PRELUDE. JOB'S TWELVE SPEECHES. ELIPHAZ'S THREE SPEECHES. BILDAD'S THREE SPEECHES. ZOPHAR'S TWO SPEECHES. ELIHU'S SPEECH. JEHOVAH'S THREE SPEECHES. EPILOGUE. 

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AS A RULE the books that type J.'s work do so from the standpoint of the small or smallest antitypes. To this rule there are several exceptions, one of which is the book of Esther, of which there is but one antitypical fulfillment. Another exception to this rule is the book of Job (greatly injured, greatly hated or greatly persecuted), which also has but one antitypical fulfillment. From the literary standpoint the book is mainly a dramatic poem, whose poetic parts are preceded by a prose prologue and followed by a prose epilogue, and is rightly considered, yea, even by skeptics, e.g., Gibbon, the skeptical, but very able historian, as the supreme literary product in existence. There are especially seven persons who take part in this drama: God, Satan, Job, Eliphaz, Bildad, Zophar and Elihu. In the narrative, i.e., prose portions of the book, others are referred to, like angels, the members of Job's families, his wife even making a short speech, his brothers, sisters and friends; but the above-mentioned seven are the main actors in the drama. In these poetic parts Job speaks more than the others, eleven times in all; Eliphaz and Bildad each make three speeches and Zophar makes two, Elihu one, though a lengthy, repetitious and apologetic one, and God two. In the prose parts God makes seven speeches, Satan four, and Job three. Thus in all 35 speeches are made in this book. Of the five human speakers only Job, a prophet (Jas. 5:10, 11), speaks infallibly, as inspired in his utterances (Job 42:7, 8). While the record of the speeches of the other four is inspired, the contents of their speeches are uninspired and, in not a few places, untruthful and erroneous. This is by God directly 

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affirmed of Job's three friends (42:7, 8), and implied in the fact that God approved of Job's utterances, of many of which Elihu disapproved. All four repeatedly bring false accusations against Job, and are anxious, but unable to prove him a rebel and wrong-doer. 

That Job, as well as the other prophets, is a type is evident from Jas. 5:10, 11. The Greek word hypodeigma, here translated "example," usually means types, as is evident from four of its other five uses in the Greek New Testament (Heb. 4:11; 8:5; 9:23; 2 Pet. 2:6). In John 13:15 it evidently has the senses of our English words, example and type. In Jas. 5:10, 11 it has the sense of types, but collectively in the singular, for the prophets type, some certain ones, others all of God's people in their suffering wrongs and longsuffering. Heb. 12:1, compared with Heb. 11:32, proves that "the prophets" are typical. Hence when James in v. 11 cites Job as one of the prophets, as types, he implies that Job was a type. While our Pastor used Job as an illustration of unfallen, fallen and restored mankind, he did not use him as a type of such. That Job is a type of an officiating priest is evident from his offering to God the sacrifices of his three friends acceptably and praying acceptably to God for them (42:8-10), which facts prove that he could not type the race and which facts also prove that no antitypes could be found for his three friends as reconciled to God by those about to get restitution. 

We evidently have a prophetico-typical allusion to Job in Ezek. 14:12-20. In this section, to show the wickedness of the supporters of the symbolic earth, society, in the second evil world and the impossibility of their escaping one or more of the four great forms of evil—famine, pestilence, the sword (the World War and Revolution) and wild beasts (the anarchists—lawless, like wild beasts)—whereby it would be destroyed, God tells us that only Christ (Noah), Bro. Russell (Daniel) and another brother (Job), if they should be parts of this society, could be delivered therefrom, all its supporters being punished under one or more of the four 

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forms of wrath there mentioned. In contrast, God shows (vs. 21-23) that while the nominal church would be destroyed even more exemplarily than society, yet the Little Flock (sons) and the Great Company and Youthful Worthies (daughters) would gain deliverance therefrom. There is no doubt that the entire section (vs. 12-23) refers to the Parousia and Epiphany messages on the Time of Wrath and on what it will do to the symbolic heavens (the nominal church) and earth (society) and to their inhabitants. Hence Jesus is meant by Noah, the Parousia messenger by Daniel, as elsewhere shown, and J. by Job. It is certainly fitting that, as these three for the end of the Age are typed by Moses (Jesus) and Aaron (the two messengers, Ex. 19:24), they should here be symbolized by Noah, Daniel and Job in the symbolic book of Ezekiel, just as they are variously represented in the symbolic book of Revelation. Again, as a proof of Job's typing J., it may be said that the facts as they will be set forth in this chapter as antitypes will be seen to correspond to the typical facts as set forth in the book of Job. 

Most of the book of Job, i.e., Job 3:1–42:6, except 32:1-5, is written as poetry, but Job 1; 2; 32:1-5; 42:7-17 are written in prose. The prose parts of this book are narratives, first, of Job's state of prosperity, secondly, of his twofold form of affliction, one of which was the loss of his property, sons and most of his servants, and the other of which was his bodily affliction, and, thirdly, of the introduction to the speech of Elihu and, fourthly, of God's reproof of Job's three friends and his returning prosperity to Job in greater measure than was his former prosperity, God's and Satan's part in the second feature being set forth in connection therewith. In the antitype of the prose parts of the book there are set forth J.'s position, character and possessions as the Epiphany messenger officially functioning as such from Nov. 1, 1916 to Feb. 26, 1917 (1:1-5), his loss of possessions, including seven of his special supporters, and his reaction thereto (1:6-22), his being afflicted in his faults 

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and the reaction of his close supporters, himself and the three Levite groups to all his afflictions (2:1-13), Jehovah's rebuke of, and charge to these Levite groups (42:7-9) and, finally, Jehovah's increased favor to J. (42:10-17). In the antitype of the poetic parts of the book there are set forth J.'s lamenting his ever having been given his office, before he came to see its real nature (3:1-26); the Merarites' and Gershonites' faulting J. in connection with his defense of the Lord's arrangements, and J.'s replies to them (4-10); the Kohathites', the Merarites' and the Gershonites' faulting J. in connection with his teachings, and his replies to them (11-19); the Kohathites', Merarites' and Gershonites' faulting J. in connection with his refutations of their errors, and his replies to them (20-31) (it will be noted that these three antitypical features correspond to the first three attempts of the little antitypical Delilah and Philistines to capture the little antitypical Samson); the crown-losers' in the Epiphany movement, the good Levites', years-long unkind and largely untruthful and inappropriate criticisms of J., to which J. gave no formal answer, so far as this book is concerned, but his reaction thereto will come out in the next chapter, (32-37); and, finally, Jehovah's speeches and J.'s reaction thereto (38-42:6). This, then, is the general setting of the antitypes. 

In our explanation of the antitype of the poetic parts of Job we will not attempt an exposition of every word, phrase or even of every verse, for that would take much more space than the limits of a chapter could fairly demand. Rather, as a rule, longer or shorter summaries of their verses and occasionally of their paragraphs will be given, enough, we trust, to make the antitype clear; but in the prose parts of the book general details of the antitypes will be brought out. With these introductory remarks we will now begin the exposition of the antitypes. Job 1; 2 are properly called the drama's prologue; and Job 42:7-17 may properly be called its epilogue. Let us remember a statement made above, that Job 1:1-5 types J. officially functioning as the 

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Epiphany messenger from Nov. 1, 1916 to Feb. 26, 1917. Among those who were in places of power (Uz, strength) among God's people was J., who later became greatly injured, hated and persecuted (Job, greatly injured, greatly hated or persecuted). God here says of him that he was perfect in love and upright in justice, who in all things put God first and hated and avoided wrong of all kinds (Job 1:1). Among God's people he had seven special supporters: J.F.R., H.J. Shearn, J. Hemery, Menta Sturgeon, A.I. Ritchie, I.F. Hoskins and R.H. Hirsh, and three special powers: those of a writer, speaker and executive (v. 2). 

God put into his charge His people, who at that time were all regarded as of the Little Flock (7,000 sheep), the three corporations then existing: the W.T.B.&T.S., the P.P.A. and the I.B.S.A. (3,000 camels), their charters and their powers as to by-laws (500 yoke of oxen), the Truth literature (500 she asses) and very many Truth servants (a very great household), which resulted in his being the chief servant of God among His people (v. 3). Each one of his seven special helpers performed a special service among his other six brethren and each of them used in connection therewith J.'s powers as a writer, speaker and executive (v. 4). And as each one of these had performed his service J. promptly examined him and sought to purge him from pertinent faults, and in so doing performed for each one a service on which Jehovah manifested His acceptance; for J. feared that each one had by his acts spoken evil of the Lord's matters in his heart; hence he pursued this course with them continually as each one of them had finished his pertinent service; thus as to vs. 4, 5, J. began to fulfill this part of his service toward J.F.R. before sailing for Europe, Nov. 11, i.e., on Nov. 3, when he cautioned him against seeking the place of the steward, and finished it in the case of R.H. Hirsh the night of July 11, 1920, at Jersey City. J., however, did not begin to know that he had any feature of such an office 

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as is typed in vs. 2, 3, until he had been functioning in this office slightly over three months; and even then, and for a long time afterward, he did not realize the true import and full scope of this office. 

