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


Divinely prearranged mission (I have anointed thee king over Israel). The mission performed, the antitypical son of the prophets was immediately to leave and hasten away (open … door, flee, tarry not).


(33) The antitypical son of the prophets, himself an antitypical prophet (v. 4), i.e., a company devoted to propaganda, undertook the mission by mingling with the leaders of the Conservative Labor party—men like Messrs. Green, Lewis, Morrison, Tobin, Woll, etc., in America; in Britain, men like Henderson, Lansbury, etc.; men like Blum in France and others elsewhere. These mingled among various labor parties (captains of the host, v. 5) who are fighting against Syndicalism; but singled out Conservative Labor (Jehu) as the party for whom his mission was intended (an errand for thee … Jehu … to thee). These indicated secrecy (went into the house), since to tell it to all would have endangered the messenger and the cause. They then verbally and by literature told antitypical Jehu the Societyites' view of the world situation in Christendom, which Conservative Labor absorbed and endorsed (poured the oil … head, v. 6). They told Conservative Labor that God and right principles dictated that they should assume control of governmental affairs throughout Christendom, yea, all Christendom (anointed thee king, even over all Israel). Then explaining the Armageddon feature of antitypical Jehu's work, they declared to Conservative Labor that God designed that it should extirpate every vestige of autocracy, dictatorship and aristocracy, both of nobility and wealth (the house of Ahab, v. 7). This was in justice necessary as retribution for the persecution of which they have been guilty against God's servants and people (avenge … the prophets and … the servants of the Lord), instigated by the nominal church, especially the Romanist Church (at the hand of Jezebel). Proceeding, they said that every government (whole house, v. 8) coming out of autocracy



(Ahab) must be overthrown (perish), which means every government in and outside of Christendom, declaring that God would additionally cut off from the defense of the descendants of autocracy every advocate of it who by his foul errors defiled the theory powers of true government (him that pisseth against the wall), as well as autocracy's supporters who are more or less restrained (shut up), and who are more or less privileged and free (left, at large).


(34) The antitypical prophet elaborated on his theme still further to antitypical Jehu. He declared by the Word of the Lord (I will make, v. 9) that every vestige of the governments descendent from autocracy would be utterly extirpated, as completely extirpated as certain irreformably wicked kingdoms of past history (the house of Jeroboam and the house of Baasha), and that antitypical Jehu should be the agent to work out this deed of destruction. Then stressing to the utmost the thought that wrath must be wreaked upon antitypical Jezebel unto the limit, he declared that after the Nominal Church, especially in its Romanist part, had been destroyed, those possessed by the party spirit (dogs, v. 10) shall devour her. They particularized the thought that she would meet her annihilation in connection with the union and cooperation of State and Church (in the portion of Jezreel), which would make her especially exposed to the ravages of the party spirit—partisanship (dogs). They further affirmed that there would none do her the honor of a figurative burial after her destruction. After making clear this stern decree of God's justice against corrupt Christendom, corrupt in state, church and aristocracy and fully fit for destruction, they left Conservative Labor in a hasty flight. This anointing was completed by June 11, 1932. With this episode antitypical Elisha sank out of sight so far as doing new notable things for the Lord until he will come to his deathbed, when again he will be honored with the



privilege of performing a final prophetic work for the Lord.


(35) 2 Kings 9: 11-14 brings to our view a conspiracy between Jehu and his captains. The conspiracy was, of course, a secret thing in the type, witnessed by only Jehu and the captains. Hence, its antitype would also be secret, as the nature of a well-managed conspiracy requires; for conspirators do not sound a trumpet, informing everybody that they are conspiring, but usually hide themselves behind closed doors and darkened windows, and often have the place of their conspiracy guarded and sealed against the curious. Thus from the nature of this conspiracy we, an outsider, could not be an eye or ear witness of it. Manifestly, the only way open for us to have knowledge of, as distinct from faith in, the conspiracy's existence, would be to observe some acts of antitypical Jehu that would presuppose its existence. We, therefore, kept our eyes open to catch sight of such conspiracy-revelatory acts, but had to wait nearly five months after June 11, 1932, when the anointing was completed, before the first convincing pertinent act became known to us. It was as follows: the railroad brotherhoods had decided (1) to call a general strike in protest against the railroad executives' violation of their agreement not to reduce wages and discharge their employees; (2) to use violence against strike breakers who would not by moral suasion desist from strike breaking; and (3) to fight the soldiers, if the government would by them seek to defend the strike breakers. This was the first fact that we learned that revealed the existence of the conspiracy, whose existence presupposes the completion of antitypical Jehu's anointing.


(36) But a still stronger evidence of the conspiracy's existence came to us in Feb., 1933, three months after the preceding piece of evidence thereof came to our knowledge. It was the plan of the American Federation of Labor, goaded on by the sufferings of its members



and others due to the depression, to use force to compel state and capital to accept its plan for the solution of labor's problems, if moral suasion failed to make them accept it. This was stated very plainly by Mr. Green, the president of the American Federation of Labor, in an interview that he gave to the press, the interview appearing in six parts, each successive one coming out a day later than the preceding one in many newspapers of the country. These two facts involved the two largest conservative labor bodies in America; and it must be remembered that Jehu represents conservative labor. A little later the secretary of the American Federation of Labor, Mr. Woll, expressed himself similarly, urging labor to prepare itself for the conflict. The evidence of conservative labor's pertinent conspiracy in Europe is equally strong. The whole world knows that the Italian exiles are in such a conspiracy against the Mussolini regime. When the dole was reduced in England threats of revolution were heard on all hands. In Poland the discontented—there indiscriminately called communists—are so feared that they are not allowed to meet or agitate. The whole world knows of their activity in France. We may be sure that in Germany the suppressed Social Democrats and Communists, who numbered about 16,000,000, are more or less conspiring against the Hitler government. The situation in Belgium, Holland and Denmark is very much of the same complexion. The Fascistizing of Austria is producing the same situation. Europe is standing on a volcano whose rising lava will soon overflow its sides, burying in ruin state, church and capital. The evidence of antitypical Jehu's conspiracy, and, consequently, of his anointing as preceding his conspiracy, is, therefore, large and general.


