THE LARGE ANTITYPE. GRIEF OVER JERUSALEM'S DESOLATION. NEHEMIAH'S COMMISSION. INSPECTION. BUILDING THE WALL. OPPOSITION. OPPRESSION. INTRIGUES. GUARDING THE WORK. VARIOUS PREACHINGS. THE TABERNACLE EXPERIENCES AND SERVICES. BETHEL EVENTS AND EXPERIENCES. 

‍

AS BROS. John and Morton Edgar have shown us, in the Parallel Dispensations, Nehemiah types and parallels for the Gospel Age John Hus, they having done similar things exactly 1845 years apart. It was shown in Chap. I that in the Small Miniature, among other things, J. was the parallel of John Hus. But in our study of Nehemiah, type and antitype, in this chapter, it is not as the parallel of John Hus in the Small Miniature that we will study certain features of J.'s work, rather, apart from the parallel, as a smaller fulfillment of the Nehemiah type, of which John Hus was the larger fulfillment. Such double fulfillments need not at all surprise us; for we find other cases of types having several fulfillments, e.g., Jacob sometimes types Spiritual Israel, sometimes the star-members and their special assistants, and at his death our Lord; Esau sometimes types Fleshly Israel, sometimes Christendom and sometimes the Great Company. Later on like phenomena will appear in the judges of Israel, in the parallels and antitypes of the kings of Judah from Rehoboam onward and the kings of Israel from Jeroboam onward, of Zerubbabel, Ezra, etc. 

John Hus began his work of building up the powers of the Church in 1391, exactly 1845 years after Nehemiah began to build up the walls of Jerusalem. Hus' controversies with the clergy, the theological professors and the archbishops of Prague correspond to Nehemiah's controversies with the nobles, Sanballat, Tobiah, Geshem and Eliashib. His developing a Christian atmosphere in Bohemia in contrast with the papal one corresponds to Nehemiah's cultivating a 

Nehemiah—Type and Small Antitype. 

144 

pious Israelite atmosphere in Judea in contrast with the heathen one more or less there rampant. Hus' piety and zeal for the true Church and his giving it a real foothold in Bohemia corresponds to the similar qualities in, and effects wrought by Nehemiah. Hus' blending the character and works of a religious reformer with that of a real patriot finds its correspondence in the same blending of character and works in Nehemiah. While we cannot with certainty trace chronologically Nehemiah's activities after 543 B.C., and while it is certain that, probably years later, he returned to Jerusalem from Babylon and wrought fruitfully in Jerusalem as governor for some time, Hus' death in 1415 probably, but not certainly, sets the date of the end of Nehemiah's work at Jerusalem as in 431 B.C. Thus the times of the Parallel Dispensations as well as acts prove that Nehemiah and Hus were parallels. 

It is, however, not the purpose of this chapter to trace in detail the parallels between Hus and Nehemiah. Rather, as the title of this chapter implies, it is its purpose to trace the Nehemiah type in its small antitype, J. in certain of his British activities in 1916 and 1917. The Epiphany antitype of Nehemiah, which is his small one, was the first of the Epiphany antitypes to become clear to J. as fulfilled in him. After having seen in Chaps. I and II the varied uses in parallels, prophecies and antitypes made of him by the Lord, it should be expected that he should be used in the good antitypes belonging to the Epiphany, to which in its small fulfillment the Nehemiah type applies. To prevent this volume from growing entirely too large, our comments in it on the many whole Old Testament books and large parts of others of its books of necessity must be brief. To save space we will usually indicate only the verse (and that but once) on which the antitype is based, unless that would be obscure, in which case a key word or two will be added in parenthesis. To see the run of thought more clearly constant reference to the pertinent text of Nehemiah should be 

Nehemiah—Type and Small Antitype. 

145 

made. The word Nehemiah (1:1) means, comfort of Jehovah, and points out the fact that to both the public and the loyal brethren J.'s British ministry was predominately one by which the Lord poured out comfort. Hachaliah means, whom Jehovah saddens, and points out the sorrows that J. underwent in Britain for his loyalty to the Lord, the Truth and the brethren; for his experiences there brought upon him, through his devotion to the Lord, the Truth and the brethren at the London Bethel and Tabernacle, much of disappointment, disillusionment and sorrow. While J. was engaged in the Lord's service (palace) toward the end of 1915 and in the first half of 1916, there came to his attention reports and letters from J. Hemery (Hanani, v. 2), the other managers and other British brethren (men of Judah), through whose investigation by J. (asked) he learned of the great affliction and reproaches (v. 3) of our British brethren on account of the war conditions and their conscientious objection to the draft, and the devastation of the British Church (Jerusalem), whose powers (walls) were broken down and whose participants in various branches of the work (gates) were taken away by force (fire). 

These reports and letters greatly distressed J., who, though not having seen, yet loved the British brethren (v. 4). These led him to pray to the Lord (v. 5), amid confessions of imperfection (vs. 6, 7), for the British brethren, to ask the Lord to heal the breaches of His people in Britain (vs. 8-10), and to open the way, if it should please Him, for him to go to Britain, and help them in their distress. Particularly did he ask God for favor with the Lord Jesus (king, v. 11), who was administering the harvest work through that Servant, to make a request of whom in that capacity was making a request of the Lord Jesus. At the time that J. made the request of the Lord Jesus he was the chief supporter (cupbearer) of that Servant, who was the cup (mouthpiece) of the Lord (Jer. 51:7; Gen. 44:2, 5, 12, 15). It was particularly in the 

Nehemiah—Type and Small Antitype. 

146 

summer of 1916, while J. was supporting that Servant in the latter's giving as Jesus' mouth the Truth on antitypical Elijah and Elisha, the smiting of Jordan, the penny, etc. (wine … the king, 2:1), that he felt distressed over the British situation. This distress appealed to our Lord, who through His mouth, Bro. Russell, inquired (v. 2) as to its cause and his pertinent petition (vs. 2, 4). This led J., the night of Aug. 26, at the Nashville, Tenn. Convention, to lay before the Lord Jesus in His mouthpiece, his desire to help the British Church in their tribulation (vs. 3-5). 

J. was careful to ask for grace from the Lord to present the matter aright (prayed). This happened after the door closed, i.e., Oct., 1914, after God in view of all the faithful being under the call considered them as though already in the Kingdom (queen … by him, v. 6; compare 2 Kings 1:9; 1 Kings 19:8: for types of the same thing). The journey, it was decided, was to last until April, 1917 (set a time). It was decided that J. should undertake the British pilgrim trip, and handle the situation in the Tabernacle and Bethel, the latter thing being first briefly indicated by Bro. Russell, but being later detailedly expressed by the Lord through the Board acting in its Executive Committee. J. asked that passports (letters, v. 7), be applied for, to expedite his journey from America into Britain (Judah). Later J. asked for credentials, which in the finished picture were Divinely intended mainly for the managers of the Branch offices (Asaph [gatherer], v. 8), which empowered him, in addition to doing pilgrim work, to have powers of attorney for the Society wherever outside of America he should go. This put under his charge the Tabernacle situation (beams … palace), because of its relation to the Society (to the house), and the general powers of the British Church (wall of the city) and of the London Bethel (house … enter into). Regardless of J.F.R.'s and W.E. Van Amburgh's later denials of their bonafide character, the Lord saw to it that such powers 

Nehemiah—Type and Small Antitype. 

147 

were given J.; otherwise he would have been unable to handle the situation (the king granted me). 

The Lord's providence arranged for J. to have all needed secular helps in the way of a properly officered and manned ship to convey him to Britain (captains … horsemen, v. 9); and J. showed his papers to the British consul at New York and the immigration officials at New York and Liverpool (governors). But from the outstart, after J.'s powers were made known to Win. Crawford, one of the three managers (Sanballat [the moon-god gave life], the Horonite [double cave]), and H.J. Shearn, another manager (Tobiah [goodness of Jehovah], the Ammonite [from my people]), they were displeased with his mission to better the British brethren's condition (grieved, v. 10). Because of Wm. Crawford's absence from Bethel from Nov. 19 to Nov. 21, J. said nothing of his powers of attorney until the third day after his arrival among the British brethren (vs. 11, 12), when he presented his authorization papers to the three managers at a specially called meeting. Without making his purpose known (arose in the night … neither told, v. 12), J. began investigating the British Church immediately after his arrival, i.e., at the home of Bro. McCloy at Liverpool, asking a great many questions of the few brethren there (few men), continuing this with J. Hemery on the train from Liverpool to London and at Bethel until he met with the managers, Nov. 21, this part of J.'s investigations being such only as his pilgrim powers (no beast … save the beast I rode upon) warranted. These are typed in vs. 13-15. 

Bro. Russell's death occasioned J.'s asking about the British Second Deathers, sifters (gate of the valley [of Gehenna, Jerusalem's dump and refuse-burning place for defiling things] … the dragon well [second-death errors], v. 13). The questions led to answers on the 1908-1911 siftlings (dung port), which helped J. to view the powers (walls) of the British Church (Jerusalem) as now laid low and the 

Nehemiah—Type and Small Antitype. 

148 

various Truth servants (gates) as now largely overthrown from their services through the draft. The questions proceeded to the managers (gate of the fountain) and to Bro. Russell's instructions to them (king's pool), but J.'s pilgrim powers (beast) did not include them, hence he could not press on investigating into their matters (no place … to pass). Next the questions, without J.'s letting his purpose therein be known, turned to Bro. Russell's theory (brook [Kidron], v. 15) as to his powers in the London Tabernacle, and studied the fallen powers there manifested (viewed the wall). This ended J.'s preliminary investigation. He drew back from his investigations temporarily (turned back), briefly asking about the managers (fountain gate), Bro. Russell's instructions as to them (king's pool), the siftlings (dung gate), the Second Deathers' errors (dragon's well) and the 1908-1911 Second Deathers as sifters (valley gate), and thus ended his investigation so far as his pilgrim powers allowed it to be pushed (returned). Throughout these three days' investigation, at Liverpool, on the way to London, in which trip J. Hemery was J.'s traveling companion, and at the London Bethel, J. let neither the managers (rulers, v. 16), nor the brethren in general (Jews), nor the chief elders (priests), nor the Bethel leaders less prominent than the managers (nobles), nor the other members of the Bethel family (rulers, rest) know his doings and plans (went … did). 

On Nov. 21, during a long afternoon meeting with the three managers, J. had his authorization papers read to the managers, and then with them discussed the fallen condition of the work, the Bethel, pilgrim, colporteur, volunteer; Photo-Drama, extension and newspaper work, which was almost entirely at a standstill (Jerusalem lieth waste, v. 17); for these were its main powers, walls, and were thus in ruins; and the pilgrims, colporteurs, volunteers, Photo-Drama, newspaper, etc., workers were in almost all cases inactive (gates … burned), due to the draft persecuting the

Nehemiah—Type and Small Antitype. 

149 

conscientious objectors, which all the brethren were. For a lover of Zion the situation was indeed distressing. To this J. sympathetically referred (distress). J. encouraged the managers and later others, as he came into contact with them, to arouse the pilgrims, colporteurs, volunteers, Photo-Drama, newspaper workers, etc., to begin zealously their respective spheres of service (build up the walls) and thus would no more be regarded as defeated and subjugated (no more a reproach). J. told the brethren then and afterward much of his experiences at the blessing hand of God, to arouse their zeal, love and energy (told … God … good upon me, v. 18). He also told them much that the Lord Jesus had spoken to him by Bro. Russell (the king's words)—all this to encourage them. This had its good effect in arousing the faithful to encourage one another to the work (rise … build … strengthened … for this good work). 

Wm. Crawford, H.J. Shearn and later F.G. Guard, Sr. (Geshem [firmness] the Arabian [desert waste], v. 19) were not responsive. After thoroughly seeing J.'s plans and views, these, being crossed in their clericalistic efforts by J., and F.G. Guard being father-in-law to Wm. Crawford, and coming under his influence, began to show hostility shortly after such crossing set in, declaring that J.'s plans and views would not work in Britain, and ridiculed J. and his supporters (laughed us to scorn, and despised us). They declared the work impossible (What … ye do?); then they charged it to be against the Lord's arrangements (rebel against the king). J., increasingly as time passed on, claimed the Lord's favor and blessing (He will prosper us, v. 20). We as servants of God will do His work in re-erecting His work in the British Church (arise and build). And by their conduct J. and his supporters, who constituted the great bulk of the British brethren, increasingly told these three that they would have no part, nor right, nor loving remembrance in the British Church (… in Jerusalem). 

Nehemiah—Type and Small Antitype. 

150 

The work of reformation that J. superintended on behalf of the British Church was one that set aside evil and re-introduced good arrangements. It is briefly summarized in type by the removing of the impeding debris and erecting the walls and the gates of Jerusalem, under Nehemiah's direction, in Neh. 3. It will be necessary to give here only briefly the general details of Neh. 3. But by giving such details we believe we will be able to convey a fairly comprehensible view of the work here typed. The building work centered about the various gates. Some of the gates are mentioned in Neh. 3, others in Neh. 12:31-41 are mentioned as repaired. The gate of Ephraim is implied in v. 7 by the expression, the throne [seat] of the governor, which in Oriental cities usually was set at a gate where the governor as judge would hear cases. The description of the parade in Neh. 12:38, 39, places the gate of Ephraim between the broad wall and the old gate (literally, gate of the old ones); and the seat of the governor is placed between the same, which fact, with the eastern custom of the judges having their seats in the city gates, favors the identification. The gates expressly mentioned in Neh. 3 as repaired are: the sheep gate, fish gate, gate of old ones (impliedly, as just shown), gate of Ephraim, valley gate, dung gate, Miphkad gate and fountain gate, no repairs being mentioned as having been made on the water gate, horse gate, prison gate and east gate. This seems to imply that these four gates and their adjacent walls were left standing by the Babylonians. 

