Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
the government's lawyers should not base their prosecution on Biblical grounds (this is not the city). He insisted that the matter must be conducted along the lines of the law and politics. Convincing them to this effect, he brought them into the position of the Conservatives (led them to Samaria), where they would see the real antitypical Elisha in his proper legal and political character (bring you … whom ye seek).
(16) The Radicals' legal representatives were led by the arguments of antitypical Elisha into captured involvement in the legal and political position of the Conservatives (Samaria, v. 20). Antitypical Elisha earnestly desired (prayed) and worked along the lines of his desires that the legal representatives of the Radicals recognize that they were captives in the grasp of the legal and political arguments of the Conservatives in so far as these involved him, i.e., that they recognize their legal positions were untenable and that they be convinced of the correctness of the pertinent positions of the Conservatives (open the eyes). This prayer and concordant works realized their purpose (opened their eyes); the legal representatives became convinced that the lawyers of the other side had the merits of the legal points in their favor. Conservatism in its legal representatives (the king, v. 21) who were defending antitypical Elisha, on seeing that the government's lawyers were their captives, sought very earnestly (shall I? … shall I?) to injure these. But antitypical Elisha, desiring to win the government's legal representatives as friends, earnestly counseled against such a course (thou shalt not smite, v. 22), alleging that it would not be magnanimous to mistreat the captives of their arguments (sword). This tactful statement, which praised them as the winners of the victory, which antitypical Elisha actually won, did make his attorneys magnanimous, and they had a figurative love feast (v. 23) with the opposing attorneys who were thereby made friendly disposed toward
all concerned. In this attitude of mind the opposing attorneys left antitypical Elisha and his defending Conservatives and went to their client, Radicalism in the authorities (went to their master). This course was fruitful; for it resulted in the authorities calling off their legal representatives from, and dropping the case, which freed the Society leaders from further prosecution, withdrew the ban from Vol. 7 and removed the restrictions on the Societyites' public work by legal means (bands of Syria came no more).
(17) While 2 Kings 6: 8-23 types certain, mainly opening, features of the conflict between America Radical and Conservative on internationalism with special reference to their relation to antitypical Elisha and Gehazi, 2 Kings 6: 24—7: 20 types the conflict as a whole and antitypical Elisha's relation to it. Radicalism under Mr. Wilson submitted the Versailles Treaty to the U. S. Senate, July 10, 1919, strongly recommending its adoption. The Senate was at this time in control of the Republican majority; thus the submission of the treaty to the Senate opened the conflict (Ben-hadad … besieged Samaria, v. 24) between Mr. Wilson and his internationalist supporters on the one hand and the nationalists on the other hand, i.e., between America Radical and America Conservative. At first only six senators, whom Mr. Wilson, because of their determined opposition, called "six wilful little men," Messrs. Lodge, Borah, Knox, Johnson, La Follette, and Norris, opposed the Radicals; and they were so hard pressed by superior numbers and influence, and their desires for relief from others' support were so long unsatisfied (a great famine, v. 25) that even the smallest support (ass's head … cab of dove's dung [foul vegetables]) was of great value. Mr. Wilson toured the country in a campaign to arouse the people to favor the treaty and the covenant of the League of Nations and aroused considerable response in the West, but the East was cold to him. However,
for awhile he appeared to be a winner; for the other side— mainly "six willful little men"—seemed to be in a desperate situation, since the bulk of the senate was either hostile or indifferent or undecided. The persistence of the "six willful little men" slowly began to win over senate members from the Republican and Democratic parties, who made deals involving the sacrifice of things (the two sons of vs. 28, 29) dear to each group (the two women of vs. 26-30). The group of Republicans were first called up to keep their promise of sacrifice (give thy son … today, v. 28) and kept their word, as bitter as it was for them to do it. But when the group from the Democratic senators were called up to make their sacrifice (next day … thy son, v. 29) they sought to retain for themselves the things that were to be sacrificed.