(37) But we are further along on the stream of time, as to the Jehu antitype, than the conspiracy. We are now at the time of antitypical Jehoram's and Ahaziah's riding forth to meet antitypical Jehu. We will



now proceed to explain such features of the antitype as follow the conspiracy up to the death of antitypical Ahaziah. Jehu's keeping his kingship purposes secret from Jezreel (2 Kings 9: 15) types the secrecy of antitypical Jehu as to his intentions against state, church and capital in their mutual cooperation in Europe and America. His riding his chariot rapidly (and his followers with him) toward Jezreel (v. 16) types the rapid strides that conservative labor has been and is making toward Armageddon as against the union and cooperation of state and church, with capital acting in harmony with them. Jehoram's and Ahaziah's being there represents Allianced Europe and Autocratic America in union or cooperation with church. Ahaziah's coming there to see Jehoram types Autocratic America while working cooperatively with Rome, condoling with Allianced Europe in the evils she has suffered from the Soviets. The watchman in Jezreel (v. 17) types Christendom's observers of the trend of current events as related to world movements, such as editors, political economists, sociologists, sectarian leaders, statesmen, capitalists, etc. His standing on the tower types their vantage position for observing the trend of world events. His seeing Jehu's company coming up the valley of Jezreel types their observing the threatening aspect of conservative labor toward church, state and capital in their cooperation. His reporting his observations to Jehoram types their reporting the labor movement as becoming menacing to the established European order.


(38) Jehoram's commanding to send a horseman to meet Jehu (v. 17) types Allianced Europe charging that military and naval doctrinaires riding their military and naval theories to proceed to meet menacing conservative labor in an effort to learn whether they desired prosperity (the Hebrew word, shalom, means primarily prosperity) and in an effort to conciliate them. This antitypical horseman in the form of the



second disarmament conference, which met from March to June, 1933, sought as the mouthpiece of Allianced Europe, to find out whether conservative labor, making progress toward Armageddon, was favoring prosperity, and also sought to conciliate them by promises of lower taxation and prices through disarmament. But as the typical horseman failed to find out for unprosperous Jehoram whether Jehu was prosperously inclined ("What hast thou to do with peace, prosperity?" v. 18), and failed to conciliate Jehu, but rather succeeded in getting his overtures on prosperity rejected ("turn thee behind me"); so the war party (for the disarmament conference did not really seek peace or prosperity) failed to impress antitypical Jehu with the fruitfulness of its program for prosperity, nor did it find out whether he favored their ways of achieving prosperity. Moreover antitypical Jehu rejected this conference offer of better times, reasoning that disarmament would increase unemployment by decreasing work, through reducing the manufacture of armament, and by throwing discharged soldiers and sailors into the ranks of the unemployed. The watchman's reporting the horseman's meeting, but not returning from Jehu, types the students of current political, labor, social and business trends, reporting to Allianced Europe that the disarmament conference made its efforts with conservative labor, but was failing to bring back results. Jehoram's sending the second horseman (v. 19) types Allianced Europe launching the London Economic Conference, which had, among others, the purpose of sounding out labor as to its disposition toward Europe's prosperity and of bettering times for labor by restoring business prosperity to the world. Conservative labor, recognizing the state and capitalistic control of the policies of the conference, denied that it was favoring real prosperity and rejected its overtures as impractical. The watchman's reporting the horseman's meeting with, but not



returning from Jehu (v. 20), types the students of world trends reporting the ill success of the London Economic Conference in so far as it concerned labor. This conference as well as that on disarmament had other purposes than those above indicated, but they are not shown in the type, which is limited to the relations of these conferences to labor. The watchman's reporting that the driving was like that of Jehu types the observers of world trends reporting to Allianced Europe that conservative labor was advancing rapidly to what (unknown to all concerned) will prove to be Armageddon. His saying that Jehu was driving with madness types that the observers of world trends proclaimed that the pertinent course of conservative labor was an evidence of an unsound mind.

(39) Jehoram charged that his chariot be made ready. A like charge, as implied, but not stated in v. 21, was also made by Ahaziah. What is typed by these charges? This will appear from an explanation of the details. The horses which were hitched to the chariots we understand to type theories on dictatorships in so far as their use toward conservative labor is concerned. Such theories have spread rapidly in Europe of late, as allegedly the only means of coping with the evils in the political, financial, industrial, commercial and labor worlds. Jehoram's chariot represents the governmental organizations of Allianced Europe. His hitching the horses to the chariot and the chariot to the horses types the uniting of European governmental organizations (whether they were previously dictatorships or not) to such dictatorship theories as are applicable to dealing with menacing conservative labor. This is now agitated even in such liberty-loving European countries as England and France. Between the middle of March and the middle of June, 1933, Congress voted similar theory powers to the President of the United States, the present