In Bible symbols gates represent those through whom outsiders are given an entrance into the religious government represented by the pertinent city., e.g., the gates of New Jerusalem are the 12 tribes of Spiritual Israel in glory in their capacity of bringing the restitution class into citizenship in the Kingdom of God. Accordingly, the repairing of Jerusalem's gates under Nehemiah's supervision represents how the various classes of the Lord's direct and 

Nehemiah—Type and Small Antitype. 

151 

indirect servants were reinstated into their respective spheres of service under J.'s supervision. As said before, almost every branch of the British Truth work lay inactive on J.'s arrival, and he did his utmost to resuscitate the work in all its branches. Judging from the order in which these various forms of work were renewed, the gates seemed to type: the sheep gate, the pilgrims; the fish gate, the elders; the gate of the old men, J.'s 8 British counselors outside of, and 6 counselors in London; the gate of Ephraim, the workers toward the public: colporteur, volunteer, extension, Photo-Drama and newspaper workers; the valley gate, the Second Deathers as sifters; the dung gate, the siftlings; the fountain gate, the three managers; the water gate, the conventioners; the horse gate, Berean Lesson teachers; the prison gate, the crown-lost leaders; the east gate, non-manager Bethel workers; and Miphkad (registry) gate, name-givers for various forms of service. Apart from pertinent general questions, J. did comparatively little as to the antitypes of the water gate, horse gate and prison gate, as to appointing such to service, which accounts for the fact that nothing is mentioned in Neh. 3 as to the rebuilding of the three gates typical of these. The work mentioned as done after each rebuilt gate until the rebuilding of the next one is mentioned types the work related to the antitype of the foregoing gate leading up to the antitype of the building of the next gate in order. 

J. Hemery (Eliashib [God restores], v. 1), having been appointed in charge of J.'s pilgrim work by the Brooklyn Executive Committee, immediately (Nov. 21) after J. explained his mission to the managers, made, with the assistance of J. and the classes (with his brethren the priests), arrangements for J.'s pilgrim work, first, toward the ecclesias, where in all he delivered exactly 100 discourses to the brethren's fortification (tower of Meah [the hundred]), and, second, toward the public, before which he delivered 32 lectures, usually to very large audiences, strongly blessed

Nehemiah—Type and Small Antitype. 

152 

by God's favor (tower of Hananeel [favor of God]). Special arrangements were made for large advertising of the public meetings, which the Society's printers were zealous to prepare (next to him builded the men of Jericho, v. 2). J., mindful (Zaccur [mindful]) of the need of extra care on his part for this public work, prepared himself (builded) carefully to speak acceptably to the British public (Imri [eloquent]). It might be said that quite a number of times the work of the same brethren is typed as done by different persons in the type. This is done to type the pertinent person's special pertinent quality, etc., as active in the antitype, if another quality operated in a subsequent activity than in a former one. E.g., J. was the one chiefly active in erecting several of the eight rebuilt antitypical gates, and often was active in repairing the antitypical walls between antitypical gates, but is always typed by a different person in each case, because a different quality, etc., were exercised in each case. The same is true of J. Hemery, E. Housden and others. However, it must not be understood that J. was the only one typed by the sheep gate; rather he was the first one erected as such, the antitype progressed to the sending out of others, e.g., follow-up lecturers after his introductory lecture, e.g., the managers, etc., did pilgrim work more zealously. 

Next (Nov. 25) the matter of the elders came up for discussion and action (fish gate, v. 3). This required the removal of much rubbish, which took long and laborious discussions and then action by the London Tabernacle, which served as an example for the British ecclesias, in establishing a congregational order, as against a presbyterial order of church government. The chief ones who cooperated in this work had to be persistent controversialists (Hassenaah [thorny ground]). Besides J., the chief workers on this matter were the seven elders, especially J. Hemery and H. E. Thackway, who refused to sign the Shearno-Crawfordistic resolution, whereby the other 11 elders 

Nehemiah—Type and Small Antitype. 

153 

sought to frighten Bro. Russell into giving up his pastoral powers in the London Tabernacle. The evils that this group of 11 elders brought together were the main rubbish that had to be removed before the antitypical fish gate could be erected. This having been done, the elders were elected in harmony with the ecclesia's being mistress in her midst. J.F.R., using his high position (Meremoth [height], v. 4), wrote a letter controversially upholding (Koz [thorn]) ecclesiaism (Urijah [Jehovah's light]) as against presbyterianism, for which Shearno-Crawfordism stood; and it helped the good work on. J. Hemery, whom the Lord was rewarding (Meshullam [recompensed]) and blessing (Berechiah [blessed by Jehovah]) and delivering from oppression (Meshezabeel [delivered by God]), for his stand against Shearno-Crawfordism, did well in this fight and work. J. righteously (Zadok [just one]) and with considerable physical discomfort (Baana [affliction]) worked to secure the same results. 

So, too, the six elders mentioned above, who sounded the alarm (Tekoites [trumpeters], v. 5) on the situation to the ecclesia, did valiant work in this reformation. But the other eleven elders, who, generally speaking, were more prominent (nobles), did nothing to further the good work. The next general work taken up by J. was to secure the wisest of the British brothers to act as, his counselors (gate of the old ones, v. 6) in matters needing attention for the British Church. The Lord gave him the knowledge (Jehoiada [Jehovah knows]) to realize that, a stranger in a strange land, he was lame (Paseah [lame]) and needed these as crutches to support him by their counsel in his work for the British Church. Especially J. Hemery, who again was rewarded (Meshullam), for the oppression that he underwent at the hands of H.J. Shearn and Wm. Crawford, and who was well advised (Besodeiah [in the counsel of Jehovah]) as to who were the wisest in counsel among the British brothers, gave J. the most help, yea, almost alone did, so, in 

Nehemiah—Type and Small Antitype. 

154 

selecting his counselors, 14 of whom he selected. Thus was antityped the building of the gate of the old ones. The two most helpful of J.'s 14 counselors were J. Hemery (Melatiah [escaped by Jehovah; in allusion to the Lord's delivering him from bondage to the other managers], v. 7), who was highly placed (Gibeon [on a hill]) in position and ability, and T. McCloy (Jadon [he judges; in allusion to his good judgment]), who was a veritable guard (Mizpah [watchtower]) for good and against evil in the difficult position in Britain, and whose sober counsel was of much help to J., both in the Bethel and Tabernacle matters. 

We pause here to remark that we are not to understand that either in the type or in the antitype the wall at any one place was commenced and completed before the work on the contiguous part of the wall was begun. Rather, both in type (Neh. 4:19) and antitype, they worked more or less simultaneously on different parts of the far-flung parts of the wall. Now to a continuance of the exposition, beginning with v. 8. J. (Uzziel [strength of God], v. 8), to his godly displeasure (Harhaiah [anger of Jehovah], v. 8), found considerable error taught by certain leaders, e.g., W. Crawford, as a pilgrim taught many churches that there was no tentative justification, nor an imputation of Christ's merit in the Gospel Age, claiming that the Church is actually, not imputedly purchased, which impinged upon many important doctrines, and made impossible the purchase of the Millennial world, and others taught other errors, e.g., denying the Church's share in the Sin-offering. With all the strength of heart and mind that God gave him (Uzziel [strength of God]), J. set himself to purge out these errors (goldsmith; literally, refiner), as he also by God's favor (Hananiah [grace of Jehovah]) gave the Truth as a medicine to cure the effects of these errors (son of one of the apothecaries). But the Truth as a whole was generally taught, hence he did not need to labor overmuch in repairing this part of the anti typical wall (unto the broad wall,

Nehemiah—Type and Small Antitype. 

155 

whose part from the gate of Ephraim to near the tower of the furnaces types the Truth, and whose southern end to the tower of the furnaces types the Truth arrangements). H.J. Shearn, undergoing for a while repentance (Rephaiah [healed by Jehovah], v. 9), and his duties making him one of the two most influential leaders in the British Church (ruler … half … Jerusalem), did some reformation work, which was, however, very imperfect (Hur [hole, grave]), e.g., on the convention; program; but W. Crawford soon dissuaded him therefrom. Even W. Crawford repaired some of Bro. Russell's violated arrangements as to the former's office methods (Jedaiah [Jehovah knows], v. 10), and that despite his spirit of de-appreciation (Harumaph [flattened nose]). The real reformer among the three managers was J. Hemery, who fought side by side with J. for the restoration of Bro. Russell's arrangements (Hattush [warrior]), with whom God reckoned (Hashabniah [Jehovah reckons]). J. in his capacity of special representative (Malchijah [king of Jehovah], v. 11), in his loyalty to his office (Harim [devoted]), wrought continually and consistently for the restoration of the Lord's arrangements everywhere in Britain. H.C. Thackway, who was well thought of in the ecclesia (Hashub [regarded]), wrought fruitfully to restore Bro. Russell's arrangements in the London Tabernacle. He was in part influenced thereto through his fear (Pahath [fear]) of the autocracy (Moab) that the resolution, if carried into practice, would effect. His course and that of J. created (repaired) a strong defense (tower) against the fiery (furnace) trial that involved the London Tabernacle, the course of the 11 signatory elders. J. Hemery, whom God was now rewarding (Shallum [recompensed], v. 12) for the injustices that the other two managers had heaped upon him for years, and who was the most influential of the managers among the British brethren (ruler … half … Jerusalem), in his winsome way 

Nehemiah—Type and Small Antitype. 

156 

(Halohesh [charmer]) enlisted the service of many of the less able brethren (daughters) to fortify the friends over against the Second Deathers, whom these trials stirred up to sifting activity, the involved typical wall extending from the tower of the furnaces to the valley gate, which types the Second Deathers as sifters. 

J.'s opposition to revolutionism, especially to the sifters' part in it, made, as it was, as a gracious ministry (Hanun [gracious], v. 13), to the faithful, raised (repaired) the Second Deathers (valley gate, which led from the city to the valley of Hinnom to the south of the city) up to their kinds of activity, sifting (doors, locks, bars). Of course they were zealous to make themselves Second Death sifters (Zanoah [rejected position]). J.'s and their pertinent, but far different, activities continued for a long way in the course of adding power to the British Church (1,000 cubits), his positively, by strengthening the faithful in the Truth and its arrangements, and theirs negatively, by severing the siftlings (dung gate) from the others, among whom their presence could only lend weakness. It also fell to J.'s lot, as the special representative (Malchiah [Jehovah's king], v. 14), in working for the Lord's cause (Beth-haccerem [House of the vineyard]), to force the siftlings (the dung gate) to take their place (repaired) as those through whom the refuse of the Church left the British Church. His course (Rechab [rider]) of defending the Truth and its arrangements and of fighting the current revolutionisms forced the siftlings into their position and activities (built it … bars thereof). The siftlings were numerous, as the Second Death sifters were comparatively numerous, and the activities of both were prolonged, as the 1,000 cubits' distance between the valley and dung gates, along a large part of the valley of Hinnom, Gehenna, proves. It also fell to the lot of J. to do the reformation work as to the managers (fountain gate, v. 15). In so doing, he promoted J. Hemery to be the chief manager, 

Nehemiah—Type and Small Antitype. 

157 

deposed the two unfaithful managers and appointed A. Kirkwood as secretary and assistant manager and E. Housden as treasurer and assistant manager at Bethel. Both the promoting and deposing works were a recompense (Shallum [recompensed]), of reward to the three and of punishment to the two. In this work J., with others, had to be ever on the lookout (ruler … Mizpah [watch tower]). He did this as the overseer of "all the business and affairs of the Society" (Col-hozeh [all-seer], i.e., the one who having power of attorney in all the business and affairs of the Society in Britain oversaw all things in this matter). At the same time he did all that was needed to fortify the Truth arrangements (pool) that were sent (Siloah [sent]) by Bro. Russell to be kept by the managers in the sphere of service, given them by Bro. Russell (by the king's garden), up to the limit of their deputyship, which stopped at the place (stairs) where further advance would mount in unholy ambition Bro. Russell's sphere of control (go down … city of David). 

As special representative (ruler … Beth-zur [house of rock, i.e., strong house], v. 16), J. had in a work of God's comfort (Nehemiah [comfort of Jehovah]) to reconstruct those of Bro. Russell's managerial arrangements which had been wholly given up (Azbuk [wholly forsaken]). Indeed, H.J. Shearn and W. Crawford had buried in oblivion almost all such arrangements (over against the sepulchres of David); and their reintroduction comforted all Bethelites, especially J. Hemery. This included Bro. Russell's theory of conducting Bethel (pool … made). No exceptions to submission to these Bethel arrangements were made, even in the interests of the managers (mighty ones, plural in the Hebrew). In accord with this reformation, the assistant managers cooperated (Levites, v. 17); A. Kirkwood (Rehum [merciful]) reconstructed (Bani [built]) the arrangements of the secretarial work, which had been in part set aside and in part changed by H.J. Shearn; and E. Housden (Hashabiah [Jehovah reckons]) in a way of 

Nehemiah—Type and Small Antitype. 