(18) This group of Republicans appealed for help in this matter to the Conservatives in general, especially to the "six willful little men," whose discouragement before they knew the situation enquired about moved them to assure the petitioners that they had no power to help (v. 27). When informed of the situation they were further distressed and consequently violated more than one quality of senatorial conduct (rent his clothes, v. 30). Then for the first time it became generally known that in the exercise of their powers (wall) they were in deepest grief (sackcloth). Among others, Senator Borah in one of his great senatorial speeches expressed his heart's grief over the widespread apostacy of many Americans from the theories and practices of Americanism, which theories and practices he stated were by far more defensible in the arena of debate than the theories and practices of internationalism. He chided the bulk of his senatorial associates that they were so faint in standing up for Americanism and exhorted them not to be ashamed of their inheritance as Americans. The debate really involved the question, Americanism or Europeanism—which?
And some of the finest defenses of the American way as against the European way ever made were made in these Senate debates on the treaty and the League of Nations. While this was the situation in the Senate, Mr. Wilson in his tour in the West seemed to be winning the western part of the country for internationalism, against which the East stood.
(19) Remembering that they had been encouraged to take their course by antitypical Elisha (vs. 9, 10), the Conservatives in despair of winning, as a second effect of the incident of the two antitypical women decided that they would turn against antitypical Elisha and let him lose out in his having his rights to freedom of speech, press, propaganda, worship and assembly in part maintained and in part restored to them (if the head of Elisha … stand, v. 31). The Societyites while engaged in their public work and that before their leaders (elders, v. 32), soon sensed this, and expressed the thought before the Conservatives' attorneys (messenger) brought them the intelligence. They charged that the public work be concealed (shut the door) and that the Conservatives' attorneys be given no opportunity to see further into their public work (hold … at the door), affirming that the Conservatives as a whole were supporting (master's feet behind him) these attorneys in their giving up the Societyites to their fate. Scarcely had antitypical Elisha made these statements to the Society leaders when these attorneys approached. He told the attorneys that the Lord had evidently so shaped the events that seemed so evil to the Conservatives (evil … of the Lord, v. 33) and asked them why should he cause them to wait (so the Hebrew) in the dark any longer on the Lord, whose help was now nigh at hand. Then antitypical Elisha assured them on the basis of the Bible (hear the word of the Lord; thus saith the Lord, 7: 1) that their hunger for support would be ended by a very great abundance of political support coming to them in the
very near future (tomorrow … of Samaria). But when the special supporters (lord … king leaned, v. 2) of the Conservatives, i.e., the opponents of internationalism on the Senate Foreign Relations Committee, discouraged and worn to a frazzle by their strenuous fight, doubted this assurance (Lord … windows in heaven … this thing be?), antitypical Elisha assured them that they would see the thing fulfilled, but would effect nothing thereby (not eat thereof).
(20) There were four groups of uncleansed Great Company brethren (four leprous men, v. 3), the Societyites, the P. B. I., the Olsonites and Standfasts, who were undergoing more or less restraints as unclean ones in their public work, due to the officials' war course toward such Truth people (at … gate). These reasoned on the possibilities of their situation as being desperate, and would lead to their being cut off entirely from service, regardless of whether they became associated with the Conservatives or remained apart from them and apart from the Radicals (Why sit …? and if … we die also, vs. 3, 4). To them it seemed that the only possibility of gaining a continuance of their ministry unimpaired was to come to terms with the Radicals (let us fall … we shall live). If the Radicals would not grant this, they would be but cut from their service (shall but die). Thus they decided to take the risk, being oblivious (in the twilight, v. 5) of the conditions among the Radicals who had already fled (vs. 6, 7). At the time that the cause of the Conservatives seemed most desperate the Lord caused their agitation to sink in among the people. The gross follies of the treaty and the un-American implications of the League Covenant increasingly struck the people (a great host, v. 6) who began to agitate as organized groups (chariots) with political, legal and economic Americanisms (horses) in many discussions (noise). This tide of sentiment arose first in the East and then spread rapidly westward with ever increasing volume.