leader of antitypical Ahaziah—put such symbolic horses at his disposal. He did not unite such theories with U. S. governmental organizations, put them into practical operation together, until after Congress had adjourned. They are now hitched to U. S. governmental organizations; and they turned our government into a semi-Fascist rule. Mr. Di Silvestro, one of Mussolini's lieutenants in America, early in September, 1933, published an interview in which he endorsed the present U. S. governmental policies on the ground that they were Fascistic! It will be noted that these are thoroughly permeated with the thought that labor is to seek the country's prosperity and that the country is to seek labor's prosperity, even if business and the consuming public are to carry resultant heavier burdens. Romanist mouthpieces are truly claiming the papal origin of the policies called the "new deal" (2 Chro. 22: 2, 3). There can be but little doubt of their being more or less autocratic and foreign to America's pristine ideals of avoiding European ways and her previous ideals on freedom (2 Chro. 22: 4, 5, 7; 2 Kings 8: 26-29). Permeating the new deal's policies is the thought: Capital must make government-guaranteed concessions to labor to prevent labor from arising in revolution. This thought must be kept in mind, if one would make a true appraisal of Mr. Roosevelt's policies. The boycott of those who did not join the NRA is not only a Romanistic principle, but seems to be a plain violation of the Golden Rule, which saints cannot endorse. Yet there are many good things aimed at in this American semi-Fascism; and undoubtedly extraordinary emergencies call for the temporary application of drastic measures, which, as natural, in distinction from consecrated people, our citizenry should support as long as they do not forbid right or command wrong. Papal and certain governmental mouthpieces are advocating that this papally advised and temporarily adopted



semi-Fascism be made permanent, even agitating that its theory be taught in the public schools. Hence we look upon this offspring of the designing beast, backed by the unsuspecting image of the beast and certain unsuspecting statesmen who are being used as papal catspaws, as the entering wedge of Rome's attempt to subvert our form of government and our constitution, preparatory to establishing a churchianityized Fascism, i.e., a nominal Christian absolutism. Rome has always preferred absolute governments as being more easily manipulated for its designs. Hence Rome's Jesuitical course: using an emergency cunningly to introduce measures intended by her as permanent to subvert our Democracy. We fear that this churchianityized Fascistic manifestation, manipulated doctrinally and factually by the beast, sanctioned by its image and authorized by the civil power, is quite likely the antitypical golden image in its second application—an application that for years we have been expecting to come to pass, even as in the war militarism was its first application. If this be the true view of the situation, the consecrated as the antitypical three Hebrew youths can not bow down in subjection to it, even as the pertinent type proves.


(40) Thus we see that antitypical Jehoram and Ahaziah have made ready their chariots. Jehoram's and Ahaziah's riding forth to meet Jehu (v. 21) types Allianced Europe and Autocratic America setting into activity their governmental organizations controlled by dictatorship or Fascist policies, in an attempt to conciliate antitypical Jehu. This is as far as we have at the date of our going to the press advanced in the antitype of 2 Kings 9, so far as America is concerned. Europe has in Germany, Russia, Poland, etc., entered Naboth's field, i.e., begun a persecuting course toward God's people. The rest of the type refers to future things, of which we present our tentative understanding. First, the two kings come to the field of Naboth



and traverse it in part before meeting Jehu. We recall that Naboth represents the Huguenots, who were a persecuted people of God, among whom were many of God's faithful children. Naboth was killed in his own field (1 Kings 21: 13, 14, 19; 2 Kings 9: 21, 25, 26). This field seems to represent, therefore, the sphere of persecution. The two kings' entering this field and their passing over a part of it before meeting Jehu seem to type Allianced Europe and Autocratic America entering into and proceeding with the persecution of God's people of the Little Flock, the Great Company and the Youthful Worthies.


(41) This persecution of the Little Flock is typed by John's beheading, while the persecution of all three classes seems to be typed by the fiery furnace experience of Daniel's three companions in the second application of that type. This particular persecution seems to be not far ahead of us, even as the type shows that the first thing to follow their riding forth was to enter Naboth's field and then to meet Jehu, which they did shortly after they entered Naboth's field. This field, as the passages just cited show, was some distance outside Jezreel. The Truth people's being unwilling to bow down—submit to—the antitypical golden image, autocracy, will be the occasion of bringing the persecution upon them, At any rate, it comes to them through the exercise of dictatorial powers on the part of antitypical Jehoram and Ahaziah, which will override them. These experiences and their outcome we leave with the Lord. His grace, which may we all implore and receive, will be our sufficient strength. The one like the Son of Man will be with us in the fiery furnace! "Fear not, Little Flock, it is your Father's good pleasure to give you the kingdom!" Let us help one another and by no means betray one another. We are living in a solemn pause before a very hard set of experiences. Therefore let us watch and pray, keeping ourselves in the love of God and in the patient



waiting for the mercy of Christ unto eternal life. So doing, we will emerge as overcomers.


(42) God's answer to the persecution will be quick and thorough: "So far and no further!" This will limit the persecutors. Jehoram's question (v. 22) has the same typical significance as the same question put by the two horsemen (vs. 17, 19). Jehu's answer to Jehoram is a different one from what he gave to the two horsemen. His denial of the possibility of prosperity while Jezebel's whoredoms and witchcrafts were so many, types conservative labor's denial of the possibility of prosperity while the union and cooperation of the Romanist Church and the Federation with the state (symbolic whoredom) and their false teachings (witchcrafts) are so multiplied. This will be a direct blaming of antitypical Jehoram and Ahaziah on the part of conservative labor with guilty cooperation in these evil deeds. As Jehu's answer frightened Jehoram into flight, in which he, to Ahaziah, charged Jehu with treachery; so conservative labor's answer will frighten Allianced Europe into an attempt to escape conservative labor's attack, in the meantime, to Autocratic America, it will charge conservative labor with treason. Jehu's slaying Jehoram represents conservative labor overthrowing Allianced Europe in Armageddon. Ahaziah's long-drawn-out flights (about 35 miles in all), hiding in Samaria, capture, escape, wounding and death (vs. 27, 28; 2 Chro. 22: 9), represent the same result for Autocratic America, only it shows that American resistance in Armageddon will be much more prolonged, which will be due to the more patriotic support that the American people will give to their government than that which the Europeans will give to their governments. Armageddon is typed in a summary way by the attacks on, and deaths of the two kings. Many of its details are brought out typically in 2 Kings 9: 30—10: 28. These we hope to present to the Church in due time.