158 

acting in harmony with God's viewpoint did a similar work as to the treasuryship arrangements, which had been in part set aside and in part changed by W. Crawford; and in this work of reform E. Housden had a subordinate (ruler of half) charge of the literature (volumes, etc.) that answered the controversial questions (Keilah [sling, symbolic of questions used controversially]) between the Truth and nominal-church error. Other Bethelites (their brethren, v. 18) joined this work of conforming their services to the reformed arrangements, especially R. Cormack, who more or less vacillated at first (Bavai [boyishness]), being one of the 11 signatory elders, and one of the 6 penitent ones, and thereafter stood by J. until the end, even after J. had left Britain. He well performed, according to the reintroduced (repaired) arrangements, by Divine grace (Henadad [grace of the Mighty One]), his charge, as to the newspaper work, in forwarding the publication of Bro. Russell's sermons and of Controversial Questions (ruler … Keilah [sling]) and the newspaper publicity for J.'s public lectures. J., in his office as the special overseer on guard (ruler of Mizpah [watch tower], v. 19), gave special help (Ezer [help]) to the elders as to right and wrong Berean methods as the Lord's means of guarding against mistakes and errors and of a proving of the Truth, by which methods, as a depository of weapons (armory), Jesus (Jeshua [savior]) saves from error unto the Truth. From the work of reformation as to Berean methods J. turned (turning of the wall, v. 20), as the blessed of the Lord (Baruch [blessed]), to the work of rehabilitating J. Hemery (Eliashib) from the inferior position (house) as manager into which the two usurping managers had relegated him to the place of chief manager (door). J. gave to the involved problems his most earnest (earnestly) and pure (Zabbai; the better reading is Zaccai [pure],—margin) thought and effort. J.F.R. (Meremoth [height, high place], v. 21), not only sanctioned this as a deed of 

Nehemiah—Type and Small Antitype. 

159 

Divine enlightenment (Urijah [light of Jehovah]), but additionally made J. Hemery his personal representative in Bethel and the Tabernacle (repaired … end of the house of Eliashib), though in this act he caused much controversy (Koz [thorn]). An interesting sidelight as to J.F.R.'s two parts on the repair of the antitypical wall, typed by Meremoth's two parts (vs. 4, 21) on repairing the typical wall, is this: In both cases he wrote to J. as the Society's special representative to see to it that his two parts were carried into execution—a fact that proves that he then did not consider J.'s British work to be that of a pilgrim only; but that of one who was commissioned to deal executively with Bethel and Tabernacle business and affairs. 

Thereupon the work of reformation set in, in the Tabernacle, which was undertaken especially by J. Hemery and J. (priests, v. 22), as brethren of the whole ecclesia (men of the plain) and not as partisans of the elders. J. (Benjamin [son of the right hand], v. 23) began this work Dec. 24, in his addresses to that ecclesia, outlining as special representative its relation to the Society as a headquarters' church, and instructing its membership as to their privilege to vote for such elders and deacons as each without influence from others considered it to be the Lord's will. At the same time in Bethel he cautioned the Bethelites to abstain from all electioneering and use of influence, and emphasized the right of each to vote freely as he considered it God's will to do. J. Hemery, respected (Hashub [regarded]) as assistant pastor, seconded J.'s course in this matter. Each so acted, as his office required (over against his house), correcting whatever mistakes they made therein. H.C. Thackway (Azariah [help of Jehovah]) also gave very good help in the work he did (Maaseiah [work of Jehovah]) in this affair, especially showing his part as to the revolutionistic resolution; for at first he was deceived by H.J. Shearn as to the intent of the resolution, but his heart being right, he was 

Nehemiah—Type and Small Antitype. 

160 

protected by the Lord (Ananiah [protected by Jehovah]). His eyes were opened, by the discussion of it in the elders' meetings, to its real purpose; and, as one of the 7 non-signatory elders, he opposed it. Thus his work was a reformation as to his office as elder. Next to H.C. Thackway (Azariah, v. 24) T.M. Seeck, the ecclesia's secretary, was an active builder (Binnui [building]) of the symbolic walls, supporting H.C. Thackway's points and carrying them onward to a new turn (turning … corner). His records helped to enlighten the brethren on the resolution conspiracy. He gave J. a well documented history of this conspiracy, which was to him a help from the Lord graciously given (Henadad [grace of the Mighty One]), in enabling him to see the true situation in the elders' meetings. His documented history proved very helpful in J.'s tracing the parallels between the trinitarian movements of the Gospel Age and of the Small Miniature (see Chap. I). 

The work of J. as representative before the ecclesia, Jan. 28 and Feb. 18, as the turning point in the Tabernacle controversy, was led up to by the combined efforts of J. Hemery, H.C. Thackway and T.M. Seeck, on Jan. 21, when H.J. Shearn in the business meeting brought out the trouble on the resolution, seeking to justify himself therein before the ecclesia. At our instruction, if he should so do, J. Hemery uncovered a few things of the real situation, suggesting that the ecclesia invite us the next Sunday (Jan. 28) to address it on the subject. Assuming that he had exposed the situation in detail, J. supposed that the Church knew the full facts, and, therefore, instead of proceeding to an exposition of them he proceeded to judge the case (Palal [he judged], v. 25), very severely denouncing H.J. Shearn and W. Crawford for their conspiracy as to the resolution. J. was indeed very strong (Uzai [strong]) in this denunciation. This denunciation moved the Church to postpone voting on the two as elders, though it was not convincing, since

Nehemiah—Type and Small Antitype. 

161 

the pertinent facts were not yet sufficiently known to the Church. It, therefore, voted that he present the pertinent facts, which he did Feb. 18. This presentation proved to the Church's unanimous conviction that the two had attempted to sever it from the fortress (tower) that Bro. Russell had been to them, in making it a headquarters' church (lieth … from king's high house); and this, therefore, reconstructed these two parts of the powers of the British Church. Her position caused the Church to restrain H.J. Shearn and W. Crawford, by not electing them as elders (court … prison). Thereupon D.H. Cronk, one of the 7 non-signatory elders, who recognized that his deliverance by the Lord (Pedaiah [redeemed by Jehovah]), as well as that of the rest of the brethren, was at the cost of heavy labor on the part of the ecclesia's defenders, especially J., and who was despised as of no consequence (Parosh [flea]) by H.J. Shearn and W. Crawford, moved that the Church express its confidence in, gratitude to, and appreciation of J. for his service on its behalf. This motion was passed unanimously by from 600 to 800 assembled brethren; and thus it added some power (part of the wall) to the British Church. The auxiliary pilgrims (Nethinim [given], v. 26), who occupied a strong position (dwelt in Ophel [fort]), especially in Bethel and in the Tabernacle, did their bit by working to reintroduce Bro. Russell's (tower that lieth out) convention methods (unto … over against the water gate). In close connection with these the non-signatory elders, the extension workers, colporteurs, volunteers, conversationalists, etc. (Tekoites [trumpeters]), in harmony with Bro. Russell's suggestions (great tower … out), reorganized their work, with the strength of the Truth literature (walls of Ophel [fort]), e.g., these features were prominent in connection with J.'s public meetings in the previous and follow-up work. 

After the Berean leaders (horse gate, v. 28) had been properly arranged for, the main leaders at Bethel, in the 

Nehemiah—Type and Small Antitype. 

162 

Tabernacle and afield saw to it that whatever was amiss in his office (house) was reformed, and that it was administered in this reformed way. J., mischarged by the two deposed managers, misjudged by some for his sharp attacks, mainly, on H.J. Shearn and less severely on W. Crawford, in the Tabernacle, and considered too talkative (Immer [talkative, eloquent], v. 29) by others, proved himself just (Zadok [just]) in these matters, especially in the Tabernacle address of Feb. 18 and before various Bethelites. J. Hemery, who according to Bro. Russell's arrangement should have had priority among the Bethelites (keeper of the east gate), had to reform (repair) those of his Bethel practices that flowed from his not asserting with sufficient firmness the exercising of his powers against the oppressive taking from him of some of these by the two mismanagers, despite which weakness he remained in good fame (Shemaiah [famous with Jehovah]) with the Lord, who in his oppressed condition retained his relation with the Lord (Shechaniah [neighbor of Jehovah]). After J.'s usurpatorial recall by J.F.R., J. had, by God's favor (Hananiah [grace of Jehovah], v. 30), in Divine peace (Shelemiah [peace of Jehovah]), to vindicate (repaired) the controllership of the Board in the Society's affairs, as against the usurpations of J.F.R. in relation to his attempted recall of J. without the consent, yea, even knowledge, of the Board, whose special representative J. was. In this vindication E. Housden (Hanun [favored, gracious]) was J.'s chief supporter, who in consequence was violently broken from his Bethel office (Zalaph [fracture]), as though he had been an evil-doer (sixth). Before the Investigative Commission H.J. Shearn, W. Crawford and certain of their supporters sought to discredit J. Hemery in his office works in which he had the Lord's blessing (Berechiah [blessed by Jehovah]), they being envious of his restoration to his former place as chief manager, which God gave him as a reward (Meshullam [recompensed]). 

Nehemiah—Type and Small Antitype. 

163 

He had, therefore, to vindicate himself against these charges as to his office (chamber) being misused. After reasserting his authority as special representative (Malchiah [Jehovah's king], v. 31), against opposing acts of J. Hemery, J., amid refining experiences (goldsmith's son) had to vindicate the powers of the auxiliary pilgrims (Nethinim [given]) and the right of the lawyers (merchants) to act as to his powers of attorney and to protest against J. Hemery's rifling from his portfolio the registry of the brethren variously qualified as to service (gate Miphkad [registry]). This course brought about a marked turn in J.'s British work (corner). The finishing touches on the powers of the British Church J. and E. Housden made, by refining experiences (goldsmiths; literally, refiners, v. 32) and by the assistance of the lawyers (merchants) that J. had to defend his suit to maintain the controllership of the W.T.B.&T. Society against the scheme in favor of the independence and superiority of the I.B.S.A. as a British corporation. So were the powers (walls) of that Church repaired. 

But it must not be supposed that the work of removing the debris that the revolutionists against Bro. Russell's arrangements for conducting the British work had accumulated from the ruins that they had made of his arrangements, and that the work of re-erecting his arrangements as to the work and workers were done under peaceable conditions. On the contrary, every step of J. and his supporters in accomplishing these two works was met with stubborn and cunning resistance. W. Crawford (Sanballat; 4:1), perceiving what was aimed at in the work (builded), was very angry and ridiculed J. and his supporters, who steadily increased in numbers until at least 95% of the British brethren (the Jews) were in sympathy with it. At first he was certain that the work could not succeed (v. 2). His right-hand man, H.J. Shearn (Tobiah, v. 3), a thorough clericalist (Ammonite), supported him in his ridiculing the work as weak and 

Nehemiah—Type and Small Antitype. 

164 

unstable (v. 3). J. and his supporters were not long in seeing their attitude and course, and their resistance to their revolutionisms, not words, were a prayer to the Lord that these be defeated in their works, and that they be manifested as of the Great Company (v. 4). These being more or less willful in their conduct, the works of J. and his supporters were at the same time to God a prayer that the sins of these be treated as such, i.e., be not forgiven, for they were angering God by their course (v. 5). 

So the work continued until about half finished (half, v. 6); for the British brethren were zealous in the work (a mind to work). At this stage of the work W. Crawford (Sanballat, v. 7), H.J. Shearn (Tobiah), the traitors (Arabians), the clericalists (Ammonites) and the sectarians (Ashdodites) became very angry. They all entered into a conspiracy (conspired, v. 8) to oppose and hinder the reformatory work going on in the British Church (against Jerusalem). J. and his supporters prayed over this situation (prayer, v. 9), and stood on their guard against them continually (day and night). Some became discouraged (strength … decayed, v. 10) because of the many evil practices that had been put in the place of the good (much rubbish … not able to build). The enemies of the reformers and their reforms conspired to overthrow them by a sudden and unexpected attack, refute (slay, v. 11) them and stop the reforms (work to cease). 

Repeatedly (ten times, v. 12) brethren who had been more or less in sympathy with them (dwelt by them), oncoming over to the Lord's side (came), declared that no matter in what way J.'s supporters turned, these adversaries would attack them (literally, from all places where ye turn they are against you). This moved J. to arm with Scriptural, reasonable and factual arguments and citations from that Servant's writings and sayings (swords, spears and bows, v. 13) the brethren in the more responsible (higher places) and less responsible places (lower places) in the various churches (after their families), that thus they might 

Nehemiah—Type and Small Antitype. 

165 

be able to repel the threatened attacks. All his supporters, regardless of whether they were of the Bethel family (nobles, v. 14), the elders and deacons (rulers) or unofficial brethren (the rest), J. encouraged both in set addresses and private talks not to fear these rebels, but to remember the almighty and allwise God as their Shield and great Reward, and in such a faith to fight for one another and for those strong (sons) and weak ones (daughters) whom they had brought into the Truth, their privileges as companions of God's people (wives) and the ecclesias (houses). This course of J. on becoming known to the rebels, as an evidence that their conspiracy was known, and that God had frustrated their plan, discouraged them (enemies heard … God had brought to nought, v. 15), and from fighting them the faithful turned again to reconstructing work on the symbolic wall. Repeatedly such things occurred in the London Bethel and Tabernacle and other places. 

The rebels, who had largely had their own way in devastating the Lord's ways in the British Church before J. came, put up a stubborn fight to maintain their ground; but after he came on the scene by God's grace the matters changed, and the good work of setting aside evil and revolutionary arrangements and of restoring the Lord's arrangements went successfully on, though through severe and sharp verbal and voting battles. Frustrated and defeated in every fight were these enemies. Thereafter all the faithful returned to their reform work. After several of such fights the work of the brethren closely associated with J. (my servants, v. 16) was divided: some stood armed and fought with offensive (spears; bows) and defensive arguments (shields; habergeons); others did construction work (wrought). The leaders generally supported their brethren in this work (rulers … house of Judah). And as for the rest of J.'s supporters, they, too, had to share in the reformation with their strength divided between constructive (one of his hands wrought, v. 17) and combative work (the other held 

Nehemiah—Type and Small Antitype. 

166 

a weapon). This is true of those who did the more responsible reform work (they which builded) and of those who did the less responsible reform work, those who supported the former (they that bare burdens), and of those who helped the latter (those that laded). 