The Lord was back of this movement (the Lord had made … hear). This agitation made the Radicals think that all who were fearful (Hittites) and all who were in fair harmony with the order of affairs in America (Egyptians) had been won over to the side of the Conservatives. This, coupled with Mr. Wilson's breakdown, Sept. 26, 1919, while on his western tour, and consequent incapacity for work and leadership, made the Radicals beat an ignominious retreat, and that in secret (fled in the twilight … for their life, v. 7), abandoning their all of equipment, influence and power for the conflict.
(21) The four Levite groups above-mentioned seized hold (eat and drink … silver, gold, raiment, v. 8) of their privileges of assembly and propaganda (one tent … another tent), which before were dominated by the Radicals, as the things nearest them (uttermost … camp). This work was secretly done (hid it). Presently these four groups of Levites became conscience-stricken at their selfishness (we do not well, v. 9) at their enjoying such privileges alone and at their not telling others of the good turn of events. Moreover, they feared that such secret doings might result in injury to themselves (some mischief). Hence they decided to let the Conservatives know of the actual position of things (tell the king's household); for at first these Truth people alone knew of the retreat of the Radicals from their position with the consequent relief that this meant for all the Conservatives, as well as for themselves. Soon the local representatives of the Conservatives (porter, v. 10) were by the local representatives of these four Levite groups locally informed of the actual situation. These then told the Conservatives on the Senate's Foreign Relations Committee and the "six willful little men" (called the porters … king's house, v. 11); but when these told the other Conservative members of the Senate of the news, the latter, being in the dark on the
subject (night, v. 12), suspected some stratagem was being attempted on them (Syrians … know … hide themselves … get the city). The "six willful little men" (one of his servants, v. 13) advised the use of the five principles (five horses) of constitutionally guaranteed privileges—freedom of press, speech, propaganda, assembly and religion as the only principles of Americanism yet left unimpaired—and the use of the fact that real Americans (Israel) were, like these five principles, greatly reduced in activity and power in connection with the more or less suppression of the other principles of Americanism, to ascertain whether by the help of these principles Radicalism had given up the conflict (let us send and see). The Conservatives sent (go and see, v. 14) the two theories of their organization (two-horsed chariot, so the Hebrew, v. 14), antitreatyism and antileagueism, out against the Radicals, to search out their condition.
(22) This set in shortly after Mr. Wilson, Sept. 26, 1919, suffered his paralytic stroke at Wichita, Kansas, and increased by the Senate debates and by the discussions among the peoples (Jordan, v. 15) instigated from the Senate. From then on the Radicals were increasingly in flight deserting one position after another, casting aside one argument after another, and one power after another in the debates (all the way full … cast away in haste). The vote in the Senate, Nov. 19, 1919, rejecting the treaty and the League's Covenant was part of the answer of the messenger on the retreat of the Syrians (returned … and told the king, v. 15). These two anti-Radicalism theories were set forth in the resolution for the rejection of various sections of the Treaty and in the resolution to adopt the 14 reservations to the League's Covenant; and when these two resolutions were adopted by the Senate, Nov. 13, 1919, the Radicals under Mr. Wilson's advice refused, Nov. 19, to vote for the Treaty and Covenant so emasculated, and
by Mr. Wilson truly declared to be a nullification of both. Hence the Radicalism theory was defeated. The efforts again to pass the Treaty and Covenant in their Radicalistic form through the Senate from Feb. 10 to Mar. 19, 1920, failed finally and completely. These two votes of the Senate, those of Nov. 19, 1919, and Mar. 19, 1920, were the announcement of the full retreat of the antitypical Syrians (messengers returned and told the king, v. 15). Those standing for Americanism, who proved to be the bulk of the American people, in the election of 1920 utterly spoiled the Radicals, sweeping them from their offices and power by the greatest landslide victory in a presidential election up to that time (people … spoiled the tents of the Syrians, v. 16). This made the support of Americanism abundant and available to even the least privileged American (a measure … a shekel … two measures … a shekel). In gratitude for the service that the Senate's Foreign Relations Committee (the lord, v. 17) had rendered Americanism, the Conservatives (the king) gave them charge of the inculcation of Americanism, as to entering into the state of, and remaining in, real American citizens (charge of the gate, v. 17); but as they were engaged therein the people cut them off from their power by taking it into their own hands to administer the matters relative to inculcating Americanism by conducting an intensive campaign to Americanize aliens and to preserve Americans from Europeanization (trode upon him … he died, vs. 17, 20). Thus was fulfilled the antitypical word of Elisha as to them (vs. 17, 20). Vs. 18, 19 being a repetition of v. 2, their antitypes have already been explained. This brings us to an end of the relations of Radicalism and Conservatism in America in their conflict on internationalism and of their relations to the Societyites.