(43) Our study of Elijah and Elisha is finished. There are only two more events on Elisha set forth in the Bible: His dying experience and contact with his bones resuscitating the dead Moabite robber (2 Kings 13: 14-21). As the antitypes of these events are future, we leave their interpretation until their fulfillment. We have found the antitypes of these two prophets to be remarkably fulfilled prophecies of the types. The antitypical prophets being mouthpieces of God to the world, the fulfillments have much to do with world events; and their types are interspersed amid certain secular events, in some cases even when the antitypical prophets took no direct part in such events. Certainly such a study convinces us that the typical histories of the Bible are at the same time prophesies, as much so as the Bible prophecies that are not given as types. They thus are a remarkable demonstration of God's wisdom and power. To all of the new creatures in the Truth in our times and to most Truth Youthful Worthies one of the marvelous features of the antitypes is this, that such have been privileged to share in the antitypes. Such a thought is most impressive; and if we were faithful therein, is most encouraging; for it has given us a praiseworthy part in advancing God's Plan. We can think of no greater honor and privilege accorded any being than this. If we have been faithful therein, let us thank God and take courage, and in this spirit press on to our future experiences.

(1) What will next engage our attention? How? What will help to a better understanding of 2 Kings 5-9? What, in general, do the Syrians, Ben-hadad II and Hazael type? In particular, what is typed by Ben-hadad II in later 1 and earlier 2 Kings? By Ahab? By Jehoram of Israel? Why these various antitypes of these types? In 2 Kings 5, what is typed by the kings of Israel and Syria? By Hazael in contrast with Ben-haded II? By Ben-hadad III and the Israelitish kings of the Jehu dynasty? Why



should these various antitypes be kept in mind? How do we know that these kings are typical?

(2) What does the word Naaman mean? Why is it given to him? Whom does he type? What remarks will clarify this class? Who were the chief representatives of these? To what two classes did J.F.R. belong? From the standpoint of 2 Kings 5, whom does Ben-hadad II type? How did Society Radicalism regard antitypical Naaman? Why? What was the latter's handicap? What in reality was this handicap? How did it make him appear to the priesthood, the Society and the secular conservatives? What is the antitype of the Syrian bands invading Israel? Capturing the young damsel? Naaman's wife? Giving the damsel to her? What resulted from antitypical Naaman becoming despicable to the secular conservatives? In what did this effect result? What is the antitype of the maid's speaking to Naaman's wife of his leprosy?

(3) What did antitypical Naaman do on the matter mentioned by the antitypical little maid? What did this report move antitypical Ben-hadad II to do? What is typed by each of the three kinds of presents proffered? What is the antitype of his sending these gifts, letter and Naaman to the king of Israel? What is typed by the effect of their receipt by Israel's kin? As what did the request strike him, type and antitype?

(4) At the antitypical time, what two parties were there then in the Society? When did these parties originate? In what did the dominance of radicalism in the Society result? Which two of the imprisoned brothers were conservatives? To which of these two parties did the brothers belong who were in charge of Society matters during the imprisonment of the others? Who were these mainly? What occurred during the period of imprisonment between the representatives of these two Society groups? In what three ways did these clashes manifest themselves? How did J.F.R.'s ill feelings show themselves at the Pittsburgh meeting of welcome accorded the freed brothers? How did Bro. Spill describe his experiences in these clashes? Why did he not make the exposures?. What do these facts prove? What did each side, especially the radical, do as to the other? By what is this



typed? How is this situation related as antitype to Jehoram's reaction to Ben-hadad's demand?

(5) With which of these two Society parties did Elisha, stand? How does this follow from the names of antitypical Elisha's leading representatives? What did he know as to the feeling in Christendom toward antitypical Naaman? What is antityped by Elisha's slight rebuke of the king for his rending his garments? By his asking that Naaman be sent to him? His saying that Naaman would experience that there was a prophet in Israel? What antitypically was just then starting? In whom was Elisha antitypically especially active in this matter? What did these counsel and practice? Who did not so do? With what result? What is typed by Naaman's going to Elisha with his horses and chariot? His standing outside? Elisha's remaining in his house? Elisha's and Naaman's aloofness? Elisha's sending a messenger to him? What is typed by the message? What does the antitype mean?

(6) What do vs. 11, 12 show? What do they forecast? What was the source and expression of antitypical Naaman's resentment? What most of all did he resent? What is proved, negatively and positively, by the expression, "over the place"? What else offended antitypical Naaman? What did he think superior to dipping seven times in antitypical Jordan? What did these things move him to do? What did some of his supporters thereupon do? How did they do it? In what did their tactfulness consist? What good lesson can we learn therefrom?