It was during these slightly more than three months that the scene of vs. 6-12 was enacted in antitype. We are not to understand, either in the type or antitype, that Satan entered God's presence in the sense of going to God's abode; for Satan has been forever cast out of that heaven, and has been ever since confined to the atmosphere about this earth as his present prison (Luke 10:18; Eph. 2:2; 2 Pet. 2:4). Rather, the thought seems to be this, that as the good angels busied themselves in matters pertinent to God, so Satan presumed to busy himself in matters pertinent to God, which were at that time the matters especially connected with J.'s ministry in Britain (v. 6). Nor are we, in either type or antitype, to understand that there was vocal conversation between God and Satan, between whom there is no conversing whatever. Rather, God's attitude and works toward Job's and J.'s pertinent works suggested to Satan's mind the respective typical and antitypical thoughts embodied in God's words of vs. 7, 8, 12; and Satan's attitude and works toward Job and J. suggested to God the respective typical and antitypical thoughts embodied in Satan's words in vs. 7, 9-11. God's attitude and works toward J.'s British ministry, in view of Satan's seeking by the revolutionary British brethren to thwart it, was a demand upon Satan to tell Him from what activities he had come prior to his presuming to busy himself in the Lord's affairs. And Satan's manner indicated that he had come into busybodying in such matters from his general activities in human society (v. 7). Next Jehovah's attitude and works as to J.'s ministry suggested to Satan the thought that God was demanding of him as to whether he was giving special attention to J., whom God's attitude and works showed to be His chief servant on earth and the one among God's people most like God in character, reverently 

Job—Type and Antitype. 

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serving God and avoiding evil (v. 8). Satan's attitude toward J. and his work questioned J.'s motives, charging that he was selfish in his service of God (v. 9), rendering it only because of God's giving him, his and his supporters special protection, prosperity and increase of possessions on all hands (v. 10). His attitude further told God that if God would by His power take from J. all that he had, J. would blaspheme God by teaching things derogatory to God in matters pertaining to Him (v. 11). Jehovah, knowing J.'s loyalty, to test and demonstrate it, by His attitude toward J.'s opposers in Britain and J.F.R.'s first disapproval of him while he was yet in Britain, gave Satan to understand that he could do anything that he wished with J.'s special possessions as to God's work, but refused him power to control entirely J.'s official powers. This ended the scene pictured in vs. 6-12 (v. 12). 

Vs. 13-19 cover the period from Feb. 26, 1917, when J.F.R.'s "absolutely without authority" cable reached J. and when his cable recalling J. was sent from Los Angeles to London, to the night of July 11, 1920, when R.H. Hirsh at a meeting of the Jersey City Convention publicly denounced and renounced J. as an evildoer, in the presence of at least 50 brethren, including J. It was during this period that all seven of J.'s chief supporters were engaged in their pertinent selfish appropriations in relation to J.'s three powers as writer, speaker and executive, and that in the house of ambition which J.F.R., the principal one of the seven, had erected. Accordingly, all seven had unholy ambitions relating to J.'s three special powers (v. 13). The first feature of their power-grasping was in relation to J.'s Divinely-given powers as to the Society's charter, its by-law powers and its literature; for all seven of these main supporters of J. sinned from various standpoints against these: J.F.R. in seeking control over these and fighting everyone and everything opposing him therein, especially J.'s oppositions to his usurpations, A.I. Ritchie and I.F. Hoskins in voting him managerial and executive power as to these, R.H. Hirsh 

Job—Type and Antitype. 

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and Menta Sturgeon in acquiescing with them therein, and H.J. Shearn and J. Hemery in their usurpations as to these in "the scheme" and otherwise. Thus in these and other ways, including J.F.R.'s ousting of the four directors and deceiving the shareholders on the resultant controversy on corporation control, these seven and their partisan supporters variously despoiled J. of his powers as to the three charters, their by-law possibilities and the Truth literature, and as antitypical Sabeans (spoilers) perverted all but a very few of J.'s pertinent supporters to their erroneous views. There remained only a handful of J.'s supporters who were not perverted on this phase of J.'s despoiling, and who announced it to him (vs. 14, 15). 

Close on the heels of this announcement came another still more severe: that of the loss to J. of the bulk of the Truth people, including the bulk of the pilgrims and elders, which occurred through the disfellowshipment (fire from heaven, Rev. 13:13) agitation, grossly advocated and practiced by the Societyites and more refinedly advocated and practiced by the other Levite groups. This agitation spread destructively among the Lord's people, even among their elders and pilgrims, until the bulk of them were lost to J., only a few of such remaining with him to announce this result to him (v. 16). Scarcely had this announcement come to J. when another small group came telling him that the antitypical Chaldeans (encroachers) in the three Levite groups—Merarites, Gershonites and Kohathites—in their pillaging controversies on the three corporations—W.T.B.&T.S., P.P.A. and I.B.S.A.—had despoiled J. of these, and by their respective errors had perverted from him to themselves severally his supporters as to these, except the few who announced this evil to him (v. 17). Finally, as this announcement was coming to an end, a still more painful one came to J., telling him of his being despoiled of his seven chief supporters, namely that his seven above-named special supporters, much loved by him as symbolic sons, while indulging their selfish ambitions in connection with 

Job—Type and Antitype. 

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J.'s powers as writer, speaker and executive, in the house of J.F.R.'s ambitions, originating in the isolation of God's people, were, by revolutionism, as a symbolic whirlwind (Jer. 25:32), lost to J., by the fall of that house, struck from every side by revolutionism. This news came from the few that still supported J. (vs. 18, 19). 

Vs. 20-22 set forth the effect upon J. of these calamities that bereaved him as the Epiphany messenger of all his stewardship possessions and their appurtenances, except his powers as a Truth writer, speaker and executive, though greatly limiting his use of these three powers, nothing being said as to Job's three daughters' perishing in the wrecking of the house (vs. 18, 19). Nobody, except the Lord and J., knows what grief fell to his lot over the situation, especially over his bereavement of the symbolic sheep and sons. He has at various times experienced four major griefs; but this one overshadowed the other three by far. In fact, certain phases of it moved him to violence to his office and to shear himself of parts of his powers, even unto almost giving them up; but while in its deepest depths he submitted to God's providence (v. 20), declaring by his acts during these years that as a pilgrim developed under and by Bro. Russell's arrangements he had none of the possessions that he lost between 1917 and 1920, and that he would return to his pilgrim state with none of them; for he recognized that God had given and then taken away those possessions; and by word and acts he reflected credit upon God's character (v. 22). In his pertinent course J. did not violate proper principles, nor did he by erroneous teachings attribute an unwise course to God. 

Another form of afflictive matters as to the Lord came into enactment, beginning about the middle of, and ending after the previous set of experiences were had. The first form treated above was connected mainly with service, the second mainly with character expressions. The good angels partook helpfully in providential ways in such matters of the Lord; and Satan presumed to exert activities in this sphere, 

Job—Type and Antitype. 

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of course with fell purpose (2:1). God's pertinent course—acts, not words—suggested to Satan's mind a demand as to what he had been doing; and Satan's pertinent course—acts, not words—suggested the answer that he was active in matters of human society (v. 2). God's pertinent course—acts, not words—asked Satan if he had not been studying J., and, as a result, if he had not been finding him to be as God had held and declared of him in Job 1:8, despite the fact that God had given him up to Satan to afflict him with the harrowing experiences typed in Job 1:13-19 (v. 3). Satan, by act, not by word, suggested that J. had not yet been afflicted enough unto bringing him to an abandonment of his faithfulness and to an impugning of God by erroneous teachings, that J. had piously submitted to the loss of his stewardship possessions and exercise of most of his powers merely to preserve himself (skin for skin), since self-preservation is the first law of nature (v. 4); and that if God would afflict him as to his teachings (bone) and character (flesh), by permitting others to make subtle attacks on them and revolutionisms against the Parousia teachings and arrangements, he would turn against and publicly blaspheme God by erroneous teaching (v. 5). By act, not by word, God gave Satan permission to war against J. with the subtlest errors and attacks on his faults; but by His providential acts supporting J., He circumscribed Satan within such limits as would not permit him to take away J.'s office as the Epiphany messenger, even though he was deprived of his office goods and limited in the use of its powers (v. 6). 