(23) 2 Kings 8: 1-6 treats typically of the experiences of the Society supporters (the woman, v. 1)
and their public witness movement (whose son), the Societyites as mouthpiece towards the public (Elisha) and
J.F.R. (Gehazi), from the time the public witness movement was resuscitated until all the government's hindrances to the public work were removed by the authorities. As pointed out heretofore, the resuscitation of the public witness movement was completed at the Cedar Point Convention in early Sept., 1919. This was before the ban was lifted from Vol. 7, before the indictment of the Society leaders was quashed, and before various other governmental handicaps were removed from the Society's work toward one another and toward the public. It will be recalled, as was shown in our comments on 2 Kings 6: 823, that the Societyites in their mouthpieceship to the public (antitypical Elisha) favored the Conservatives as against the Radicals in the government, for which the Radical authorities began to renew their pressure along the above-mentioned three specified points against the Society. This set in almost immediately after the Cedar Point Convention, i.e., about the middle of September, which was amid the fight on the Treaty and the League Covenant (then, v. 1). The renewals of these repressions is the antitype of the famine (v. 1). Antitypical Elisha counseled the Society supporters (the woman) and their leaders, etc. (household) to withdraw themselves from work toward the public and to occupy themselves with other forms of service open to them (wheresoever thou canst sojourn). This repression was to last unto a completion according to the Lord's overruling (the Lord called … for seven years). Thereupon the Societyites in compliance (after the saying, v. 2) began to occupy themselves with work toward the divisions (sojourned in the land of the Philistines) among the Truth people, making efforts to win them back to the Society, e.g., the Standfasts and the adherents of the B. S. C. in England. They occupied
themselves with these until into 1920, unto a completion (seven years), but winning only a few of such. They then returned, i.e., to seek the right to the work that lay nearer their heart (returned, v. 3), the right to public work. Hence they undertook the work of seeking a restoration of their privileges (house) and sphere of work (land) toward the public from the authorities (cry unto the king).
(24) At the time they went forth to seek a restoration of their privileges and sphere of work toward the public, the authorities (king talked, v. 4) were inquiring of J.F.R. (Gehazi), during the discussion of the matter of the authorities pressing the indictment against the Society leaders, and the latter arguing for a dismissal of the indictment, as to the notable activities of antitypical Elisha (tell me … things … Elisha … done). Knowing that a favorable showing made for the Societyites as mouthpiece toward the public would help toward quashing the indictment against himself and his indicted associates, J.F.R. told the authorities, among other things, of antitypical Elisha's reviving the public witness work (telling how … restored … dead …, v. 5). While he was thus engaged the Society supporters (the woman … son … restored) appealed to the authorities to remove the ban from Vol. 7 and the governmental hindrances to their public work, inasmuch as the constitutionally guaranteed liberty of press guaranteed the former and the constitutionally guaranteed liberty of speech, propaganda, assembly and worship guaranteed the latter. Thus the Societyites pled for their privileges (house) and sphere of service (land). As the authorities heard these petitions, J.F.R. (Gehazi) told the authorities that the Society supporters whose public witness movement antitypical Elisha had resuscitated were the very ones who were petitioning for the restoration of their privileges and sphere of service (this the woman … this her son … Elisha …
to life). The authorities inquired of the Society supporters, if the things were true of her and her son told them by
J.F.R. (king asked the woman, v. 6). On being assured by the Societyites that such was the case (she told him), the authorities charged the pertinent officers (a certain officer) to remove the ban on Vol. 7 and to remove all legal impediments from the Society supporters' public work by granting them all their constitutionally guaranteed liberties, including the lifting of the ban from Vol. 7, quashing the indictment and permitting their public and private work (restore … hers). They also charged that there be made up to the Society supporters whatever losses they incurred through the injustices done them since the fall of 1919 when the antitypical famine set in (fruits … since she left … until now). Accordingly, this was done during the first four months of 1920. This was immediately followed by a vigorous public witness work set into operation by the Societyites with Vol. 7, etc. Thus the Societyites again entered into a work that was calculated to reflect praise, and did reflect praise upon the Lord (Rev. 19: 3). Thus we see that the episode of vs. 1-6 had its fulfillment from the fall of 1919 into the spring of 1920, the quashing of the indictment against the leaders ending the last repressive act against the Society, May 5, 1920 (Z '20, 162).
