BRINGING THE ARK TO ITS PLACE. ITS RELATED EVENT. FOURTEEN VICTORIOUS WARS. THEIR RELATED EVENT. DIVINE FAVORS.

(1) The two main features in the prosperity of David's reign are: his bringing the Ark of the Covenant to its place in Jerusalem and his victories over the Ammonites, the five groups of Syrians, the Moabites, the Philistines and the Edomites, unto their subjection to his rulership. Connected with these two things are a number of associated events which will come under our study. In our last chapter [see pages 111 (18), 112 (19)] we saw that David's taking Jerusalem represents Bro. Russell's overcoming the opponents of his sole executive power in the sphere of the Lord's general work, and David's dwelling there represents Bro. Russell's occupying the sphere of sole executorship for the Lord's general work. Bringing the ark to Jerusalem would, therefore, type bringing the Truth as due and its arrangements to the sphere of Bro. Russell's sole executorship. Let us remember a remark made before on the historical books following the Pentateuch—that the viewpoint of the antitype is different from that of the Pentateuch, e.g., whereas in the latter the priests type The Christ, and the Levites for the Gospel Age, the faith justified, in the former the priests represent the main new-creaturely leaders and the Levites the subordinate new-creaturely leaders. So, too, in the Pentateuch the chest of the ark represents The Christ and the lid, cherubim and Shekinah light, God in His four great attributes, while in the historical books following the Pentateuch the ark represents the Truth as due and its arrangements at the time of the event in question. This we saw to be the case with the ark in the events connected with its being taken into battle against the Philistines, their experiences with it, its return to Beth-shemesh and its taking to Kirjath-jearim 

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(1 Sam. 4:3—7:2). It is necessary to keep this viewpoint in mind, if we would understand the antitype of David's bringing it from Kirjath-jearim to Jerusalem; for this entire journey represents the activities whereby the dissemination of the Truth as due and its arrangements came into and worked out of the sphere of Bro. Russell's executorship of the Lord's general work among Truth people. There is, therefore, a close relation between this activity and the headquarters of Bro. Russell's executorship, which was exercised first at the Allegheny Bible House and then at the Brooklyn Bethel. Since the antitypical Jerusalem part of the reign of antitypical David—here the sphere of Bro. Russell's sole executorship—began 7½ years after the antitypical Hebron phase of his reign began, May, 1876, see page 93 (1), we are to look for the beginning of our study's events to set in sometime after Oct. 31, 1883, when antitypical Jerusalem began to be taken, see page 95 (2). As a matter of fact, the assembling part of this antitype, while having a small beginning with the circulation of Vol. I (1886) and in a small way increasing with that of Vol. II (1889), had its large beginning when the sixth-hour call went forth, especially by the colporteurs' distributing Vols. I-III, June, 1891—Oct., 1894; and the first phase of the antitypical ark's journey was in this period; and the second phase of it was during the rest of the reaping time. 

(2) Bro. Russell consulted with the main leaders (of thousands, 1 Chro. 13:1) and the subordinate leaders (of hundreds) among God's people, mainly by means of his writings and their study of them, on the advisability of centralizing the Truth as due and its arrangements in the sphere of his executorship. His writings were of such a kind as to the Truth as due, etc., as, not by direct plea, but by their nature and spirit, naturally to suggest to these leaders such advisability. As by the Truth in his writings, mainly in Vols. I-III and the Towers, these leaders were assembled in spirit, not in body, they got from them the thought that by the Truth they should gather the Truth people (send … 

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brethren, ;2) with their main and subordinate leaders (priests and Levites) in all their ecclesias (cities), and that these should unite with Bro. Russell and the main and subordinate general leaders (gather themselves unto us) in order unitedly with them to bring the Truth as due and its arrangements to the sphere of Bro. Russell's executorship (bring again the ark of God unto us, ;3); for under the lead of the crown-lost leaders God's people in the various sects did not have the Truth and its arrangements as due as their object of seeking (we sought not unto it in the days of Saul). Impressed by the nature and spirit of his writings, and not by specific claims from him, that he was the one by whom God was giving forth the Truth as due and its arrangements, the entire leadership (all the congregation; literally, assembly, which should also be the rendering in v. 2; for the company of the leaders are meant, not all the Truth people, ;4) in spirit united in this purpose (said … do so); for the facts of God's providences and Bro. Russell's teachings convinced these leaders that such was the proper course to pursue in this matter (right in the eyes of the people). As a result of the pertinent course of the leaders, who presented their pertinent view to all the Lord's people, not only did Bro. Russell's writings gather all the chosen warriors among them (gathered all the chosen men of Israel, 30,000, 2 Sam. 6:1), but also all the rest of the Truth people, even those living nearest worldliness and those living nearest selfishness (gathered all Israel, from Shihor … Hemath, ;5), to accomplish the purpose of delivering the Truth as due and its arrangements from the consecrated brethren scattered among all denominations (ark of God from Kirjath-jearim). 

(3) Accordingly, Bro. Russell and all the Truth people proceeded mentally to the condition in which the Truth as due and its arrangements in its 12 stewardship doctrines and other truths were (David … went … all Israel … Baale [married] … Kirjath-jearim [city of forests], 2; 6), to bring the Truth as due and its arrangements, by which God in His four chief attributes

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works and is revealed and His official authority is shown (bring … ark of God … dwelleth between the cherubim, whose name is called on it). At that time (June, 1891–Oct., 1894) mistakenly Bro. Russell and the rest of the Truth people treated the Society, the corporation, which had about 6½ years before been legalized, as though it were the conductor of the Truth work (they carried the ark in a new cart, 3; 7). And thus they brought together all 12 stewardship and other due truths and their arrangements out from the care of the consecrated (brought it out of the house of Abinadab [my father is noble, or willing]) in the 12 denominations of the nominal church (Gibeah [hill]). Both the crown-retainers (Ahio [his brother]) and the crown-losers (Uzza [strength]) managed the Society as a corporation in the first phase of bringing the Truth as due and its arrangements to the sphere of Bro. Russell's executorship (drove the new cart). All the brethren participated in this work (they brought it out … accompanying the ark, 4;), the faithful progressing in this work ahead [more zealously and leadingly] of the others (Ahio went before the ark). 

(4) Bro. Russell and all the rest of the Truth people gave forth in the matters of the Lord pertinent explanations by all Truth implements (David … Israel played … Lord … instruments, 5; 8) with all their zeal and energy (all their might), using Bible passages (harps), Vols. I-III, the only ones then in existence (psalteries), tracts (timbrels), sermons (cymbals) and discourses (cornets). This went on from June, 1891, to about April 1, 1894, when the combinationism sifting, led by Messrs. Zech, Bryan, Adamson and Rogers, set in as a sore trial against Bro. Russell's management of the work (when they came to Nachon's [established, because God had fixed him in his office; also called Chidon, dart, because of his pointed booklet, A Conspiracy Exposed] threshing floor, 6; 9); for these four sifters and their confederates in their desire to control God's work in connection with the Society as a corporation, and to oust Bro. Russell from his place as its 

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Divinely-appointed controller, undertook a revolutionary work, in that they sought to manage the interests of the Truth as due and its arrangements (Uzza … ark of God, and took hold of it). The occasion was this: Bro. Russell's controlling the matters of the Society, as was the understanding from the outstart of the corporation, until his death, since it was to be a dummy corporation until then, and the sifters' stressing the fact that the charter powers, one of the symbolic oxen (Num. 7:3-8), gave its controllership to the directors and the by-laws powers, the other symbolic ox, implied the same, these two under those conditions failing to carry on the Society (cart) smoothly, but jostling it by their stumbling course at this sifting (for the oxen stumbled), these sifters undertook to seize control of the work as to the antitypical ark, allegedly as required by the charter powers and the by-laws powers (put forth his hand). To accomplish this they not only greatly and falsely slandered Bro. Russell, but sought to introduce Babylonian methods in cooperation with Truth methods, combinationism, for doing the Truth work (took hold of it). This led to the combinationism sifting; and this sifting as it progressed revealed the fact that the sifters were losers of their new-creatureship, hence had no right to seek to steady the antitypical ark; for their course angered the Lord (7; 10), who desires only members of antitypical Levi to touch it (1 Chro. 15:2; Num. 1:50, 51; 4:4-6, 15); hence God smote these sifters (smote him for his error) so that their New Creatures died while committing the evil of this sifting as to God's matters (there he died before God), in the very presence of the unfolding Truth and its arrangements (by the ark of God). 

(5) Bro. Russell, as can be seen from the booklet, A Conspiracy Exposed, which was a veritable dart, piercing through the sifters, was very greatly displeased (David was displeased, 8; 11) at the sifters for meddling with Divine matters, to do which they had neither the duty nor the privilege, and for which the Lord separated them from His people (the Lord had made a 

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breach upon Uzza). He was not displeased with God, but with them, because their conduct, making the sifting, drew upon them God's high displeasure. And to this day this experience is called the combinationists' sifting or separation from God's people (called Perez [breach]-uzza [strength] to this day). The dispute as to who should manage the work, the involved false accusations against Bro. Russell as acting as a pope and the consternation caused thereby among God's sheep and lambs, caused him during the sifting to fear displeasing the Lord on the subject of bringing the Truth as due and its arrangements to the sphere of his executorship (David was afraid of the Lord … bring the ark … to me, 9; 12). Hence he stopped the progress of the Truth and its arrangements toward the sphere of his executorship (would not remove the ark … into the city of David, 10; 13), and turned them aside to the care of the brethren who served him sacrificially in their trials (Obed [servile]-edom [red, in allusion to the blood of sacrifice] the Gittite [a winepress, i.e., one sorely tried]); for his exposure of the conspiracy, though very trialsome to them, caused the brethren everywhere to spring to his defense, some, like his wife, traveling from church to church defending him, others defending him by word of mouth and by letters, many pages of which were published in an extra edition of the Tower, dated June 11, and by many resolutions passed by ecclesias. This was really a defense of the Truth as due and its arrangements; and such activity continued for three months, from early April into June [three months as Hebrews viewed matters were a period touching on three different months, not necessarily three full months, P '42, 29-31] (ark … continued in the house of Obed-edom … three months, 11; 14); and this activity by God's providence greatly blessed all of its participants (Lord blessed Obed-edom and his household). 

(6) The report of these blessings to the partakers in defending the Truth as due and its arrangements came to Bro. Russell (told king David … blessed … Obed-edom, 

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and all … unto him, because of the ark, 12;). At this time Bro. Russell made arrangements for various departments at the Allegheny Bible House, where his executorship was especially exercised (made him houses in the city of David, 1 Chro. 15:1), and arranged the Bible House family for the reception and care of the due Truth and its arrangements (a place for the ark … pitched for it a tent), declaring that only the consecrated should minister to the due Truth and its arrangements (None ought to carry the ark … Levites, ;2), for such privileges of service God restricts to them throughout this Age (them … Lord chosen to carry the ark … minister unto him for ever). Through the pertinent sifting and other writings and discussions and the making known to the brethren orally and by writings that he was that Servant (Z '96, 47), Bro. Russell gathered all the brethren mentally, not bodily, into the sphere of his executorship as to the Lord's general work (gathered all Israel together to Jerusalem, ; 3), in order to bring the due Truth and its arrangements into the sphere of Bro. Russell's executorship as a thing recognized as such by all the brethren (bring the ark … place … prepared). From among the Truth people Bro. Russell severed into a company (David assembled, ;4) the main leaders (children of Aaron) and the subordinate leaders (Levites). As to these subordinate leaders, as a comparison of vs. 5, 8-10 proves, he severed the antitypical Kohathites (sons of Kohath, 5) in four groups, corresponding to the four sons of Kohath: Amram, Izehar, Hebron and Uzziel. 