Under such providential checks and limitations Satan busied himself in stirring up the Levite leaders to introduce many revolutionisms on matters of Truth teachings and arrangements and many official misdeeds, Satan having therein the specific purpose of working on J. to afflict him by playing on his lacks, and arousing his weaknesses and faults into activity. And there was not a weakness or fault or lack in him that Satan did not work 

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on and bring to the surface in word, manner and act, particularly in connection with his defense of the Truth and its arrangements against Levite revolutionisms. The hypocritical, the self-seeking, the power-grasping, the dishonest, the reputation-assassinating, the error-teaching and the arrangement-perverting course of the Levite leaders in the three Levite groups greatly horrified and later severely angered J., as he saw their evil course and the evil effects of their course upon the Truth and brethren; for at first he sought by loving and long-drawn-out remonstrances and persuasions to draw away these misleaders from their evil works and designs. Their wilfulness frustrating J.'s pertinent efforts, indignant at their stubbornness in wrong teaching and practice, and at the evil effects of these upon the brethren, J. ceased to exercise his accustomed mildness, and in word and act failed to be as longsuffering, forbearing and gracious in his proper opposition to them, and at times allowed too much anger and severity to mark his manner, speech and writing against them. 

Moreover, he at times went too far in his efforts to vindicate himself and his office against the misleaders' false accusations along personal and official lines. These things made him at times too severe in manner and speech, while doing and teaching the things that God willed him to do and teach. These faults were surface, not heart faults, even as Job's boils were surface blemishes (v. 7). It will be noted that God approved of J.'s ministry and teachings against his three group antagonists—approving of his ministry against them by calling him His servant, and of his teachings against them by saying that he spoke aright of the Lord's matters, whereas they taught and practiced error thereon (42:7, 8). J. sought to overcome these faults, lacks and weaknesses by using parts, hence not enough, of the Truth teachings against them, as he dwelt on the memory of his misfortunes (v. 8). The successive groups whose cause he espoused urged him to teach certain errors, e.g., the Society as the channel,

Job—Type and Antitype. 

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corporations having the right to control the priests' general work, a future first smiting of Jordan, etc., etc. At the same time these urged him to cease claiming and exercising his Divinely-given office, as they claimed it to be the cause of his troubles, all the while demanding of him, some by word and act, and some by act alone, why he should not give up what was actually his loyalty and his office powers (v. 9). By his attitude and speech he gave them to understand that he considered their affirmations to be of a piece in folly with those of the Romanist Church. And he demanded of them, if they dared to deny the proposition, that if we have received toward experiences from the Lord, we should be willing to receive from Him untoward ones. By so doing J. kept himself from teaching and practicing error (v. 10). 

The first attitude of the three Levite groups toward J. in his calamities is described in vs. 11-13. It was one of brief sympathy, ere long to change into one of increasing opposition, false accusations, condemnations and disfellowshipment. Their sympathy was aroused at their hearing of his calamities, each group occupying a different point of view, but each one being moved with a mutual understanding with one another to sympathize with, and to comfort him: the Merarites (Eliphaz, a mighty one in purity, the Temanite, right-hand one, names indicative of the Merarites' self-estimate as a group), the Gershonites (Bildad, contentious one, the Shuhite, depressed one, in allusion to their actual condition as those who are strifeful and degraded in rank; for the Gershonites, as Levi's firstborn, should have been the chief group of the Levites, but were degraded to the lowest class of them) and the Kohathites (Zophar, chirper, the Naamathite, a pleasant one, in allusion to their temporarily chirping more or less agreeably to J. as against the others; v. 11). They stood aloof from J.'s viewpoint as they gave attention to his condition, not recognizing him, so altered was he from his former self, which caused them grief, violated their office 

Job—Type and Antitype. 

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powers and characters and publicly exhibited signs of mourning. They put themselves in thought into his place, and were made speechless by the sight of him for a full period; for they saw that J. was in the depths of grief. So far we have studied the antitype of the prologue to the drama. Hereafter our comments will be much briefer, as short summaries of the contents usually of the separate verses and sometimes of paragraphs. 

Crushed by his calamities, J. denouncingly wished that he had never been given the office of leading "the Opposition" to what proved to be the bad Levite leaders, their ledlings and their movements. This was especially, but not exclusively, the case as to the Merarites and Gershonites. He felt sorry that the arrangements had developed him unto his being sent to Britain; and by his acts of intense grief he spoke against that whole period of his development for what proved to be the work of the Epiphany messenger, though at the time of such renouncing grief he did not really understand exactly what his office was; yet as much as he understood of it he wished had never come into existence, or to have ended as it came into existence as such (Job 3:1-19). During the earlier spasms of his grief J. wondered over the question as to why he should have come into such troubles, knowing that he had acted out right principles in the various experiences that brought him such loss (vs. 20-26). 

In our study of the separate antitypical features of the book we are to remember that in the antitype, not the full end of acts and speeches comes before other acts and speeches set in; rather, while the successive beginnings follow one another in the time order given in the book, the ending of one antitypical feature does not set in before the next one's beginning sets in. We can illustrate this by the workings of the seven volumes of the Studies as pictured by the plaguing of the seven vials: Vol. I did not cease to plague, and then after such cessation Vol. II start to plague, but the plaguing by Vol. I continued after that of Vol. II and each other's plaguing set in and ends only as all the others 

Job—Type and Antitype. 

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end their plaguing. So while the controversy over the Lord's arrangements was the first to begin, it continued throughout the other two controversial features: that over the truths that J. announced and that over the errors that the three Levite groups announced; as also the controversy over such truths continued after that over such errors began. It is necessary to keep this thought in mind, else confusion will prevail as to the antitypical facts. Another thought should be kept in mind: the details of these three controversial lines of thought are not the special things that are discussed typically in Job. Rather, the main features of the speeches are the Levitical faultfindings against J. for his stand on the Lord's arrangements and teachings and the others' errors and J.'s defending himself against such faultfindings, which in practically all cases were untrue and proceeded from the others' selfish ambitions and desires to slander and condemn J. Hence the points typically discussed in Job are mainly personalities arising in connection with the threefold controversial lines of thought above given. But the discussions on these personal attacks and personal defenses are connected with the threefold lines of controversy: the Lord's arrangements, the Lord's truths and the Levite errors. Let us repeat the necessity of keeping these two thoughts in mind in order to a clear understanding of the progress of the antitypical controversy and points of issue between J. and the three Levite groups. We will, when coming to Elihu's repetitious, long-winded and faultfinding speech, make some general remarks thereon which, we trust, will prove helpful to its proper appreciation. 

In time the controversy on the Lord's arrangements was the first to begin, which was begun by the Merarites' faulting J.'s stand on the Lord's arrangements as given through Bro. Russell in his ordering of things in the London and Brooklyn Bethels and Tabernacles, by the way that the Lord through him had adjusted them before he died and by his charter and will, which came into operation after his death. It was J.'s insistence on such arrangements' being 

Job—Type and Antitype. 

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observed, his setting aside those who would not observe them at the London Bethel, and his securing their non-election at the London Tabernacle that started the Merarites, first and primarily in J.F.R., and second and secondarily in his supporters, to embark on a course of criticizing and slandering J. The burden of their claims was this J. had done wrong in his stand as to the Society matters at London and Brooklyn; therefore God was punishing him; but if he would repent and right his (alleged) wrongs, God would again restore him to a prosperous condition. With this epitome of the antitype of Eliphaz's first speech, let us look at a few details. They began their faultfinding course, which they called, "Commune with thee," with the question as to whether it would grieve J., yet say they cannot be silent (4:2). Then they faulted him as having sought to help others to bear up under trouble and allegedly fainting under it himself (vs. 3-5). Sarcastically they threw into his teeth his alleged confidence in his piety and integrity (v. 6), and preached him a sermon to the effect that, not the righteous, but the wicked are afflicted by God (vs. 7-9), and illustrated this by the course of the ravenous lion (vs. 10, 11). Then they stated that they had gotten a special truth under terrifying conditions (vs. 12-16), to the effect that God's justice is so much greater than man's that God distrusts His servants and charges His angels with folly (both of which statements are untrue). This was said with the false implication that J. was claiming to be more pure than God, and they alleged in proof of their position that all were as easy to crush as a moth (vs. 17-19), that all were soon undone, perished unnoticed, with their achievements plucked up and dead like fools, and that this applied to J. (vs. 20, 21). 