(7) What effect did this tactful advice have? How did they act toward the public, negatively and positively? What resulted therefrom? In what spirit did he seek to make a return? What was the attempted return? What was it in other words? What pertinent discussion occurred? How long did it last? What did antitypical Naaman confess? What did he then do? In whom did antitypical Elisha act in answer to the offer? What did he refuse? How long was it sought to change his mind?

(8) What did Naaman request? Why? What does an altar type? What two altars show this? What do the two mules' load type? What, accordingly, did antitypical Naaman determine to do? What is typed by Naaman's asking for earth of Canaan? What only is true sacrifice?



How does the cited Scripture show this? How is service offered in any other way to be regarded? What does this show his former service to have been? For the future service on what was he determined? What did his place as the fighting leaders of the radicals require of him? What did this antitype? What did he crave for such practice? In other words, what did he crave? How did he look upon this course? How could he have avoided it? How did antitypical Elisha compromise principle by his answer? How would antitypical Elijah have treated such a condition? What resulted from antitypical Naaman's following antitypical Elisha's advice? What might have resulted had antitypical Elisha properly advised?

(9) Contrasted with antitypical Elisha's course, what did antitypical Gehazi do? What did he then do? What coming Society event spurred him on thereto? How is his purpose to be described ethically? Who partially divined his purpose? With what attitude? How did he do this apart from his organization? At first what did he not fully understand? How did he respond? From J.F.R.'s manner, what did he recognize? Thereupon what did he ask? What answer did he receive? What falsehood did J.F.R. tell him? What were the power and authority desired for the Society's officers? What was the authority desired for the Society's directors. What offer did antitypical Naaman make to antitypical Elisha? How much less power and authority was sought by J.F.R.? What difference was there between his request for the directors and his request for the officers? In ultimate analysis, for whom did he make request? What in him does this manifest? What deception did he practice therein?

(10) By what means was antitypical Naaman persuaded to take J.F.R.'s pertinent view? What did he through Bro. Driscoll do? When and where? What was done with Bro. Driscoll's resolution by the rest of antitypical Naaman? After what? Into what were the pertinent power and authority put? Into whose care was this double resolution put by typical Naaman for passage? What did they do therewith? What did J.F.R. then do as to them with the board? What did he do with the supporters of these resolutions? What in J.F.R. was manifested in this course of action? What did he claim as to



the election of directors in 1917? As to those not previously annually elected? Had his position then been true, what condition as to the Society's directors would then have prevailed? Why? What conclusions result from this? What did J.F.R. do with the whole situation? Why were the charter's pertinent provisions legal from the standpoint of the very law cited by him?

(11) What in 1917 did not exist in the Society's board? How is J.F.R.'s ousting the four directors to be regarded as to Divine and human law? As to motive? By what means was it accomplished? What opinion would no honest lawyer conversant with the law have given J.F.R.? How did the involved lawyer explain his pertinent course to a Truth brother, in answer to the latter's pertinent question? What proves that those pertinent resolutions and by-laws were illegal, according to which the three years' directorate and officiary terms were claimed? Wherein does J.F.R.'s gross hypocrisy appear in this matter? Actually, how did the pertinent action of 1917 and 1920 stand in the eyes of the law? Why? What did the law, therefore, require as to the election of the Society's directors and officers? What does this do with J.F.R.'s involved hypocrisy? What dominated him in both acts? How do we know this to be true of the second?

(12) Whom did J.F.R. have to face? What did antitypical Elisha know? What did he ask antitypical Gehazi? What was the character of J.F.R.'s answer? Why? What is the antitype of each feature of Elisha's reply as given in v. 26? What does the language of v. 26 do as to J.F.R.'s pertinent deeds? What did antitypical Elisha express in v. 27? Who were J.F.R.'s symbolic seed? Of whom is there some doubt as to this? What was the Lord's decision as to antitypical Gehazi and his seed? What do facts show as to the execution of this sentence? When was this feature of the type clarified to the writer? For what does that understanding account? What do this type and that of Ruth's nearest kinsman prove? What is the contrast in antitypical Gehazi's and Elisha's work?

(13) What is a summary of the antitypical teachings of 2 Kings 6: 1-7? How did Society supporters feel the first half of 1917? In what sphere? Why? To what did this lead them? What did this imply? What naturally could



have been expected as antitypical Elisha's reply? From when onward? Who desired his cooperation? What did this lead them to do? What and how was the response? What did he do from the fall of 1917 to the late spring of 1918? What did the leaders do in this matter? What is typed by an axe according to Ps. 74: 1-11? What is the antitypical axe of v. 5? What happened to the antitypical axe according to v. 5? What was the effect on the Society leaders of the ban on Vol. 7? Why? What is the proper translation of the word rendered "borrowed" in v. 5? What did antitypical Elisha ask as to Vol. 7? What was done in answer? What did antitypical Elisha then do? What are the properly applicable principles? What is the antitype of Elisha's throwing the stick into the water at the right place? Of the iron swimming? Of Elisha's charge to take it up? When was this done? What is 2 Kings 6: 1-7 thus shown to type? What does this do with all four of J.F.R.'s views on Elijah and Elisha?

(14) What does 2 Kings 6: 8-23 in general type? What also as to Elisha and Gehazi? When did the antitype of this section take place? What did the Radicals under Mr. Wilson's lead do from July 10, 1919? Of what is this the antitype? What is typed by Elisha's message of v. 9? By Israel's king's consequent investigation? By his avoiding the place "not once nor twice"? By the Syrian king's suspicion of treachery? By his servant's denial and charge against Elisha? By the king's charge to spy out Elisha's whereabouts? By Elisha's dwelling at Dothan? By the Syrians coming with horses, chariots and a host to Dothan? By night? Besieging the city?