The more responsible workers (builders, v. 18) were prepared with arguments (sword) to fight any attacker, and in such an attitude of mind they worked in the good cause (so builded). Throughout all this fight and work always there came to J. warnings of any threatening danger or of any attack made at any point (sounded the trumpet was by me). J. told the Bethel family (nobles, v. 19), the elders and deacons (rulers) and the non-official brethren (the rest), because of the fact that due to the greatness of the work they had to be scattered (large … separated … far), that wherever (what place, v. 20) the alarm of an attack was sounded (sound of the trumpet) there go and defend the cause by argument and vote (resort). He always encouraged them with the assurance that the Lord was on their side (God shall fight for us). Under such tension and nerve-racking conditions (so, v. 21) did the work of reformation go on in the British Church. Continually (morning … stars) were appeals made to that Servant's writings, in justification of a restoration of his arrangements, which the revolutionists had set aside and did not wish restored. J. likewise advised, as a defense against secret attacks (in the night, v. 22), that the brethren hold themselves within the Lord's arrangements for the British Church (within Jerusalem). The real powers, walls, of the Church will thus be a defense against secret attack (night … guard) and a sphere of work openly (day). The faithful colaborers (I … brethren … servants … guard) did not cease exercising their good heart qualities that pertained to their work (clothes), so intent were they in the Lord's work; but they did cleanse them from filthiness of the flesh and spirit (every one … for washing). Surely, the reform of the British Church was a strenuous piece of

Nehemiah—Type and Small Antitype. 

167 

work, as hard as J. had ever done; but the end was not yet as to this work. 

We now come to the study of Neh. 5. This chapter types the spiritual oppressions that certain leaders, especially the Bethelites, W. Crawford and H.J. Shearn, and certain of the leading signatory 11 elders (nobles, v. 7), inflicted upon their subordinate brethren. Against these oppressors the oppressed brethren (people, v. 1) and their churches (wives) cried out. First to cry out were those who were injured by text-bookism, the study of the Bible as a text-book, instead of as a book of texts (we, our sons and our daughters, v. 2). Their receiving spiritual food by text-bookism injured them; and these injuries cried out against their oppressors. Others cried out against the oppressions of clericalism; for the clericalists took away their rights (mortgaged our lands, vineyards and houses, v. 3), as remuneration for the benefits (buy corn) that their services were alleged to give the oppressed. Still others had to surrender their rights to their privileges of service (borrowed money for the king's tribute, v. 4) to the oppressors, e.g., W. Crawford, having charge of the colporteur work, either refused colporteur territory to those who would not support his tactics, or gave them such inferior territory as made it almost impossible for them to support themselves by their sales; and H.J. Shearn, who had charge of the pilgrim and auxiliary pilgrim work, advanced in special service such as became his partisans, and demoted those who would not so do. Again, these two oppressed those elders who opposed their clericalistic schemes and favored those who favored them. It was against these oppressions that the involved conditions and those suffering under them cried out, claiming that their rights were equal to their oppressors' rights (our flesh … as flesh of, v. 5), and that those whom they won for the Lord were equal to those whom their oppressors gained for themselves (our children as their children). Despite this, they and theirs were oppressed and made servile to their oppressors (bondage our 

Nehemiah—Type and Small Antitype. 

168 

sons … daughters … unto bondage). What grieved the oppressed brethren most was their inability to deliver these, and that because their rights were in others' possession (other men have our … vineyards). Repeatedly during J.'s administration of affairs such complaints were brought to his attention. 

Of course, these conditions and complaints greatly displeased J. (very angry, v. 6); and he gave much thought to remedy the condition and to relieve the oppressed (consulted, v. 7). First he remonstrated with (rebuked) the two guilty Bethelites (nobles) and the guilty elders (rulers), in an effort to bring them to a reformation of these abuses, charging them with the sin of oppressing their needy brethren (ye exact usury). Failing to secure their reformation by private efforts, he brought the matters out before the British Church, especially before the London Tabernacle ecclesia (set a great assembly against them). The proofs that J. offered "the great assembly," combined with the knowledge that the oppressed and others had on the conditions, turned the great bulk against the oppressors. J. contrasted their course with that of the faithful, who, to win their brethren sold (sold, v. 8) into the bondage of error in the nominal church and in the world (unto the heathen), labored hard (redeemed) with the course of the oppressors, who became spiritual oppressors of such (sell your brethren). He asked if it was right that they tried to put them under oppression to the faithful (be sold unto us). 

So strongly were these matters put by J. before the "great assembly" that the oppressors were dumb with silence (held … peace), being unable to give reply to the many proofs of their wrong-doing (nothing to answer). This led him to read them a severe lecture (I said, v. 9), showing the disharmony of their course with good principles (not good). He pointed out that the spirit of consecration (fear of our God) should have moved them to act in such a way as to ward off the reproach that the nominal church and the world would heap upon them, if their course became known to 

Nehemiah—Type and Small Antitype. 

169 

them, while their course, if known to them, was one that would surely bring such reproach. Among other times, a part of the "great assembly" was held Jan. 28 and Feb. 18, 1917, in the London Tabernacle. It was attended, not only by almost every member of the London Tabernacle ecclesia, but by hundreds of brethren from other ecclesias. And it was this part of the "great assembly" that at the end of the meeting of Feb. 18, 1917, unanimously voted J. confidence, thanks and appreciation for his service against the oppressors and for the oppressed of the Church in Britain. 

In this battle (for it was undoubtedly a battle royal in defense of the rights of God's people against their despoilers) J. next contrasted his and his supporters' unselfish course with the selfish course of the oppressors (I, my brethren and my servants, v. 10), saying that for their services and positions they might have gotten some advantage (money and corn), which, however, they refused to accept. Then he entreated them (I pray you) to cease from their oppressions (leave off this usury). He entreated (I pray, v. 11) them to restore at once (this day) the despoiled rights (lands … houses), also to make restitution for the injury wrought, as much as possible (1/100, a fraction of 10, which is the full measure of the ability of natures lower than the Divine, an evidence that the oppressors were crown-losers, which J. more than once hinted, and in some cases expressedly affirmed), of their brotherly powers (money), spiritual food (corn), doctrinal attainments (wine), and spiritual attainments (oil). During the part of the "great assembly" in session Feb. 18, 1917, the oppressors, except W. Crawford and H.J. Shearn, were brought to an open confession of their wrong-doing and to a promise of full reformation (said … restore, v. 12) in the way of restoring the rights, etc., taken from the oppressed, and to require nothing from the oppressed due to their oppressors, but to sacrifice for them (require nothing). Thus they met J.'s demands for reformation (do as thou sayest). E.g., one after another the

Nehemiah—Type and Small Antitype. 

170 

six wronging elders confessed before the part of the great assembly there and then in session their wrongs, asked forgiveness and promised to be subject to the ecclesia, and not to practice clericalism or text-bookism or in any other way oppress their brethren, rather to yield them more than due, i.e., sacrifice their rights for them (require nothing). J. called on the main leaders (priests [in Neh., Ezra and the historical, not genealogical, parts of 1 and 2 Kings and Chro., the priests do not represent crown-retainers, but the main leaders, regardless of whether they were crown-retainers or losers]) to witness their solemn promise, which in the antitype was more a solemn promise than an oath (took an oath … do … promise). 

Then J., stressing before the, congregation the thought of his powers of attorney (lap, i.e., the garments [official powers] covering the lap, v. 13), told all that so, by the exercise of these powers, may God shake out of his ecclesia and office, (God shake … house … labor) every one who would not perform his pledged word. The whole assembly assented to this (said, Amen). They praised God for this ending of the situation (praised). J.'s having been attacked before the ecclesia by H.J. Shearn as a stranger in their midst, to whom no heed should be given, prompted him to have his credentials read to it by the ecclesia's secretary; and it was this that caused him to do and say the things antitypical of the things said and done by Nehemiah in v. 13. Moreover, it caused him to tell the friends of his spirit and works on their behalf. He showed that while the managers (former governors, v. 15) had been supported by the British Church (chargeable), received their support and salaries from British contributions, such was not the case with J. and his secretary, etc. (not I). For during the time (twelve years, v. 14) they served the British Church they took nothing for it (bread of the governor). Yea, some of the managers' assistants at times tyrannized over the people (servants … people). 

Nehemiah—Type and Small Antitype. 

171 

Instead of J.'s and his cooperators' seeking self-advantage (bought land, v. 16), they worked faithfully to erect the powers (work … wall … work) of the British Church. Added to this was the hard work that he did as a pilgrim among the various ecclesias in parlor meetings for all the brethren and Berean lessons for the elders particularly (table 150 Jews and rulers, v. 17). Again, added to this was the heavy work of his lectures to the public (heathen). These discourses treated of the sacrifice of Jesus (ox, v. 18) and the Church (sheep), and also treated of all other classes connected with God's plan (fowls). Moreover, the public discourses covered many simpler lines of thought (all sorts of wine; literally, all wines abundantly) connected with restitution (once in ten days; literally, for ten days, the Millennium). Despite this, J. did not accept the advantages that his position would have given him (required … governor), because of the oppressions (bondage) that the clericalists and power-graspers brought on the brethren (bondage … people). J.'s hard work was a prayer that the Lord would remember him for good for it (Thank … God, for good … done … people, v. 19). 

Neh. 6 will now engage our study. When W. Crawford (Sanballat, v. 1), H.J. Shearn (Tobiah), F.G. Guard, Sr. (Geshem) and the other confirmed opponents recognized that the powers of the British Church were restored under J.'s supervision (I had builded), and that no part of these powers was in disrepair (no breach), even before the brethren who were the symbolic doors had been put into their separate positions (not set up the doors), e.g., before the two new managers were appointed and J. Hemery was made chief manager, the Tabernacle elders were elected, counselors were inaugurated, Second Death sifters were aroused to their work, etc., W. Crawford and F.G. Guard, Sr., sent J. word (sent unto me, v. 2), asking for a conference with cliques of elders (villages) where the first had influence (Ono [his strength]). J. saw through their scheme as intended to injure him (thought … mischief). J. excused

Nehemiah—Type and Small Antitype. 

172 

himself as being too busy with a large constructive work to accept their invitation (great work … cannot), saying that neither he nor they could justify a cessation of the work for such a parley (why … cease). This occurred four times (v. 4). 

A fifth time it was attempted, and that by W. Crawford through H.J. Shearn's letter of Jan. 12 (open letter, v. 5). Among many other things, this letter claimed in part expressly, in part impliedly, that even outsiders (heathen, v. 6) and F.G. Guard, Sr. (Gashmu, another form of Geshem) were saying that J. (thou) and his supporters (the Jews) were planning rebellion (rebel) against the Lord's arrangements, that this was the reason for J.'s reinstituting certain arrangements (buildest the walls), hoping to control of his own will (mayest be their king) the British work. Moreover, the letter implied that J. had appointed able speaking brethren (prophets, v. 7) in the British Church (Jerusalem) to set him forth as the perpetual controller of the work there (a king in Judah). Then came the letter's threat to report the matter to the Lord (reported to the king) through a copy of this letter being sent to the Board at Brooklyn, with H.J. Shearn's "formal resignation," which two things were not done, the threat being intended to frighten J. into holding a conference with them (take counsel). J. denied the accusations (no such things done, v. 8), telling them that they were fictions of their imagination (feignest … heart). All their efforts were intended to make J. and his colaborers afraid (afraid, v. 9) and thus get them to leave off the reform work (saying … hands … work … not done). This led J. to pray God to strengthen him (strengthen). 

J. had traveling with him in the pilgrim work, as a private secretary, F.G. Guard, Jr., who was recommended to him as such by all three managers. A few weeks after they had been traveling together H.J. Shearn's and W. Crawford's irregularities moved him to ask his secretary, who had been a member of the London Bethel, some questions 

Nehemiah—Type and Small Antitype. 

173 

regarding their conduct of their office as managers, pilgrims and elders. Thereupon he gave J. much needed information, which was derogatory to them. Among other things, he told J. that, when it was decided that he should be J.'s traveling companion, H.J. Shearn had asked him to influence J. in his and W. Crawford's favor and against J. Hemery. J. learned by a number of experiences that while with them he sided with them, and while with him he sided with him against them. The episode of vs. 10-13 is an example of his siding with them against J. J. was returning from a short trip on which F.G. Guard, Jr. did not accompany him and was met by him at one of the London R. R. stations, and accompanied by him to Bethel. On the way to Bethel he began to use his sphere of service (house, v. 10), as one to whom God was listening (Shemaiah [heard by Jehovah]), whom God promoted (Delaiah [drawn up by Jehovah]) to his position, and who had been done good by God (Mehetabeel [done good to by God]) in his position, though a crown-loser (shut up). He urged J. to confine (shut the doors) his British activities to pilgrim work with him (us … house of God … temple), insisting that the two false managers would otherwise destroy him as an executive, (slay), by secret and hidden methods (night). J. insisted that, commissioned with executive matters (man as I, v. 11), it was not for him to flee (flee) from his duty, and that no faithful one so commissioned would limit himself to pilgrim work in the Church (in the temple), to shield himself from the effects of secret intrigues. Hence he refused to follow the suggestion; for he saw (perceived, v. 12) that the advice suggested unfaithfulness to duty (God had not) and was against J. and proceeded from, and was made as a hireling of, the two mismanagers (Tobiah and Sanballat), who had enlisted his service to frighten J. into wrong-doing (afraid … sin, v. 13), and thus fault him, since they could not point out wrongs in his work (evil report… reproach me). 

J.'s pertinent attitude was a prayer (My God, v. 14) that 

Nehemiah—Type and Small Antitype. 