(7) Accordingly, we understand Uriel (light of God) with his brethren to represent the subordinate Truth leaders who were able to give linguistic (Amramite) helps to further the due Truth and its arrangements into the sphere of Bro. Russell's executorship to the acceptance of Truth people; Shemaiah (heard of Jehovah, ;8) and his brethren to type the subordinate Truth leaders able to give interpretational (Izeharite) helps toward forwarding the bringing of the due Truth and its arrangements into the sphere of Bro. Russell's executorship acceptably to Truth people; Eliel

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(my God is God, ;9) and his brethren to type those subordinate Truth leaders able to give historical (Hebronite) helps to advance the due Truth and its arrangements into the sphere of Bro. Russell's executorship to the acceptance of Truth people; and Amminadab (my people is noble, or willing, ;10) and his brethren to represent the subordinate leaders able to give systematic (Uzzielite) helps to advance the due Truth and its arrangements into the sphere of Bro. Russell's executorship to the approval of Truth people. We have several reasons for giving the four sets of brethren the above-stated interpretation: (1) Only one set each is mentioned as of Merarites and Gershonites, hence the other four are Kohathites; (2) this is the order in which the four sets of Kohathites rank in Numbers and Exodus; and (3) here the Hebronites and Uzzielites are given in the order of Numbers and Exodus, hence we are warranted in taking Uriel to be the Amramite and Shemaiah to be the Izeharite involved. We understand the Merarite Asaiah (help of Jehovah, ;6) and his brethren to represent the literature-distributors—colporteurs, sharpshooters and volunteers—able to promote the bringing of the due Truth and its arrangements into the sphere of Bro. Russell's executorship to the satisfaction of Truth people; and, finally, we understand the Gershonite Joel (Jehovah is God, ;7) and his brethren to type the subordinate leaders who by sermons, lessons and conversations helped to advance bringing the due Truth and its arrangements into the sphere of Bro. Russell's executorship to the satisfaction of the Truth people. Certainly, the six kinds of helpers referred to in vs. 4-10 were well fitted to render the pertinent assistance, and did give such help. 

(8) After gathering the antitypical priests and Levites together as indicated in vs. 4-10, Bro. Russell called the main crown-retaining leaders (called Zadok [righteous], ;11) and the main crown-lost leaders (Abiathar [father of abundance]) and the six groups of subordinate leaders mentioned above (Uriel … Amminadab), to assign them to their various spheres of work; and by his words and acts he gave them to 

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understand that they were the main groups of his helpers to bring the antitypical ark, etc., to his sphere in the Lord's work (said … chief of the fathers of the Levites, ;12). He by word and act exhorted that they and all members of their groups set themselves aside (sanctify yourselves … your brethren) to bring the due Truth and its arrangements within the sphere of his executorship; for to that end they were to bring them under the arrangements that he had prepared for them in the Bible House staff (bring up the ark … place … prepared for it). He humbly acknowledged that all of them had failed in that they used a corporation and unqualified persons in their first attempt at the proposed work, instead of using properly qualified persons—truly consecrated ones—to do it (ye did it not at first, ;13), for which reason God made a separation set in among the Truth people through the combinationism sifting (God made a breach upon us), because the Word requires that the truly consecrated and no others should partake in consecrated works (we sought him not after the due order). The main crown-retaining and crown-lost leaders and the subordinate leaders, accordingly, set themselves aside for the proposed work (priests and the Levites sanctified themselves to bring up the ark, ;14). Accordingly, by personal service along lines of the Old and New Testaments (their shoulders with the staves thereon, ;15) the above-named eight truly consecrated classes furthered the due Truth and its arrangements for the pertinent purpose (Levites bare the ark), even as our Lord Jesus charged according to God's Word (Moses commanded; Matt. 28:19, 20; 24:45-47; Luke 12:42-45). 

(9) Bro. Russell advised the six above-mentioned subordinate Levite groups to train some of their members (David … chief of the Levites to appoint their brethren, ;16) to be speakers (singers), combined with ability to teach the Dawns (psalteries), to expound pertinent Bible passages (harps) and to deliver sermons (cymbals), giving a joyful message for the Lord (voice with joy). These, therefore, trained brethren to

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give talks in their own ecclesias (Levites appointed Heman [faithful], ;17), brethren to give talks in neighboring ecclesias (Asaph [he gathers] … Berechiah [blessing of Jehovah]) and such colporteurs and volunteers as could be fitted to give talks in an evangelistic way (Merari … Ethan [strong] … Kushaiah [my bow of Jehovah]). Thus these three sets of servants of the Truth were trained for the pertinent work by sermons (singers … cymbals, ;19). It will be noted that in v. 18 fourteen names of secondary Levitical helpers are given; and it will also be noted that in v. 20 these 14, two with more or less changed names, are given in two groups, the first furnished with psalteries and the second with harps. Thus Ben is the same as Azaziah and Jazzier as Aziel. It will also be noted that the first of these groups consists of eight persons and the second of six persons. By these 14 Levites are typed less important helpers in bringing the antitypical ark into the sphere of Bro. Russell's executorship for the work with the approval of God's people. The first of these two groups represents the brethren who as elders, etc., have taught the eight sets of Berean lessons that Bro. Russell published: (1) those that appeared in the Tower as studies on Tower articles, beginning in the March 1, 1905 Tower, on some graces, prayer, etc.; (2) Tabernacle Shadows; (3) Vol. I; (4) Vol. II; (5) Vol. III; (6) Vol. IV; (7) Vol. V, and (8) Vol. VI. These are the antitypical psalteries. The word Alamoth (;20) means virgins and refers to soprano singing; for by practicing in a falsetto voice some adult males have developed fine soprano voices. 

(10) The second set, the six subordinate Levites, represents the six sets of leaders of Bible studies in the following six forms: (1) oral Bible questions asked by the members of the class and presented by the leader to several in the class, then to the questioner for answer, the leader summing up; (2) topical Bible study with its various phases assigned some time in advance of various class members to be presented somewhat like a symposium, the leader summing up after the 

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speakers; (3) a Bible topic on which some brother gives his own peculiar view, usually different from that of the class, after which the class discusses it, accepting or rejecting his viewpoint as it thinks right after the leader sums up; (4) a Bible text used as the theme for the testimony meeting (the Manna text of the preceding Thursday morning for the testimony meeting was later in the Parousia used for this purpose); (5) written Bible questions answered by the leader alone; and (6) Bible questions prepared by the leader and presented by him to various members of the class to answer, the leader summing up the discussion. It will be noted that the majority of these forms of Bible study is recommended in Vol. VI, in the chapter, The Order Of The New Creation. The word Sheminith (;21) means octave and refers to the bass voices that sing an octave lower than the Alamoth, indicating that the Berean form of study is higher in value and more profitable than the second form of studies given above. The last two sets of servants worked especially to bring new ones into the Truth (Obed-edom and Jeiel [taken by God]). The Hebrew word rendered to excel in v. 21 is better rendered in the A.R.V. by the translation to lead, i.e., the harps led their singing, which types that Bible texts should be the most prominent thing in the six forms of Bible study. The chief ones among the subordinate leaders were the less prominent pilgrims (Chenaniah [made by Jehovah], chief of the Levites, ;22) who were the main trainers of the other subordinate speakers (was for [literally, over the] song: he instructed … skillful). The less prominent pilgrims (Berechiah, ;23) and auxiliary pilgrims (Elkanah [God's grace]) also wrought fruitfully in bringing new ones into the due Truth and its arrangements. The seven most prominent pilgrims as servants of the Truth: Bros. Russell (Shebaniah [whom Jehovah has enlarged], ;24), Johnson (Jehoshaphat [Jehovah judges]), Barton (Nethaneel [gift of God]), John Edgar (Amasai [weighty]), Hemery (Zechariah [remembrance of God]), Morton Edgar (Benaiah [son of

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Jehovah]) and Rutherford (Eliezer [my God is help]), by their lectures (trumpets) made advancement for the due Truth and its arrangements (did blow before the ark). The introducers into the due Truth mentioned in v. 21 are here for emphasis, because of their fruitfulness therein, mentioned again, the second name, Jehiah, receiving as a part of it the abbreviation of Jehovah, assimilating the word Jah instead of El. 

(11) If we think of the above-mentioned antitypes of the helpers of David in bringing the ark to Jerusalem, we will all agree that the facts of the case prove that by these the due truths and their arrangements were brought into the sphere of Bro. Russell's executorship by the support and approval of God's people; for by what else than those sets of Truth servants using the above-named forms of service was this done? No one can mention others than these. Hence we may rest assured that the above-given antitypes are correct. In this connection let us remember that this was a work, not toward the public, but toward and with the brethren. Thus Bro. Russell, the subordinate leaders and the main leaders as controversialists (David … elders … captains, 12; 25) set themselves to do the work of bringing the due Truth and its arrangements (went to bring the ark of God), and they actually brought them (brought), from the sphere of the management of Bro. Russell's defenders against the combinationists (from the house of Obed-edom), into the sphere of Bro. Russell's executorship (city of David) by the support and approval of the Truth people, and that with joy (with gladness). Corroborative of this feature of the work's setting in 1894 is the fact that it was in that year that Matt. 24:45-47 and Luke 12:42-45 became clear as referring to Bro. Russell, as we have shown in EI 394-405, particularly 403-405. God helped antitypical Zadok, Abiathar, Uriel, Asaiah, Joel, Shemaiah, Eliel and Amminadab (God helped the Levites, ;26), the forwarders of the antitypical ark (bare the ark, 13; 26), in that He made up for their human imperfections in their ministry (six paces) as they in

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faith presented Christ crucified to Him as their covering merit (seven oxen) and as they expressed faith in God's manifested acts of the acceptableness of Christ's sacrifice (fatlings, rams). Bro. Russell as well and the antitypical eight bearers of the antitypical ark, and those who delivered sermons and the less prominent pilgrims with the sermonizers, were all clad in the robe of Christ's righteousness (David … robe of fine linen … with the singers, ;27). Moreover, with all his strength Bro. Russell made his acts harmonious with the Word in his performing God's service (David danced … might, 14;) and was clothed with righteous powers of Divine mouthpieceship (David was girded with a linen ephod). Thus Bro. Russell and all the brethren cooperated in forwarding the antitypical ark (David and all Israel brought up the ark, 15; 28), witnessing the Truth (with shouting), some with discourses (sound of cornet), some with lectures thereon (with trumpet), some with sermons (cymbals), some with the Berean lessons (psalteries) and some with Bible studies (harps), the rest cooperating (all Israel). 

(12) While this took place (ark … came into the city of David, 16; 29) Bro. Russell's power of lecturing, discoursing and preaching in nominal churches in the persons of those church members conceding him this power (Michal [brook] Saul's [requested] daughter) from a vantage place (window) saw Bro. Russell as executive (king David) making extraordinary progress in grace amid sore trials (leaping … playing) and conforming his conduct to the Word in his ministry (dancing), and heartily despised him as degraded in character, since this power in its personal members with prejudice viewed his pertinent course (despised him in her heart). Thus they brought the due Truth and its arrangements into the sphere of Bro. Russell's executorship (place, 17; 1 Chro. 16:1) according to the service departments at the Bible House (in the midst of the tent … pitched for it). And Bro. Russell and the other brethren in faith presented to the Lord the manifestation of God's acceptance of Christ's 

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sacrifice (David … they offered burnt offerings) and carried out their vows of consecration (peace offerings) in the Lord's matters (before the Lord). The results of such services (and … offerings, 18; 2) were that Bro. Russell blessed the Lord's people with knowledge, grace and fruitfulness in service (blessed the people) in his office as God's mouthpiece and servant (in the name of the Lord), distributing (dealt, 19; 3) to all of them (every one of Israel), many in number (whole multitude), both great (men) and small (women), without exception (to every one), the true faith (cake of bread), the true hope (good piece of flesh, literally, a sweet drink) and the true love (a flagon, literally, a raisin cake). Then the Lord's people turned to another phase of their office (the people departed, 19; 43). 