Then they asserted that none of the consecrated would give him any heed ("Avoid them"; 5:1). They falsely charged J. with wrath and envy, which they claimed destroyed him as a New Creature (v. 2). They claimed that they saw him, the foolish one, as making some progress, 

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but as the channel they suddenly spoke evil of him and his position in Harvest Siftings (v. 3), with the result that supporters of his came into danger, they were publicly overcome without anyone to save them (v. 4), all the fruitage of their labor was devoured by greedy ones, who took it amid trying conditions, and temple robbers devoured their possessions (v. 5). They assured J. that his troubles were not accidental, implying that he was being punished by God (v. 6) in a manner different from that of the Adamic curse (v. 7). Then they advised him to submit to God as allegedly working through the channel (v. 8), whose marvelous and numerous dealings they (falsely) alleged were prospering the channel (v. 9), that God who sent prosperity (v. 10) for the exaltation of the lowly and sad in safety (v. 11), who foiled the (alleged) schemers (allegedly) conspiring to destroy the Society (v. 12), and checkmated the plans of the (alleged) shrewd ones and power-graspers (v. 13). They said of J. and his supporters that they went into error, while they, the channelites, were enjoying the alleged advancing light of Vol. VII (v. 14). They claimed that God had rescued their allegedly humble from the Opposition's theory on Society arrangements and from their power (v. 15), resulting in their humble having hope and the opponents being silenced (v. 16). 

Then they made effort, mainly by letters, to bring J. to repentance of his alleged evil-doings, as a happy end of the Lord's correcting and chastising him (v. 17), assuring him that his afflictions were upon him to bring him to amendment (v. 18), and that the Lord would be merciful to, and deliver him out of all his troubles, healing him from their effects (v. 19), delivering him from his supposed lack of Truth, which they thought they had in unmixed purity in Vol. VII, from the controversy in which he was engaged (v. 20), from the verbal lashings that fell to his lot in Harvest Siftings and in many letters and from the danger of the Second Death (v. 21), claiming that he then could disdain the Second Death, the lack of Truth and the civil 

Job—Type and Antitype. 

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powers on the military question (v. 22), even suggesting that if he made the channel his refuge, it would make him secure with the great ones of earth and the civil powers as a conscientious objector (which events soon disproved for them, v. 23), alleging that he could then be sure of his position and be in it without sin (v. 24), promising him much fruitage among the brethren (v. 25), and that he would end his ministry with much wisdom and fruitfulness as due (v. 26). Then they told him that this was the true outcome of their studies on the subject, and asked him to take part of it as for his good (v. 27). As the brethren recall the Merarites' claims and teachings from 1917 to 1920, during the controversies involving the Lord's pertinent arrangements, they will recognize that their pertinent criticisms of, and exhortations to J. are very accurately described in Eliphaz's first speech. 

J.'s reply to the Merarites' criticisms and exhortations connected with the controversy on the Lord's arrangements are typed in Job 6; 7, which, with God's help, we will now very briefly connect with the type as its antitype. J. felt that his grief and troubles should be properly appraised (6:2); for they were very great and weighty. His great love for the Truth, its service and the brethren in view of the prevailing confusion made these silence and crush him (v. 3); since he recognized that all the steps of a child of God are ordered by Him, he knew that these griefs and troubles the Lord was pleased to bring upon him as symbolic arrows whose poison was eating him up; and terrors such as only God can make one feel were battling with him (v. 4). J. showed that if his circumstances were favorable, he would not speak or do the inappropriate things of his grief (v. 5). He asked whether his sense of appreciation should be exercised on unappreciable things (v. 6). He declared that the troubles that he had abhorred he had in sorrow now to accept (v. 7). He longed that God would answer his ardently desired petition (v. 8). Even at the cost of being crushed by God (A. R. V.), he longed for God to remove 

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His power from him and cut him off from his griefs and troubles (v. 9). Yet this would be his comfort, even in hardening pain, that he had not denied the Truth of God (v. 10). He feared that his strength would not hold out, and questioned whether the outcome should nerve him to continue energetic efforts in his work (v. 11); for he felt that he had the strength of neither a great nor firm one (v. 12). He despaired that he had in himself the strength and wisdom to help him out of his condition (v. 13, A. R. V.). He lamented that while friends should kindly support friends about to give up their fight of faith, even when they were about to give up their reverence of God (v. 14), yet his brethren had dealt deceitfully and disappointingly with him, even as dried-up streams disappoint travelers in the desert, who as a result turn away from the dried channel into the desert wastes and perish; for such is the experience of some members of the Arabian tribes whose hopes were disappointed on coming to such dried-up streams (vs. 15-20). 

So far as helping J. was concerned, the Merarites might just as well have been non-existent; for they saw his troubles and feared to relieve him (v. 21). J. had asked nothing of them in the way of money, gifts, deliverance or ransom from his oppressors (vs. 22, 23). Accusing him of error, they were asked by him for enlightenment, he assuring them of the power of truth; but he told them that their reasoning hitherto had effected no refutation (vs. 24, 25). Further, he asked them whether they reckoned mere words to be refutation, and the speeches of a despairing one to be mere wind (v. 26). Then he charged them with overwhelming brethren bereaved of their teachers and with framing a legal pit, i.e., J.F.R.'s illegal legal points, with which to entrap a friend such as J. had been to them (v. 27). He asked that they investigate his course, both in Britain and in America, and do so thoroughly, demanding of them whether they regarded him to be a liar (v. 28). He pleaded with them to reverse their course, and not let it become a wicked course, 

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and asked them to vindicate him as having done righteously in his course in Britain and America. This was done by his petition for a review of his British work by the Board and in his publication of Harvest Siftings Reviewed (v. 29). He asked whether his teachings and defense contained sin and error, and whether his appreciation of the Truth and its Spirit could not discern matters of truth and right (v. 30). 

In Job 7 J. is represented as preferring to cease having his office to his suffering under such circumscribed conditions of its administration. He recognized that a servant of God had an appointed time to serve on earth, and recognized that his days were, like those of a natural servant, defined and limited (7:1). As a wearied servant who earnestly longs for the shadows of night that end his toil, and as a paid servant who longs for his wages (v. 2), so J. had long periods of sorrow and nights in which he was weary (v. 3); for he suffered much from insomnia, induced by weariness, sorrow and testful conditions, during the period from 1917 to 1920, while normally he should have slept the night through (v. 4). He bewailed the fact that his powers were decayed with faults and covered with sad memories, that surface matters with him were in a poor condition (v. 5). Swiftly and hopelessly did his time pass (v. 6). This made him plead with God to be mindful of his transitoriness, declaring that happy days would no more be his because of the desolations in the Church (v. 7). He believed that he would lose entirely his office from the sight of the brethren, and that God was marking him for death officially (v. 8), fearing that as the cloud that disappears never again reappears, and just as Second Deathers after going into the second hell never return to their position and life, so he would lose his office, and as such an officer never exist again (vs. 9, 10). 

These thoughts made J. break his silence, speaking in the depth of his sad heart and uttering his plaint in the grief of his being (v. 11). He wondered as to whether he was like the 

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rebellious race or like an evil spirit, that God had to set a guard over him (v. 12). He looked to the Truth for comfort and ease from his distress (v. 13), but was frightened and terrified by certain teachings and pictures that God had unfolded to him, revealing further calamities as being in store for him (v. 14). Under such conditions he preferred the strangling and end of such an official course rather than its possession (v. 15). He loathed its frustrated activities and desired not to continue in them for long; hence he pleaded for freedom from their cares, since they seemed to lead to no practical results (v. 16). As an example of man he wondered how God should magnify him, or give him attention (v. 17), or fellowship with him early in his Christian life and try him continually (v. 18). He wondered when God would cease trying him, and leave him undisturbed long enough to appropriate some of Truth (v. 19). He recognized that he had in many ways come short of God's glorious character likeness, and inquired as to what he could do for God, who was closely observing him, asking why God had marked him out for special tribulations, even unto his becoming a burden to the Lord (v. 20). Seeing trouble continually increasing, and fearing that he rested under God's disapproval, he asked why God did not forgive his sin and take away his error, since he thought that as a special servant of God his ministry would be only a memory, and when God should seek him He would not find him to be His special servant (v. 21). 

Job 8 types the Gershonites' making false charges, assumptions and sophistries against J. because of his misfortunes experienced in connection with the controversy on arrangements of doing the Lord's work, particularly on presenting new typical, symbolic and prophetical thoughts unsanctioned by them, and on corporations controlling the priests' work. They faulted him, alleging that he spoke too much and long on the Lord's arrangements, and engaged in too mighty a controversy (v. 2), falsely implying that J. was charging Almighty God with perverting right (v. 3), also 

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impliedly charging that J. had lost his special helpers because of his, as well as their sins (v. 4). They said that if by prayer and effort he had sought to win God over to his side, and had been proved to have a proper disposition, God would surely deliver him from his troubles, make him prosperous and, despite the small results of his new start, he would in the end greatly prosper (vs. 5-7). They told him to gain knowledge from the experiences of the past, e.g., the Parousia, when so much error arose through typing, alleging that the present efforts were those of small and short experience (vs. 8-10). They further hinted that as unprofitable rushes and flags required proper nourishment, though with these they are but transitory, so J. in his opposition to corporations' controlling God's priestly work was forgetting God, and as a wicked teacher would cease to be a teacher, even like those transitory rushes and flags, his hopes, confidence and trust coming to ruin like a spider's web (vs. 11-14), that he would rely upon his position, which, despite his holding fast thereto, would come to naught (v. 15), that his apparent prosperity and security appear so to him alone (vs. 16, 17), and that his loss of his place would make it disown him (v. 18). In irony and ridicule they told him that such would be the reward of his course, and that from among the Lord's people others would arise and take his place (v. 19). Still disparaging him, as though he were wicked, they declared that God would not cast off a faithful servant, as he was evidently cast off; nor would God uphold evil-doers, even as he was not, they alleged, upheld (v. 20). But they hinted that if he would reform he would yet become a preacher of the good tidings and its various doctrines (v. 21), and that his enemies would be silenced and refuted (v. 22). 