(25) In 2 Kings 8: 7-15 is typed the death of Soviet Communism and the anointing of Soviet Syndicalism by the Societyites acting as God's mouthpiece to the public. In this story Elisha types the Societyites as God's mouthpiece to the public. Ben-hadad and Hazael both represent Radicalism as operating in Soviet Russia, but with this difference: Ben-hadad represents Radicalism operating in Soviet Russia as Communism, while Hazael represents Radicalism operating in Soviet Russia as Syndicalism. With these generalities premised the details of this section are rather easy to see. Antitypical Elisha made, by
the spread of his literature to Russia, a journey to Russia, the Capital of Radicalism (Elisha … Damascus, v. 7), in the years of 1919 and 1920. He found that Radicalism in the form of Russian Soviet Communism was very sick (Benhadad … sick). Due to the lack of peasant cooperation, famine, general impracticability, the opposition of allianced Europe and the boycott by America, Communism in Russia weakened greatly; and Syndicalism began to come into discussion among the Bolsheviki as a probable means of improvement for conditions in Russia. The critical tone against organized Christendom apparent in the Society publications, notably in Vols. 1, 4, in the ban-freed Vol. 7, the Tower and the Golden Age, made waning Communism which despised and persecuted Churchianity consider antitypical Elisha as a religious teacher worthy of consideration, when his literature became known to the Bolsheviki (the man of God is come hither). Waning Communism sent Syndicalism in its leading exponents, especially Lenin, Trotsky, Stalin, Kamenev, Radek, Zinoviev, Chicherin, etc., to study the Society's literature to find out whether there was given in it any hope of recovery for sickly Communism (the king said to Hazael … enquire … shall I recover, v. 8). It was in these told to make friendly study of such writings (take a present … meet the man of God). It was also told to make such a study with a submissiveness to truth and right (enquire of the Lord by him), regardless of whether the answer of this literature were favorable or not to Communism.
(26) Accordingly, this study in the spirit above described was entered into by the leading representatives of the Bolsheviki who were by now inclined toward Syndicalism (Hazael [before he became king] went to Elisha, v. 9). Everything (burden) that the trial-involved (40) Bolsheviki organizations (camels) could put into a favorable study of the Society's literature (and this literature, as said above, included Vols. 1
and 4 also) was put into it (came and stood before him) in order to find therein an answer to the question: Could Communism recover and be made to work in Russia (shall I recover)? The answer that antitypical Elisha gave through the Society's literature that recovery was possible, but would certainly not be realized, was the one that antitypical Hazael desired (v. 10). Such study began late in 1919 and was completed before Nov., 1920; because in the eighth Congress of the Communist party held in Nov. and Dec., 1920, not only was Communism severely criticized, but the first feature of Syndication was introduced in a plan for the electrification of Russia. Hence antitypical Elisha's answer (v. 10) was finished before Nov., 1920. How much before that we do not know, but it was all given within less than a year's time, from the late fall of 1919 to sometime before Nov., 1920. The study of antitypical Elisha's literature indicated to the studying Syndicalists that antitypical Elisha foreknew the great evils that Russian Syndicalism would work in Christendom and that antitypical Elisha deplored this (settled his countenance … and wept, v. 11) which shamed the Syndicalists (ashamed). Antitypical Hazael wondered why antitypical Elisha in the literature expressed grief (why weepeth my lord? v. 12). And the literature showed him (he answered) that antitypical Elisha was aware of the evil that Syndicalistic Sovietism would do to the Conservatives in Christendom (evil … unto … Israel); overthrowing their strong defenses (strongholds), refute their defenders (young men), with its theories (sword), crush their fresh prospects and new measures for relief (dash their children) and destroy their fruit-promising associations, conferences, etc. (rip … women with child). Antitypical Hazael claimed to be so non-partisan as to be above such things (thy servant a dog … do this great thing, v. 13). Then the Society's literature informed the
Syndicalists that they would be controllers of Soviet Russia (Elisha answered … thou … king).
