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







IN AN ARTICLE that runs through six Towers (Sept. 15-Dec. 1, 1932) J.F.R. attempts to make the story of the book of Ruth type the movement that he has been (mis) leading ever since late in 1916. His effort is another example of his thinking, as the little pope of Little Babylon, to change times and laws. We have several times promised to give the brethren an exposition of the book of Ruth, type and antitype, and will here briefly so do. It will also serve as a positive refutation of the folly that J.F.R. offers on the book. We feel that the error appearing on the subject the Truth thereon is likely now due. To save space we will by the verse number, rather than by quotation, indicate on which verse we are commenting. Please, therefore, for clearness' sake refer to the pertinent parts of Ruth as you read the explanation. We understand that the time of the antitype of the events of this book is from 1844 to 1921. The famine (v. 1) types the scarcity of new Truth among God's people after the disappointment of 1844, until 1874. Bethlehem (house of bread) types the sphere of Bible Truth as due—very little of it was due in the 30 years mentioned, typed by there being little bread at Bethlehem during the famine. Elimelech (vs. 1, 2; powerful king, preferably to my God is king) types the crown-lost leaders who partook in the Miller movement, and who after 1844 went back to the Nominal Church (Moab, from a father, the Nominal Church, developed



by crown-lost leaders, antitypical Lot). Naomi (pleasantness) types crown-lost ledlings. Mahlon (sickly) and Chilion (pining, destruction) type respectively the more faithful and the less faithful of the tentatively justified leaders. While in the Miller movement they were more or less in their places fruitful (Ephrathites). Judah means praised, typing here the sphere of God's people praiseworthy for them to be in. Their going to Moab was unfaithfulness, typing the unfaithfulness of the involved antitypes in going back to the nominal church. The death of Elimelech (v. 3) represents the crown-lost leaders' being swallowed up as to spirituality by the worldly conditions in the nominal church—their new creatures went to sleep. Naomi's and her sons' being thus left types their antitypes' bereavement of the help and fellowship of such worldlified crown-lost leaders. Mahlon's and Chilion's (v. 4) taking Moabitish wives types the two kinds of tentatively justified leaders associating with themselves leadable tentatively justified ones, in character corresponding respectively to the two kinds of above-mentioned justified leaders: Orpah (stiff-necked, stubborn) typing those associated with the less faithful justified leaders and Ruth (friendship) typing those associated with the more faithful of the justified leaders. Their abiding in Moab ten years types the fullness of time for crown-losers and their justified associates to remain in the Nominal Church.


(2) The death (v. 5) of Mahlon and Chilion in Moab types the swallowing up of the proper spirit of the justified leaders by the conditions in the Nominal Church—their justification lapsed. Naomi's being left by her husband and sons types how the led ones of the crown-losers are forsaken by the unfaithful ones to whom their hearts cleave. It types spiritual bereavement, even as her lamentation thereover (vs. 20, 21) shows that the antitypes recognize that spiritual bereavement has been their experience in the Nominal



Church for having left the association of the saints. God's giving Israel bread again (v. 6) types His giving the Parousia Truth (Elijah's eating the second cake and drinking the second vessel of water), whose beginnings date with our Lord's return, in 1874, the invisibility of the Lord's return, made clear that year, being the first of that "bread." Naomi's hearing of this types these crown-lost led ones, who went back to the Nominal Church between 1844 and 1874, learning through the message that went forth from 1874 to 1878 that the Truth was again advancing and becoming clear and abundant. Her arising that she might return, and her daughters-in-law with her, types their antitypes becoming interested in the Truth then due, this being from God's standpoint to the intent of the crown-lost ones coming into the Truth movement again ("to return"). Their going forth (v. 7) from their dwelling place toward the land of Israel represents their beginning to advance toward the Parousia Truth, away from Nominal Church errors and practices that they had hitherto held, this advance being made by all three classes. Naomi's first appeal to her daughters-in-law to return to their own, types, not words, but acts on the part of the crown-lost new creatures advancing toward the sphere of Truth and its Spirit, which is antitypical Canaan, having somewhere of a stumbling effect on the more or less faithful of the tentatively justified ones, just as Elijah's telling Elisha to turn back does not represent words, but acts of the faithful Little Flock that were repelling to the crown-losers, and that were with difficulty overcome by antitypical Elisha. Doubtless the difficulties in the way of advancing in the Truth against Nominal Church ways, faithfully met by antitypical Naomi, but harder for the others to meet, were among the things that in her had the effect of making her seem as forbidding them to follow her; while the easier way of settling down to a comfortable