J. answered, as typed in Job 9 and 10, the jeers, sarcasms, false charges, assumptions and the condemning claims of the Gershonites connected with their controversy on the arrangements for doing God's work. He admitted that 

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in principle some of their sayings were true, but that they did not apply to him as they charged; for he knew that none could justify himself before God (9:2), reasoning that if God should choose to debate with man he could not answer one thing of the thousand that God could bring against him (v. 3); for God is wise and powerful; consequently none who would presume to take a stand against God would achieve anything (v. 4). His creative works in earth, sea and the heavens with their wondrous stars and constellations manifest His great, wonderful and numberless powers (vs. 5-10). He admitted that many things in God's works are not clear to him (v. 11); for God cannot be hindered or be taken into accounting for what He does (v. 12). He recognized that if God is displeased, proud servants of His are subdued under Him (v. 13). Hence there was less reason that J. should enter into a controversy with God (v. 14); for even if J. were righteous, he held that it would be wrong for him to debate against God; rather it would be seemly for him to plead for God's mercy and help as his judge (v. 15). He further asked, If God had answered his prayer, would he not believe that God had hearkened to his petition (v. 16), despite the fact that God was breaking his power by Levitical revolutions, and was increasing the blows that he endured (v. 17), despite the fact that God did not allow J. to exercise freely his powers and filled him with sorrow (v. 18)? Yea, God is strong, but men would give J. no chance in judgment to defend his course (v. 19). 

All his alleged attempts to prove himself sinless would by his own teachings be refuted; and any alleged claim of his to perfection would prove him a pervert (v. 20). Yea, even if he claimed perfection he would thereby prove his ignorance; on the contrary, in humility he would count himself as of no consequence (v. 21). J. contended that God abases from one's position the pious and the wicked (v. 22). If by discipline God cuts one of His faithful off from exercising his office powers, He would count the resultant 

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trial of such as not a serious thing (v. 23). Truly, society now is controlled by the evil, whose judges are by God counted ignorant. If this be not so, where would God's sovereignty be in activity? And what kind of a Ruler would He be (v. 24)? J. recognized the fleeting character of his exercise of his office (vs. 25, 26). He greatly desired freedom from his suffering and comfort therefrom (v. 27). Though fearing his sufferings, which were for righteousness, he knew that he was not by God regarded as sinless (v. 28). If he were an evil-doer, would he labor without results in the world where Satan rewards evildoers with external prosperity (v. 29)? Despite his efforts to cleanse himself of evil and to do his service properly (v. 30), God brought adversity upon him that made his powers forsakers of him as abhorrent (v. 31). His reverence for God, as so much above man, made him refuse to attempt to argue with God in judgment (v. 32). Nor would he claim an umpire to decide a question, if it were in issue between God and him (v. 33). But J. greatly desired to be delivered from the Lord's disciplining and making him afraid (v. 34). If God should do this, fearless he would tell God his case; but it was not so (v. 35). 

But J. was worn out in his office activities unto weariness, and would freely speak of his burdens, because of the soul's grief (10:1). He would plead that God do not condemn his work, but would manifest to him the reason for God's seeming opposition to him (v. 2). It was good in God's eyes to lay heavy burdens upon him, that He should abase him and consider J. as a work of His hand as little, and should allow the plans of the bad Levites to seem to prosper (v. 3). He declared emphatically that God's knowledge and understanding were not those of fallible man (v. 4), nor is God's eternity like man's short span of life (v. 5), that God should investigate J.'s imperfection, despite the fact that God knew him to be not wicked, and that none could deliver out of God's power (vs. 6, 7). He recognized that while God 

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had fitted him for his office balancedly, yet he was cutting him off from exercising many of its features (v. 8). He pleaded with God to recall that despite his imperfections he was given his office by God, and pleaded with Him not to make it non-existent (v. 9). He said that God had emptied him of easier services and had sorely altered in quick succession his untoward experiences (v. 10). He recognized that God had lovingly given him all his qualifications for his office, as well as blessed him in his New Creature (vs. 11, 12), all the while hiding in His heart from J. His purpose that he should have such harrowing experiences in fulfilling the functions of his office (v. 13), and yet holding J. responsible for anything that he would do amiss (v. 14). If J. should sin in his office, he would have woe; yet if righteous therein, he would be ignominiously put to shame and experience trouble (v. 15). If he should feel exalted, God's power would hunt him out, showing Himself wondrously therein (v. 16). God was providentially allowing another set (the Gershonites) to witness against J., and thereby was increasing what seemed to be His displeasure against him (v. 17). His distress, not words, asked God why, He had ever developed him for his office, instead of letting him be passed by as never having had it (vs. 18, 19). He pleaded that as his days were few, God might cease from afflicting him, and might give him even a little comfort before he cease to exercise the remnants of his office functions, and thus be non-existent so far as his office was concerned (vs. 20-22). 

Next, the Kohathites cast many bitter and false accusations of a personal kind against J., in connection with their attacks, and that on the truths that he was teaching. Like the Merarites' and Gershonites' accusations, theirs were not so much against his teachings, but were connected with their attacks on his teachings (11:1). They falsely denounced him as using much speech, which must be refuted and he be condemned (v. 2). They falsely charged him with boasting that should not be allowed to silence its hearers, and with mocking for 

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which others should make him ashamed (v. 3). They railed on his claim that his doctrine (which they attacked) was true and that he was unconscious of unfaithfulness in his ministry (v. 4). They even prayed that God would condemn his teachings (v. 5), and reveal to him His true secrets from the greatness of His knowledge, and claimed that God was punishing J. less than he deserved (v. 6). They then expatiated on God's being so great in knowledge as to be ununderstandable by J. (vs. 7-9). They falsely accused J.'s case as having already been passed upon by God's condemnatory and unhinderable judgment (v. 10), and as coming upon him as a false servant whose iniquity was seen by God intuitively (v. 11). Falsely they accused J. of vanity, voidness of understanding and unruliness (v. 12). Then they counseled him to amend his heart, pray for forgiveness (v. 13), set aside his iniquity and put unrighteousness away from his office (v. 14), promising him that then he could present spotless knowledge, steadfastness and courage (v. 15). Then, they said, he would forget his misery as a thing of the past (v. 16); and his office powers would be transparently bright, its darkness being a thing of the past and its clarity like the Millennial morning (v. 17). They also promised that then he would be safe with hope, urging him to assist the investigations into his case that thus he might find safe rest (v. 18), that he would be in safety and rest, and that many would seek his assistance (v. 19). But they implied that, if he did not follow their advice, he would go into darkness, with no hope of escape and with the expectation of ceasing to exercise his office (v. 20). 

The false accusations and implications of the Kohathites connected with their attacks on J.'s Epiphany teachings received an answer from him (12:1) that began with sarcasm, to the effect that the Levites were the depositaries of the Truth, which would cease with them (v. 2); but, dropping the sarcasm, he assured them that he understood the Truth, at least not one whit less than they, remarking that 

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all Truth people knew the principles lying at the foundations of their exhortations, insofar as they were true (v. 3). Then J. said that he, who had faithfully served God as a just and pious man, had become for it a laughing-stock (v. 4), assuring them that they who were at ease despised him in his misfortunes, and were upon the lookout for him to make some mistake (v. 5), and that now evil-doers prosper, that tempters of God are now safe, and that now God seemed to prosper them (v. 6). This lesson as to the prosperity of the wicked animate and inanimate nature teaches (vs. 7, 8); for it is common knowledge that God's power is connected with this condition for mankind (vs. 9, 10). Each bodily organ performs its function (v. 11). Their claim that with age and experience is wisdom, is in most cases untrue; for God, who has wisdom, power, counsel and understanding, frequently brings their wisdom and understanding to naught, and shuts up some in their folly, without escape (vs. 12-14), even as He controls waters into dryness and makes them become devastating floods (v. 15); for He has wisdom and power that prevail over the deceived and the deceiver, making wise counselors ashamed and judges foolish (vs. 16, 17). He frees from bonds that kings use on their prisoners, and makes these kings serve His purposes (v. 18). He puts priests to shame and conquers great warriors (v. 19). He dries up the eloquence of trusted orators, and turns into folly the knowledge of leaders (v. 20). He makes great leaders contemptible, and loosens the armor of the strong (v. 21). He exposes to light deep errors, and reveals what is the death state (v. 22). By Him nations rise and fall; He makes them great, and then delivers them into subjection to greater ones (v. 23). The great human leaders He bereaves of knowledge, and leads them into the tracklessness of error (v. 24), where they grope in darkness, staggering like the others drunk with error (v. 25). 