174 

God might look (think) upon the two mismanagers according to their pertinent plots and acts (works), also upon the elder daughter (Noadiah [met by Jehovah]) of H.J. Shearn, who agitated (prophetess), as well as other prominent speakers (prophets) who sought to intimidate J. (put me in fear). It was amid (so, v. 15) such conflicts, agitations, plots, efforts at intimidation and labors that the powers of the British Church were restored (wall was finished; in 52 days). As J. studied over his and his colaborers' reformatory efforts in each of their branches, he learned that it was exactly 52 days after a general feature of it began until it was finished. He traced this in quite a number of particulars and will here present some of them, to clarify the thought of the antitypical wall's being finished in 52 days, placing the beginnings and endings of these general procedures in parallel columns. 

‍

‍

Nehemiah—Type and Small Antitype. 

175 

‍

‍

Nehemiah—Type and Small Antitype. 

176 

‍

‍

Nehemiah—Type and Small Antitype. 

177 

‍

‍

The above facts are given merely as samples to show how it took 52 days to remove some of the symbolic rubbish and also to do some of the work of reconstructing the powers of the British Church, in so far as concerns some things of, and some things, connected with the symbolic fountain gate—the managers, and the symbolic fish gate—the elders. But the same thing is true of the things of, and connected with all the other symbolic gates and of the whole symbolic wall. J. was not aware of this remarkable thing until some time late in Feb. or early in Mar., 1917, in other words, until almost every part of the symbolic wall was completed. The effect of the work as a completed thing on the enemies of this reform work and on their unconsecrated sympathizers was thoroughly disconcerting; for they could not but recognize the providence of God as advancing it (v. 16). During those times there was a vigorous correspondence going on between H.J. Shearn and certain prominent British brethren who were not in sympathy with this reform work, while this work was going on (v. 17). For not a few of those who were not so loyal to the work as Bro. Russell directed it, who were partisanly committed to H.J. Shearn (many sworn unto him; v. 18) because of his alliance (son-in-law) with G. MacKenzie of Glasgow, one of J.'s extra-London counselors (Shechaniah [neighbor of Jehovah]), who was not so loyal (neighbor, not so close as an approved son) to the Lord as he should have been, but sometimes went into a path (Arah, path) that deviated from the right way. It was G. MacKenzie who, hearing of H.J. Shearn's dismissal by J., took a dislike 

Nehemiah—Type and Small Antitype. 

178 

to J., misrepresenting him to the Glasgow Church and to J.F.R., as his letter in Harvest Siftings, p. 9, shows. 

Moreover, one of H.J. Shearn's character-sons, F.G. Guard, Jr. (Johanan [grace of Jehovah]), was allied (taken the daughter) in principles to J. Hemery (Meshullam [recompensed … Berechiah [blessed of Jehovah]). Just as he had asked F.G. Guard, Jr., J.'s secretary, to speak well of him and W. Crawford to J. and thus persuade him to favor them as against J. Hemery, so did he do to others of his partisans. As a result, not a few of such wrote and spoke to J. complimentarily of him (reported his good deeds, v. 19). Whatever J. said of him, and later on this was not complimentary, they reported to him (uttered my words). They would ask J. about him in order to get him to express his opinion, and before J. saw through their designs he sometimes told them things that he would have left unsaid, had he known their purposes in questioning him. Several of his letters (sent letters) were sent to J. to intimidate him, e.g., those that threatened to send his resignation to Brooklyn. J. feared not. 

Next to engage our study is Neh. 7. After the proper arrangements (walls, v. 1), which were actually the powers of the British Church, for doing the Lord's work in each of the separate features of the symbolic wall, were made (built), then the symbolic gates were put in place, i.e., the various brethren who constituted the symbolic gates were put into their positions, e.g., J. Hemery, A. Kirkwood and E. Housden were put into their places as managers properly adjusted to their varying positions. So with the elders, counselors, colporteurs, etc. Likewise were appointed the deacons (porters), the speakers (singers) and the less prominent servants (Levites) of the Truth. Thereafter J. appointed J. Hemery the chief manager (Hanani [my grace, i.e., the object of J.'s special favor], even [not and] Hananiah [favor of Jehovah]. By these two names the same person is meant, not two, v. 2). This gave him the charge of the London Bethel (palace) and additionally put him, under the Lord, 

Nehemiah—Type and Small Antitype. 

179 

over the general British Church work (charge over Jerusalem). This J. did because up to that time the former was faithful and sought to carry out his consecration above many, to the best of J.'s knowledge (faithful … above many). 

J. charged (said, v. 3) that the brethren that were the antitypical gates should not do (not … opened) their various services until they could safely and profitably do them (until … hot), i.e., until they were properly commissioned and providentially indicated to serve, not to run ahead of the Lord, but to wait on His indications to serve, and that they should observe the same principles in ceasing from their work (stand by … shut). He likewise charged (said … appoint) that the brethren, each in his place (over against his house), be on guard against sin, error, selfishness, worldliness, sifters and siftlings, as intent on injuring the Church; and he also saw to it that elders (watchers) were appointed who would really watch out for the interests of the brethren (inhabitants of Jerusalem). The powers, walls, of the British Church were large, which extended also to conditions and numbers not yet existent, but were in prospect of coming into existence (city large … people few … houses not builded, v. 4). As in literal Jerusalem the people then dwelt in tents, so in British churches the organization was temporary. 

Another activity designed to further the work in all directions engaged J.'s attention: the organizing of the brethren into groups (reckoned by genealogy, w. 5) for group service all along the line, so that by an increase of workers and their zeal the work might advance by leaps and bounds. Therefore he had various ones, especially J. Hemery, to furnish him lists of names of brethren, a registry, miphkad in Hebrew, arranged in pertinent groups according to their talents, spirit of consecration and providential situation, so that they might be put to the work for which these three things showed them best able to perform well. Accordingly, there were given him names of a number of brothers qualified for 

Nehemiah—Type and Small Antitype. 

180 

pilgrims, another list of brothers qualified for auxiliary pilgrims, a third list of brothers qualified for extension workers, a fourth list of brothers qualified for colporteurs, a fifth list of brothers and sisters qualified for sharpshooters, a sixth list of brothers and sisters qualified for pastoral work, a seventh list of brothers qualified as volunteer captains (gather together … by genealogy). These lists were stolen out of J.'s portfolio by J. Hemery after the latter's manifestation as a Levite. If we had them, we could trace better the pertinent things in detail as they are presented typically in vs. 7-69. The typical genealogy Nehemiah says he found (found a register). It is recorded in Ezra 2:1-67. There are some differences in some of the numbers and names in these two passages. They are to be reconciled as mistakes and omissions due to copyists. As God originally gave these two records of this genealogical registry they were, we may be sure, in perfect agreement. But the fallibility of copyists, the decay of MSS. and the fading of ink account for the differences of some numbers and names. In some places (e.g., Nahamani, v. 7 and Ezra 2:2) names dropped out of Ezra. In a few cases (vs. 22, 36) the order is slightly changed from Ezra 2:19, 34 and their contents. We will have more to say on this genealogy, when we come in the next chapter to discuss Ezra 2. 

We will now take up Neh. 8 for study. In the small antitype this chapter refers in its first part (first day) to the Manchester Convention, which was held Dec. 30–Jan. 1. As we have seen, the water gate represents conventioners. There was a gathering of over 600 brethren at the Manchester Convention (people … into the street, v. 1). In the book of Nehemiah Ezra types J. as a pilgrim (priest) and teacher of the Word (scribe); and Nehemiah types J. as executive. Because of his being the visiting pilgrim and the executive J. was given the most prominent places on the program. In addition to his giving the public lecture, he was asked to deliver three discourses and to conduct a question meeting (spoke unto Ezra … bring … law). To this he responded 

Nehemiah—Type and Small Antitype. 

181 

with a liberal amount of the Word (Ezra … brought the law, v. 2), and was given very good attention (all … hear, speaking on each day of the convention (first day). In this chapter the convention's three days correspond to the first day, while the second day (v. 13) corresponds to J.'s nonconvention pilgrim work from place to place. J.'s comparatively large number of convention services was in part due to J. Hemery's prevailing on him to take the former's place in the last address of the convention, on the plea that the British brethren had often heard him and desired to hear J. This much speaking antitypes Ezra's interpreting the law from morning to midday (read … midday, v. 3). J. was given the best of attention (ears … attentive unto … law). 

Corresponding to the 14 men (Ezra … Meshullam, v. 4) were the 14 brothers expressly mentioned by name on the program, all of whom took part thereon (R. G. Burton, named on the last page, having been given an extra service thereon). The 13 cooperated with J. (Ezra stood … beside him stood Mattithiah … Meshullam) to make that convention a time of blessing according to the program (pulpit [literally, tower] of wood). Thus J. [the others also in their turn, though not detailedly, mentioned here as so doing] expounded the Word (opened the book, v. 5) to the eyes of the conventioners' understanding (sight … people); for he was set there to be their teacher (above [for] all); and his expositions of the Word (opened it) were given reverent attention (all … stood up). He sought to exalt God by describing before his auditors the majesty of God in His glorious character (blessed … God, v. 6), to which the conventioners responded in faith (all … answered, Amen, Amen), in concordant works (lifting … hands), with humility (bowed their heads) and consecrated and meek séance (worshipped … faces to the ground). 

In addition to the 14 main services indicated as such on the program, there were 13 subordinate services, whose leaders (and the Levites, v. 7; literally, even the Levites) are mentioned typically in v. 7. A remark made previously 

Nehemiah—Type and Small Antitype. 

182 

should be here repeated, that in Kings, Chro. (apart from the genealogies), Ezra and Neh., priests type prominent, and Levites subordinate leaders, a different viewpoint from that of the Pentateuch. These 13 services also contributed to the conventioners' (people) edification (caused … to understand [taught]), the conventioners occupying the place of learners (people … place). Thus the 14 main speakers and the 13 subordinate speakers expounded the Word (read … law … gave the sense … caused to understand, v. 8). On account of the war hardships and persecution of the brethren as conscientious objectors, many of the brethren at the convention were very sad as they listened to the Word (wept … heard … law, v. 9). This prompted J., as executive (Nehemiah … Tirshatha [governor]) and as pilgrim and teacher of the Word (Ezra, the priest, the scribe), and the 13 subordinate leaders (Levites that taught) to exhort the brethren to cease mourning (mourn not, nor weep), because the convention period (this day) was dedicated to the Lord, who exhorts His people to rejoice in tribulations and persecutions. J. exhorted (said, v. 10) the brethren to proceed in joy (Go your way), to appropriate (eat … drink) the loving (fat) things and the hopeful (sweet) things and to take of the convention's overflow and give it to the dear stayers-at-home, who had missed the feast (nothing is prepared), for these three convention days (day) are dedicated (holy) to the Lord; let not sorrow distress the heart (neither be ye sorry); the joy that God gives His people through His Spirit, Word and providence will strengthen the heart and mind (joy … your strength). Without in any way at the time understanding his relation to the type, J. used in one of his discourses for the brethren's encouragement the thoughts expressed in v. 10 and quoted the last clause verbally. The less prominent speakers (Levites, v. 11) made similar exhortations (stilled … saying). These exhortations wrought their intended effect on the conventioners, who put them into practice (went … eat … drink … send portions … mirth), and that because they appreciatively understood the good Word 

Nehemiah—Type and Small Antitype. 

183 

of God (understood the words … declared). 

As indicated above, the expression, second day (v. 13), types the period of J.'s non-convention pilgrim work from place to place in England, Wales, Ireland and Scotland. Everywhere he went especially the elders (chief of the fathers … priests) and the deacons (Levites) came to J. (Ezra), seeking counsel (to understand) on both the theory and the practice (if the Truth (words of the law). The circumstances of the British Truth work and people were such as brought out in discussions (found written, v. 14) the various class standings (booths) of people before the Lord, which were more and more coming to light as the sifting work went on, especially in England and Scotland. Occupying these various standings is the antitype of the Israelites' dwelling in booths during the feast of tabernacles (feast [not fast, i.e., the day of atonement] of the seventh month). These matters were made known (publish and proclaim, v. 15; literally, which [things] they caused [the people] to hear and they caused the voice to pass over) in all the churches (all their cities), as well as in the British Church as a whole (in Jerusalem). They set forth these class standings as follows: Little Flock (olive branches), tentatively justified (pine branches), Youthful Worthies (myrtle branches), Great Company (palm branches) and Second Deathers (branches of thick trees. In each of these five kinds of tree branches the idea of the branches as having leaves is implied). 

Members of each of these five classes made preparations to hold their standings during J.'s British work, in the sifting of that time (fetch … to make booths [dwelling places]). Not only so, but members of each of these five classes actually took their class standings in that sifting (people went … brought … made … booths, v. 16). Some did this very publicly, in working out their own schemes (roof of his house); others privately, in working out their own schemes (in their courts); others did it before and in the interest of

Nehemiah—Type and Small Antitype. 

184 

the Church (courts of the house of God); others did it in connection with services for the conventioners (street of the water gate); and, finally, others did it in connection with services for the public, e.g., colporteurs, sharpshooters, volunteers, newspaper, Photo-Drama and extension workers (street of the gate of Ephraim). So crucial were the sifting movements among the British brethren at that time that all took their class stands (all the congregation … made … sat … booths, v. 17); for Y's British work began the Epiphany work of leading Azazel's Goat to the Gate, as the revolutionists' work in Britain began the sixth sifting—Revolutionism. 

Since the last of the reaping's siftings, that from 1908 to 1911 (since the days of Joshua [Bro. Russell] the son of Nun), when there was the last previous sitting under antitypical booths, manifesting those who retained the Holy Spirit (Little Flock, Great Company and Youthful Worthies) as separate and distinct from those who lost it (Second Deathers) and those who never had it (the tentatively justified), there had not until J.'s British activity (unto that day had not … done so) been, as a result of a current sifting, an antitypical sitting under booths. It was the complete overthrow of the sifters that occasioned the faithful so greatly to rejoice, when they recognized out of, how great danger and mischief they had been delivered (was very great gladness). During that entire time wherein these various standings were being approached and taken, i.e., during the entire British antitypical feast of tabernacles (day by day … seven days … eighth day, v. 18), the pertinent parts of the Lord's Word were preached by J. and his official supporters (some ancient authorities, according to Ginsburg's notes, read, "they read," instead of, "he read"; the antitype suggests the former reading as preferable), with special reference to the prevailing conditions (read … law). The seven days (seven days) represent the shakings and the resultant taking of the pertinent standings; and the eighth day represents the

Nehemiah—Type and Small Antitype. 