(13) This phase of Bro. Russell's service having been finished, he betook himself to other phases of his office in order to bring blessing to them (returned to bless his household, 20; 43). The personal parts of his power to address nominal churches (Michal), offended at Bro. Russell's course as to the antitypical ark, presented themselves oppositionally to him (to meet David) and sarcastically upbraided him as the one who had disgraced himself by his pertinent course (how glorious was the king of Israel today), whereas they meant that his claim to be that Servant and to act before the brethren accordingly was a disgracing of himself by what they alleged was self-exaltation and power-grasping (uncovered himself today) before the most despised and lowly of the subordinates of his supporting leaders (handmaids of his servants) and that he had acted as a puffed up religious charlatan, like Dowie, Brigham Young, Slade, Mrs. White, Mrs. Eddy, etc. (as one of the vain fellows), who shamelessly manifested their faults by their self-exalting and power-grasping claims (shamelessly uncovereth himself). To these by his acts and teachings Bro. Russell showed that he had done this in the Lord's service (before the Lord, 21;) and that God had chosen him in preference to the crown-lost denominational leaders and all their

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subordinate co-workers (chose me before thy father … house) as His eye, mouth and hand for the Truth people (ruler over … Israel). Hence he would exercise the exceptionally good graces, to which the fault-finders objected, in God's service (will play before the Lord). Moreover, by his teachings and acts he gave them to understand that he would so act as to make them think him viler, yet by actually doing what was good in the Lord's sight, though abominable to them (more vile than thus, 22;); yea, that he would go further: abase himself, in his own sight, before the nominal people of God by his course of loyalty to God (base in mine own sight), for which he would be regarded as honorable by the lowliest among God's people (of the maidservants … shall I be had in honor). In view of their course his power of addressing nominal churches was not used by Bro. Russell unto any fruitfulness (Michal … no child unto … death, 23;). 

(14) Bro. Russell appointed certain subordinate leaders to be his assistants, first at the Bible House, later at the Bethels, in connection with the headquarter churches for the sphere of his executorship of the due Truth and its arrangements (appointed Levites to minister before the ark, ;16:4). Their work was to call to mind God's acts in His plan (to record), to arouse to gratitude (to thank) and to bring to God credit (to praise). The chief of these were members of the staff who, additional to their service at headquarters, served Sundays as pilgrims and auxiliary pilgrims (Asaph, the chief, ;5). Six sets of the Bible House and Bethels' staff served at headquarter churches as Berean Lesson leaders (psalteries): (1) Tabernacle Shadows (Zechariah), (2) Vol. I (Jeiel), (3) Vol. II (Shemiramoth), (4) Vol. III (Jehiel), (5) Vol. V (Eliab), (6) Vol. VI (Benaiah); and three sets of them served as Bible Study leaders (harps) at headquarter churches: (1) leaders of testimony meetings using Bible topics or texts (Mattithiah), (2) answerers of written Bible questions (Obed-edom), and (3) leaders of Bible study questioning various ones in the class and summing up

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(Jeiel). The Sunday pilgrims and auxiliary pilgrims, additionally, delivered sermons in various surrounding churches (Asaph made a sound with cymbals). The abler of such pilgrims (Benaiah, ;6) and the abler visiting regular pilgrims (Jahaziel [beheld by God]) delivered lectures regularly before the Bible House congregation, the Brooklyn Tabernacle congregation and the New York Temple congregation, London Tabernacle, etc. (with trumpets continually), as congregations in the sphere of Bro. Russell's executorship as to the due Truth and its arrangements (before the ark). Bro. Russell for the first time arranged that the Sunday and auxiliary pilgrims in gratitude preach the Truth in various churches from 1894 onward, a summary of their sermons being typed by Ps. 105; 96; 106 and 1 Chro. 16:8-36, the three Psalms and 1 Chro. 16:8-36 being identical, which will now be expounded. 

(15) He exhorted them to stir up to gratitude (give thanks, Ps. 105:1; 8) and to prayer (call upon his name), then to declare God's works in His plan (make known his deeds) to the brethren in parlor meetings and to outsiders in public meetings (among … the people, literally, peoples). He exhorted them to give sermons for God based on the Truth (sing … psalms unto [for] him, 2; 9), to carry on conversations (talk) of His marvelous deeds (wonderful works), to let their glory be in His character (glory … name, 3; 10), to encourage the seekers after God to be glad (rejoice … Lord), to encourage the right-hearted to seek God and His power and favor always (seek … continually, 4; 11), to encourage the consecrated to keep in mind God's marvelous deeds, His miracles and the teachings of His mouthpiece (works … wonders … mouth, 5; 12; Israel … chosen ones, 6; 13), since He is their covenant God, whose truths are spread earth wide (our God; his judgments … earth, 7; 14), to keep in mind His promise, even His word for all mankind (mindful … word … generations, 8; 15), even the Abrahamic Covenant and the Oath-bound Covenant to The Christ (Abraham … Isaac, 9; 16), extending it also as a fixed

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thing to the three Levitical elect classes, as well as to the Little Flock (Jacob … Israel, 10; 17), pledging to give them the sphere of the Truth and its Spirit as their inheritance (Canaan … inheritance, 11; 18), despite their being few in numbers and sojourners therein (few … strangers in it, 12; 19); though mingling among the sects and nations (nation to nation … kingdom … people, 13; 20), God permitted no one to injure their consecrated hearts and minds, but reproved their royal persecutors (no man … wrong … reproved kings, 14; 21), forbidding them to contaminate His anointed ones and to do injury to His mouthpieces (touch not … no harm, 15:22). 

(16) Bro. Russell also charged these Sunday pilgrims to exhort the public to declare continually the restitution salvation (sing … earth … salvation, Ps. 96:1, 2; 23), to publish the plan, which reflects God's character among the heathen and the nations of Christendom (declare his glory … all nations, 3; 24), since God is great in His person, character, words and works, and therefore is to be greatly praised and reverenced above all mighty ones (great … praised … feared above all gods, 4; 25); for Christendom's gods are creed and other idols, whereas Jehovah, the faithfuls' God, arranged for the new heavens (gods … idols … heavens, 5; 26); since Divine characters and royalty are His elects' by His grace; and strong character and joy belong to them as His temple (Glory … before him; strength … sanctuary, 6; 27), let all ascribe credit and power to Jehovah (Give … people … strength, 7; 28), as is due Him, and consecrate in His grace (Give … due … offering … before him, 8; 29), and so serve Him in beautiful consecration, that society may reverence Him (worship … holiness. Fear … earth, 9; 30). Declare among mankind the Lord's Millennial reign, the immovableness of the new heavens and earth during His righteous rulership (reigneth … not be moved … judge … righteously, 10; 30). Let the Millennial powers of spiritual control and society rejoice and all declare the Lord's reign despite all revolutionists 

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(heavens … earth rejoice … sea roar, 11; 31, 32). Let the classes of mankind be jubilant when the great ones preach the Truth (field exalt … trees sing, 12; 32, 33) in God's presence judging society (Lord … judge the earth, 13; 33). Bro. Russell also instructed the Sunday pilgrims to exhort to thanks for God's goodness and age-lasting mercy (thanks … good … mercy for ever, Ps. 106:1; 34), and to instruct the heathen to pray to God for their salvation and reap them out of all nations, that they may thank Him for His holy character and rejoice in His attributes (save … gather … nations, to give thanks … praise, 47; 35) and that He be eternally praised, to which all gave assent and praised the Lord (Blessed … everlasting … people said, Amen, and praised the Lord, 48; 36). All conversant with Bro. Russell's instructions to the Sunday pilgrims know that these psalms express them. 

(17) The due Truth and its arrangements were so left, as the types of 1 Chro. 16:4-7 forecast (So he left there before the ark, ;37), with the Sunday pilgrims and other Bible House and Bethel staff (Asaph and his brethren), to serve the due Truth and its arrangements always as due (minister … as every day's work required) at the headquarter churches (Allegheny, Brooklyn, London, etc.). The testimony meeting leaders (Obed-edom … even … son of Jeduthun [praising], ;38) and their assistants, as well as question meeting leaders (Jeiel [the son of Hosah, refuge]), were used, among other ways, to bring new ones into the due Truth and its arrangements (to be porters) at the headquarter churches. From what is said on David's appointing the servants and services in connection with the tent and service of the ark in pars. 14-17, we can see that Jesus exercised His headship in the headquarters churches the world over by having Bro. Russell manage the affairs of these ecclesias as His eye, hand and mouth, which he therefore did without power-grasping and lording, as the resolution signed by the 11 London Tabernacle leaders in 1916 implied, when they sought to set aside his controllership in that headquarters

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ecclesia. Of course in non-headquarters churches Bro. Russell neither had nor exercised any such power. But the brethren a great distance away from the Bible House and Bethel, etc., i.e., the Church in general (before the tabernacle … Gibeon, ;39), were left to the special service of the chief pilgrims (Zadok) and their chief helpers (his brethren, the priests), where they served in faith in the manifest acceptance of Christ's sacrifice (to offer burnt offerings … altar … continually, ;40), acceptable by Jesus' merit (morning), as they offered themselves as parts of the second sin-offering (evening), in carrying out their consecration according to God's directions to Spiritual Israel (according … law … Israel). Assisting these were local elders capable of giving talks in their own ecclesias (Heman, ;41), those at a more or less great distance from headquarters, and elders (Jeduthun) who otherwise edified such ecclesias, as well as deacons capable of giving spiritual help in their ecclesias' lessons and testimony meetings. These were, of course, elected by the ecclesias thereto (expressed by name) thankfully to give their messages for the Lord (to give thanks), whose favor is age-lasting (mercy endureth for ever). As local speaking brethren (Heman, ;42) and other edifying elders progressed they were developed, the former into lecturers (trumpets) and the latter into sermonizers (cymbals), who would thus become auxiliary pilgrims or their equivalents, assisting the main and subordinate pilgrims (for those … sound … instruments). The various elders (sons of Jeduthun) served to bring new ones into the Truth (porters). 

(18) We now come to the second general line of thought on the prosperity of David's reign, typical and antitypical—their victorious wars. Having in our last pertinent study seen these in the conflicts with the typical and antitypical Philistines—Truth and nominal-church sectarians, we will study the others here. The first of Bro. Russell's conflicts now to be studied was with Protestant clericalists, the Ammonites (son of my kin) and radicals, the Syrians (highlanders). When the 

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crown-lost leaders as clericalists, a phase of antitypical Saul (Nahash [serpent], 2 Sam. 10:1; 1 Chro. 19:1), came to their ruin at the hands of the so-called modernists at antitypical Gilboa (died), a set of crown-lost leaders (Hanun [favored]), as clericalists, and as a phase of antitypical Ish-bosheth, took their place (reigned in his stead). Bro. Russell's kindly spirit to the crown-lost leaders (David … kindness, 2; 2) moved him to desire to comfort these in gratitude for past relations (Hanun … kindness to me). Hence in his writings he sent them kindly messages (sent to comfort … by … servants for his father), which came into the sphere of the clericalists (servants … land … Ammon … comfort him). Suspicious leading clericalists (princes, 3; 3) charged that under the pretense of kindliness (David … father … sent comforters) Bro. Russell hid spying and conquest intentions toward their religious government and sphere of teachings and their spirit (city … spy … overthrow … land). Accordingly, the clericalistic crown-losers misrepresented and distorted the message (Hanun … shaved … half of their beards, 4; 4) and made its kind and courteous spirit appear disgraceful (cut off their garments … to their buttocks) and rejected it, so disfigured and disgraced (sent them away). Learning of this reception given his kindly message (told it unto David, 5; 5), Bro. Russell gave special honor to the disgraced message (sent to meet them … ashamed), keeping it in as in a desolate—secret, unfrequented—condition until the misrepresentations of its import were corrected (Tarry at Jericho [his moon] … be grown [Jericho had not yet been rebuilt since its overthrow by Joshua (1 Kings 16:34), hence in David's time it was a desolation, a secret or unfrequented place]). 