J. declared that he perceived and understood all this (13:1); for he knew what they did and not less (v. 2). His hope was to speak and reason over matters with God (v. 3), 

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and he accused them of inventing errors and of being pseudo-diagnosticians in his case (v. 4). He wished that they would preserve silence, as the wise thing for them (v. 5), and give proper attention to his arguments and the pleas of his teachings (v. 6). He charged them with being unrighteous and deceitful speakers for God (v. 7), with partiality in things of God and with so contending for things of God (v. 8). He demanded whether good would result from God's investigating them, whether they would attempt to deceive Him as one deceives his fellows (v. 9). Certainly He will rebuke them for their secretly practicing partiality (v. 10). Rather, His greatness should frighten them into awe of Him (v. 11); for their best teachings are untrue sayings; and their defenses of their teachings are unsubstantial (v. 12). Again J. asked them to be silent, and to leave him undisturbed to speak, regardless of consequences (v. 13). In suffering and danger he would proceed (v. 14); yea, even if devotion to the Truth bring death to him, he would still trust in God and remain, despite all suffering, true to His ways (v. 15). That the evil Levite leaders should undertake matters pertaining to God would inure to his salvation (v. 16). 

Again he asked diligent attention to his misrepresented teachings (v. 17). He claimed that he set forth his teachings in a proper way, and would be justified by them (v. 18), despite any of his opponents, whose teachings, if refutative of his, would make him be silent and yield up his office (v. 19). If God would refrain from two things, he would not seek to hide himself from matters pertaining to God (v. 20), i.e., refrain from keeping His hand heavy upon him and refrain from frightening him (v. 21). These two things refrained from, God might call for anything from him, and he would respond favorably; or if he might ask something of God, God might then answer him (v. 22). He recognized that his sins were many, and desired to recognize his wrongs (v. 23). It seemed to him that God was by withholding His 

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favor from him treating him as an enemy (v. 24). Surely God would not harass or pursue with hostile intent him who was as weak and worthless as a dried leaf and stubble (v. 25). He said this because God seemed to arrange bitter experiences for him and to remember his past sins (v. 26), seemed to make it hard for him to walk in the ways of the Truth and its Spirit (v. 27), and seemed to have cast him off as a rotten, corrupt thing, even as a moth-eaten garment (v. 28). 

In Job 14 J.'s teachings in antitypical Gideon's Second Battle on the death state and the punishment of sin are set forth. They showed the shortness of human life and the evils of the dying process (v. 1); despite the beauties of early life the race under the curse is cut down and passes away as a transient shadow (v. 2). Was not God viewing and treating man as under the curse (v. 3)? J. recognized that, coming from fallen parents, no one could be perfect (v. 4), which results in all being under the condemnation of death. This confines them to the period of the dying process, which in none of Adam's fallen race can reach a full 1,000 years (v. 5). This made J. long for God's ameliorating the condition of the curse from man's relief, even as a laborer may rest from the day's toil (v. 6). If given favorable conditions a felled tree, despite its devastated condition, if supplied with proper moisture, may have hope of its own inherent powers to spring up again (vs. 7-9); but no such inherent powers of a re-kindling of life is in a dead human (v. 10). Even as waters of some lakes fail and of some rivers waste and dry up, so man lies down in death and arises not nor awakes from the sleep of death, by his own inherent power, as long as the universe lasts (vs. 11, 12). But fallen men have been given a hope for another life, apart from any so-called inherent powers, even through the ransom, for they longed to be freed from their miseries and they longed for rest, death, and a part in the resuscitation when God would remember them (v. 13). J. denied that man was alive when dead (the word "again"

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is an interpolation, v. 14). The race would wait in the death state until the resuscitation time would come, when it would answer God's mighty call, "Come forth"; and then God's favor would return to the race (v. 15). But now the race is being described as to its conduct; and its sins are recorded in its character. God's justice securely keeps the record of man's sins and iniquities (vs. 16, 17). As destructions are wrought by natural forces, so the race under the curse is destroyed by it (vs. 18, 19). God's just sentence through imperfect conditions on earth works out the death sentence of man, and sends him into the changes wrought by the dying and death processes v. 20). Regardless of prosperity or adversity in his children a dead parent is unconscious of their state (v. 21). Alive, he suffers the dying process (v. 22). 

The next class to criticize J.'s Truth teachings was the Merarites, who began to fault him first for his presenting his views on the last related acts of Elijah and Elisha; but, as in all other cases in this book, not their attempts to refute these are typed, but their criticizing him on personal matters in connection with their pertinent controversy is set forth (15:1). They denied him to be wise, claiming that he was answering with error and was filled with endless strife (v. 2). They declared a wise man should not argue with useless words or unedifying speeches (v. 3). They accused him of expelling from his heart reverence and from his mouth proper speech in matters pertaining to God (v. 4), and of having utterances coming from iniquity, and of choosing to use a crafty speech (v. 5). They claimed that his teaching, not they, proved him an errorist, his doctrines witnessing against him (v. 6), reminding him to remember that his elders were abler than he, who was but young (v. 7). They sneered at him as one who was alleged to claim to have learned God's secrets and to arrogate to himself exclusive knowledge (v. 8). They challenged him to state what he knew and understood that they did not know and understand (v. 9), claiming by act in setting that Servant 

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aside that with them were such as were wiser than even his symbolic father, Bro. Russell (v. 10). They sneeringly demanded of him to tell whether the regular comforts of God's people were not enough for him, or whether God had imparted special secrets to him (v. 11). They accused him of ambition that covetously sought others' positions (v. 12), even making him turn against God and speak evil words (v. 13). They charged him with acting as though he did not have the Adamic uncleanness and unrighteousness of all born of woman (v. 14). To condemn him as unworthy, they falsely charged God with distrusting His saints and as regarding the heavens as unclean (v. 15); how much more so was he, whom they falsely accused of being corrupt and imbibing iniquity (v. 16). 

Usurping the place of being his teachers, they demanded to be heard, claiming to tell him what they knew (v. 17). They falsely alleged that the wisdom of wise and prosperous generations was on their side against J. in the argument (vs. 18, 19), that only to the wicked does God by decree let continual sufferings and oppressions come (v. 20), that fright is brought to him and in prosperity he comes to ruin (v. 21), that despair of deliverance and expectation of a violent death of his office powers are his portion (v. 22), that he fruitlessly and aimlessly seeks here and there for spiritual food, knowing that dark days are ahead of him (v. 23), and that suffering and keen sorrows affright him and overcome him, as a victorious king prepared for war (v. 24). All of this is in retribution for his (alleged) opposition to God; for he allegedly acted in pride against the Omnipotent (v. 25). His course is one of stubbornness backed by his fighting equipment (v. 26). Though his knowledge and his work give him a kind of prosperity (v. 27), though he uses his acquisition of ecclesias and offices that his wickedness has gained and in turn ruined for him (v. 28), yet real riches he does not have, nor will his kind of riches continue, nor be widely distributed as a useful part of Truth society (v. 29). No deliverance from his 

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mistakes will be his; destruction will overtake the objects of his love; and by the sentence of God he will depart his official life (v. 30). Therefore he should not trust in his vain errors, whereby he merely deceives himself, since empty error will be his reward (v. 31). Thus his ruin will be fulfilled before it seems due, and his works will not prosper (v. 32). He will even lose before due time the fruits of his labor, even as the vine loses its unripe grapes, and as the olive tree loses its flowers (v. 33); for the associates of the impious shall be unproductive, and destruction shall overtake the products of their corruption (v. 34); for they produce harm and wickedness; and they in love of error prepare it to entrap others (v. 35). These Merarites falsely applied all these general ways of God's dealing with the wicked against J., as though he were guilty of the conduct that brings such experiences from God upon the wicked. When one looks back at the way the Merarites reacted to, and spoke against J. for his Truth presentations, he will recognize that Job 15 gives a very accurate description of their pertinent reactions and sayings; for of the three groups of Levites the Merarites were the cruelest in denouncing J. for his Truth teachings. 