life in the nominal church, contrasted with antitypical Naomi's forbidding attitude, made her conduct tell them that they would find ease and agreeable associates in antitypical Moab (vs. 8, 9). Naomi's kissing of Orpah and Ruth types the crown-lost ones' love for the justified at the prospective parting. Orpah's and Ruth's weeping types the grief of the two involved antitypical classes at the thought of parting.


(3) The particular form that Naomi's faithfulness in opposition to the nominal church ways, teachings and practices assumed was her presentation of the Truth on the death state, eternal torment, the high calling, future probation and restitution in opposition to the views of "the shepherds and the principals of the flock." This aroused their outspoken opposition. Antitypical Ruth and Orpah, bereaved of antitypical Mahlon and Chilion, as their symbolic husbands, desired each one of them a group of other leaders (husband, v. 9), which they were looking desirously to "the shepherds and principals of the flock" to become; but antitypical Naomi's course of alienating these made them wonder awhile as to whether to follow her further, since it would deprive them of these as antitypical husbands. Thus it was antitypical Naomi's course and its results on the shepherds and principals of the flock that told them temporarily in the mental attitude in which they were toward such shepherds and principals of the flock to leave her in order to get them as their symbolic husbands. Thus these conditions were obstructive to them. These obstacles they overcame by putting their love for the Lord, the Truth and the antitypical Naomi above their desire to gain the shepherds and principals of the flock as symbolic husbands, leaders. So far both classes did well. Naomi's second effort (v. 11-13) to send away her daughters-in-law was grounded upon the thoughts of her being too old to have children, of her not having a husband and its being too long to wait on prospective children of hers



for them as husbands, if she had a husband and could have children. The following were antitypical Naomi's acts and their results that told to antitypical Ruth and Orpah, who were desirous of winning antitypical husbands, leaders, the antitypes of those things which Naomi told Ruth and Orpah. Antitypical Naomi's witnessing the Truth in the nominal church won nobody who gave promise of becoming leaders, though she doubtless won additions to the Ruth and Orpah classes (no sons in my womb, v. 11). Nor did the antitypical Naomi class have any associates who could act as its leaders (husband, v. 12). Even if these two obstacles could be overcome, the very slow rate of progress in winning others on antitypical Naomi's part would delay matters too long for antitypical Ruth and Orpah to wait for leaders who could otherwise be won by their accepting nominal church leaders as theirs (husbands, v. 13).


(4) Ruth was the only object of Naomi's third attempt (v. 15). Antitypical Orpah's people were the Nominal people of God and their gods were the creeds. This furnishes us the clue as to what the third attempt of antitypical Naomi was. Their full repudiation of the creeds (gods, v. 15) and their determination to leave the Nominal Church had a temporary repelling effect on antitypical Ruth, because these believed the nominal church creeds were to be solemnly adhered to as divine oracles, and that the nominal church as God's mouthpiece, channel, should not be left by God's people. Hence antitypical Naomi's pertinent course at first struck them as impious and naturally suggested to them that they had better leave such impious teachings and its fellowships and return to the teachings and fellowships of the nominal church; but as Ruth overcame the third obstacle to her following Naomi, so the Ruth class overcame the obstacles to consecration. Her telling Naomi to cease from dissuading her types the pertinent class bidding true defiance to the involved