(19) Seeing that their course had made them abominable to Bro. Russell (saw … stank … odious to David, 6; 6), all the clericalists (Hanun … Ammon) by rewards (thousand talents of silver) enlisted as helpers the organizations, doctrinal leaders and warriors (chariots and horsemen … footmen) of the 

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Protestant radicals (Syrians), who denied future probation as allegedly being a second chance and a dangerous doctrine, in four scholarly groups: (1) linguistic (Amramite) controversialists (Beth-rehob [enlarged house]), (2) systematic (Uzzielite) controversialists (Zoba [encampment]), (3) exegetical (Izeharite) controversialists (Maacah [oppression]), and (4) historical (Hebronite) controversialists (Ish-tob [good man]), all of these four classes, from the standpoint of their various specialties, fighting the doctrine of the restitution salvation as future probation (Medeba [waters of rest], ;7), all of these using their many organizations (32,000 chariots). So supported, the clericalists gathered themselves out of all their denominations and advanced to the controversy (Ammon gathered … cities … battle). Learning of this, Bro. Russell (David heard, 7; 8) sent forth the leading controversial pilgrims and a great host of other Truth controversialists (Joab [Jehovah is father] and … mighty men). The clericalistic controversialists issued forth (Ammon came out, 8; 9) and arranged themselves to controvert (put the battle in array) very publicly before the nominal church (before the gate of the city), while the four scholarly groups of Protestant radicals took an undenominational, creedless, individual, controversial, position for their part in the conflict (Syrians … by themselves in the field). The leading pilgrim controversialists, seeing that their enemy controversialists took positions on all sides against them (Joab saw … battle … against him before and behind, 9; 10), took their ablest controversialists with them (chose out … choice of Israel) and put them against the radical scholarly controversialists (array against the Syrians). The rest of the controversialists he put on the side of such subordinate pilgrims (rest … Abishai [father of a gift] … in array against … Ammon, 10; 11). 

(20) The leading controversial pilgrims arranged for the subordinate controversial pilgrims to support them, if the Protestant radical non-restitutionists were too strong for them, and arranged to give them 

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support, if the clericalists were too strong for them (Syrians be too strong … help me … Ammon be too strong … help thee, 11; 12). They exhorted them to be hopeful (of good courage, 12; 13), and desired them and themselves to be courageous (play the men) for God's people and for God's ecclesias (people … cities of our God), and submitted their wills to God's will as to the issue of the conflict (the Lord do … good in his sight). Then the leading controversial pilgrims and their supporting brethren advanced to attack the Protestant radical anti-restitutionists (Joab drew nigh, and the people, 13; 14), using in the controversy Scriptures, reason and facts, in support of restitution and against probation limited to this life (battle against the Syrians), whose arguments in defense of no-future probation and against future probation were overthrown by the leading controversial pilgrims and their supporters (they fled before him). Perceiving this outcome (Ammon saw, 14; 15), the clericalists took to flight before the arguments of the less prominent controversial pilgrims and their supporters, who used Scriptures, reason and facts against clericalism and in favor of ecclesiaism (fled before Abishai), and took refuge in their religious organization—the nominal church (entered into the city). Then the leading controversial pilgrims returned victorious to the sphere of Bro. Russell's executorship (returned to Jerusalem). The above-described controversy was waged for years. Recognizing that they were worsted on future probation by the Lord's Parousia people (Syrians … worse before Israel, 15; 16), the Protestant radical controversialists prepared themselves for further controversy with the Truth people (gathered … together). Their leading systematic theologians (Hadarezer [ornament of help], 16; 16) took to their assistance the theories of the heathen philosophers, like Socrates, Plato, Aristotle, etc. (sent … Syrians that were beyond the river), and they mustered about the doctrine of the immortality of man (came to Helam [abundance, "the dead as spirits are more alive than ever"]), with human philosophy 

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(Shobach [enlarging]), as the leader (captain) of the followers of the main systematic theologians (host of Hadarezer), at the head of all of them (before them). 

(21) Learning that the Protestant radical controversialists were preparing to attack him on the doctrine of human immortality (was told David, 17; 17), Bro. Russell, after thoroughly equipping all the brethren with pertinent arguments (gathered all Israel together), passed beyond the organized peoples of Christendom (passed over Jordan) and set himself and the brethren on the subject of human immortality (came to Helam) as a matter of controversy (set … against them). On this subject the Protestant radicals prepared themselves to fight against the opposing Truth, and to defend their error in opposition to the Truth held by Bro. Russell and the brethren (Syrians … in array against David). This controversy was stubbornly and long fought, but the Protestant radicals were put to flight by the arguments, based on Scriptures, reason and facts, urged by the Truth people under Bro. Russell's lead, against human immortality (Syrians fled before Israel, 18; 18). Bro. Russell (David) and the Lord's people refuted the allegedly Divinely-appointed leaders (7,000 men) of allegedly Divinely-recognized organizations (700 chariots), the totality of their doctrinal leaders (40,000 horsemen) and the totality of their fighting followers (40,000 footmen), and utterly overthrew the doctrine that heathen philosophy, the leader of the Protestant radical immortalists, is a source and rule of faith (smote … and killed Shobach the captain of the host). Recognizing that they were routed by the Lord's people in the argument (saw … put to the worse before Israel, 19; 19), not a few of the dogmaticians as advocates of immortality (servants of Hadarezer) submitted themselves to the pertinent view of Bro. Russell, though remaining in the nominal church, like Dr. J. A. Beet (made peace with Israel … David), others of them coming into the Truth (served them … became his servants). And on this subject the others by 

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timid silence withdrew from helping the clericalists (feared to help … Ammon any more). 

(22) After a pause had set in and ended (after the year was expired, 2 Sam. 11:1; 1 Chro. 20:1), in due time (time … to battle) Bro. Russell arranged for the controversial leading pilgrims, other more or less prominent Truth servants and the rest of the Lord's people to attack the clericalists (David sent Joab … all Israel). They refuted all with whom they came in contact (destroyed Ammon) and beset clericalism on all sides with refutative arguments (besieged Rabbah [great, or capital]). While engaging in the controversy as a pilgrim, Bro. Russell as executive remained in his sphere as such (David tarried at Jerusalem). He first held, as is evident from the March, 1881, Tower on the Covenants, the proper view, that the Sarah Covenant operates over God's people during the Gospel Age exclusively, and that the New Covenant operates exclusively after the Gospel Age. But at latest as early as in 1885 (Z '85, Oct.; Reprints 788, 8) he fell into the error that the latter operates also during the Gospel Age; and he continued in this error until in 1905, when the writer brought up at the Bible House table and defended the first and true view as against the second and erroneous view. After he had finished this statement and defense, Bro. Russell, instead of giving his thought as a summing up of the answers to the question, as was his custom with questions brought up at the Bible House table, bowed his head in deep meditation, repeating a number of times in a low tone the writer's statement: "The Sarah Covenant operates exclusively during, and the New Covenant will operate exclusively after, the Gospel Age." Then turning to the writer he asked, "Where did you get that?" On being told; "In a back Tower," he again bowed his head in deep meditation, and again several times repeated the above-quoted words. Then suddenly, without giving his thought, he arose, the rest of the Bible House family doing the same, and, leaving the table, he retired to his study. And a little later he returned to his first 

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and true view. These facts are given as a key to the antitype of David's sin with Bath-sheba and the first member of antitypical Nathan starting the antitypical rebuke, in which other members later joined. 

(23) Some time between 1881 and 1885 Bro. Russell relaxed his attention on holding strictly to his first view on the Covenants (evening tide … arose … bed, 2; [In hot climates, such as Palestine, many napped, and still nap, during the heat of the sun, i.e., after the noon meal until about 3 P. M., when the first evening of the Jews began]) and remained in this relaxed condition until at latest he in 1885 began again to give his attention to the Covenants (walked … king's house), and viewed the Sarah Covenant, in its personal parts, cleansing itself from errors that had attached to it in the nominal church (woman washing herself). The Covenant is indeed beautiful, in the beauty of holiness, in the sight of those having eyes to see (very beautiful to look upon). Bro. Russell sent his inquiring thoughts to learn more of it (sent and enquired, 3;). In response to his studies the thought came that this was the chief part of the Oath-bound Covenant, whose other three parts develop the Ancient Worthies, the Great Company and the Youthful Worthies (Bath [daughter]-sheba [oath]), a product of the God of Jehovah's people (daughter of Eliam [God of the people]), which was in oneness with the truths related to it, e.g., the Sarah Covenant the exclusive Gospel-Age Covenant, the New Covenant exclusively coming later (Uriah [light of Jehovah]). Bro. Russell sent his meditations out to the Sarah Covenant, which brought it increasingly to his attention (sent messengers, and took her, 4;). It filled his mind (came in unto him) and he defiled it by the error of associating with it the New Covenant as cooperating during the Gospel Age with the Sarah Covenant (lay with her), which had from 1879 to 1881 been cleansed from nominal-church uncleanness (purified from her uncleanness). This defiling continued increasingly from some time between 1881 and 1885 until about 1903, when the error was 

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put into Vol. VI. And then he dismissed the thought of the Sarah Covenant from his mind (returned to her house). The dismissal was, like the defiling, a progressive thing of years' operation. The Covenant so defiled began thereby to develop an evil class that as the years passed came to a head in the Sin-offerings, Mediator and Covenants sifters and siftlings (woman conceived, 5;); and Bro. Russell became aware of this (told David … with child). Bro. Russell sought from the main controversial pilgrims assistance to make the Truth related to the Sarah Covenant blend with the defiled Sarah Covenant (sent to Joab, saying, Send me Uriah the Hittite [fearful], 6;). These did this as best they could (Joab sent Uriah). These thoughts coming to his mind (Uriah was come, 7;), Bro. Russell sought to learn from such Truth the welfare of the fight with the clericalists, as well as of the main controversial pilgrims and the rest of the Truth people, which was done by his studying the effect of the truths related to the Sarah Covenant on these (demanded [old English for asked] … Joab … people … war prospered). 

(24) Then Bro. Russell sought to make such Truth blend with the defiled teaching on the Sarah Covenant, by seeking to make the former fellowship with the latter (Go … house, 8;) and remove its supposed uncleanness (wash thy feet). Such Truth was then dismissed for a while from Bro. Russell's mind (departed … king's house), and Bro. Russell sent it the erroneous pertinent thought for its incorporation into it (followed … meat). But these truths remained near him and his co-workers (slept … king's house … servants of his lord, 9;), refusing to coalesce, come into harmony, with the defiled Covenant (went not down to his house). Bro. Russell, learning of this non-coalescence (told David … went not … house, 10;), sought to reason the Truth related to the Sarah Covenant into such a coalescence (Camest … journey? Why … not go … house?). These truths showed (Uriah said, 11;), by their affinity to the due Truth and its arrangements (ark), the more faithful of God's people 

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(Judah, abide in tents) and the main controversial pilgrims (Joab) and subordinate controversial Truth servants (servants … open fields), since all these were out of affinity with the error, that they could not coalesce with the defiled teachings on the Sarah Covenant (go into mine house … my wife). For which reason by its character it solemnly refused such coalescence (livest … I will not). Failing to harmonize the Truth with his pertinent error, Bro. Russell for the time being shelved the matter (Tarry … tomorrow … depart, 12;). The Truth related to the Sarah Covenant, so shelved, remained in that condition in the sphere of Bro. Russell's executorship during two periods, the one before, the other during the combinationism sifting, the sixth hour, i.e., Feb., 1888—June, 1891 and June, 1891—Oct., 1894 (abode in Jerusalem that day, and the morrow). When the subject came up again, just as the sixth hour—the combinationism—sifting hour—was ending, as can be seen from Z '94, 344, 10-14; 345:1-3; 351, 5-353, 2; 361, 8-363, 12, in an article written in Sept. and Oct., 1894, Bro. Russell, by the article just referred to (The Divine Law—Universal and Eternal), brought these truths before him (called him, 13;) and gave a feast to these truths (in their holders, of course; eat and drink), which in their holders had a deceiving effect on the subject of the Sarah Covenant (made him drunk), in which condition they still continued in their own view with the other brethren (bed … servants) and would not coalesce, harmonize, with the defiled Sarah Covenant (not … house). 