(15) What is typed by Gehazi's rising early and seeing the Syrian host? By his fear, negatively and positively Why was the antitype's fear greater here than in 1917? What is typed by Gehazi's being nonplussed? By Elisha's efforts to calm him? By his statement to the effect that the majority was with them? By Gehazi's seeing only the Syrian host? By Elisha's prayer for the opening of Gehazi's eyes? By the answer to the prayer? By the prayer of Elisha for blindness on the Syrians? By Elisha's statements, this is not the way, and this is not the city? By his saying, Follow me and I will show you the man? By his leading them to Samaria?



(16) What is typed by the Syrians' coming to Samaria? By Elisha's praying for the opening of their eyes and concordant words? By their eyes being opened? By the king earnestly desiring to smite the captured Syrians? By Elisha's not desiring this but conciliating measures? By Elisha's tactful answer? By its results? By the feast? By the return of the Syrians to their master? By the Syrian bands' no more coming to Israel?

(17) What is a summary of the antitype of 2 Kings 6: 823? Of 2 Kings 6: 24—7: 20? What is typed by laying siege to Samaria by Ben-hadad? By the great famine of v. 25? By the high price of almost worthless provisions? What were some of the main acts of the antitypical besiegers? Of the effects on the besieged? What is typed by the two women and their agreement as to eating their sons? By the eating of the son of the first? By the refusal of the second woman to give her son, and hiding him?

(18) By the first woman's appeal to the king for help? By the king's answer before he knew the situation? By the king's horror and rending his garments? By the exposure of his wearing sackcloth? How, among others, did Mr. Borah's course illustrate the antitype? What was really involved in the debate? What kind of defenses of Americanism were made in it? In the meantime what was Mr. Wilson's tour achieving?

(19) What is typed by the second effect of the episode of the two women on the king? By the threat to behead Elisha? By Elisha's recognizing and declaring the king's purpose before the elders? By the messenger? By the charge to shut the door? And hold the door? By saying the sound of his master's feet came after the messenger? By the messenger approaching? By Elisha's telling the messenger the evil was from the Lord? By his saying he would cause them to wait no longer (in uncertainty)? By Elisha's words, "thus saith the Lord"? By his announcing a great abundance of cheap food? By the answer of the lord on whose arm the king leaned?

(20) What is typed by the four lepers? By their position at the gate in the siege? By their reasoning on the possibilities of their position? By their conclusion to fall to the Syrians? By their view of the resultant possibilities?



By their deciding to take the risk? By their being oblivious of the situation among the Syrians? By the Lord's causing the Syrians to hear the three noises? By the Syrians' thinking that the Hittite and Egyptian armies were upon them? By their fear and flight?

(21) What is typed by the four lepers eating and drinking? By their taking silver, gold and raiment? By their hiding them? By their becoming conscience-stricken? By their fearing some mischief coming with the daylight? By their decision to make known to the king's house the turn of affairs? By the porter of the gate? By the porters of the king's house? By the lepers' telling them of the Syrians' flight? By the suspiciousness of the king? By one of his servants? By his suggestion? By sending a two-horsed chariot to investigate?

(22) When and in connection with what did the antitypical retreat set in? By what was it increased? What did it evidence from then on? What is typed by the Syrians' casting away their belongings? By the messenger's answer? Wherein were the anti-radicalism theories set forth? What did they do with the Treaty and League's Covenant? Who saw through this? What was the result on the Radicals? What related effort failed? What were the two acts of the antitype? What is typed by the Israelites' spoiling the tents of the Syrians? By the cheapness of wheat and barley? By the king's appointing his supporting lord over the gate? By the people treading him down? How did real Americans act in this matter? What was fulfilled by this antitype? With the above remarks what is concluded?

(23) What is an antitypical summary of 2 Kings 8: 1-6? When and where was the resuscitation of the antitypical Shunammite's son completed? Before what acts of liberation were enacted? According to the antitypes of 2 Kings 6: 8-23, whom did antitypical Elisha favor? As against whom? In what did this result? After what and amid what, did this immediately set in? What does the famine of v. 1 type? Elisha's counsel to the Shunammite as to herself and household? What is typed by the famine lasting seven years? By the Shunammite and her family going to Philistia? What are examples of such Truth people? What is typed by their sojourning there



the seven years? When was the antitypical sojourning completed? What is typed by the Shunammite's return, etc.? By her seeking the restoration of home and land?

(24) What is typed by the king's talking with Gehazi at the same time as the Shunammite sought the restoration of her property? What was the occasion of the antitypical discussion? What is typed by the king's request? What is typed by Gehazi's stressing Elisha's resuscitating the Shunammite's son? By the Shunammite at that time making request for the restitution of her property? What rights were urged in support of the antitypes' position? What did the petition request? What is typed by Gehazi's telling the king that the mother of the resuscitated son was the petitioner? By the king's asking her if the story of Gehazi was true? By her answer? By the king's charging an officer to restore the woman's property? By restoring the fruits of the seven years? What followed this antitypical restoration? What was this work calculated to do and what did it actually do? When did the episode of 2 Kings 8: 1-6 have its antitype?

(25) What is a summary of the antitype of 2 Kings 8: 715? In it what does Elisha type? Ben-hadad and Hazael? With what difference? What is typed by Elisha journeying to Damascus? When? By Ben-hadad being sick? To what was the antitypical sickness due? What was Syndicalism then doing in Russia? What is typed by Ben-hadad considering Elisha a man of God? What is typed by Benhadad sending Hazael to enquire from Elisha as to his prospects of recovery? Who were then the main representatives of antitypical Hazael? What is typed by Hazael being told to take to Elisha a present? By his being told to enquire of the Lord by him?