obstacles. Her most touching language in vs. 16, 17, wherein is expressed her determination at all costs to cleave to Naomi, her land, her people and her God, until death, types the act of consecration of the Ruth class, which act is a determination to cleave to the Lord, the Truth, its Spirit and the brethren of both consecrated classes unto death. Ruth's decision made her a stranger member of Israel, and thus she types from that decision onward those faithful tentatively justified who consecrate but are not Spirit-begotten, the Youthful Worthies; even as Canaan types the domain of the Truth and its Spirit, and as those born in the land type those begotten in the Truth and its Spirit, so those who dwelt in the land, but were not born in it, type those who dwell in Truth and its Spirit, but are not begotten of the Spirit—Youthful Worthies. As Naomi ceased (v. 18) to dissuade Ruth from following her, so the new creatures' course ceases to become forbidding to those who make a full consecration and faithfully maintain its spirit. Their going on until they came to Bethlehem (v. 19) types how such loyal crown-losers and faithful Youthful Worthies persevered in advancing in the Truth and its Spirit until they came fully into the Bible Truth as due and among those who were in it as such. The coming back again among the Babylon-separated sanctuary class, once left by these very brethren, was bound to excite much interest among those who remained in the Babylon-separated sanctuary class, and who remembered those who left before and were now come back during the Harvest time. This is what is typed by all the city being moved about Naomi, asking, "Is this Naomi?" We may be sure they were heartily received in the antitype, as was also Ruth in type and antitype, as her coming to Bethlehem, type and antitype, conspired to stir up the Truth people.


(5) Naomi's language (v. 20) shows that she was convinced that the Lord had striped her for going



away from the fellowship of God's people, Israel, typing how antitypical Naomi's words and condition told of the disappointments and losses undergone in the years of error, apparent to the Spiritual Israelites, who, despite the famine years from 1844 to 1874, remained in the Truth and its Spirit, as scant as the advancing Truth was during those years. The agreeableness of this Naomi class, indicated in the meaning of Naomi (pleasantness), which made them comply too readily with the wrong directions of their leaders, had made her amenable to bitter (Mara) experiences of disappointment and loss. Beloved brethren, it is always thus when people leave the Truth and its Spirit for error and the world. This should put us on our guard against an easy-going compliance with the directions of leaders, especially at this time when almost all leaders among the Lord's people have become misleaders. Naomi's bewailing her impoverished condition as stripes from the Lord (v. 21) types the words and acts of the Naomi class when they came back among the sanctuary class into the Parousia Truth and its Spirit. V. 22 is a summary repetition of the statements of vs. 19-21, in the way of emphasizing them, typical of how the Lord has emphasized the fact that some of the brethren who fell away from the Babylon-separated sanctuary class from 1844 to 1874 came back to their first love and brought back with them a faithful class of unbegotten consecrated ones from 1878 on.


(6) Noteworthy for the antitype in a chronological way is the statement that Naomi and Ruth returned early in the barley harvest. The barley harvest in Palestine preceded the wheat harvest. Wheat, we all know, is a more valuable grain than barley. The wheat harvest types that part of the Harvest that wins especially persevering Little Flock members, while the barley harvest types that part of the Harvest that wins especially those who become crown-losers. It will be recalled that the penny parable shows that the bulk of



those who were called from the first to the eleventh hour became crown-losers, while the bulk of those won from the eleventh hour onward to the close of the day maintained their crowns. These two times in the Harvest and their gatherings are respectively typed by the barley and wheat harvest times and their gatherings. Accordingly, Naomi's and Ruth's coming to Bethlehem in the beginning, though not in the very beginning, of the barley harvest types certain crown-losers once in the Miller movement Truth, and then forsaking it by a return to the Nominal Church, coming back into present Truth, and bringing unbegotten consecrated ones with them from 1878 to 1881. Thus they came into the Truth in the period of the first call—1874 to 1881, which was in the beginning of the antitypical barley harvest. For, as our Pastor shows, the fullness of the Gentiles came in, in 1878 (B 213; compared with 218, 1; 223, 3). Henceforth these were tested until 1881, when some crowns were forfeited, making special calls necessary from 1881 onward, which proves that in 1881 the general call had fully ceased. Hence no crowns were available for the Ruth class consecrating and coming into the Truth between 1878 and 1881. Thereafter she continues to type those assigned no crowns; for she continued antitypically as the type implies, to be an antitypical stranger in the antitypical land. Accordingly, the facts of the antitype prove that Ruth 1 types events from 1844 to 1881.