(25) That article, by the power of the pertinent Truth (letter … hand of Uriah, 14;), became antitypical David's letter to the main controversial pilgrims (David wrote … Joab); and it conveyed the thought to the main controversial pilgrims that the pertinent truths be exposed, forsaken, to the sharpest attack of the clericalists (Set Uriah … hottest battle, and retire from him, 15;); for Bro. Russell desired that the truths that the Sarah Covenant was exclusively that of the Gospel Age and that the New Covenant was not 

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to operate until after the Gospel Age (antitypical Uriah) be repudiated, and be made to succumb under the attacks of the clericalists, who identified the two covenants, which made them teach the present operation of the New Covenant (be smitten, and die). The main controversial pilgrims (Joab, 16;), like Bro. Russell, holding the pertinent errors, seeing from his standpoint that the clericalists were strongest (valiant men were) on that point against antitypical Uriah, the two truths mentioned in the preceding sentence, exposed them to attack thereon (assigned Uriah). The clericalists of the nominal church advanced to attack on those points (went out, and fought, 17;) and cut off these and certain related truths, like the nature of the Mediator, the type of Sarah and Hagar, etc., from the Lord's people, who as a result imbibed some more nominal-church pertinent views (fell some … servants of David; and Uriah). The main controversial pilgrims reported to Bro. Russell the progress of the controversy (Joab … David … war, 18;), and put the message in a way that if Bro. Russell at the end of the report (end of telling, 19;) would be angry at the exposures of certain truths to disastrous attacks from the nominal church (king's wrath arise … Wherefore … nigh unto the city, 20;), as if not knowing that from their strong position the clericalists would shoot out sharp teachings (knew ye not … shoot from the wall?), even as the papacy in its pornocracy (Abimelech, 21;) during the tenth century was refuted by the German Church (woman) taking a position of strength on the law of God and man as to the prominent subject of state and church (millstone … wall … Thebez [prominent]), a thing that should have dissuaded them from attacking a strong position (why … wall?)—if such upbraiding should be made by Bro. Russell, he should be assured that the aforesaid truths were severed from God's people (Uriah … dead also). 

(26) As charged, the report was made to Bro. Russell (messenger … showed David all, 22; … men prevailed against us … gate, 23; … shot … wall 

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… servants be dead … Uriah … dead also, 24;). Bro. Russell charged that the main controversial pilgrims be not grieved over the events (David said … not … displease thee, 25;), since controversy overthrows without partiality (sword devoureth one … another), and that they press the controversy more energetically against the clericalistic religious government (thy battle … city) and refute it by argument (overthrow it), unto which he desired them to be encouraged (encourage thou him). The Sarah Covenant was straitened by the severing of its related truths from the Lord's people (wife … mourned for her husband, 26;). And at the appropriate time (mourning was past, 27;) Bro. Russell took up again the Sarah Covenant, now somewhat defiled (fetched her to his house), and made himself one with it in this defiled condition (became his wife); and, so conditioned, it developed the class that held both Covenants to be operating during the Gospel Age (bare him a son). But God was displeased with Bro. Russell's pertinent course toward the Sarah Covenant, both before and after the cutting off from God's people of the two truths and associated truths mentioned above, and for his part in that cutting off (David had done displeased the Lord). Therefore God aroused certain pilgrims as preaching constructive, as against controversial, truths (sent Nathan [gift] unto David, 2 Sam. 12:1). Above we showed how this began both by word and act. Other pilgrims contributed their part in bringing God's reproof upon Bro. Russell for the three involved evils: (1) defiling the Sarah Covenant, (2) arranging for the severance of the related truths from God's people, and (3) making himself one with the Covenant so defiled. 

(27) These pilgrims acted out the antitype of Nathan's declaring the parable, which has the following antitype: Bro. Russell was increased in much Truth wealth (rich … many flocks and herds, 2;); the involved truths in their accepters had little of truth on the Sarah Covenant (poor … one little ewe lamb, 3;), which they developed and strengthened (bought 

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and nourished up) as of their very own (with him and his children), fed upon the same truths with it (eat … drank) and tenderly loved it (in his bosom) and was in closest tender relations with it (as a daughter). But some, to us unknown, evil quality seized upon Bro. Russell, as a stranger (traveler unto the rich man, 4;) to his real character, and, instead of satisfying it by a truth that he had (spared … own flock … dress … man … unto him), he gratified it with indulgence, to the injury of the loved Truth possession of the pertinent related truths (took … dressed for the man). Not seeing the application, Bro. Russell in anger (anger, 5;) replied that the doer of such a deed was worthy of being cut off from among God's people (worthy to die [A.R.V.; the A.V. is not correct here]) and declared that he must make full restitution according to the Word (restore the lamb fourfold; Ex. 22:1), since without pity he did such a deed (did this … no pity). Then the pilgrims as teachers by act told Bro. Russell (Nathan said to David, 7;) that he had so done in this matter by its three evils (Thou art the man), and as God's mouthpiece to Bro. Russell in the premises showed that, despite the Lord's making him His executive to His people (I anointed thee king over Israel), delivering him from the power of the crown-lost leaders (delivered thee … Saul), giving him successorship to him and his organizations (master's house … wives, 8;) and executorship toward the less and more faithful of God's people (house of Israel and Judah) and being ready to give more, if these did not suffice him (if … too little … such and such things), he had despised the Truth of God to do evil in matters of God (despised the commandment … evil in his sight? 9;). Thus these pilgrims as teachers brought out the threefold involved wrong (killed Uriah … taken his wife … thy wife) and for emphasis pointed out the special wrong of having the involved truths cut off from God's people by the arguments of clericalists (slain … sword … Ammon). 

(28) Bro. Russell's course in these matters and his

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return to his original and true position thereon became the cause and occasion of a lasting controversy on the subjects, Sin-offerings, Mediator and Covenants, which reached its greatest stress during the eleventh-hour sifting, Feb., 1908—June, 1911, the contradictionism sifting, which controversy has continued to the present and will continue until the end of the Epiphany (sword shall never depart from thine house, 10;), because of his despising God therein (despised me), defiling the Sarah Covenant (wife of Uriah) and uniting himself with that Covenant so defiled (to be thy wife). Furthermore, God declared that brethren whom he had fathered (thine own house, 11;) would by God in punishment be raised up (I will raise up) against him (against thee) to do him mischief (evil); and He would manipulate matters so that an association of some of his most intimate co-laborers (Messrs. Henninges, McPhail, A. E. and F. Williamson, etc.) in his sight (before thine eyes) would defile by gross slanders and misrepresentations his corporations, his arrangements, his departments of service and his teachings (defile thy wives), and that publicly (sun). The error had not been set forth with a statement that the correct view of 1881 was repudiated, but without the intimation that a change was being made (didst it secretly; 12;); but God would cause the punitive evils to come to the attention of all His people publicly (do … before all Israel … sun). These teaching pilgrims' words had their proper effect—brought Bro. Russell to the conviction that he had erred in all four things charged: (1) despising God, (2) defiling the Sarah Covenant, (3) causing the related truths to be cut off from God's people, and (4) becoming united with the defiled Covenant (I have sinned, 13;). Thereupon the teaching pilgrims lovingly assured (Nathan said) him of the Divine forgiveness of the involved wrongs of ignorance and weakness (put away thy sin), whose presence in the wrong made it not a mortal sin (not die). However, since the wrong became the occasion of the opponents' speaking evil (by this deed … occasion to 

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the enemies … blaspheme, 14;), those stoutly adhering to his involved errors, especially the 1908-1911 sifters and siftlings (child … born unto thee), would be cut off from God's people (surely die). Thereupon the involved pilgrims gave their attention to others of their matters (Nathan … his house, 15;). 

(29) By Bro. Russell's publicly repudiating the involved errors and publicly returning to the involved Truth as set forth in the March, 1881, Tower, God struck those stoutly holding to the involved error (struck the child) with the plague of the 1908—1911 sifting errors (very sick). Most earnestly by prayer Bro. Russell sought to rescue them from the said cutting off (besought God, 16;). Moreover, he sought this end by most self-denying labor (fasted) and by humbling himself throughout the night of that sifting (all night) to the dust before God (upon the earth). The leading brethren, noting this (arose, and went, 17;), sought to assuage his grief and raise him up from his self-abasement (elders … to raise … earth), all of which he refused to permit (he would not), nor would he refresh himself with them (eat bread with them). In due time (the seventh day, 18;) the maintainers of his wrong view were cut off (died) from among God's people in the midst of the sifting, i.e., during 1909, when they were swallowed up by worldliness and the leaders destroyed in their New Creatures (Num. 16:16, 31-35; P '35, 132, 7). But the leading brethren feared to inform Bro. Russell of the actual state of the persistent errorists (servants … feared to tell … child was dead), thinking that his grief while the sifters were in the early stages of the sifting would be increased by the knowledge of their cutting off (alive … not hearken … vex himself … child is dead). But their subdued conduct betrayed to him the fact of the cutting off of the sifters and siftlings (servants whispered … child was dead, 19;). He asked their opinion of the sifters' condition (Is the child dead?) and by Scriptures which prove that wilful new-creaturely repudiators of Church-Sin-offeringism,

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etc., ransomism, etc., go into the second death (Heb. 10:29), they gave him to know that such was the case (he is dead). 

(30) Then Bro. Russell gave up his pertinent self-abasement (arose from the earth, 20;), cleansed himself of his pertinent wrong (washed), filled his heart and conduct with graces (anointed himself) and put off his mourning and put on joy (changed his apparel; Is. 61:3), and, going among the brethren (house of God), served God on their behalf by oral and printed helps (worshiped). Then at his suggestion he busied himself with his helpers (his own house) and on his request he was given refreshment, e.g., Bro. Barton set before him the thoughts on the individual Satan's binding, 1874—1878, and the writer brought to him his thoughts on the five siftings of 1 Cor. 10:5-14, in antitype of Shammah's and Eleazar's bringing David the water from the well at the gate of Bethlehem, and others did similar things even before them, e.g., Bro. D. Kihlgren, Z 10, 76-78 (required … bread … eat). The brethren (servants, 21;) were surprised at the contrast in his behavior before and after the said cutting off (What … done … fast and weep … alive … dead … eat). He explained that while there was hope of their recovery mortifications were in order (alive, I fasted and wept … Who … God will be gracious … may live? 22;), but, hope gone, why practice mortification, which then is useless (dead, wherefore … fast? … back again? 23;)? He recognized that his humanity would some time be cut off from among God's people, like them (I shall go to him), but they would never return to him as New Creatures (not return to me). Thereupon, Bro. Russell took an encouraging attitude toward the now cleansed Sarah Covenant in its personal feature (comforted Bathsheba, 24;) and united himself with it in its cleansed condition; and from this union Bro. Johnson was developed in fitness to become the Epiphany messenger, not in his controversial handling of the Truth, but in constructively setting it forth as meat in due season

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in all peacefulness (bare a son … Solomon [peaceful], 24;). This symbolic begettal set in as a reward for his part in defending the brethren against the sifting in 1909, and the symbolic birth in the Spring of 1910, in connection with certain trying 1910 experiences set forth in EJ, chapter II. To this symbolic son of Bro. Russell the Lord gave special love, showing it in blessings of grace, knowledge and fruitfulness in service (loved him); and through the pilgrims as teachers (Nathan the prophet, 25;) he was regarded as specially beloved by Jehovah (name Jedidiah [beloved by Jehovah]), because of the Lord's many manifested favors to him (because of the Lord). 