(26) What is typed by Hazael's going to Elisha? By the 40 camels' burden of presents being brought to Elisha? By Hazael's standing before Elisha? By Elisha's twofold answer? When was the antitypical study done? How do we know this? What do we conclude from these facts? What is typed by Elisha's settling his countenance and weeping? By Hazael's shame? By Hazael's asking why Elisha wept? By Elisha's answer in general? By Hazael's answer? By Hazael's burning Israel's strongholds?



Slaying Israel's young men? Dashing Israel's children? Ripping up Israel's pregnant women?

(27) By what was Hazael, type and antitype, anointed? In fulfillment of what? What is typed by Hazael's departing from Elisha? How also might part of the anointing have been done? What is unknown to the writer thereon? What is typed by Hazael's return to Ben-hadad? By the latter's question? By Hazael's ambiguous answer? Why was it made ambiguous? What would be here in place? What is the difference between Communism and Syndicalism? How are Syndicalism and Fascism related? Despite what? Before what event and time did antitypical Hazael give his answer to antitypical Ben-hadad? With what and when did the suppression of antitypical Ben-hadad begin? By what kind of a process? Through what measures did it pass? What was thus achieved?

(28) Who in the 1932 Towers gave new views on Ahab, Jezebel, Jehoram, Ahaziah, Hazael and Jehu? What does he claim each of these types? Jehu's work? How are these views related to our Pastor's view? What did a 1933 Present Truth do with these new views? What has occurred on these matters since our Pastor's death? What is done with them in this book? Whom does Ahab type? Jezebel? Naboth? Ben-hadad? Hazael? Ahaziah of Israel? Jehoram of Israel? Jehoram of Judah? Ahaziah of Judah? Jehu? The participants in the death of Naboth? Elijah's denunciations of Ahab and Jezebel? Ahab's death? Ahaziah's death? Jehoram's death? That of Ahaziah of Judah?

(29) What does Ramoth-gilead mean and type? What does Jehoram's holding it type? Hazael's seeking to capture it? Jehu's supporting Jehoram and Ahaziah in defending it? Their successful defense? Hazael's wounding Jehoram? Jezreel? Jehoram's going there for healing? His healing there? Despite what? What is typed by Ahaziah's visiting him there? By Elisha's sending to Ramoth-gilead a son of a prophet to anoint Jehu? By the anointing of Jehu?

(30) What do facts show as to how far the fulfillment of the Jehu type has advanced? What is typed by the three goings forth to meet Jehu? By what will the third be interrupted? What is typed by Jehoram's death? By



Ahaziah's pertinent experiences? Jezebel's death? Her remains? The destruction of Ahab's entire seed? Ahaziah's brethren? Baal's priests and worshipers? Wherein is this involved? What is typed by Jehu's kingdom? Its four kings? What do the facts of the antitype so far fulfilled give as to the rest of the fulfillment? What will be given later in this chapter?

(31) What will be done with vs. 16-24? For what two reasons? Where are these verses explained antitypically? What will be done with vs. 25-29? For what two reasons? Where are these verses explained antitypically? What will be done with 2 Kings 9: 11-21? For what two reasons? Where are these verses explained antitypically? With what will we continue the study of our subject? What is a summary of the antitypical acts and actors of 2 Kings 9: 110? What was there as to antitypical Elisha's ministry between 1920 to 1929? Why does this at first sight seem strange? What two acts only are there in his history after the renewal of his public ministry? Why this blank and its following blank lasting until just before his ceasing to be the Lord's mouthpiece to the public? In what act since the first blank did antitypical Elisha assert his prerogative as against J.F.R.? In what one will he yet so do? What postmortem event will attest his having been God's mouthpiece to the public? What lesson should God's agents learn from this?

(32) What is typed and what is not typed by Elisha's calling one of the sons of the prophets? By the son of the prophets? By the box of oil? By Jehu? By Jehu's commission? In what two ways came this secret labor society to be interested in antitypical Elisha's teachings? What thought did they thereby get? In what two things did this result? Why? What does this prove as to the effect of antitypical Elisha's ministries to this son of the prophets? What is typed by Jehu with Jehoram and Ahaziah in defending Ramoth-gilead against Hazael? By the command to the son of the prophets to go to Ramoth-gilead to find Jehu? By the meanings of the names Jehu, Jehoshaphat and Nimshi? By the commanded secret conduct of the son of the prophets? By the command for the secret anointing of Jehu? By the anointing itself?



By the charge to hasten immediately away after the anointing?

(33) What is typed by the son of the prophet being a prophet? By his mingling among the captains, especially associating with Jehu? Who were some of the members of antitypical Jehu in America, Britain, France, etc.? Whom do the captains of the host type? Jehu? What is typed by the prophet announcing his having an errand? By his indicating Jehu? Secrecy? By his pouring the oil on Jehu? By his declaring him Israel's king? By his explaining Jehu's destructive work? By his declaring its retributiveness, especially on Jezebel? By his declaring the uprooting of the whole house of Ahab, including three classes of supporters?

(34) What is typed by his declaring the destruction of every vestige of Ahab's house? Like what other houses? What is typed by his declaring Jehu to be the executor of this retribution? By his declaring Jezebel's fate, its agents, its locality? By his affirming that she would not be buried? By his leaving after delivering his message? With this episode what became of Elisha? Until when? What did he then do? What does this sinking into temporary oblivion and again coming into activity type? How do we leave the subject? With what spirit do we leave it? Why?