(7) We now proceed to a short exposition of the second chapter of Ruth and will find that its time in the antitype is from 1881, when the gleaning began, to 1916, when the gleaning ceased. The crown-losers (v. 1) have our Lord as an antitypical kinsman, as an anti typical Boaz, who as such was a kinsman to antitypical Elimelech. Boaz' power and wealth type those of the Lamb found worthy to inherit, among other things, power and wealth (Rev. 5: 12). Zealous Ruth (v. 2), as one of the strangers in the land, recognizing that



she could have opportunities to glean, types the Youthful Worthies, zealous in the Truth, but not Spirit-begotten, from 1881 onward recognizing that they were given opportunities to serve in the Harvest. Ruth's pleading with Naomi to be encouraged to glean types the Youthful Worthies' seeking from their crown-lost associates encouragement to glean in the Harvest of new creatures. The field in which Ruth would be favored by its owner (vs. 2, 3) to glean, of course, types the sphere of service in which our Lord is Chief Reaper, He being the near kinsman to the Youthful Worthies' "father-in-law"—antitypical Elimelech. Her gleaning after the reapers among the sheaves (vs. 3, 7) types the subordinate part after the Little Flock reapers among the ecclesias that the Youthful Worthies had. Boaz (v. 4) coming from Bethlehem and blessing his reapers types our Lord's coming forth out of the storehouse of the advancing Truth to bless His own reapers and really blessing them. Their fervently wishing Boaz God's blessing types the Little Flock reapers' praying blessing on our Lord in His Harvest work. Boaz' (v. 5) asking his superintending reaper as to Ruth's identity types our Lord's raising in that Servant's mind the question as to the identity of the antitypical stranger—the Youthful Worthies. This occurred from 1881 onward, as various Tower articles suggest. The superintending reaper's answer (v. 6) types that Servant's explanation, given from 1881 onward in Towers, etc., that more were consecrating than could have crowns, because there were less crowns available, and that such surplus consecrators therefore constituted a class by themselves—the unbegotten consecrated, whom, basing the thought on the Youthfuls of Joel 2: 28, we now call Youthful Worthies, in contrast with and in partial allusion to the Ancient Worthies. Likewise he also pointed out their fellowship with the crown-lost brethren, typed by the superintendent's allusion to Ruth's



fellowship with the crown-lost ones returned from the Nominal Church. The superintendent's praise

(v. 7) of Ruth's desire to glean and her industry (the word not is in the best MSS. of v. 7's last clause; hence it should be translated, "she tarried not in the [resting] house [even] a little") types the gracious acknowledgment which that Servant made of the Youthful Worthies' zeal to serve and his praise of their industry.


(8) Boaz' addressing Ruth (v. 8) types our Lord's sending the Youthful Worthies seasonable messages adapted to their condition. The question, "Hearest thou not, my daughter?", types both our Lord's tender regard ("daughter") and His encouraging them to listen to that Servant's message with reference to them. Boaz' directing her (v. 8) to abide in his field by his maidens to glean, and not to go to others, types our Lord's encouraging the Youthful Worthies to labor on in the Lord's Harvest field with His faithful consecrated ones, and not to abandon that gleaning work for some other work. Boaz' (v. 9) encouraging her to fix her eyes on the field where his maidens worked types our Lord's encouraging the Youthful Worthies to note carefully by study the true Harvest work, and to serve with the faithful consecrated ones (maidens). Boaz' assuring Ruth that he had cautioned the young men against injuring her, types our Lord's assuring the Youthful Worthies that He had exhorted the abler Truth servants not to stumble the Youthful Worthies in word, manner or deed. Boaz' (v. 9) giving her the privilege of quenching her thirst by the water drawn by the young men types our Lord assuring this class that they were privileged to receive the waters of life drawn from the well of Truth—the Bible—by the pilgrims and elders. The antitypes of Boaz' speech to Ruth were by our Lord given through pertinent Tower articles from 1881 onward. Ruth's humble and reverent acknowledgment of Boaz' graciousness and her wonder as to why she, a stranger, should be thus favored



(v. 10) types the Youthful Worthies' humble and reverent acknowledgment of our Lord's graciousness to them and their wonder as to why, as unbegotten ones in the Truth (a stranger), they have been favored with the privileges of growth in the knowledge, spread and practice of the Truth.