Their false and cruel acts and sayings against J. for his Truth teachings drew forth from him those replies that are typed in Job 16 and 17, which we will now consider (16:1). He stated that he had heard such false accusations before, i.e., from the 1908-1911 sifters; and they proved that all the three groups of Levites were unhappy consolers (v. 2). He asked whether their empty words would end, and what was provoking the Merarites to answer him (v. 3). J. said that, if he were so minded, he could return reviling for their reviling, and that if they were in his condition, he could add accusation to accusation against them and treat them with disapproval (v. 4); but instead of so doing he would encourage them by his words; and the comfort of his teachings would lighten their grief (v. 5). But he found no 

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lightening of his grief by his teaching them, though that was the thing to expect from them as a result of his labor for them; nor did his silence bring him any relief from them (v. 6). J.'s attitude declared that zeal for God's cause had exhausted him, and had caused him to lose the great company of his supporters (v. 7), that it had shriveled him up, which was accepted by his enemies as a witness against him, and his apparent unproductivity as proof of God's forsaking him (v. 8). 

His whole attitude said that apparently as from God's wrath his enemies had torn him in his work to pieces, hated him, expressed extreme wrath against, and looked sharply to injure him (v. 9), had spoken against him with reproaches, condemned his teaching and assembled against him (v. 10). It said that God had delivered him into the power of the impious and wicked (v. 11), and that while he was in peace, by these enemies God had wrecked him, yea, had violently seized upon him and hurled him into ruin, and had made him His mark to be shot at by his enemies (v. 12), who with sharp sayings surrounded him, dividing his powers without leniency and rejecting his grief (v. 13). Break after break came to him; by his enemies as mighty ones God attacked him (v. 14). As a result, mourning fell to J.'s lot; and his strength was lost (v. 15). His teachings mingled with sorrow and his insight into things was of one about to die (v. 16), despite his faithful work and unselfish prayers (v. 17). In Truth Society circles he desired that the wrongs done him be exposed by his protests (v. 18), because God on high witnessed and vouched in his favor (v. 19). Amid the mockings of those whom he considered friends he poured out mourning prayers to God (v. 20), entreating Him to stand for His faithfulness to Him and his fellows (v. 21), since his course soon would lead him to the end of his office powers, to which he would not return (v. 22). 

Job 17 continues to type J.'s answers to the Merarites' false charges. He felt that his power and life as God's mouthpiece were about ended (17:1), since mockers at his 

Job—Type and Antitype. 

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side ridiculed him, and caused him to think of their provoking course (v. 2). He asked that God guarantee his faithfulness, wondering who else would do it (v. 3), even though God closed the Merarites' minds from understanding, for which reason God would not honor them in office (v. 4). J. then warned that the Merarite leaders, having for the booty of controllership of the Society denounced J. and others of their friends, would witness their adherents going blind in the eyes of understanding (v. 5). Yet J.'s work for the Lord made him a byword to most Truth people, who insultingly cast their errors on his truths (v. 6). His sorrows dimmed his studying of the Truth; and his faculties of mind and heart were weakened (v. 7). His experiences will yet arouse the astonished righteous and the innocent to oppose J.'s impious opponents (v. 8). Despite J.'s experiences, the righteous will continue in the narrow way; and upright Truth servants will continually develop strength (v. 9). But as for his opponents, he by his attitude invited them to attack him further; and he assured them that he would find none among them wise enough to refute him (v. 10). He lamented that his times of full powers' exercise were past, his purposes were wrecked and his office possessions so much loved by him were ended (v. 11). He charged his Merarite enemies with putting light for darkness and darkness for light (v. 12). He denied that his office had ceased, that his teachings as to faith's rest had become error (v. 13), that he had given himself up to Adamic sinful depravity as to a father and its erroneousness as to a mother or sister (v. 14); yet he declared that his hope of being a blessing through his office was lost to him and from the sight of others, who considered it forever lost, with him resting in the dust of defeat (v. 16). So he finished his answer to the Merarite personal attacks on him in fighting his Truth teachings. 

Thereupon followed personal attacks on J. by the Gershonites; in connection with their controverting his Truth teachings (18:1). They appealed to the Merarites and 

Job—Type and Antitype. 

564 

Kohathites, asking how much more time they would take in studying answers to J., at the same time asking them to join them in studying carefully the pertinent matters before speaking, since it was unwise for them to be accounted by one another as unreasonable beasts and as defiled in one anothers' esteem (v. 3). Then turning fiercely on J., the Gershonites demanded why their social circles should be rent by, and their alleged Truth teachings be cast aside for, him, whom they accused as doing violence to his graces in his anger (v. 4). Speaking of him, they charged that as an ungodly one the Truth that he once had had turned into error, that his teachings no more enlightened (v. 5), that the teaching of his office would always be error, that the Bible would cease to give him Truth (v. 6), that the steps of hitherto strong Christian life would become too difficult for him to take, and that his plan would be overturned (v. 7); for they said that his own conduct led him into a labyrinthine net, gin, snare, noose and trap (vs. 8-10). They charged that terror would seize him on all sides and closely pursue him (v. 11), that his strength of mind and heart would be famished, that misfortune would leap upon him from all quarters (v. 12), that all his powers would be consumed, that a most public end would put them out of official existence (v. 13), that he would be totally thrust out of his position, in which he trusted, that he would be forced to face its extinction as the chief terror of his heart (v. 14), that a stranger (the Gershonites) would take over his position, that destruction would end it as his (v. 15), that like a tree he would wither, root and branch, the foundation and superstructure of his position alike coming to naught (v. 16), that his memory and reputation would be forgotten in public Truth circles (v. 17), that he would be driven from one truth after another into one error after another and be disfellowshipped from among (what was actually) the Levite order of affairs (v. 18), that he would lose his supporters, who in turn would lose theirs from among God's people, 

Job—Type and Antitype. 

565 

nor would any remain even in his temporary position as a Parousia pilgrim (v. 19), and that he would be an example to astonish all coming after him, as those of his kind were to those who preceded him (v. 20). So Gershonites said he would be as unjust and ignorant of God (v. 21). 

These unjust and false charges made against J. by the Gershonites J. answered (19:1). He expressed his weariness at having been so long vexed and torn to pieces by the false personal criticisms of the three Levite groups (v. 2). With the full ability of natures lower than the Divine they reproached him, and that without shame at their hard dealings with him (v. 3). Granted that J. erred, yet it was his, not their error (v. 4). He told them that though they exalted themselves against him and charged against him reproaches, they should recognize that it was for God's cause that he had been abased, and that God was pleased to bring him into circumscribing trials (vs. 5, 6). Wronged, he cried out without obtaining deliverance; appealing for assistance, no righting of his cause was wrought (v. 7); for devotion to God's cause brought him into impassable conditions; and he had no knowledge as to a way of escape (v. 8). His faithfulness to his office for God resulted in his loss of the previous honor in which he was held by Truth people; and his exercise of the full office powers of the Divinely-authorized mouthpiece was taken away from him (v. 9). Such faithfulness had wrecked and ruined him in his office on all sides; and his office hopes were like an uprooted tree (v. 10). His experiences were like those of them against whom God had expressed wrath, and as those of one whom God had counted as among His enemies (v. 11). Like an army those who in a sense were His warriors have gathered against and surrounded his position (v. 12). 

His devotion to God had severed his brethren far from him; and less knowing ones became estranged from him (v. 13). Youthful Worthies forsook him; and close friends forgot him (v. 14). Foreign helpers, strong and weak, regarded him as a stranger and alien (v. 15); and close 

Job—Type and Antitype. 

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helpers responded not to his call for service, despite his entreaties (v. 16). To closest associates his voice was that of a stranger, and those whom his and their covenant developed heeded not his plea (v. 17). Even new ones in the Truth despised him, and spoke against him whenever he entered into any activity (v. 18). All his most intimate friends abhorred him; and those whom he deeply loved turned against him (v. 19). He was greatly reduced in his office powers and barely escaped the loss of all of them (v. 20). He cried out for the sympathy of his friends, because God's power lay heavy upon him (v. 21). He desired to know the reason of their persecuting him, as though they were God, and for their not being satisfied at their having consumed his privileges and prerogatives (v. 22). He longed to have his thoughts committed to writing in some strong, enduring and inerasible form (vs. 23, 24). Despite all this, he knew that his Vindicator lived and would in the latter part of the Epiphany arise among Truth circles and, despite the exteriors and interiors of his prerogatives and privileges being destroyed, then apart from such prerogatives and privileges he would discern God in the purposes that He had in afflicting him (vs. 25, 26), and recognize Him as on his side, and discern it, and not get this from an outsider, despite his present misfortunes that were so disheartening (v. 27). As to their decision sharply to persecute him as entirely to fault for his afflictions, he cautioned them to stand in fear of the Word, which as a symbolic sword would punish them in wrath, teaching them that there was a Divine judgment coming (vs. 28, 29). 