(31) Because of the relation of Bro. Russell to the Sarah Covenant amid the fourteen victorious controversies of his stewardship with the nominal church, its record is given amid the account of such controversies. We now return to them, taking up the next one in order, the third one. The third controversy is concerned with the overthrow of clericalism after a long-drawn-out conflict. Its second stage now comes under consideration. The main controversial pilgrims fought against clericalism, especially from 1910 onward, in its last stage (Joab fought against Rabbah … Ammon, 26; 1 Chro. 20:1) and overthrew it in its leading representatives (took the royal city). Bro. Russell as executive, being busy with other matters, though present as the leading controversial pilgrim, the main controversial pilgrims addressed him as warrior executive (Joab … to David, 27;), showing that hitherto the main controversial pilgrims and the rest of the pilgrims, etc., had fought against clericalism and had overthrown it in its main teaching representatives (fought Rabbah … taken the city of waters). Therefore they urged him as warrior executive to bring the rest of the Truth warriors and complete the overthrow of clericalism in its less prominent representatives (gather … people … against the city, and take it, 28;), otherwise the main controversial pilgrims as such would overthrow it and would be regarded as its conquerors (I take … 

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called after my name); and Bro. Russell as warrior executive would have no share in it as conqueror. This moved Bro. Russell to act as requested (gathered all … to Rabbah); and as executive warrior through the printed page he fought and overthrew the last features of clericalism as a teaching (fought … took … destroyed it, 29; 1). By his pertinent writings, e.g., the pertinent parts of the chapter in Vol. VI on the Organization of the New Creation and "Clergy Ordination Proved Fraudulent," he took away their authority as teachers (took their king's crown, 30; 2; Rev. 4:4), which was alleged to be of full Divine authority (weight … talent of gold), with all its graces and gifts (precious stones); and the brethren proclaimed that such authority was Bro. Russell's (set on David's head). All of the Truth that clericalism contained became his booty (spoil … great abundance). But the adherents of clericalism he took and put under the controversial power of sharp-toothed doctrines (brought forth the people … and put them under saws, 31; 3), strong refutations (harrows of iron), strong corrections of misconduct (axes of iron) and hot refining fires of instructions in righteousness (pass through the brick kiln). He did this to the adherents of every clericalistic Protestant denomination (thus all the cities … Ammon). Then they returned to the sphere of Bro. Russell's executorship (returned to Jerusalem). 

(32) Bro. Russell not only overthrew Protestant clericalism, as typed by the overthrow of Ammon, but also, in his fourth victorious conflict with nominal church theologians, attacked and overthrew the doctrine of the autocracy of Romanism (smote Moab [from the father], 2 Sam. 8:2; 1 Chron. 18:2). He submitted Romanists in their sins of degradation to the test of God's Word (measured them with a line). Those who were by the Word proven to be, not only Adamic sinners, but also fully wilful sinners, the entire hierarchy, and many others, as the first class among them (two lines), he showed from the Word to be Second Deathers (put to death). But those who were, as a second

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class among them, shown to be merely Adamic sinners, i.e., sinners in ignorance and weakness, or at worst guilty of a measure of wilfulness, he showed from the Word to be preserved from the second death for life opportunities (one full line to keep alive). They changed their hostile into somewhat of a friendly attitude (servants … gifts). Bro. Russell as his fifth victorious controversy with Babylonian theologians attacked and defeated on the Trinity the radical controversial systematic dogmaticians, whom he had formerly defeated on human immortality, as shown above (smote Hadarezer, the son of Rehob, king of Zobah, 3; 3), even to the strong limit of the sphere of the Truth and its Spirit (Hamath [fortress, the northern boundary of Israel]), while he was extending the border of Spiritual Israel to the organized peoples of Christendom (establish his dominion … Euphrates [Peras in Hebrew: stream; in Greek Euphrates: fructifying, or sweet water]), and captured from them (took from him, 4; 4) the fulness of their organizations (1,000 chariots), the fulness of their allegedly Divinely-sanctioned doctrinal leaders (7,000 horsemen) and the fulness of their less able warriors (20,000 footmen). He disabled all of their organizational arguments (houghed, i.e., hamstrung), except those that proved the unity of God (reserved … 100 chariots). And when the Protestant radicals (Syrians, 5; 5) on the consciousness of the dead (of Damascus [activity, i.e., of the dead]) entered the controversy to assist the controversial dogmaticians on the trinity, Bro. Russell on the unconsciousness of the dead, or the first hell as the unconscious death condition, gave them an overwhelming defeat as his sixth victorious controversy with Babylon's theologians (slew … 22,000 men); and the radicals changed their hostile into a kindly attitude (servants … gifts, 6; 6), after he planted defenders of his pertinent view among them (put garrisons in Syria of Damascus); for God by the Truth defended and made him victorious in his undertakings (preserved David … went). He took the Divine defenses (took the 

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shields of gold, 7; 7) of God's unity from the trinity's doctrinal defenders (servants of Hadarezer) and brought them into the sphere of his executorship (to Jerusalem); and from their creeds (Betah [confidence], i.e., Tibhath [killing, i.e., the creeds], 8; 8) and doctrinal, ethical and apologetic writers (Berothai [my wells], i.e., Chun [ready]), the ruling organizations of the systematic theologians (cities of Hadarezer), he brought much material (brass) related to Levitical matters, which the Epiphany messenger is working into his writings on the Bible (brazen sea), and on the two Eleazars and the two Ithamars (pillars) and other teachings viewed from the standpoint of Levitical uses (brazen vessels). 

(33) When anti-trinitarians, future probationists, anti-human immortalists and soul-sleepers, like Unitarians, Universalists, Second Adventists, Seventh Day Adventists, etc. (Toi [wandering, in allusion to their errors on other matters] king of Hamath, 9; 9), learned of Bro. Russell's victory over the controversial theologians and their supporters, on future probation, human immortality, trinity and the first hell (smitten all the host of Hadarezer), variously, as their concordant views fitted into the situation, they sent their special mouthpieces (Joram [Jehovah is high], Hadoram [is exalted], 10; 10) to learn of his prosperity and to congratulate him on his victorious controversies over the systematic theologians on the pertinent subjects (enquire … welfare … salute … bless … fought … smitten him), because these theologians had warred on them (Hadarezer had wars with Toi). These mouthpieces presented their Divine truths on the involved agreeing subjects Levitically viewed (brought with him vessels of silver … gold … brass). These teachings, after being cleansed from error by Bro. Russell, he dedicated to the Lord's service (dedicate unto the Lord, 11; 11), as well as such Divine truths likewise cleansed from error by him as he had taken from the creeds of all denominations refuted by him (with silver and gold … of all nations which he subdued), i.e., the 

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whole nominal church (Edom [red]), Protestant radicals (Syria, 12;), autocratic Romanists (Moab), Protestant clericalists (Ammon), the Truth and nominal-church sifters as sectarians in his eighth to his thirteenth winning conflicts (Philistines [villagers] and the sinners (Amalek [valley dwellers]), also cleansed views of the controversial systematic theologians (spoil of Hadadezer, in 1 Chro. called Hadarezer). Bro. Russell, as chief, and assisted by all the brethren, did his most destructive controversial work, in his fourteenth winning fight, and that against the Protestant controversial radical theologians, on the subject of eternal torment, (Syrians in the valley of salt, being 18,000 men, 13;) and thereby became famous (gat him a name). Bro. John Edgar likewise, subordinately and next to Bro. Russell, and assisted by many co-warriors, refuted the eternal tormentists of the nominal church roundly (Abishai … Zeruiah [fragrance, or balsamic, who was next in prominence after David in this conflict] slew Edomites in the valley of salt, 18,000, ;12). Bro. Russell had many defenders in the nominal church against eternal torment (put garrisons in Edom, 14; 13) and on this subject nominal churchists became subdued (all the Edomites … servants). Thus God was on his side (Lord preserved David … went). 

(34) As Bro. Russell abode, 1914—1916, among the Truth people, particularly at Bethel (sat in his house, 2 Sam. 7:1; 1 Chro. 17:1), and God had caused his subdued enemies to give him quiet (rest … all his enemies) among Truth people and outsiders (round about), he expressed to the pilgrims as teachers (Nathan the prophet, 2; 1) his heart's longing to give the due Truth and its arrangements as organized a condition as he had as his sphere of work (house of cedar; but the ark … curtains). Such pilgrims encouraged him to realize his pertinent longing (Nathan … do … thine heart, 3; 2), since God was for him (God is with thee); but God revealed to those pilgrims, by the fact that the crown-retainers and crown-losers could not yet be recognized as separate and distinct,

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early during the first phase of the World War (same night … word … Nathan, saying, 4; 3), that He discountenanced his project (David … build … for me to dwell in? 5; 4), pointing out to him the fact that during the Gospel Age such was not the case; for all that time the Truth and its arrangements remained without a controlling organization (not dwelt in an house since the day … Israel out of Egypt, even to this day … in a tent … tabernacle, 6; 5). In all this Age never did God charge that the due Truth and its arrangements be given a controlling organization (in all places … spoke I a word with any … whom I commanded to feed my people … build me an house of cedar? 7; 6). Then God charged the pilgrims as teachers to give Bro. Russell the message (say … my servant David, 8; 7) of Jehovah, who promoted him from leading in 1873-1876 a few brethren in his small Allegheny Bible class (took … sheepcote … sheep) to become the Lord's executive for His people (ruler … Israel), who took his side in all his course (with thee, 9; 8), who cut off his enemies (cut off all thine enemies) fighting him in the nominal church and in the Truth movement (from before thee), and who made him famous (a great name), even in worldly circles (like … great men … earth). Furthermore, He would in the Epiphany's second stage organizedly arrange His people in the sphere of the Truth and its Spirit (ordain a place … plant them … moved no more, 10; 9), nor will again the wicked persecute and devastate them as they did in the Jewish Harvest (children … afflict … waste … as at the beginning) and during the Interim (time … judges, 11; 10), yea, God will put down all his opponents (subdue all thine enemies). 

(35) God further assured him that he would have an abiding posterity (build thee an house) and that after he would go beyond the veil (days be fulfilled … be with thy fathers, 12; 11) He would promote (raise up) from among his symbolic sons one whom as an executive God would firmly preserve (establish his kingdom). Of that particular brother God forecast

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that He would be his Father and that that brother would be and remain His son (father … son, 14; 13), and foretold that if he would do official evil (commit iniquity) God would chastise him with stripes in his flesh, not in his New Creature, thus dealing with him as a son (chasten … rod of men … stripes of the children of men); since God foreknew that he would remain faithful to Him, the Truth and the brethren, He promised that His kindness would never leave him nor dismiss him from his office (my mercy … away from him, 15; 13), as He took it away from the crown-lost leaders (took it from Saul), whom God rejected in favor of Bro. Russell (put away before thee). God then forecast that He would firmly continue that brother among the Very Elect as a member of God's family (settle him in mine house, ;14) and in His Millennial Kingdom (in my kingdom for ever, literally, unto the Age) and establish his executive authority to the end of this Age (throne … for evermore, literally, unto a completion). Then God added as to Bro. Russell that his faithful spiritual children and his own executorship (thine house and thy kingdom, 16;) would remain his to the end of his life (established for ever, literally, unto a completion) and that his executive authority would be maintained so (thy throne forever, literally, unto a completion). The pilgrims as teachers unfolded these thoughts by acts and words to Bro. Russell (Nathan … David, 17; 15). We would here make several remarks: (1) Doubtless the Lord revealed to Bro. Russell from Bible types and prophecies many a thing that he never told the brethren, but that he used to guide his work, even as He has been doing to the Epiphany messenger; and among these things he doubtless revealed to him that the writer would have charge of the priestly work after his death (1 Chron. 22:5-13; 1 Kings 1:13-17), which will account for the special services and training that Bro. Russell gave him from 1909 onward, especially from 1914 onward to his death (1 Chron. 22:5-13; 28:9-20; 1 Kings 2:1-4). (2) Above we have made the application

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of vs. 12-16; 11-14 to the little Solomon and his Epiphany activities, and that because in this study Bro. Russell is set forth as the little David. The large Solomon is the Millennial Christ; and to the large David, The Christ in flesh, was promised the large antitypes of vs. 12-16; 11-14 as to the large Solomon. 