(35) What does 2 Kings 9: 11-14 disclose? How do conspirators not act in conspiring? How do they act therein? What did this effect in this case? How only could the author get the facts? What did this move him to do? How long did he have to wait before getting his first set of facts? How many were they? What were these? What does the existence of the conspiracy presuppose?

(36) How long after this did a second fact manifesting the actuality of the conspiracy come to his knowledge? What was it? By whom was it expressed? By what means? What is the third conspiracy-manifesting fact? What organizations were involved in these manifestations? What in this connection must be remembered as to the typical meaning of Jehu? Where else is as strong evidence furnished as to antitypical Jehu's conspiracy? What are the pertinent facts as to Italy? France and



Poland? Spain, Germany? Belgium, Holland, Denmark and Austria? What is Europe's actual condition? What follows from the proof of antitypical Jehu's conspiracy?

(37) Where do we stand on the stream of time relatively to antitypical Jehu's conspiracy? Where are we now in the antitype? What will be unnecessary here? Why so? What will we now proceed to study? What is typed by Jehu's keeping the conspiracy secret from Jezreel? His and his companions' riding to Jezreel? Jehoram's and Ahaziah's being at Jezreel? Ahaziah's coming to Jehoram there? The watchman there? His standing on the tower? His seeing Jehu's company? His reporting his observations to Jehoram?

(38) What is typed by Jehoram's commanding to send a horseman to meet Jehu? In what form did this antitypical horseman act? To what end? In what respects did the typical horseman fail? What did this type? What is typed by Jehu's charge, "Turn thee behind me"? What influenced him so to do? What is typed by the watchman's reporting the horseman's meeting with, but not returning from Jehu What is typed by Jehoram's sending out the second horseman? What was his antitypical purpose? What is typed by Jehu's treatment of the second horseman? The watchman's reporting thereon? Despite the London Economic Conference having other purposes, why is its course toward conservative labor here stressed? What is typed by the watchman's reporting the riding to be like Jehu's and with madness?

(39) Who, type and antitype, charged the hitching of their chariots? What do the pertinent horses type? What has been their course in Europe? What is typed by Jehoram's chariot? By the hitching of the horses to his chariot? Even in what two European countries has this been discussed as desirable? What did Congress vote the President of the United States between March 15 and June 15, 1933? When did he put them into practical operation with U. S. government organizations? How are they now used? Into what kind of a government has this turned the U. S. government? What did one of Mr. Mussolini's U. S. lieutenants say of it? How are these theories permeated? To what degree? What are Romanist mouthpieces claiming? How does 2 Chro. 22: 2, 3



prove them right in this claim? What is the thought permeating the new deal's policies as on capital and labor? How do these arrangements contrast with three American policies? How do the cited Scriptures prove this? What feature of this program will saints not endorse? What may be said in defense of their temporary use? How are certain ones seeking to make it? What even do they advocate to this end? As what should we regard it? Why does Rome prefer absolutism? Of what is this Fascist manifestation likely an antitype? Which application of it? What was its first application? What can we not do to it?

(40) In harmony with the foregoing remarks, what do we now see? What is typed by Jehoram's and Ahaziah's riding forth to meet Jehu? How far has the antitype of 2 Kings 9 advanced? When in time does the rest of its antitype belong? What kind of an understanding of its future unfolding do we submit? What does Naboth represent? Where was he killed? What is represented by Naboth's field? The two kings' coming to, and traversing a part of it before meeting Jehu?

(41) By what two things is the Little Flock's pertinent persecution typed? That of the three consecrated classes? How far ahead of us does it seem to be? How is this typed? What may bring it on? How will it come to them? What should we do with it? What will strengthen us therein?

(42) How will God regard it? What does Jehoram's question type? What is typed by Jehu's answer? What will it do to the antitypical kings? What is the effect, type and antitype, of Jehu's answer? With what was he charged, type and antitype? What is typed by Jehu's slaying the two kings? The long-drawn-out resistance of Ahaziah? Why this difference in the respective overthrows? What kind of a type is given of Armageddon in the death of the two kings? In 2 Kings 9: 30—10: 28? What is expected to be done with these details later on?

(43) What events as to Elisha have not yet been antityped? Why are their antitypes not here explained? What have we found these types to be? With what should we expect the works of the two antitypical prophets to be connected? Even when? Of what should the study convince us?



What to Truth new creatures of our times and to most Truth Youthful Worthies is a marvelous feature of these antitypes? What is the character of such a thought? Especially if one was faithful in the antitype. Why? How are we to think of such participation? How should it affect us?


"Who for the like of me will care,"

So whispers many a mournful heart,

When in the weary languid air,

For grief or scorn we pine apart.


So haply mused yon little maid,

From Israel's breezy mountain borne,

No more to rest in Sabbath shade,

Watching the free and waving corn.


A captive now, and sold, and bought,

In the proud Syrian's hall she waits,

Forgotten—such her moody thought—

Even as the worm beneath the gates.


But One who ne'er forgets is here;

He hath a word for thee to speak;

O serve Him yet in duteous fear,

And to thy Gentile lord be meek.


So shall the healing Name be known

By thee on many a heathen shore,

And Naaman on his chariot throne

Wait humbly by Elisha's door.


By these desponding lepers know

The sacred water's sevenfold might.

Then wherefore sink in listless woe

And weep and mourn in sorrow's night?


Your heavenly right to do and bear

All for His sake; nor yield one sigh

To pining doubt; nor ask "What care

In the wide world for such as I?"