did it do similarly to the previous movement? How typed?
(75) While this movement was in the ascendancy who made an onslaught on its sphere of executorship? Under what conditions did it bring it? How typed? Even who himself worked against its sphere of executorship? During the captivity of whom? How typed? Who shared in the surrender? How typed in each case? Who captured it? How typed? In what year after Satan began the Babylonian aspect of his reign? How typed? What did Satan take from the sphere of its executorship? How typed? What else did he take? How typed? What did he utterly devastate? How typed?
(76) Whom did Satan make captive? How typed? How typed in detail? Even the full number of whom? How typed? Among these were all of whom? How typed? Whom else did Satan capture? How typed? Thus Satan got control of all belonging to the movement except whom? How typed? In what year of Satan's particular reign in Babylon did he carry the Students' Volunteer Missionary Movement into Babylon's sphere of work? How typed? What strong doctrine did he take captive? What misuse did he make of it? How typed? Whom else? How typed? As well as whom else? How typed? In making them all his captives what did he do with them? How typed? Whom, numbering according to the Divine number, did he also take? Beside these whom else did he take? What did they total? How are they typed? What was the character of all these warriors as such? What did Satan do with them? How typed?
(77) What movement did Satan then make the ascendant movement? To what movement was it allied? In whose place did he make it the ascendant movement? How typed? Of what did this movement consist? To palm it off as seemingly pleasing to Jehovah what did Satan do with its external character? How typed? In allusion to what did God permit this? What resulted from Satan's pertinent act? How typed? What occurred in 1942 with
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the Students' Volunteer Missionary Movement? How typed? How did this come about? How did Satan change his method of dealing with it? How typed? What does Evil-merodach mean? In allusion to what? What did he begin to do with the Students' Volunteer Missionary Movement? How typed? Why? As a result what did he take away from that movement? How typed? To what did he give it preference? How typed? With what did he invest the Students' Volunteer Missionary Movement? How typed? How long did he support it with full provision? How typed? How long did Satan give it such advantages? How typed? After what did the movement cease to be?
(78) What remark was made above as to Zedekiah being a type? What do we desire to do to that remark? Who gave the tendency to the start of such a movement? When? What was his intention therein? What did it seek more or less to ignore? How typed? How long was this the ascendant movement? Lasting in actual time how long? But according to the Hebrew way of counting how long did it last? How long was this the case according to the Hebrew method of counting a year? How typed? What was the theory that produced combinism as a movement? How typed? What doctrine did it counterfeit? What did it work in matters pertaining to God? What should be expected of such a movement? Where are these evils detailedly described? What will not be done with them here? How typed? Even what movement's evils did this movement surpass? How typed? What did it refuse to do before "that Servant"? As what did he speak to it? How typed?
(79) What is necessary for us to remember in discussing the combinism movement? What six European states were more or less related to Combinism acting under Satan to overthrow Combinism? As what? What do we ask of our readers? What is described there? As well as what else is described there? What will we not do because this matter has been given considerable detail in that note? What do we ask our readers to keep in mind? What did that Combinism imply? With whose evils was God highly displeased? To what degree did God's anger express itself? How typed? How did this anger express itself in Combinism in church and state? How typed?
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Despite what fact was this rebellion committed? How typed? How did it become in apostatizing from the Lord? How typed? For the chronological data typed in Combinism to what do we refer our readers? What will the detailed discussion in those two places make unnecessary for us to do here? How is this chronology typed?