(9) Boaz' answer (v. 11) that her choosing the God of Israel, the land of Israel and the people of Israel, as her God, land and people, and that her having given up the gods, the land and the people of Moab, were the reason for his course toward her, types our Lord's assuring the Youthful Worthies (through pertinent Tower articles, later through Vols. 3 and 6 and later through other Tower articles and questions) that their having by consecration chosen Jehovah, His Truth, its Spirit and His people as their portion, and that their having given up sin, error, selfishness and worldliness and the practicers and abode of these, were the reason for His course toward them. His wishing her (v. 12) the Divine rewards for her works types our Lord's causing by His Word, Spirit and Providence, desiringly ministered to this class, the blessing that God ordains for the Youthful Worthies, who take refuge in the God of Spiritual Israel. This answer was also given in the above-mentioned literature. Ruth's answer (v. 13) types the prayer of the Youthful Worthies for Jesus' continued favor. Her telling the reason (v. 13) for her being emboldened to express such a wish types the Youthful Worthies' declaring that the Lord's past graciousness in pouring out words and acts of friendliness and comfort toward them encouraged them to ask for continued favor upon them who are the unbegotten consecrated ones. Boaz' inviting her (v. 14) to partake of the repast that he had provided for his workers, both of the milder and sharper (vinegar was then a condiment) forms of food, types our Lord's assuring this class of His desire for their feeding on the Truth in its milder and sharper forms, which also appears



from various Tower articles inviting them thereto. Ruth's accepting the invitation types the Youthful Worthies' accepting the antitypical invitation. Ruth's sitting (v. 14) beside the reapers types the Youthful Worthies' partaking of the Truth with the servants of the Truth as reapers. Boaz' passing her parched corn types our Lord's giving this class appetizingly-prepared food through the Tower, etc. (Luke 12: 37). Her eating unto satiety types their satisfying their hunger for truth by the Truth. Her leaving (v. 14) the meal place for her work types that this class, instead of wasting time in idle speculations, use for service the strength derived from their necessary food for their consecrated hearts and minds.


(10) Boaz' charging the young men to let her glean among the sheaves, not to shame (misrendered reproach) her, designedly to put in her way rich gleanings and not to rebuke her (vs. 15, 16), types our Lord's charges to the servants of the Truth, especially through Tower articles, to encourage the Youthful Worthies to seek to win others for the Truth, to refrain from such words or acts as would entice them to spiritual unchastity, designedly to put opportunities of service in their way and not to berate, belittle or scold them. Ruth's gleaning all day and beating out her gleanings (v. 17) types the Youthful Worthies' industry and efficiency in winning and developing new creatures. An ephah was about a bushel and to have gleaned an ephah full in one day was an unusually large amount to glean, which types the large success the Lord granted to the gleaning Youthful Worthies. Ruth's taking (v. 18) her gleanings to the city types the Youthful Worthies' bringing their gleanings into the Truth as due. Her bringing her gleanings to Naomi types the Youthful Worthies' introducing their gleanings to their crown-lost associates. Naomi's seeing (v. 18) the gleanings types the crown-losers' taking note of the ones won for the Truth by the Youthful Worthies.



Naomi's bringing forth food that she had reserved for Ruth types the crown-losers' giving the Ruth class the kind of spiritual food that they thought best for them, after they had themselves partaken thereof. Naomi's questions (v. 19), indicating her wonder at Ruth's success, types the crown-losers' wonder at where so many could be won for the Truth. Naomi's recognizing that Ruth must have been especially favored to be so successful and her wishing it to be well with her favorer ("blessed is he that did take knowledge of thee") types that the crown-losers recognize that in success in service the Youthful Worthies have been highly favored and that they wish well to the Favorer. Ruth's declaring (v. 19) that the person in question was Boaz types the Youthful Worthies' ascribing their success to the Lord, in whose Harvest they had been working.


(11) Naomi's bespeaking (v. 20) blessings upon Boaz for his kindness to the living and the dead types the crown-losers' wishing success to our Lord in His work for His favors to the crown-loser and tentatively justified leaders swallowed up in the Nominal Church and to the crown-losers and Youthful Worthies in the Truth. Her declaring that Boaz was one who had the right to redeem (see the margin) types the crown-losers' teaching the Youthful Worthies that our Lord was one who had the right to acknowledge the Youthful Worthies as a class by themselves, take them to Himself acceptably as such and use them as such. Ruth the Moabitess (v. 21) telling Naomi that Boaz had told her to glean in close association with his reapers to the end of the Harvest types the Youthful Worthies by word and act telling the crown-losers that Jesus invited them to glean until the end of the Harvest, which means to 1916, in its gleaning aspect. Naomi's (v. 22) telling Ruth that it would be good for her to continue with Boaz' maidens, and evil for her, if she would be found gleaning with others in another field types the crown-losers' by word and act encouraging