(36) Bro. Russell made fitting acknowledgments for these assurances (David … sat … said, 18; 16), humbly acknowledging God's past favors to him and his (Who am I … what is my house … brought me hitherto?) and greater future favors to him and his (small thing … spoken … house … great while to come, 19; 17), a thing that humans would not do (manner of man), for thus God dealt with him as with one of high degree (regarded me … high degree). These things and God's knowledge of him made it unnecessary for him to say more (say more unto thee … knowest thy servant, 20; 18). It was for God's Truth and grace for His servant that He had done these things to inform him (word's sake … heart … servant's sake … great things … servant know, 21; 19). Hence he extolled God as great and supreme (great … none like thee … beside thee, 22; 20), as His Truth reveals to His people's understanding (all … heard with our ears). He mentioned the Truth people's uniqueness (what nation … like Israel, 23; 21), whom God redeemed from the kingdom of darkness (redeem … to himself … Egypt … gods) for His glory (make him a name) and cast out sin, error, selfishness and worldliness from their minds and hearts (driving out nations … for thy land), thus making them God's people and Himself their God eternally (Israel … make thine own people for ever … their God, 24; 22). Then he prayed God to establish to a completion the said promises as to him and his (the word … thy servant … house, establish … said, 25; 23), and that even to God's lasting glory (name be magnified for ever, 26; 24), through His being over His people (God over Israel) and the firm settling of his own before Him (house … David be established 

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before thee). Since God had made this promise (revealed … build thee an house, 27; 25), he could confidently offer the pertinent prayer to God (servant … heart … this prayer unto thee). Thereupon he acknowledged God's supremacy (thou art God, 28; 26), His Word's truthfulness (words be true) and His good promise to him (promised this goodness unto thy servant). Therefore, he prayed that God be pleased to bless his own unto perpetuity with His favor (please thee to bless the house of thy servant … continue … thee, 29; 27), for the ground of which he pleaded God's promise (hast spoken it), longing for his own to be blessed continually with God's favor (with thy blessing let the house … blessed for ever), and since God is a blessing God, it will be continually blessed (blessest … blessed for ever). 

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BEREAN QUESTIONS

(1) What are the two main features in the prosperity of David's reign? What is connected with this series of events coming up in this study? What is represented by David's taking Jerusalem and his dwelling there? What is typed by bringing the ark thither? What remark should be recalled? What examples will illustrate this remark? In what events is the last fact as to the ark seen? Why is it necessary to keep this fact in mind as to David's bringing the ark from Kirjath-jearim to Jerusalem? Why? With what is this activity in close relation? At what two headquarters was Bro. Russell's executorship especially exercised? When did the antitypical Hebron and Jerusalem phases of his executorship begin? Where explained? After what time do our study's events begin? With what and when did its smallest beginning, increased beginning and full beginning start? In what period did the first phase of the antitypical ark's journey occur? Its second phase? 

(2) With whom did Bro. Russell consult thereover? How typed? By what mainly? On what did they counsel? How did his writings not suggest and how did they suggest it? How were the leaders assembled? What thought did they get from Vols. I-III and the Towers? How typed? Whom with them? How typed? From where? How typed? What other thought did they get from this literature? How typed? Why? How typed? Why was this necessary? How typed? By what was and by what was 

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not the entire leadership impressed that Bro. Russell was God's agent to give the due Truth and its arrangements? To what purpose did this leadership unite? How typed? What remarks are here made on the words translated, "all the congregation"? What convinced them of his office work? How typed? As a result of the leaders' course and Bro. Russell's writings, what first thing occurred? How typed? Second thing? How typed? For what purpose? How typed? 

(3) Accordingly, what did all do? How typed? Why? How are God's four main attributes and official authority related to these? How are these things typed? During 1891-1894 what mistake was made? How typed? What did they do? How typed? What two classes were therein active? How typed? What did they do? How typed? Who shared in the work? How typed? Which class was the more zealous? How typed? 

(4) What did Bro. Russell and all the rest of the Truth people do? How typed? How did they do it? How typed? In what five ways? How typed in each case? How long did this continue? Until what occurrence? How typed doubly? What two things did four sifters and their confederates attempt? In doing this what did they seek? How typed? What two things became the occasion of this sifting? What did the charter and by-laws powers under these circumstances do to the Society? How typed? What did the sifters attempt to do? As allegedly required by what? How typed? To accomplish this what two things did the sifters do? How typed? To what did this lead? What did the progress of this sifting reveal? Of what right did this deprive them? What proves this? How typed? Who only has the right to steady, yea, even touch the antitypical ark? How proved? Accordingly, what did God do? How typed? What happened to their New Creatures? How typed? In what presence? How typed? 

(5) What effect did this have on Bro. Russell? By what seen? How typed? Why? What two things prove that they meddled? How is the second typed? With whom was Bro. Russell not displeased? Why was he displeased? What is this experience called to this day? How typed? What three things cause fear? On what subject? How typed? What did he stop? How typed? Instead, what did he do? How typed? How did this come about? In reality what was this defense of him by these? What period? 

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How was this three months? How typed? What did this activity do? How typed? 

(6) What report was brought to Bro. Russell? How typed? What two things did Bro. Russell do at the Bible House? In exercise of what? How typed in each case? What did he say as to serving the antitypical ark? How typed? Why? How typed? Through what did Bro. Russell gather the brethren into the sphere of his executorship as to God's work? How typed? Why? How typed? What did he do from among Truth people? How typed in each kind? What on this point does a comparison of vs. 5, 8-10 prove as to the antitypical Kohathites? 

(7) What, accordingly, does each of the four Kohathites here type as doing for the antitypical ark? What is the first reason for this setting? The second? The third? Whom does the Merarite Asaiah type in this connection? The Gershonite Joel? For what were they fitted? 

(8) After gathering the above six classes, what three things did Bro. Russell do? How typed in each case? Why? What did he give them to understand? How? How typed? To what and how did he exhort them? How typed? For what purpose? How typed? What did he humbly acknowledge? How typed? For the wrong done what did God do? How typed? Why? How typed? In what did this exhortation result? How typed? How was the work done by the eight classes? How typed? For what purpose? How typed? According to whose command? Where given? How typed? 

(9) What did Bro. Russell advise? How typed? To what in each case? How typed in each case? What three kinds of helpers did they train? How typed in each case? With what result? How typed? How many names of secondary Levites are recorded in v. 18? How are these, two with changed names, recorded in v. 19? With what was the first group provided? The second? With whom were Ben and Jaaziel respectively identified? Of how many persons did the first group consist? The second? What are typed by these 14 Levites? What do the 8 Levites in the first group type? What is the first set of these Berean lessons? The second? The third? The fourth? The fifth? The sixth? The seventh? The eighth? What types these? What is the significance of Alamoth, and to what does it refer here? 

(10) What does the second set, the six Levites, type?

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Whom does the first type? The second? The third? The fourth? The fifth? The sixth? Where are the majority of these kinds of Bible studies recommended? What does the word Sheminith mean and refer to here? What does it imply as to the relative rank of the eight kinds of Berean and six kinds of Bible studies? What was the special work of the last two sets of workers? How typed? How better should the A. V. of excel in v. 21 be rendered, as in the A.R.V.? What is typed by the harps' leading their singing? Who were the chief ones among the subordinate leaders? How typed? What were they in this connection? How typed? Who wrought fruitfully in bringing new ones into the Truth? How typed? What seven brothers were the lecturers? How typed in each case? By what were their lectures typed? What in this connection did they achieve? How typed? Why were the two porters mentioned again? Whom do they type? How are the names and persons, Jehiel and Jehiah, related? 

(11) Of what will the suggested antitypes of David's helpers as to the ark's bringing to Jerusalem convince us under study? Why so? Of what may we rest assured? In this connection what are we to remember? What was Bro. Russell's and the leaders' purpose? How typed? What did they actually do? How typed? Into what? How typed? How? How typed? What corroborates this feature of the work's beginning? Where is this shown? What did God do for the eight groups bearing the antitypical ark? How typed? How did he do this? How typed? What two things did they do in connection therewith? How typed? How were Bro. Russell and the co-laborers attired? How typed? What did he do with all his might? How typed? With what special power was he invested? How typed? Who all cooperated in this work? How typed? By doing what? How typed in each case? 

(12) What took place? How typed? What did Bro. Russell's lecturing powers in the nominal church in its givers do? How typed? How did his course effect it in them? How typed? Where was the antitypical ark deposited? How typed? What did Bro. Russell and the other brethren do? How typed? In what matters? How typed? What were the results of such services? How typed? In what office? How typed? To whom did he bestow blessings? How typed? What three things did he distribute? 

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How typed in each case? What did God's people then do? How typed? 

(13) After finishing this work, what did Bro. Russell do? How typed? What did the personal part of his power to address nominal churches do? Why? How typed? What reproach did they cast upon him? How? How typed? What did the sarcasm mean? How typed? As done before whom? How typed? After whose example? How typed? Wherein did the evil examples sin? What was Bro. Russell's reply? How given? How typed? In whose interests was his ministry? How typed? What did he promise to do? How typed? What did he give them to understand? How? How typed? To what extent would he go further? How typed? How would the lowliest of God's people regard him therefore? What did not result from his subsequent course toward his power to address nominal churches? How typed? 

(14) What did Bro. Russell then do? How typed? What was the appointees' threefold work? How typed in each case? Who were the chief of these? How typed? As what did six sets of the headquarters' staff serve? How typed in each case? How did three other sets serve? How typed in each case? In what way did two sets of pilgrims serve? Where? How typed in each case? As to what respects? How typed? For what else did Bro. Russell arrange? When? Where is a summary of the contents of these sermons given? How are these Psalms related? What will be given as to them? 

(15) To what did he exhort them in vs. 1; 8? 2; 9? 3; 10? 4; 11? 5; 12? 6; 13? Why? 8; 15? Given in what? How proved? Extending to whom? How proved? What did He pledge? How proved? Despite what two things? How proved? What did He not allow? How proved? What did He forbid? How proved? 

(16) What else did Bro. Russell charge the Sunday pilgrims in Ps. 96:1, 2, 3; 23, 24? Why? How proved? Why did God arrange for the new heavens? How proved? What belong to the faithful? How proved? What should all ascribe to God? How proved? What should the response be? How proved? With what results? How proved? What should God's people now declare? How proved? What should His Millennial servants do? How proved? What did he exhort in 12, 13; Ps. 106:1, 47; 32-35? What response did all give? How proved? What will all 

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conversant with Bro. Russell's instruction to the Sunday pilgrims know as to the thoughts of these Psalms? 

(17) What was done with the antitypical ark as forecast in 1 Chron. 16:4-7? How typed? In whose care? How typed? Why? How typed? What can be seen from David's arrangements as discussed in pars. 14-17? Where did Bro. Russell not have or exercise such powers? How were testimony leaders and assistants and question meeting leaders used? How typed? Who else were served? How typed? By whom? How typed? In what ways? How typed? In what two kinds of sacrifices? How typed in each case? In doing what? In accord with what? How typed? What three sets of helpers assisted these? How typed in each case? What did the ecclesias do with these? How typed? For what purpose? How typed? Why? How typed? Of whom were lecturers developed? How typed? Sermonizers? How typed? What would they become? For whose assistance? How typed? For what else were elders to serve? How typed? 

(18) To what do we now come? What on this line was set forth in our last study on David? With whom were the first of these conflicts waged? What was one of the phases of antitypical Saul? How typed? What was their ruin? Who succeeded them? Of what were they a phase? How are these things typed? What did Bro. Russell pertinently in kindness do? How typed? What, accordingly, did he do? Where did the messages come? How typed? What did leading suspicious clericalists deny? How typed? Charge? How typed? How did they represent its spirit? How typed? What did they then do? How typed? Who heard of this? How typed? What did he do to the disgraced message? How typed? How did he keep it? How typed? What is here meant by Jericho? Why? 

(19) What was recognized? How typed? What did the clericalists do? How typed? What did these radicals deny? Why? In how many groups were they enlisted? What did each group hold? How typed? What did all four classes do? With what difference? How typed? What did the systematic controversialists use? How typed? So supported, what did the clericalists do? How typed? What news came to Bro. Russell? How typed? Accordingly, what did he do? How typed? What did the clericalists do? How typed? For what did they arrange themselves? How typed? In what way? How typed? How did the Protestant radicals 

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arrange themselves? How typed? What did the leading controversial pilgrims recognize? How typed? How did they divide their warriors? How typed in each case? 