(27) After getting this information by which antitypical Hazael was anointed in fulfillment of the command typed in 1 Kings 19: 15, the Syndicalist leaders ceased studying the Society's literature (he departed from Elisha, v. 14). Whether the antitypical anointing was partly done by oral instruction we do not know, very likely not, though Societyites could have done this also. Antitypical Hazael then returned in thought and activity to Communism in its various members (came to his master). These asked what pertinent information their investigations in the writings of the Society disclosed as to the recovery of Communism? The answer was an ambiguous one (thou shouldst surely recover) and was designedly made so, because the developing Syndicalists did not believe they could yet safely overthrow Communism and install Syndicalism in its place. It might here be in place to set forth the difference between these two theories. The difference between Communism and Syndicalism is this: whereas the former denies the right of individuals to own property and engage in competitive business, affirming that the State owns all property and conducts all business, requiring of each that he yield his all according to his ability to the State, while the State is to give to each according to his need, Syndicalism grants a joint and equal measure of ownership and competition to capital and labor in their cooperation, with the government acting as the ultimate controller, as a sort of senior partner. Theoretically there is very little difference basically between Syndicalism and Fascism, however much they may scowl at one another. Antitypical Hazael gave his answer to antitypical Ben-hadad sometime before the eighth Soviet Congress assembled in Nov., 1920. With that Congress the suppression of antitypical Benhadad began (thick cloth … dipped … spread
… died, v. 15). This occurred by a smothering process. Little by little and more and more Syndicalist measures were introduced, first the semi-capitalistic, semi-labor, full State control of the electrification of Russia, decided on in Dec., 1920, at the eighth Soviet Congress, the next spring allowing peasants to sell part of their produce, delivering the rest to the State, a little later permitting storekeepers to sell goods; still a little later a partial wage system was introduced, then came the organization of industries in a syndicalistic manner. Thus gradually Communism was set aside in Soviet Russia by the slow introduction of Syndicalism (he died; Hazael reigned in his stead). We will omit here a discussion of vs. 16-24, partly because they are not pertinent to our subject, and partly because we have treated of them in connection with our discussion of Jehoram of Judah in Chapter IV.
(28) In an article entitled, Jehovah's Executioner, in the July 1, 15, and Aug. 1, 1932, Towers, J.F.R. gives us a new view on Ahab, Jezebel, Jehoram, Ahaziah, Hazael and Jehu. According to this view, Jehu types Jesus and the Church militant and triumphant, with the angels thrown in for good measure (Z '32, 196, 4; 198, 18); Ahab represents Satan; Jezebel, Satan's organization; their offspring, the seed of the serpent; and Jehu's work represents Jehovah's procedure through Jesus and the Church and angels in destroying what has wrought depravity to man and dishonor to His name (par. 7). This view is, of course, contrary to our Pastor's views, and calls for no refutation here, since we refuted it in P'33, 94, par. 4—96, top, to which we refer our readers who desire to examine these matters further. On several features of this picture our Pastor did not express himself. Since his death Truth has advanced on this subject, and that in harmony with the foundations that he laid. Here we give some details on Ahab and Jezebel not given by our Pastor; and all of these corroborate his general
setting. Some pertinent details are also found in Chapters I, IV and VI. Here we will but briefly restate such. According to our understanding, Ahab represents governmental Autocratic Europe; Jezebel, the Roman Catholic Church; Naboth, the Huguenots; Ben-hadad, various Radicals; Hazael, Soviet Syndicalists; Ahaziah of Israel, European nations independent of one another; Jehoram of Israel, Allianced Europe; Jehoram of Judah, America Reactionary; Ahaziah of Judah, Autocratic America helping Allianced Europe; and Jehu, Conservative Labor. Naboth's being killed through Jezebel at the mouth of two false witnesses types the crushing of the Huguenots by Autocratic France at Rome's demand and the instigation of the French clergy and aristocracy. Elijah's denunciation of Ahab and Jezebel therefore types the true Church denouncing Autocratic France and Rome therefore. Ahab's death represents the death of Autocratic Europe in stages mainly from the French Revolution to the 1848 European revolutions (its remnants were destroyed through the World War), when autocracy largely disappeared in Europe, constitutionalism superceding it. Ahaziah's death represents the death of Europe as an aggregation of independent states, completed in the early part of the World War. The death of Jehoram of Israel and the death of Ahaziah of Judah represent, respectively, the overthrow, in Armageddon, of Allianced Europe and Autocratic America helping Europe.