the Youthful Worthies to continue as for their good in the Lord's Harvest field with His faithful consecrated ones, and by no means to allow themselves to be deceived into other works than gleaning in the Lord's Harvest; for if found so doing it would mean loss of the Lord's favor. Ruth's following Naomi's suggestion (v. 23) types the Youthful Worthies' following the crown-losers' pertinent suggestion. Ruth's doing this until the end of the barley harvest types the Youthful Worthies' gleaning in the Lord's Harvest field from 1881 to Feb., 1908, when the antitypical Barley Harvest was over, that date marking the start of the eleventh hour, when the antitypical Wheat Harvest began. Her continuing to do so until the end of the wheat harvest types the Youthful Worthies' gleaning Little Flock members from Feb., 1908, until Passover, 1916, when the last Little Flock member was gleaned. Thus our study shows that the antitype of Ruth 2 was enacted during the gleaning period—1881 to 1916. Ruth's remaining with Naomi throughout the Harvest types the Youthful Worthies' remaining with the crown-losers to the Harvest's end.


(12) Ruth 3 antitypically covers the period from Dec., 1918, to July, 1919. The facts of the antitype that we will now present will prove this. It will be recalled that Vol. VII and the Societyites claimed that the door to the high calling would be closed at Passover, 1918 (actually it closed Sept. 16, 1914, so far as new begettals are concerned, though the gleaning of the faithful begotten ones continued until Passover, 1916). This view of the Society friends made them properly conclude that, so far as new consecrators were concerned, these would form the class of "Modern" (the literal Biblical term is Youthful) Worthies. And to win such was one of the privileges of service before the Societyites. These thoughts were expressed in Z '18, 355-357. The expression of these thoughts was made by the good crown-losers in the Tower, in studies and in conversations (their bad leaders were then in



prison). All of us know that this was done, at that time very generally among the crown-losers. And it meant that the Youthful Worthies as a class were to be brought to the fore in blessing and service henceforth, as the pertinent discussions of those times brought them to the fore in the studies of that time. These are the antitypes of Naomi's (good crown-losers) telling Ruth (v. 1) of her ambitions for her prosperity. Her reminding Ruth (v. 2) of Boaz' being a near relative, one who might redeem, types the good crown-losers', who were now in control of the Society's work and also were in other groups, e.g., Standfasts, Olsonites, etc., telling the Youthful Worthies that our Lord Jesus could now acknowledge them as a separate class, take them to Himself and use them fruitfully as a class by themselves. Her telling Ruth (v. 2) that Boaz was that night winnowing barley types the crown-losers' publishing the statements of the above-mentioned Tower article and the oral teachings of the crown-lost Societyites, Standfasts, Olsonites, etc., that our Lord was at that time engaged in dealing with the Great Company amid trialsome experiences (winnowing the barley in the threshing floor). The persecutions of that time were among these winnowing experiences. Naomi's telling Ruth (v. 3) to wash, anoint and adorn herself so that she might attractively present herself to Boaz at the threshing floor types the crown-losers' exhorting the Youthful Worthies attractively (in cleansing from filthiness of the flesh and spirit and in holiness of mind and heart) to present themselves to the Lord as a special class during the testful conditions of Great Company winnowings (separations from worldliness). The truths that were at that time gladdening the Church (the completion of the Church; The Last Related Acts of Elijah and Elisha, etc.) at this time were also gladdening our Lord (Boaz, eating and drinking and being merry). These are patent facts.