185 

resultant activities of each class in its standing, a thing full of solemnity (a solemn assembly) according to the Lord's disposal of the situation (the manner). 

Chapter 9 takes us to the happenings in the Tabernacle ecclesia in a series of events that were connected with the revolutionistic resolution and pertinent correspondence coming into the fore, and the confessing preaching of 8 repentant brothers of the 11 signatories of the deceitful resolution. The trouble in the London Tabernacle ecclesia resultant upon the acts of the 11 signatories of that resolution, when the nature of their acts became known to the ecclesia, caused great mourning (fasting, sackclothes, and earth upon them, v. 1). It led to a reformation in many besides the 8 repentant elders (seed … separated … confessed, v. 2); for the evil qualities that had produced that resolution had defiled others than the 11. There was in that ecclesia much preaching on repentance during those times (read … the law, v. 3), taking up part of the ecclesia's meetings (one fourth), business meetings, exposure and confession meetings taking up other parts of its meetings (another fourth), coupled with submission to the Lord (worshipped). It will be noted (1) that in vs. 4, 5, excluding repetitions, 11 different individuals are mentioned. Of these 11 only 8 are spoken of as speaking the language of confession set forth in vs. 5-38. The 11 represent the 11 elders who signed the resolution that implied that Bro. Russell's Tabernacle arrangements were unscriptural, and that sought to dispossess him of his powers as pastor of that headquarters' church. Of these 11 elders 3 did not repent and acknowledge their wrong-doing: H.J. Shearn, W. Crawford and A. Cruickshank; the remaining 8 did repent and acknowledge their wrongdoing and are typed by the 8 mentioned in v. 5, whose pertinent preaching and confessing form the antitype of the preaching and confession of vs. 5-38, two of them doing it in their newly formed ecclesia. 

Very briefly will we offer the antitypes of these verses 

Nehemiah—Type and Small Antitype. 

186 

as the subject-matter of their preachings and confessions. They ascribed and exhorted others to ascribe glory to God (v. 5), whose works of creation and providence and whose angelic subjects are mentioned in v. 6, especially stressing God's love, as typed by Abraham in relation to the Covenant (v. 7) and the promise of victory over their enemies (Canaanites … Girgashites, v. 8) and the possession of the Truth and its Spirit to the Seed, Christ (to give it … seed). His fulfillment of the parts of the promise already due has taken place (performed) through God's justice (righteous); for God sympathizes with His people oppressed by Satan, sin and death and delivers them in this Age and will deliver the rest of them in the next Age (see … Red sea, v. 9), working the antitypical ten plagues on Satan, his representatives and subjects, for their mistreatment of His people (signs … them, v. 10), which is resulting and will later increasingly result in God's glory (name). Through justification by faith and consecration made and carried out God delivers His people now from the second death, and by justification by works will deliver the faithful restitutionists therefrom in the next Age (divide the sea, v. 11), while Satan and wicked angels and men, assaying to entice these, will perish in the second death (persecutors … into … waters). 

Furthermore, one or another of these 8 brothers preached on the Word and Spirit of God as the Leader of God's people in the Harvests and Interim (leddest … day by a cloudy pillar … night by a pillar of fire, v. 12). They stressed the thought that He will give the world the New Covenant in the next Age (Thou … Sinai … gavest … commandments, v. 13). Detailedly did they speak of the Millennium as a period of rest from the curse (known … sabbath, v. 14), when God by Christ (Moses) will give the world the Truth on doctrine and life (commandedst), now giving the Church and then the world the Truth (bread from heaven … water … out of the rock, v. 15), and promising for both classes the heritage of the Truth and its Spirit (land … sworn). Despite these 

Nehemiah—Type and Small Antitype. 

187 

promises in both Harvests many disobeyed (harkened not … refused to obey, vs. 16, 17), made siftings (appointed [literally, sought to appoint] a captain), for which amid mercy they wandered (pardon … forsookest them not) the 40 antitypical years. Even their making creed gods (molten calf, v. 18) did not move God utterly to abandon them (in mercies, forsookest them not, v. 19), but continued to lead them by the Truth and its Spirit (pillar … pillar) and to give them the Truth as food and drink (manna … water, v. 20) throughout the Interim (40 years, v. 21), supplying the Faithfuls' need (lacked nothing), keeping their graces uncorrupted (clothes waxed not old) and conduct spiritually healthful (feet swelled not). 

Moreover, God gave them as spheres of the Truth and its Spirit (kingdoms and nations, v. 22) the spheres once occupied by the general doctrines of error (Sihon [rooting] … king of Heshbon [device], of the particular errors of eternal torment and human immortality (Og [giant] king of Bashan [fruitful, as source of error]), which errors they overthrew. Yea, God in their posterity (multipliedst, v. 23) gave them the entire Truth as due and its Spirit (possessed the land, v. 24), as they overcame sin, error, selfishness and worldliness (subduedst … Canaanites) in their strongholds (strong cities, v. 25), but their prosperity (fat land … delighted) did not move all of them to be loyal to God (disobedient … wrought great Provocations, v. 26), which resulted in God's giving them up (deliveredst, v. 27) to spiritual slavery and masters (enemies) that mistreated (vexed) them; yet when they repented and cried unto the Lord He delivered them through the reformers, especially Bro. Russell (saviors). These fallings away and forgivings occurred repeatedly (again … many times, v. 28), God repeatedly seeking by His teachings (testifiedst, v. 29) to reform them, and they as repeatedly proving intractible (would not hear). All these times (many years, v. 30) God exercised longsuffering, sending His mouthpieces (testifiedst … by … prophets) 

Nehemiah—Type and Small Antitype. 

188 

to expostulate with and teach them. Yet they would not obey (not give ear), which moved God to give them up to the antitypical Assyrian and Babylonian captivities in Catholicism and Protestantism (gavest … people of the lands). Yet in these God did not destroy nor forsake them (consume … nor forsake, v. 31). 

Then the 8 repentant elders justified God (the great … mercy, v. 32) in His dealings with His people, and pleaded for His mercy upon them and others who were with them guilty, and thus subject to spiritual slavery (trouble seem little … upon us … people), while Gad had all along dealt aright with them, the guilty ones (just in all … we … wickedly, v. 33). They continued to acknowledge the evils committed by all (kings … fathers, v. 34) as more or less wilful (didst testify against them); and in the face of great benefits (kingdom … fat land, v. 35) they had not repented (neither turned … wicked works). Then the 8 acknowledged that their and the others' wrongs made them slaves of evil (servants, v. 36) and were not walkings as sons in the enjoyment of the sphere of the Truth and its Spirit (the land … eat the fruit … and good), but as servants, not enjoying such (servants in it). The benefits of the Truth and its Spirit were accruing to their oppressors (kings, v. 37) whom God had allowed to bring them into subjection (put over us). They recognized that it was deservedly in punishment of their sins (because of our sins) that they were oppressed (dominion … pleasure), as they also acknowledged their sorrow for their part in the wrong as to the resolution (distress). Six of the 8 repentant elders at J.'s last appearance in the Tabernacle ecclesia's business meetings individually arose and acknowledged their wrong-doings in connection with the pertinent elders' resolution and its correspondence; the other two, as before stated, had formed a new ecclesia, and were no more members of the Tabernacle ecclesia. Not only so, but they made a solemn promise (a sure covenant, v. 38), recorded by the secretary (write it), and asked it to be 

Nehemiah—Type and Small Antitype. 

189 

witnessed (seal) by the Bethelites (princes), including also the nominees and electees as elders and deacons (Levites and priests). 

Chapter 10 also treats matters in the Tabernacle ecclesia connected with the troubles incidental to the resolution, to the nominations and election of elders and deacons and the resultant reformation of arrangement and life in that ecclesia. In vs. 1-8 names of 23 persons are given; in vs. 9-13 those of 17 others occur; and in vs. 14-27 still other 44 names are recorded—a total of 84 names. These 84 persons represent the 84 brethren who were connected with the nominations for elders and deacons, including the 18 elders of the ecclesia who held office until the election in its two parts was completed. There was a printed list of 77 nominees, which served as ballots in the election. From this list by an oversight the name of R. Cormack was omitted, who was among the nominees and was later elected, which brought the list to 78. Later the names of the two managers whom J. appointed, A. Kirkwood and E. Housden, were added as nominees. Two of the 18 elders were also omitted from the list of nominees because they formed another ecclesia, their names being C.J. Cotton and W.P. Frazer. The name of J.F. Rutherford (Meremoth, v. 5) was also omitted from the ballot, who later was nominated and elected the chairman of the ecclesia, its board of elders and its executive committee, he being ordinarily represented as such by J. Hemery. J. was a witness and participant also, because of his office, though not a nominee. The first 23 names represent the 18 old elders of the ecclesia, the chairman of the deacons, the two new managers, J.F.R. and J. The next set of names represents the 17 deacons who were, according to the schedule of the Tabernacle ecclesia, for April to June, 1917, given classes to lead. There were 31 leaders of such ecclesia meetings, of whom 13 were elders and 1 the chairman of the deacons, and the rest were the involved 17 deacons antitypical of the Levites named in vs. 9-13. The 44 of vs. 14-27 type the

Nehemiah—Type and Small Antitype. 

190 

rest of the nominees, 4 of whom, besides the 17 deacons and their chairman above-mentioned, were also elected deacons, and 40 of whom failed of election. But all of these 84 witnessed the solemn promise of the repentant elders before the church. 

But the reformation did not merely affect these repentant elders. It affected the 7 non-signatory elders (priests, v. 28), the rest of the deacons (Levites), the evangelists, i.e., colporteurs, sharpshooters, volunteers, newspaper, Photo-Drama and extension workers and conversationalists, whose ministry was to open an entrance (porters) into the Truth to responsive ones, those in the ecclesia who gave discourses (singers) and the auxiliary pilgrims (Nethinim [given ones]). Additionally, the bulk of the ecclesia cleansed themselves (separated themselves) from filthiness of the flesh and spirit (people of the land), and re-dedicated themselves to the Lord (unto the law of God), and all in communion with them (wives) and all that they could influence, whether strong (sons) or weak (daughters), even those who were wise (knowledge … understanding). They held (clave, v. 29) to the Bethelites (nobles) and vowed to the faithful in their consecration (entered … oath … law … statutes), promising that they would not defile, themselves by subjecting their faults to those of others (daughters … people of the land, v. 30), nor subject others' faults to their own (daughters … sons). They also agreed that if speculators would offer them their speculations (bring ware … victuals, v. 31) on subjects as to which their minds should rest and not work (sabbath), or in any other feature of the Christian life (holy day), leaving the work of studying out such things to the mouthpiece priest, they would not accept their speculations (not buy). 

They also agreed to forgive their wrongers (leave the seventh year) and to be merciful to their wrongers' (exaction … debt). All agreed faithfully to sacrifice in the interests of the Church (ordinances … yearly … for house … God, v. 32), the truths that strengthen the brethren in every

Nehemiah—Type and Small Antitype. 

191 

good word and work (shew-bread, v. 33), the preaching and teaching, of the Word (continual meat offering), teachings as to justification (sabbaths), the exercise of the graces (new moons), other Christian experiences (set feasts), other features of consecration (holy things) and the atonement relations of the consecrated humanity of Christ and the Church (sin offerings … atonement), for the Church (house of God), all of which was done as an exhibition of the manifest acceptance, by God, of Christ's sacrifice (continual burnt offering). The various preaching and teaching servings (priests … wood offering, v. 34) of the elders and the various teaching servings (Levites … wood offering) of the deacons and the servings (people … wood offering) of meeting places at the Tabernacle, private homes and halls, were arranged by votes (cast the lots), all for the service of the Church (bring … house … God), according to the varying needs and developments of the brethren (houses … fathers), for regular meetings (times appointed … year), for the service of sacrifice (burn … altar … Lord), according to the Divine arrangements (as … in the law). Moreover, all the brethren promised to make their New Creatures (firstfruits, v. 35) further the interests of the Church sacrificially at the regular meetings (bring … year … house … Lord). Yea, this was to include the New Creatures and humanity of the Little Flock and Great Company (firstborn … firstlings, v. 36). This included these New, Creatures from the standpoint of the Pentecost type (firstfruits of our dough, v. 37). 

Consecrations as the antitypical tithes were brought for the various pertinent offices (chambers) of the elders (priests) and the deacons (Levites), pledged for the work of the Church (bring … to … house of our God). The chief elder, J. Hemery (priest, v. 38), as the brethren's (Aaron) leader, was to supervise the work of the other elders and deacons in their leading new ones to consecration (when … take tithes); and these subordinate elders and deacons 

Nehemiah—Type and Small Antitype. 

192 

were to bring those newly consecrated ones, in their relation to the main leaders, the priests (tithe of the tithes), to the offices (chambers) of the; priests' ministries in the Church (house … God … chambers … treasure house). This was done by J.'s making it clear to the Church that some brothers by reason of superior qualifications should be put into more responsible services than those of inferior qualifications, for which reason J. recommended J. Hemery for the most responsible services in the Tabernacle, others according to qualifications to appropriate services, some being assigned to preach, some to preach; and teach, and some to teach and not preach; and' J. exhorted the members of the ecclesia so to arrange matters (children of Israel … Levi shall bring the offering, v. 39), i.e., put the higher qualified ones into higher offices (chambers) for ministering various uses of the Word (vessels), those of the lowest qualifications into the offices to which their qualifications fitted them (porters) and those of medium qualifications (singers) into positions to which their qualifications fitted them. And all pledged themselves to be loyal to the Church (not forsake the house of our God). 