(80) When did the besieging of Combinism start? As indicated where? To what did its first stage lead? How typed? What steps did Satan cause to be taken for the besieging of Combinism? How typed? How long did this siege continue? How typed? What evil overtook Combinism and its supporters? Out of what did they run in its sphere of executorship? How typed? With what result? How typed? What did the outbreak of the World War, Phase I, do to cause Combinism's warriors to be? How did they flee? How typed? How was the flight made possible? Between what was the flight made? How typed? Even where? Into what kind of condition did it flee? How typed? What warriors overtook it in the sphere of the nominal church? How typed? What happened to the warriors of Combinism, especially in its religious phase? How typed? Into whose power did Combinism in its two features fall? How typed? In what special feature of its phase was it taken and brought captive to Satan? In what condition? How typed? What quality did Satan exercise especially in his fruitful condition? How typed? What did Satan do with Combinism? How typed? What did he do with all its movements? In whose presence? How typed? Whom else did he cut off? In what condition was he? How typed? What did Satan do with Combinism? How typed? With what did he hold it? And thus carried it away into what? How typed? Until what result did he restrain it? How typed?
(81) For the exposition of 8-10; ; 12-14, where should we look? What did Satan's chief representative among the fallen angels do with the rest of the people who were the supporters of the sphere of God's more favored people's executorship and those who had already fallen into Satan's hands? How typed? Only whom did he leave free from captivity? For what purpose? How typed? What two sets of star-members under Christ's headship did the demons set aside? How typed as to Christ's headship? As to the two sets of star-members? From what standpoint?
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From how being regarded by God's nominal people? What additionally did they set aside? By what typed? What was its foundation? How typed? How were they regarded among the nominal people of God? In such regard what did they do with them? What did they do with God's arrangements for completing consecrators' sacrifice? What typed these? With the refutations? How typed? The corrections? How typed? The ethical teachings? How typed? The sin-offering teachings? How typed? In summary, what did they do to these things as they appeared to the nominal people of God? What did they do with the doctrines? By what typed? Scriptural passages? How typed? Sin-offering doctrines as these appear to God and the new creatures? How typed? What did the chief representative of Satan do with these? In the estimation of God's nominal people how were regarded the 12 Apostles, the 35 Interim star-members, with Christ their Head, the New Testament with its cleansing office, with the Old Testament books as its foundation, as set forth by the justice of God as the Bible support to the twelve tribes of Spiritual Israel, as taught by the Interim star-members? How is each one of these details typed? What did the nominal people think of the describability of these? How typed? How did the nominal people of God consider the 12 Apostles and the Interim star-members? How typed? How does the type show this? Nevertheless, what were they for? How typed? How are the four attributes of God here typed? Did these star-members stand in their own strength? How typed? What were the 35 Interim star-members given by God? Like but inferior to whom? How typed?
(82) As what did the nominal people of God actually regard Christ? How is this evil view of Him typed? Whose mistake is the word three in 2 Kgs. 25:17? How was Christ understood by God's nominal people? How typed? Despite their imperfect view, how is the fruitfulness of His redemptive work manifest in His headship of the two classes of star-members? How typed? How did these two sets of star-members represent Christ's redemptive work among the nominal people of God? How many pomegranates were originally on the two pillars? Where is this shown? What does it type? Despite what fact? What characteristic did Christ's redemptive work for the
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human race have? How typed? What did Satan's chief supporter do to the Papacy and the Federation of Churches? To the three parts of Christendom? How in each case are these things typed? Whom else did Satan's chief officer among the fallen angels take from the place of executor-ship of God's nominal people? What four sets of persons and things did Satan's chief officer take away from the sphere of executorship of God's more favored people? How typed in each case? To whom did this chief officer take these things? What did Satan do with them? Where? How typed? In summary, what was done with God's more favored people? How typed? In enumerating the number of captives in Jer. 42:28-30, what set of captives is omitted? How many were there of them? What is the total number of captives set forth in Jer. 52:28-30? What does this figure indicate? As to the class to which they belong? During how many campaigns of Satan against Christendom did he take these captives? Where did we expound 2 Kgs. 25:22-25? What, therefore, will not be done here? What two periods are the symbolic first year of antitypical Cyrus' reign? Of whom was he a type? In fulfilment of what did our Lord make the pertinent proclamation? Through whom were these teachings given? What did the proclamation embody? What did it invite all of God's people to do? How are all these things, typed in 2 Chron. 36:22, 23?