(13) Naomi's telling Ruth not to manifest herself for her purpose until after Boaz had finished eating



and drinking types the crown-losers' counseling the Youthful Worthies to wait until the Lord had indicated by His teachings and providences that He had appropriated the pertinent teachings joyfully and that the time had come to make special effort to present themselves as Youthful Worthies for His separate acknowledgment, union and use of them in service. As in the type the time for Ruth to approach Boaz (v. 4) was after he had ceased for the night from winnowing the barley, so in the antitype after Jesus was about to make a transition from Great Company work toward Youthful Worthy work was the time for antitypical Ruth to go to antitypical Boaz for the purpose intended. The instruction to uncover his feet and lie down (v. 4) types the exhortations that the crown-losers gave to the Youthful Worthies to be humble and quiescent in waiting upon the Lord, until the Lord would take up their case. Naomi's telling Ruth that Boaz would then tell her what to do types the crown-losers' assurance to the Youthful Worthies that the Lord would make known to them what to do. Ruth's promise to do all she was told by Naomi types the Youthful Worthies' factual and verbal assurances to do all that their crown-lost associates told them. All of the above thoughts are contained in the above-cited Tower article and in the incidental studies, conversations and pertinent acts late in 1918. Not only the known facts of that time were such, but in the nature of the case that article among Truth people would produce such discussions and acts. Ruth's doing the things charged her (v. 6) types the Youthful Worthies' fulfilling the antitypes above mentioned. Thus our application is decidedly factual, for most of us are witnesses that these events occurred in 1918 among Truth people.


(14) On Dec. 9, 1918 and Dec. 24, 1918, the first and second issues of The Present Truth appeared. These treated the Epiphany, The Last Related Acts of Elijah and Elisha, The Withdrawal of Priestly Fellowship From Levites, Prophets And Prophets, Types



and Antitypes, Conventions of Priests and Levites, The Church Completely Organized (as a proof that while Merarite and Gershonite Levites have corporations controlling their work, Priests must not), judging (as to manifested Levites) and Defense of Peace Among God's People (as related to the separation between the Priests and Levites). All these teachings applied to the relation between the Little Flock and the Great Company in connection with the division between them then in full operation. These teachings gave the Little Flock a great feast with corresponding joy, and in these our Lord shared (Rev. 3:20), whose participation therein is typed by Boaz' feast and joy (v. 7). His lying down for the night at the end of the heap of corn (barley) types our Lord's ceasing for awhile with giving additional feasting with reference to the Great Company and temporarily easing the separating trials; for nothing further was given out until the third number of The Present Truth, which appeared Feb. 17, 1919, for the reprint of The Last Related Acts of Elijah and Elisha which went through the press early in February was withheld from circulation among the Societyites until July. Ruth's coming softly, uncovering Boaz' feet and lying down (v. 7), types that the Youthful Worthies, in harmony with the teachings that they had received, as above set forth, quietly, without agitation or ostentation, in the secrecy of their hearts, humbly brought themselves and their cause to the Lord and in silence waited on His decision. Boaz' trembling (v. 8— not fearing), as a half-awakened sleeper always does, types our Lord's earliest movements toward the Ruth class after they had laid themselves at His disposal for the thing at hand. Boaz' turning and seeing Ruth types our Lord's first fixing His ministering attention on the Youthful Worthies as a separate class. This occurred through His arousing the writer to prepare the article on the Youthful Worthies which appeared in the third issue of The Present Truth, that of Feb. 17, 1919. Boaz'



asking Ruth (v. 9), "Who art thou?" types our Lord's raising before the Youthful Worthies the question on the identity and reality of the Youthful Worthies in the pertinent article. (P. '19, 34-36; '20, 51-53; '24, 34-37; '30, 131-133. In these and subsequent Truth references we make them to the reprinted articles for the convenience of those who may not have the earlier ones.) Ruth's answer (v. 9) types the response of the Youthful Worthies as they read the pertinent parts of that article, acknowledging that they were the pertinent class of the Lord's servants. Ruth's request that Boaz spread his skirts over her in acknowledgment of his being one who could redeem her as a near relative types the Youthful Worthies', under influence of that article, requesting the Lord Jesus to acknowledge them as that class of servants and to take them into such a union with Him as would make them fruitful in work for the Lord.