Chapter 11 continues to describe the work of reformation, both as to the London Bethel and Tabernacle, especially showing how this reformation affected the officials of these two parts of the British Church, which in its entirety was affected by the reforms at the workshop and sample church for the British churches. The leaders (rulers, v. 1) naturally were in Bethel (Jerusalem) and the brethren everywhere favored those who were there (cast lots), as representatives of the whole (one of ten). Naturally the others spoke well of (blessed, v. 2) those who became Bethelites (Jerusalem). At Bethel (Jerusalem, v. 3) there were some brethren (Israel) who were the helpers of their more able brethren (Levites) and of their most able brethren (priests), as there were there also some auxiliary pilgrims (Nethinim) and special supporters of J. (Solomon). At Bethel (Jerusalem, v. 4) at this time were the main (Judah) leaders,

Nehemiah—Type and Small Antitype. 

193 

J. Hemery (Athaiah [whom God made]) and J. (Maaseiah [work of Jehovah], v. 5). The pertinent characteristics and uses, endowments, etc., of each are set forth in the meanings of the names of their typical forebears, i.e., as to J Hemery: Uzziah—strength of Jehovah, Zechariah—remembrance of Jehovah, Amariah—sayings of Jehovah, Shephatiah—judgment of Jehovah, Mahalaleel—praising God; as to J.: Baruch—blessed, Colhozeh—all-seer, i.e., overseer of all, Hazaiah—Jehovah sees, Adaiah—Witness of Jehovah, Joiarib—Jehovah strives, Zechariah—remembrance of Jehovah, Shiloni—my messenger. Their main supporters were in the Bethel and Tabernacle (sons of Perez … valiant men, v. 6). The secondary (Benjamin, v. 7) leaders at Bethel were A. Kirkwood (Shallu (promoted, in allusion to J.'s promoting him to managership]), whose qualities, uses, endowments, etc., are indicated in the meanings of Sallu's forebears, and E. Housden (Gabbai [collector, in allusion to E. Housden's being the treasurer], Sallai [promoted, in allusion to J.'s promoting him to managership], v. 8). They had many supporters (928). J. (Joel [Jehovah is God], Zichri [my remembrance], v. 9) was the overseer of these; and J. Hemery (Judah [praised], Senuah [bristly]), while J. was at Bethel, was next in power in Bethel. 

Next the picture goes over from Bethel to the Tabernacle, which with Bethel throughout this book is included under the idea of Jerusalem; indeed, the same holds true of the entire British Church. On account of his being the Society's special representative J. was considered an official of the Tabernacle, though he never was elected as an elder or deacon. Here, again, the priestly, Levitical and Israelite picture is used as elsewhere in this book, and not as in the Pentateuch. J., because of his office, is here mentioned first (Jachin (established, faithful), son of Jedaiah [Jehovah knows], son of Joiarib [Jehovah strives], in allusion to the knowledge Jehovah gave J., enabling him to strive against the Tabernacle evils and for its good,

Nehemiah—Type and Small Antitype. 

194 

v. 10). Regularly the chief one (ruler, v. 11) in the Tabernacle was J.F. Rutherford, as he was chairman of the elders (Seraiah [prince of Jehovah]), whose characteristics, uses and endowments as to his Tabernacle office are indicated in the meanings of Seraiah's forebears: Hilkiah—Jehovah's portion, Meshullam—recompensed, Zadok—righteous, Meraioth—heights, Ahitub—my brother is good. J. and J.F.R. had very large support in the reformatory work (their brethren … 822, v. 12). J. Hemery was the assistant chairman and ordinarily, i.e., in J.F.R.'s absence, acted as chairman (Adaiah—witness of Jehovah, Jeroham—he is merciful, Pelaliah—judges of Jehovah, Amzi—my strong one, Zechariah—remembrance of Jehovah, Pashur—splitter, Malchiah—king of Jehovah). He also had abundant supporters (brethren … 242, v. 13). T.M. Seeck, who, as secretary, furnished J. with the elders' minutes, well documented, covering the meetings during and through which the conspiracy on the revolutionary resolution to oust Bro. Russell from his pastoral powers in the Tabernacle was going on, was re-elected the ecclesia's secretary (Amashai [burden-bearer]). His qualities, uses, etc., are indicated in the meanings of his type's forebears. He and the treasurer had many supporters (their brethren … 128, v. 14). Who was elected treasurer (Zabdiel [God's gift]) we have forgotten; but he had chief influence (overseer) among his and the secretary's supporters. 

Six of the deacons (Levites, v. 15), F.J. Pett, C. Guiver, T.J. Ensol, A. Barnes, S.H. Martin, and H.D. Headland, were not given classes to lead, but were given purely deacon work to do, as antitypes of the six Levites mentioned in vs. 15-17. The first three had external business matters of the Church as their charge (oversight … outward business … house, v. 16). The other three had to do with non-preaching and non-teaching parts of the services (thanksgiving in prayer, v. 17). All of these had many supporters (Levites … 284, v. 18) in the Tabernacle (city). Two of the deacons (porters, Akkub, Talmon, v. 19) were especially

Nehemiah—Type and Small Antitype. 

195 

commissioned to serve toward outsiders and had a goodly number of supporters (172). In other churches there were also main leaders, as elders (priests, v. 20), deacons (Levites) and non-official brethren (Israel). The auxiliary pilgrims (Nethinim, v. 21) were members of Bethel, though not in all cases resident there (dwelt in Ophel [tower]). Their leaders were A. Kirkwood (Ziha [dry]) and E. Housden (Gispa [caressing]). The Tabernacle deacons had a leader (Uzzi [my strong one], v. 22), whose name we have forgotten. His qualities, etc., are indicated by the name meanings of his type's forebears (son of … Micha). The leaders of the meetings (singers) were the ones who were charged with the real work of the Tabernacle (over … house). J. Hemery (Pethahiah [Jehovah opens up], v. 24), whose pertinent qualities, etc., are indicated in the meanings of the names of his type's forebears, had charge of the general work toward the brethren in Britain (king's hand … the people). In vs. 25-35 are the names of 31 towns, 17 (vs. 25-30) in Judah and 14 in Benjamin. As mentioned above, there were, according to the Tabernacle ecclesia's schedule for April-June, 1917, 31 different Berean class leaders. The brethren as gathered in the meetings, led by these 31 leaders, correspond to these 31 towns, the 17 towns of Judah corresponding to the 17 more influential of these, and the 14 towns of Benjamin corresponding to the 14 less influential of these. There were deacons (Levites, v. 36) among these 31 Berean leaders; some of them had charge of the more important' classes (divisions in Judah) and the others of the less important classes (Benjamin). 

Our study brings us now to Chapter 12. Zerubbabel (v. 1) has J. as his small antitype, from the standpoint of the latter's organizing the Epiphany work as to building the Great Company into the Epiphany Court. Accompanying him, of course unconscious of the nature of the work, were 23 who took a prominent part in this work, and who correspond to the 23 priests mentioned in vs. 1-7. They were the following: (1) the 7 Board members of the Society, who 

Nehemiah—Type and Small Antitype. 

196 

decided to send J. to Europe in harmony with Bro. Russell's plan on this subject; (2) J.'s 8 extra-London British counselors; (3) the 3 British managers; (4) J.'s 3 assistant counselors (A. Kirkwood, E. Housden and R Cormack); (5) J.'s private secretary, F.G. Guard, Jr., and Pilgrim Bro. Smedley. The six non-signatory elders (J. Hemery not here included, as belonging to the previous list) are the antitypes of the six Levites mentioned in v. 8. The two Levites mentioned in v. 9 represent two of the leading Tabernacle deacons as supporters of the non-signatory elders; i.e., F.J. Pett and F. Lardent. Various phases of activities, qualities, etc., of J. Hemery are typed in the meanings of the six high priests' names mentioned in the history in vs. 10, 11. J. Hemery's activities, qualities, etc., as a supporter of J. in the fight against H.J. Shearn and W. Crawford, are typed by Joiakim (v. 12); and the 20 chief priests of the days of Joiakim (vs. 12-21) represent the same persons as were typed by 20 of the 23 priests of vs. 1-7; the omitted 3 of the 23 are J.F.R., H.J. Shearn and W. Crawford, who did not support J. in the involved conflict. There was, of course, a record (recorded, v. 22) kept of all the Tabernacle deacons (Levites) in the secretary's minutes and in the ecclesia's Berean studies' schedules all the times of J. Hemery's varied activities (Eliashib … Jaddua). This was the case until the renewal of the work on the temple as the Lord's people in America, in 1917 (Darius, who authorized the renewal of the work), the pertinent work done in England from Nov. 21, 1916 to March 30, 1917 being the antitype of the building of the altar and foundation of Zerubbabel's temple. More will come on this when expounding the book of Ezra. H.C. Thackway, G.T.R. Swain and T.M. Seeck (chief of the Levites, v. 24) were the 3 leading non-signatory elders, who served in the Tabernacle ecclesia in conjunction with the other 3 (with their brethren over against them) in the fight for Bro. Russell's Tabernacle arrangements (commandment of David) against H.J. 

Nehemiah—Type and Small Antitype. 

197 

Shearn and W. Crawford. Only 6 of the signatory elders were re-elected in the Tabernacle ecclesia, though two others were elected elders in the Crouch End, London, Church. These 6 are represented by the 6 Levites of v. 25 (porters). V. 26 summarizes what is said, type and antitype, in vs. 12-25, with the exception that it adds that these served in the days of Nehemiah (J. as special representative) and Ezra (J. as pilgrim). And the facts of the case prove that these were the days of conflict with and over H.J. Shearn and W. Crawford. 

This conflict from the standpoint of its steady progress toward and in victory is set forth typically in the procession of the two companies on Jerusalem's finished walls. The first work on the antitypical wall began Nov. 19, 1916, in starting arrangements for J.'s pilgrim work, and in the delivery of his first discourse that afternoon to the Liverpool ecclesia. Within 52 days the first phase of J.'s pilgrim work was finished, with his night meeting in Sheffield, Jan. 8, 1917; and, as shown, every other phase of the British reformatory work took 52 days from its start to its finish. Hence the procession began in both of its phases after the evening of Jan. 8. The work as soon as completed in each of its features was given (dedication of the wall, v. 27) to the Lord, beginning with Jan. 9, when J. started out on the second phase of his pilgrim work. To insure the benefit of this work to remain with Bethel and the Tabernacle the election of the Tabernacle elders and deacons was undertaken (sought the Levites), so that they might be assigned to their several services in preaching, teaching and testimony meetings (thanksgivings and singings), at which they used Tabernacle Shadows, the Volumes (psalteries), Mannas (cymbals) and Bibles (harps). The leaders (singers, v. 28) of other ecclesias than the Tabernacle came to this dedication, which occurred especially, but not exclusively, on the Sundays, Jan. 14, 21, 28 and Feb. 4 11 and 18. Particularly was this true of elders from the Crouch End and Forest Gate and other neighboring churches (plain country

Nehemiah—Type and Small Antitype. 

198 

… Azmaveth, v. 29). For a number of ecclesias were developed in and near London by the elders and deacons (singers … villages … Jerusalem). There was a general purifying work going on in those days by the leaders in Bethel (priests, v. 30) and in the Tabernacle (Levites) and these helped cleanse the non-official brethren in the various forms of Truth servants (gates) and the various powers (wall) of the British Church. Seldom anywhere else was there such a purifying work done in the Epiphany. 

In the type one of the companies started just east of the valley gate, marching first eastward (toward the dung gate, v. 31); the other started just west of the valley gate (from beyond the tower of the furnaces, v. 38), marching westward first. The company marching eastward first types the brethren of Bethel and the Tabernacle ecclesia and other ecclesias who supported the non-revolutionists; and the company marching westward first represents the brethren of Bethel, the Tabernacle ecclesia and other ecclesias who opposed the revolutionists. Our reasons for saying this are as follows: (1) The latter stood still in the prison gate (v. 39), which represents the Great Company in restraint; and (2) J. (I … with me, v. 40), as Nehemiah's antitype, supported such resisters of revolutionists; for Nehemiah represents him here as the leader under Christ in forcing Azazel's Goat to the Gate and fit man, while Ezra, who was in the other company, types J. as pilgrim, not as the Lord's representative in leading the Goat to the Gate. The eight nobles of vs. 32-34 represent eight Bethelites. Hoshaiah types the Bethelite J. Hemery, whose qualities, acts, etc., in this matter are represented by the name meanings of his type's forebears. The 9 priests of v. 36 type 6 non-signatory elders (J. Hemery, the other non-signatory elder, being typed by Zechariah in v. 35, is here, in v. 36, omitted), A. Kirkwood and E. Housden as managers and J., who as pilgrim took precedence over the others (Ezra … before them, v. 36). These were loyal to, 

Nehemiah—Type and Small Antitype. 