(29) Ramoth-gilead (rough or rocky height) represents the place of chief prominence, especially in European affairs. Jehoram's holding it represents Allianced Europe, as the European combination, holding now and for some time past the place of chief prominence in Europe. As Hazael sought to take Ramoth-gilead, so have the Syndicalistic Soviets sought to gain the place of chief prominence in Europe. As Jehu supported Jehoram and Ahaziah against Hazael, so Conservative
Labor has supported Allianced Europe and Autocratic America, against the Syndicalistic Soviets. And this combination of Allianced Europe, Autocratic America helpful to Europe and Conservative Labor has prevented the Syndicalistic Soviets from gaining the place of chief prominence in Europe, even as Jehoram, Ahaziah and Jehu prevented Hazael from taking Ramoth-gilead. Hazael's wounding Jehoram types the post-war injuries that the Syndicalistic Soviets have inflicted on Allianced Europe. Jezreel, the place where Ahab lived in forbidden wedlock with the heathen Jezebel, types the European union and cooperation of state and church. Jehoram's going to Jezreel for healing represents Allianced Europe seeking recuperation through an approach to, and working understanding with, the Roman Catholic Church, which for the past fifteen years has, on the one hand, been going on, while, on the other hand, various of the European states (Italy, Spain, Lithuania, Germany, etc.) have been eating her flesh. Ahaziah's visiting Jehoram in his wounded condition represents Autocratic America, joining into a working alliance with Rome and coordinately giving wounded Allianced Europe succor, e.g., in debt and interest reductions, loans, counsel, largely closing its eyes at the European nations' debt defaulting, etc. Elisha's sending the son of the prophet to anoint Jehu represents the Societyites by their message on the overthrow of clergy, rulers and aristocrats at Armageddon arousing, especially certain sympathetic secretly-working labor representatives, attending on the Societyites' pertinent meetings, radio talks, lectures and literature, to instruct and to incite Conservative Labor to revolt (the anointing of Jehu to revolt against Jehoram) against Allianced Europe, which anointing has been completed.
(30) We are in possession of certain facts which prove that not only has Conservative Labor been anointed, qualified by instruction and arousement, to
revolt, but is now well advanced beyond the conspiracy typed in 2 Kings 9: 11-15. Hence, we are looking for Armageddon soon to break out suddenly, following antitypical Jehu's sudden, rapid and well advanced drive. The three efforts to prevent Armageddon are typed by the three goings forth to meet Jehu. The third will be interrupted by Armageddon, which will first strike, and that fatally, Allianced Europe (Jehoram was the first to be shot and killed) and then America, which will resist the onslaught longer, but will finally, after serious wounding, succumb (Ahaziah's long-drawn-out flight, capture, escape, wounding and death). Jezebel's death types the destruction of Romanism, only the memory of her teachings (skull), practices (hands) and conduct (feet) remaining after the revolutionary "dogs," partisans, will have done with her. The destruction of the whole seed of Ahab represents the overthrow of every government in the eastern hemisphere, more particularly in Europe; and the destruction of Ahaziah's brethren represents the overthrow of every government in the western hemisphere. The destruction of the Baal priests and worshipers represents the destruction of the power-grasping and tyrannous rulers, clergy and aristocrats (including capitalists), with their ardent supporters. All of this is involved in the earthquake of Rev. 16: 18-20. The kingdom that Jehu established represents a form of labor government, quite likely some kind of socialism, which will progress through four forms, typed by the four kings of the Jehu dynasty. The type, so far as due, i.e., up to and including the three goings forth to meet Jehu, the third meeting being imminent, having in the minutest details, as outlined above, already been fulfilled, we have the assurance of faith that the above factual and reasonable interpretation of the type is correct. From here on in this chapter we will give some details on certain matters merely touched upon in paragraphs (28)-(30).