(20) What was their plan for the double battle? How typed? What two exhortations did they give? How typed in each case? For whose sake? How typed? To what did they submit the issue? How typed? What did they then do? How typed? Using what? In support of what? Against what? How typed? In what did the controversy result? How typed? Who perceived this defeat? How typed? What did they do? How typed? In what did they take refuge? How typed? What did the victors then do? How typed? How long was this controversy waged? What did the Protestant radical controversialists recognize? How typed? What did they do? How typed? Who next took the leadership of the radical Protestants? How typed? What did they draw to their help? In whose persons? How typed? About what doctrine did they muster? How typed? With what as leader? How typed? Of whom? How typed? Of how many was it the leader? How typed? 

(21) What did Bro. Russell learn? How typed? What did he first do? How typed? Secondly? How typed? Thirdly? How typed? What did the Protestant radicals do? How typed? What was the character of the conflict? With what outcome? By what means? By whom? How typed? What did the victors do to four classes of Protestant radicals? How is each class typed? And to philosophy? How typed? What did the Protestant radicals recognize? How typed? What did they do? While remaining where? Who is an example of these? How are these things typed? What did others of them do? How typed? What did all of them do? How typed? 

(22) What two things set in? How typed in each case? What did Bro. Russell then do? How typed? What two things did they do? How typed in each case? Not as a warrior pilgrim, but as executive where did Bro. Russell remain? What views of the Sarah and New Covenants did he hold in 1881? How proved? When did he fall into pertinent errors? How proved? How long did he remain therein? Describe in detail the incident that led him to a reconsideration of the subject. Why are the facts of this incident given? 

(23) What did Bro. Russell do between 1881 and 1885? How typed? What was the typical custom here involved? 

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Until when did he remain in this relaxed condition? What did he then do? How typed? What else did he do? How typed? What is a quality of the Sarah Covenant? How typed? Thereupon what did Bro. Russell do? How typed? What then occurred in response to his studies? How typed? Of what was it a product? How typed? With what was it in oneness? How typed? What did he then do? How typed? What did it do? How typed? What evil did he do to it? How? How typed? When was it being cleansed from nominal-church uncleanness? How typed? How long did his defiling it continue? How proved? What did he then do to the Sarah Covenant? How typed? Like the defiling, what characteristic did the dismissing have? What did the defiled Covenant start to develop? In what did it come to a head? How typed? Of what did Bro. Russell become aware? How typed? From whom did Bro. Russell seek help? In what respect? How typed? What did these do? How typed? What came to his mind? How typed? What did he seek to learn from such truths? By what? How are these things typed? 

(24) What did he then seek to do? How? How typed in each case? What then was done? How typed? What did Bro. Russell send it? How typed? What did these truths do? How typed? Refusing what? What came to Bro. Russell's attention? How typed? What did he do? How typed? With what four things did these truths show affinity? How typed in each case? What did their disharmony with the error make it refuse? How typed? What did their character make them solemnly refuse? How typed? What did this failure prompt Bro. Russell to do? How typed? What did these truths do? During what two periods? How typed? When did the subject come up again? What citations prove this? When was the article written? By what did he bring these truths before him again? What did he give these truths in their holders? How typed? What effect did it have? How typed? How did it remain? How typed? 

(25) What did that article become by the power of these truths? How typed? To whom? How typed? What thought did it convey to antitypical Joab? How typed? What did Bro. Russell desire as to these truths? How typed? Holding, like Bro. Russell, the involved error, what did the main controversial pilgrims perceive? Do? How typed in each case? What did the clericalists do?

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How typed? Accomplish? With what other truths? With what other result? How are these things typed? What did the involved pilgrims do? How typed? How did they put the message? To meet what five reproaches, if Bro. Russell in anger would protest them? How typed in each case? How was he to be calmed? How typed? 

(26) What was done with the message? How typed? What charge did Bro. Russell give? How typed? Why no displeasure? How typed? What further charge did he give? How typed? What pertinent desire did he have? How typed? How did the news affect the Sarah Covenant? How typed? What did Bro. Russell do at a fit time? How are these things typed? What did he then do? How typed? While defiled, what did it do? How typed? How did God react to the pertinent acts? How typed? What did God do? How typed? What thing here typed has already been shown in its start? What did other pilgrims do? What were the three involved evils so far studied? 

(27) How did the pilgrims tell the matter to Bro. Russell? How typed? Why did Bro. Russell correspond to the rich man? Uriah to the poor man? The Covenant to the ewe lamb? What various things did the related truths do to the Sarah Covenant? To what did the stranger correspond? His visiting the rich man? His sparing his flock? His feasting the stranger on the ewe lamb? What was the effect of the antitypical parable on Bro. Russell? How typed? What was his first judgment? How typed? His second judgment? How typed? Why this judgment? How typed? Who replied? How? How typed? What was the reply? How typed? Despite what five things? How typed in each case? What question did they ask him? How typed? What threefold wrong was brought out? How typed? What was emphasized? How typed? 

(28) What two things did Bro. Russell's pertinent error and return to the pertinent truth occasion? How typed? In what did it reach its climax? How are these things typed? For what three reasons did God permit these controversies? How typed in each case? From whom would trouble come? How typed? What would God do as to it? How typed? In whose sight would it be? How typed? What would they do? By what? How? How typed? How was the error not set forth? How was it set forth? How typed? How would God cause the evils to come? How typed? What effect did the teaching pilgrims' words have? 

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In how many ways? How typed? What assurance did they then give him? How typed? Why was his not a mortal sin? How typed? What did the error occasion? How typed? Who were these opponents? Who especially? How typed? What would come to them? How typed? What did the involved pilgrims do? How typed? 

(29) By what two public acts of Bro. Russell were the pertinent errorists evilly affected? How typed? With what were they afflicted? How typed? By what three things did he seek to rescue them? How typed in each case? When? How typed? What did the leading brethren do? How typed? Thereafter? How typed? How did he respond? How typed? What did he refuse? How typed? What happened in due time? How typed? When? In what two ways? How proved? What did the leading brethren fear to do? How typed? Why? How typed? What did their subdued conduct betray? How typed? What did he ask? How typed? What did they tell him? How? How typed? 

(30) What six things did he then do? How typed in each case? What two brothers especially served him? With what in each case? In antitype of what? What did a third brother and others do in this matter? How are these things typed here? By what were these brethren surprised? How typed? What explanation did he give? How typed? Why was his previous course now useless? How typed? What did he recognize? How typed? What else? How typed? Thereupon, what did he do as to the Sarah Covenant? How typed? What next did he do to it? How typed? What arose from this union? How typed? In what not? In what? When and in what connections did this symbolic begettal and birth set in? How are these things typed? What did God do to this symbolic son of Bro. Russell? In what way did he show it? How typed? Who expressed God's pertinent attitude? How typed? What was it that they thought and expressed? How typed? Why? How typed? 

(31) Why is the record of Bro. Russell's relation to the Sarah Covenant given in connection with his controversies with the nominal church? To what will we now return? Taking up which one? Why? With what was it connected? With what was it concerned? Which of its stages comes now under consideration? Who fought against it? Especially when? How typed? What did they accomplish? How typed? How was Bro. Russell absent 

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and present in this conflict? Who addressed him as warrior executive? What did they show? How typed? As what did they urge him to do? How typed? In default of this, what three things would occur? How typed in each case? What did this move him as warrior executive to do? How typed? As such what did he do? How typed? By what did he take away their teaching authority? How typed? What proves that a crown, among other things, Scripturally symbolizes Divine, or allegedly Divine authority as a teacher? What was alleged to be the authority of the clericalists as teachers? How typed? Its accompanying qualifications? How typed? What did the brethren proclaim? How typed? What became his booty? How typed? To what four things did he subject clericalism's adherents? How typed in each case? Whom all did he subject to these four things? How typed? What did God's warriors then do? How typed? 

(32) Not only did he overthrow Protestant clericalism, but what else? How typed? To what did he submit them in their sins of degradation? How typed? Who were the first class of these? Especially of whom? What did he show of them through the Word? How typed? Who were the second class of these? What did he show of them through the Word? How typed? What change came over them? How typed? Whom next did Bro. Russell attack and defeat? On what? On what had he formerly defeated them? How is this third attack typed? To what extent? How typed? While he was engaged in what? How typed? What three losses did he inflict on them? How typed in each case? What did he do with their organizational arguments on the trinity? How typed? With what exception? How typed? What other view-holding Protestant radicals came to the assistance of the defeated Trinitarians? How typed? On what did Bro. Russell wage controversy with them? What did he give them? How are these things typed? What change came over them? How typed? After he did what? How typed? What did God do to him in all his undertakings? How typed? What did he take from the trinity's defenders? How typed? What did he do with them? How typed? What did he take from their creeds? How typed? From their doctrinal, ethical and apologetic writings? How typed? From the ruling organizations of the systematic theologians? How typed? To what did these 

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materials relate? Into what things has the Epiphany messenger worked them? How typed in each case? 

(33) What sets of nominal-churchists agree measurably with Bro. Russell? How typed? What did they learn? How typed? What did they do? How? How typed? For what two purposes? How typed in each case? Why were they sympathetic? How typed? What did these mouthpieces present? How viewed? How typed? What did he do with these? After what? How typed? What similar thing did he do with other views? How typed? Taken from what sets of errorists? How typed in each case? The views of whom else? After what? How typed? On what did Bro. Russell, assisted by the brethren as co-warriors, do his most destructive controversial work? How typed? What resulted to him? How typed? Who subordinately to him shared in another phase of conflict, with the cooperation of co-warriors? How are he and it typed? What did Bro. Russell have in the nominal church? How typed? In what did this conflict result? How typed? What did God do for him? How typed? 

(34) What was Bro. Russell's sphere, 1914-1916? How typed? What had God done for him? How typed? Where? How typed? What did he say to pilgrims as teachers? How typed? As to what? How typed? What did they answer? How typed? Why? How typed? What did God do then? By what fact? How typed? What did He do with the plan? How typed? What did He point out? How typed? What charge did God not give? How typed? What did God charge these pilgrims? How typed? What were the five progressive steps by which God favored him? How typed in each case? What would be the promise of favor to him? How typed in each case? 

(35) What favor did God promise him as to his own? How typed? Even to when would His favor be his? How typed? As to a particular symbolic son? How typed? What relation would be and remain between God and that symbolic son? How typed? In case of his doing official evil, what would God do? How typed? In foresight of his faithfulness, what did God promise? How typed? In contrast to whom? How typed? In whose favor? How typed? What three things did God then forecast of him? How typed in each case? What three things additionally did He then promise Bro. Russell? How typed in each case? Who unfolded these things to Bro. Russell? How typed? What is the first of two remarks on the above? After 

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what later example? Among such revealments what was one? How proven? For what would this account? How proven? As the second remark what application was made of vs. 12-16; 11-14? Why? Who are the large Solomon and the large David? From the standpoint of the large David, to whom do the promises of vs. 12-16; 11-14 apply? 

(36) As to these assurances what did Bro. Russell make? How typed? What two humble acknowledgments did he make? How typed in each case? Contrary to what? How typed? As if he were of what kind of a degree? How typed? What made it unnecessary for him to say more? How typed? For the sake of what did God do these great things? How typed? Accordingly, what did he do? How typed? According to what? How typed? What did he mention of the Truth people? How typed? What did God do to them? How typed? Why? How typed? What else did He do to them? How typed? What relation between Him and them did he make? How typed? For what did Bro. Russell then pray? How typed? Why? How typed? By what two things? How typed? Why could he confidently offer this prayer? How typed? Thereupon, what threefold acknowledgment did he make? How typed in each case? What did these things move him to ask God to be pleased to do? How typed? What did he plead as the ground for his prayer? What longing did he have? How typed? Why would his own be blessed? How typed?