199 

and advocated the use of Bro. Russell's writings (musical instruments of David). These acted aright toward the managers (fountain gate, v. 37), to whom they stood in intimate relations (over against them). They proceeded in their advancing to higher positions along the lines of Bro. Russell's arrangements (went up by the stairs … David … wall … David) and were faithful, even to standing for Bro. Russell's arrangements for conventions (unto the water gate). The other company had many hard experiences (tower of the furnaces, v. 38), beginning shortly after they began to work against the revolutionists. They opposed the revolutionists against the workers toward outsiders, i.e., colporteurs, sharpshooters, evangelists, volunteers and newspaper, Photo-Drama, extension and conversationalist workers, etc. (gate of Ephraim, v. 39), against the work of the counselors (old gate), against the faithful elders (fish gate), against J.'s public pilgrim work (tower of Hanantel), his parlor pilgrim work (tower of Meah) and against the other pilgrims (sheep gate), and they continued this fighting against revolutionism until they brought the revolutionists into proper restraint (prison gate). Apparently the prison gate was near the water gate, between it and the horse gate; for both companies stood at the house of God (v. 40), which types that the two antitypical companies did their good work of praising God in the Tabernacle (stood … thanks … house of God, v. 40). The 7 non-signatory elders are typed by the 7 priests of v. 41. These certainly did trumpet the wrongs connected with the 11 elders' resolution, etc. The 9 singers of v. 42 type the 9 deacons who were elected at the first election and who took charge of Berean lessons, the other 4 deacons chosen at the first election not taking charge of such F. Lardent was their leader (Jezrahiah, v. 42). 

During that symbolic parade there were many self-denials and sacrifices made (offered great sacrifices, v. 43) by the brethren, as there was great rejoicing in the deliverance effected from the machinations of the revolutionists 

Nehemiah—Type and Small Antitype. 

200 

(rejoiced). This was experienced not only by the Bethelites and Tabernacle ecclesia's chief sacrificers (they … them), but also by their supporters and dependents (wives … children); and many brethren of other ecclesias observed this joy (heard even afar off). It was at this period (at that time, v. 44) that J. appointed A. Kirkwood and E. Housden managers (appointed), who were charged with caring for various features of the general work: E. Housden to look after the orders for literature (treasures) and the contributions (offerings), and A. Kirkwood to look after pilgrim, convention, etc., matters, as these concerned New Creatures (firstfruits), and consecrations (tithes), as these pertained to the main and subordinate workers (priests and Levites). The brethren rejoiced with and in these and gladly helped them. The Berean teachers (singers, v. 45) and those (porters) supporting the serving brethren faithfully served newcomers (kept the ward), and sought to purify themselves and others (ward of the purification) as Bro. Russell (David) and J. (Solomon) arranged (according to the commandment). Such ministries were conducted in Bro. Russell's times (v. 46). Indeed, in J.'s times in his twofold work (days of Zerubbabel … of Nehemiah) the brethren stood for Berean teachers and supporters of the Truth servants, and carried out their consecrations (sanctified) in support of the subordinate (Levites) and main leaders (children of Aaron), giving needed help. 

Our study now proceeds to the 13th, the last chapter of Nehemiah. During the period (that day, v. 1) of the antitypical procession much was preached and spoken against clericalists (Ammonite) and autocrats (Moabite), the leader of the former being H.J. Shearn, and of the latter W. Crawford, both of whom were by J. announced before the Tabernacle ecclesia, Jan. 28, as forever cut off from the Little Flock (not come into the congregation of God forever). Such did not refresh the Little Flock in its British wilderness journey (met not … with bread and water, v. 2), but 

Nehemiah—Type and Small Antitype. 

201 

used elders who were greedy (Balaam [greedy]) for personal gain to speak evil of them (curse them); but the Lord turned their evil-speaking into good-speaking by the efforts of the faithful British brethren. The pertinent preaching and teaching was listened to (heard, v. 3) and produced fruit; the faithful supported it; and those who were contaminated with the spirit of clericalism and absolutism and would not sever themselves from these were alienated (separated) from the other brethren, first internally, and then externally, e.g., H.J. Shearn, W. Crawford, A. Cruickshank (none of the three were re-elected elders), and C.W. Cotton and W.P. Frazer, the signatory elders who left the ecclesia and formed another, and their partisan supporters; and those (the 6 penitent signatory elders) who were contaminated with the spirit of clericalism and absolutism, but who cleansed themselves, though losing some of the appreciation of the ecclesia, yet retained their fellowship. The antitype of the episode described in vs. 4-9 concerns the scheme (see Vol. VI, 51-60) that J. Hemery, H.J. Shearn and W. Crawford as managers concocted, to make the W.T.B.&T. Society a money and books providing and a guaranteeing corporation and the I.B.S.A., an independent and controlling corporation in the British work. This scheme would have made H.J. Shearn (Tobiah, v. 4) the chief manager, yea, almost the controller of the British work. The antitypical procession commenced before the first election, that of Jan. 21. It was before this procession (before this) that the three managers, especially J. Hemery and H.J. Shearn, concocted the scheme, for the letter of the Society's auditors that outlined the scheme in detail was written Jan. 22, 1917, the day after that first election, and it shows in the third par. that the managers had requested the auditors to suggest a way to carry out the scheme; and in the first par. it states that the latter's various suggestions were in their letter being confirmed. The scheming took some time before the managers unfolded it to the auditors. Very 

Nehemiah—Type and Small Antitype. 

202 

likely the scheming started sometime before Jan. 8, when J. heard J. Hemery's charges against the other managers in his last meeting with the three. 

Accordingly, sometime before Jan. 14, 1917 (a Sunday), when the procession began publicly, the scheme was concocted by the three managers, especially by J. Hemery and H.J. Shearn (allied); consequently before that date J. Hemery (Eliashib), the chief manager and the leader of the ecclesia (oversight … house) cooperated in concocting that scheme. That scheme, if put into effect, would by J. Hemery's intention have given H.J. Shearn a great position of responsibility in the British work (he had prepared for him a great chamber, v. 5), a position that would have put into his control the main parts of the British work, i.e., the pilgrim, auxiliary pilgrim, extension, Photo-Drama and pastoral work (meat offerings, the frankincense) and the colporteur, newspaper and volunteer work (vessels), as well as the persons engaging in these works (tithes of corn, new wine and oil … Levites), as well as all of the leading brethren (priests). Before this he acted as a deputy of the Society toward these works and persons, i.e., a distinct subordinate; but that scheme, put into effect, would have given controllership to the I.B.S.A. as a British corporation, as against the W.T.B.&T. Society, and hence would have made H.J. Shearn the almost exclusive controller of the British work. The scheme was unknown to J. until March 12, not only until after his recall, but later than after the week in which he erroneously believed that his recall was valid (not at Jerusalem, v. 6). For a week the adversary (Artaxerxes, king of Babylon; not our Lord, Artaxerxes of Persia) deceived J. into believing that J.F.R. had the right to recall him; and thus during that week J. unknowingly, by submitting to the recall and by ceasing to act as special representative, was furthering Satan's schemes operating through J.F.R. against the British work (I came unto the king). At the end of the week (March 6), by a strong mental struggle 

Nehemiah—Type and Small Antitype. 

203 

(I earnestly requested,—margin), he came very definitely to the conclusion that without the Board's authorization J.F.R. could not recall him, who was the Board's, not J.F.R.'s special representative. Hence J. resumed his duties as special representative toward the British work (I came to Jerusalem, v. 7). Thereafter (March 12) J. learned of the scheme and J. Hemery's part therein (understood … Eliashib … Tobiah … chamber … house). For details please see Vol. VI, 51-60. That J. was much grieved at this treachery of J. Hemery goes without saying (it grieved me sore, v. 8). By the ensuing suit, authorized March 14, J. destroyed the scheme, whose exposure made it impossible to put it into effect, though he lost the suit through J.F.R.'s fault (cast forth … stuff of Tobiah … chamber). The suit also was a command to end all such and similar power-graspings (commanded … they cleansed). It also resulted in deputy powers exercised by Society authority being restored (brought … vessels … frankincense). 

Vs. 4-9 are a parenthesis. V. 10 goes back to the period of the procession dealt with in the second part of the preceding chapter and in vs. 1-3 of this chapter. In Bethel, in the Tabernacle and afield not a few of the subordinate workers (Levites, singers, v. 10) under H.J. Shearn's and W. Crawford's administration were circumscribed in, or withheld from opportunities of service (portions) that belonged to them, when they would not lend themselves to the schemes of these two. As a result the work in all three spheres lagged and in some cases was left undone, and other work was undertaken (fled … field). This caused J. to argue (contended, v. 11) with these two against their causing without right the work to be neglected (Why … forsaken?). He then changed this evil condition and encouraged each to resume his service in his special sphere of work (gathered … set … place). This resulted in a widespread increased participation in the Lord's service in activities and contributions (brought all Judah the tithe … treasuries,

Nehemiah—Type and Small Antitype. 

204 

v. 12). It was also during the antitypical procession that J. appointed the two new managers (whose appointment is described, but not by name, in Neh. 12:44). Here they are described by name: E. Housden (Shelemiah [peace of Jehovah] the priest, v. 13), treasurer, and A. Kirkwood (Zadok [just] the scribe), secretary, both of whom were charged with responsibilities over the symbolic treasuries, i.e., goods of the Lord. J. similarly favored the election of the ecclesia's secretary, T.M. Seeck (Pedaiah [ransomed of Jehovah]), and treasurer, perhaps R. Cormack (Hanan [grace]). They were faithful in their service (faithful … distribute … brethren). J. by his conduct asked that God remember his labors on behalf of the Church and its offices (v. 14). One of the many evils that J. sought to correct was textbookistic methods in Bible study, which was very prevalent in Britain (I testified against them, v. 15). Great were the speculative products (sheaves … wine, grapes, figs) that these exchanged (sold) with one another. Because the Lord Jesus is the only Interpreter of the Bible, and uses a special mouth through whom to speak to the brethren, the latter should rest (sabbath) from speculative study. Hence J. disapproved of such textbookism. 

Another evil against which he wrought was the practice of influential brethren to study books of nominal-church writers and to circulate them among the brethren (men of Tyre … fish … ware … sold, v. 16), which increased speculating among the brethren (children of Judah), who should have kept a rest (Sabbath) from such activities. This was done even in Bethel and in the Tabernacle ecclesia (in Jerusalem). J. rebuked the Bethelites (nobles) and others for practicing this evil (contended … nobles … evil thing … profane … Sabbath, v. 17). J. pointed out the evils that came in former days through such a course (fathers … bring evil, v. 18), leading to taking up nominal-church errors. He stressed as more deadly the speculative habit (wrath … profaning the Sabbath). He took practical methods to break up such speculations in Bethel, in the 

Nehemiah—Type and Small Antitype. 

205 

Tabernacle and in the churches afield. By church action he had the churches banish textbookistic studies, on account of their speculative nature, from the churches' schedules, especially that of the Tabernacle ecclesia (commanded the gates … shut … not be opened … sabbath, v. 19), by stirring up the involved servants to shut such things out of their spheres of service. 

He had trustworthy brethren see to the squelching of such speculative studies (servants set … gates … no burden … Sabbath). Some sought to continue this evil practice (merchants … ware lodged … twice, v. 20). Against this J. protested (testified against them, v. 21), threatening to denounce them by name, if they did not desist (do again, I will lay hands on you). This ended their open efforts at speculation (came they no more on the sabbath). J. charged the deacons and other less prominent brethren to rid themselves of speculations (Levites … cleanse themselves, v. 22) and to seek to hold back various serving brethren (keep the gates) from speculating (keep the gates to sanctify the Sabbath). For this J.'s conduct, by ill health from heavy labor, asked the Lord to remember him in mercy (Remember … spare … mercy). During the time of the procession J. also saw that not a few leaders had the qualities (wives, v. 23) of sectarianism (Ashdod [stronghold]), of clericalism (Amnion) and of autocracy (Moab). Their supporters (children, v. 24) were neither wholly in the Truth nor wholly in error (spake half … speech of Ashdod … Jews' language). They were confusing both. This was especially true of the supporters of C.W. Cotton, W.P. Frazer (Ashdod), H.J. Shearn (Amnion) and W. Crawford (Moab), though others had like qualities. For this J. argued with them (contended, v. 25) and spoke against all of them (cursed them). He laid a very heavy hand on H.J. Shearn and W. Crawford before the Tabernacle ecclesia, Jan. 28 and Feb. 18 (smote certain of them), and dismissed them from Bethel as managers and moved the Church not to elect them, taking away their powers (plucked off their hair). 

Nehemiah—Type and Small Antitype. 

206 

J. required of the penitent signatory elders a solemn promise to cleanse themselves from, and not to practice these qualities (made them swear … not give your daughters … take their daughters). He pointed out how the leading sifters in the Harvest (Solomon, v. 26) fell (sin) from their steadfastness through developing such unholy qualities (outlandish [foreign] women cause to sin), and that they fell, despite the high positions (no king like him … God made him king over all Israel) that they reached, and despite God's special favors (beloved of his God). Their examples J. held before the leaders, etc., as a warning to them, if they imitated such (hearken … evil … God … strange wives, v. 27). J. Hemery (one of the sons of Joiada [Jehovah knows] … Eliashib [God returns], v. 28), after J.F.R. recalled J. and denounced him as a fraud, showed a character much like that of W. Crawford (son-in-law of Sanballat [the moon god gave life] the Horonite [double cave, i.e., doubly secretive]). Details on this phase of his doings and character are given in Vol. VI, Chap. I. His evil course gave J. his last unpleasant work in Britain; and it resulted in J.'s suspending him as manager, and in bringing the suit in part against him to protect the Society against his scheme (I chased him from me). Against all three of the managers who held office as such on J.'s coming to England did his resistance of them become in God's sight a prayer, because they had defiled themselves as the main leaders in Britain (priesthood, v. 29) and had defiled their office obligations (covenant) as these respected them and their subordinates (Levites) in Bethel and the Tabernacle. The first clause of v. 30 summarizes for the type what was given above as the antitype of vs. 15-27, as the second clause of v. 30 and the first clause of v. 31 summarize for the type what was given on Neh. 9:1–12:47 as the antitype. J.'s whole-hearted service on behalf of the British Church in defending it against its exploiters, in giving it the Divine arrangements for carrying on its work and in seeking its real prosperity was a prayer to God to remember for blessing his labors (Remember … for good, v. 31).