(15) Boaz' answer (v. 10), commending her for her persevering and adhering to, and seeking him rather than seeking younger men, types our Lord's telling, through the pertinent parts of that article, of His appreciation of the spirit of the persevering Youthful Worthies, who, while sin and selfishness is in the ascendency in the world, would not follow their practicers, whether great or small, but faithfully served and cleaved to the Lord instead (P. '19, 36, 6; '20, 53, 7; '24, 37, 2; '30, 133, 7). Boaz' (v. 11) encouraging Ruth ("Fear not my daughter") types our Lord's encouraging throughout that whole article the Youthful Worthies. Boaz' promising Ruth to fulfill her requests, because of her publicly known virtue, types our Lord's describing through that article the present rewards and privileges of the Youthful Worthies, because of their publicly known loyalty in consecration. (P. '19, 36, 1, 2; '20, 53, 1, 2; '24, 36, 3, 4; '30, 133, 1, 2.) Boaz' acknowledging his being one who could redeem her, but mentioning that there was yet a nearer redeemer (v. 12) types our Lord's assuring the Youthful Worthies



that He was a close relative to them to acknowledge them, but that there was yet a closer relative—certain Great Company leaders, the directors and editors as representatives of the Society, who by virtue of their being Levites and the Youthful Worthies being Levites, were a class nearer to the Youthful Worthies than the Head of the World's High Priest. (P. '19, 35, 8 [last sentence]; '20, 52, 5; '24, 36, 2; '30, 132, 7; and the preceding set of references.) Boaz' charging Ruth (v. 13) to wait until it would be determined whether the nearer kinsman would acknowledge her and enter into union with her to make her fruitful, types our Lord, by His providential delays in circulating the May, 1919, Truth, which, printed in February and first circulated in July, contained the articles giving the pertinent notice to the nearer kinsman (which delay was due to the leading Society directors' and editors' imprisonment and J.F. Rutherford's illness after their release), bidding this class to wait until the due time for the Society directors and editors to be given a chance to do the antitypical nearest kinsman's part. Boaz' pledging that in case the nearer kinsman failed Ruth, he would take his place toward her (v. 13) types our Lord's assuring the Youthful Worthies that He would stand by them, if the others failed. This pledge is implied in the fact that Jesus recognized the Youthful Worthies as a subordinate part of antitypical Elisha as the last two sets of citations prove by His providential pertinent act. Boaz' telling Ruth (v. 13) to lie down until morning types the Lord's requiring the Youthful Worthies to wait until the time for Him to act for them.


(16) The compliance with this request in the type and antitype is shown in the first clause of v. 15. Ruth's acting in secrecy and Boaz' counseling secrecy (v. 15) types the secrecy of the pertinent acts of Jesus and the Youthful Worthies, as the same thing is implied in Ruth's leaving while the darkness prevented recognition (v. 14). Boaz' charging Ruth to put her apron



(see margin) into a position to receive the barley that he would give her types the Lord's charging the Youthful Worthies to prepare to be fruitful in gaining crown-losers as the fruits of their devotion. This is also implied in the last two references as well as in P. '19, 36, 4; '20, 53, 5; '24, 36, 7; '30, 133, 5. Her complying shows the compliance of this class. Boaz' measuring for her six measures of barley (v. 15) types our Lord's giving this class an incomplete number of crown-losers as a result of her service. Her bringing them into the city types the Youthful Worthies' bringing such crown-losers among the Truth people. This work was done from March to July, 1919. Ruth's coming (v. 16) to Naomi types this class presenting themselves to their crown-lost associates during the time just mentioned. Naomi's question, "Who art thou?", types the Youthful Worthies crown-lost associates' question as to whether they had found out that they were Youthful Worthies or not. Ruth's telling what Boaz had told her types the Youthful Worthies' declaring to their crown-lost associates what the Lord had told them through the truths on the Youthful Worthies, set forth in the Feb. 17, 1919 TRUTH. Ruth's showing the six measures of barley (v. 17) types the Youthful Worthies' introducing to the crown-losers long in the Truth those crown-losers that the Lord had given them as fruits of their work, as the antitype of Boaz' telling Ruth not to go empty handed to her mother-in-law. Naomi's (v. 18) advising Ruth quietly to wait on Boaz, whose character guaranteed that he would persevere in the matter in hand to a successful conclusion, types the crown-losers' advising the Youthful Worthies quietly and trustfully to wait on the Lord, whose character was a guarantee of His persevering in the matter to a successful conclusion.


(17) Ruth 4 covers in antitype the period from July, 1919, to about July, 1921. In Ruth 4: 1, Boaz' going to the gate and sitting down there represents our Lord's preparing to circulate widespread among Truth people