(31) We continue the discussion of our subject by a study of 2 Kings 9: 1-10 which types the anointing of Conservative Labor—antitypical Jehu—by antitypical Elisha through the members of a secret labor organization—the antitypical son of the prophets. There is in antitypical Elisha's ministry a blank of about nine years, beginning with the renewal of his public work in 1920, i.e., from 1920 and lasting to about 1929, when antitypical Jehu's anointing began. At first sight it seems strange that there should be so many acts of antitypical Elisha from 1917 to 1920 typed in the Bible and none for the next nine years typed there. Then one event, and thereafter none until just before antitypical Elisha's death. The reason is this: Antitypical Elisha supinely allowed himself in 1920 to be pushed off the stage of controllership by surrendering to J.F.R. his power; and the latter then took to himself the whole stage of the Society controllership. But J.F.R.'s ministry from 1920 onward being solely an Azazelian one, God could not honor his service, nor antitypical Elisha with special opportunities, except when he shook himself free from J.F.R.'s control, i.e., on only one occasion, that connected with Jehu's anointing; and he will again so do in the act that will be connected with his final sickness, though after his ceasing to be the Lord's mouthpiece to the public (Elisha's death) his memory (bones) will resuscitate the antitype of the dead Moabite robber that was cast into his grave (2 Kings 13: 22). This fact shows that one entrusted by the Lord with a special mission must not allow himself to be set aside from that mission by ambitious usurpers, regardless of how severely he is pressed by such usurpers to yield his prerogatives.
(32) In 1929 antitypical Elisha's teachings and literature, not J.F.R.'s, became a call to members of a secret labor organization (Elisha … called one … of the prophets, v. 1) to teach (anoint, v. 3) Conservative Labor (Jehu, v. 2) the features of God's Word
(box of oil) that arranged for it to overthrow Satan's Empire in its earthly phase (vs. 7-10). This secret labor society, seeking to keep its identity in the dark, would not even give itself a name. Its members advised thereto by its leaders, attended the public and parlor lectures of the Societyites and got from these the thought that God desired Conservative Labor (Jehu) to overthrow the earthly phase of Satan's Empire. They likewise from the Societyites obtained especially Vols. 1, 4 and 7 whereby they learned details on this Divine purpose. In these ways they received from antitypical Elisha the antitypical box of oil, and thus received from him the commission (gird up thy loins) to perform the service of anointing Conservative Labor to perform the pertinent Divine design; for as the pertinent truths were unfolded to them, they were by them aroused to perform that service. Hence, antitypical Elisha was by his ministries to these, arousing them to that service. Conservative Labor was then defending against the Syndicalists (antitypical Hazael, 2 Kings 8: 28, 29), the place of chief prominence (Ramoth-gilead, rocky or rough height) in Christendom held by Allianced Europe (Jehoram of Israel) and America (Ahaziah). Here were the members of the secret labor society (son of the prophets) to find antitypical Jehu (when thou comest thither, look out there Jehu, v. 2). Jehu means He is Jehovah; Jehoshaphat means Jehovah judges; and Nimshi means selected. Conservative Labor was therefore Divinely selected (Nimshi) truly to vindicate (Jehovah judges) Jehovah's existence and attributes (Jehu) especially His justice and power in the overthrow of Satan's Empire. The nature of the work required secrecy (make … arise … to an inner chamber). The antitypical son of the prophets was thus in secret to give to antitypical Jehu the qualities of heart and mind through the pertinent truths (pour it on his head, v. 3), fitting him to undertake the