A second and final time the Kohathites attacked J., and that in connection with his Truth refutation of their errors; for be it remembered that they did not rebel against the Lord's arrangements, as the corporational Levites did; yet their replies consisted of personal criticisms only (20:1). They stated that it was by reason of their being in a hurry that their thoughts gave answer for them (v. 2). They heard 

Job—Type and Antitype. 

567 

J.'s answers (that refuted their errors), and their disposition moved them to answer (v. 3). Accusing him of wickedness, they asked him whether he did not know, as a matter of ancient standing, yea, from the beginning, that his wicked triumph in the controversy was of short life, and that his joy was of brief duration (vs. 4, 5). Even if his abilities were heaven-high and his intellect reached the clouds (v. 6), he would perish forever, like the errors that he excreted, so that they who recognized his intellectual powers would ask for his whereabouts (v. 7). They prophesied of him that he would be as unsubstantial and lost as a forgotten dream, even as a night vision (v. 8). His beholders would see neither him nor his position any more (v. 9). His supporters would become the lowliest of beggars; and he would be made to yield up his alleged usurped riches of powers (v. 10). Though his various powers had the vigor of youth, they would moulder away as a body in the grave (v. 11). 

Though he delight with appreciation in wickedness (v. 12), tenderly nursing and preserving it, keeping it as a sweet morsel in his mouth (v. 13), it would yet become nauseating and an aspen poison within him (v. 14). They claimed that though he appropriated to himself rich powers as God's mouthpiece, he would repudiate them; for God would cause him to disgorge them (v. 15). They charged that he would accept the worst of errors; and even the less evil of them would ruin him (v. 16); he would not view the streams of Truth, flowing with joyous hopes and love (v. 17). What he toiled for he would have to restore, and not take for himself, nor would he rejoice in his acquisitions (v. 18). They charged him with grinding down and leaving the humbler brethren unhelped, and of robbing others of their office, but claimed that he would not exercise it (v. 19). Not being a man of peace, he would retain nothing to his delight (v. 20). His devouring others' patrimony would ruin his prosperity (v. 21); though having full sufficiency, he would suffer want; and all whom he made miserable

Job—Type and Antitype. 

568 

would pounce upon him (v. 22). While he would be appropriating his ill-gotten gains, God would cover him with wrath as by a heavy rain (v. 23). In controversy a strong argument would put him to flight; a strong intellect would pierce him through (v. 24); and he would be compelled to extract it and its sharp point from himself with much sorrow and fear (v. 25). Complete error would become the storehouse of his treasured teachings and a destruction not man-directed would overwhelm him and consume all his office powers (v. 26). The Divinely-appointed teachers would expose his evils, and Truth circles would oppose him (v. 27). All his acquisitions would pass away; and his attainments would perish in the time when Divine wrath would overtake him (v. 28). These evils the Kohathites claimed would fall to J.'s lot from God as his Divinely-appointed heritage (v. 29). 

To these false charges and predictions made by the Kohathites as their answers to J.'s refutation of their errors J. gave answer (21:1). He asked their diligent attention, and let them get whatever of comforts they could therefrom (v. 2), saying that after they would permit him to speak they could continue mocking him (v. 3). He disclaimed his complaint as being a merely human one, and asked why he should not be impatient under the circumstances (v. 4). He asked them to give heed to him, be surprised and then keep silence (v. 5). His remembrance of his past troubled and horrified him, as he considered the past's contrast with the present (v. 6). He wondered why the wicked Levites lived on so long and increased into great power (v. 7). Their disciples and their disciples' disciples were made secure in their sight (v. 8). Their fields of service were made secure from fear; and God did not punish them (v. 9). Their organizations and arrangements brought them increase and prosperity in great abundance, and that to the joy of their supporters (vs. 10, 11). They issued their message by tracts, Bibles and preaching (v. 12). They prospered to the end of their course, when they ceased from their office works (v. 13). By their 

Job—Type and Antitype. 

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evil acts they told God to leave them, that they did not desire His Truth (v. 14). By act they disclaimed God and His real service, seeing no profit in prayer (v. 15). Then J. declared of them that their prosperity was not by their, but by Azazel's, power, and that their view of things, which he was refuting, was far from being in harmony with his (v. 16). Very often, he declared, the Bible becomes dark to the unfaithful Kohathites; and their punishments overtake them; for God in displeasure pours out on them their sorrows (v. 17). They would be blown away in controversy as stubble before the wind and as chaff by the storm (v. 18). 

Then he took up their argument that God prepares sin for His children, lets the wicked recompense it unto himself for his information (v. 19), lets his own eyes experience his destruction, and lets him receive the Almighty's wrath (v. 20), since he cares not what shall come to his own organization after his giving it up (v. 21). To this line of thought J. answered, Will these Kohathites undertake to foist their erroneous views as proffered knowledge on God, who judges the exalted (v. 22)? Some of the wicked Kohathites end their office work in full enjoyment of their powers, being at ease and comfort (v. 23), prospering in their undertakings and in good health (v. 24), others, in much sorrow, never having enjoyed themselves in their office work (v. 25); but after yielding these up they are alike in their symbolic death state covered with corruption (v. 26). Then J. plainly told them that he knew their theories and devices whereby they planned to wrong him (v. 27); for he charged that they held that his leadership supporters were non-existent, and that his position as a wicked one was likewise non-existent (v. 28). He demanded of them whether they had not asked and learned the witness of the narrow-way travelers (v. 29), to the effect that wrong-doers were kept for the time of trouble, that they might be brought into the trouble (v. 30). He asked to be told as to who would declare to the wicked Kohathite to his face his course, and who is the 

Job—Type and Antitype. 

570 

Recompenser of his evils (v. 31). Yet he must give up his office works; and men must guard the memory of his deeds (v. 32). His symbolic grave would be acceptable to him; all others would come to the same fate as his, as innumerable predecessors did before him (v. 33). J. then told them that their so-called comforting speeches were fruitless and erroneous (v. 34). 

Then the Merarites undertook to answer J. with erroneous personalities as replies to his attacks on their errors (22:1). To minimize J.'s services of God, they asked whether he could benefit God, alleging that at best he could merely profit himself (v. 2). They demanded whether God got any pleasure out of J.'s righteousness or profit out of J.'s vindicating his ways as pious (v. 3). They demanded to know whether it was for his reverence for God that God allegedly reproved and entered into judgment with him (v. 4). Then they emphatically charged him with great wickedness and endless iniquity (v. 5), accusing him of exactions against his brethren and of despoiling unto nakedness their graces (v. 6), that he had not given the Truth to the weary brethren to imbibe, and had withheld the bread of life from the Truth-hungry (v. 7). On the other hand, they declared that their leader was the controller of society among the Merarites and in honor functioned there (v. 8). They charged him with not giving to the needy who had no supporter and with destroying the executives of those who had no providers (v. 9). For this reason, they declared, J. was entangled with many snares and was troubled with fear that he expected (v. 10), with error that blinded him and with many sorrows that covered him (v. 11). Then they demanded of him whether God was not yet Sovereign, even presiding above the high stars (v. 12). Falsely they charged him with questioning God's knowledge and His ability to judge deeply hidden things (v. 13), that he held that there were things that God did not know, since he was so far away (v. 14). Then they demanded of him if he would still continue in the old Adamic ways, as if he had been doing so, 

Job—Type and Antitype. 

571 

after the manner of wicked sifters (v. 15), who had an untimely end of their ministry, and whose position was unsubstantial (v. 16), who by act bade God depart from them, questioning His ability to do ought for or with them (v. 17), despite God's blessing them; for their plans were far from the self-praising Merarites (v. 18). 

They claimed that their supporters as righteous ones beheld this and rejoiced thereover, and that the guileless among them laughed such to scorn (v. 19), declaring that their opponents were cut off, and their remnants destroyed (v. 20). Then, falsely assuming that J. was an evil-doer who needed repentance, they preached him a sermon, exhorting him as one allegedly ignorant of God to become acquainted with Him, by submitting to the channel; and thus he would gain prosperity and good (v. 21), to receive His Word from his alleged teaching channel, and to take such teachings to heart (v. 22), promising him that if he should thus (allegedly) return to God, he would be built up in mind and heart, if he would put aside evil from his office work (by doing what the Society demanded of him, v. 23), and counseling him to put aside his treasures of advancing Truth and those Parousia truths that the channel was rejecting (v. 24). Then, they assured him, the Lord by the channel would become his treasure; and real Truth would become his (v. 25). So doing, they claimed, he would make God his joy and would be glad Godward (v. 26); then the throne of grace would (allegedly) again open to him with favorable answers and he be privileged to carry out his consecration vows in the Merarites' ministry (v. 27); his decisions would then be fulfilled; and Truth would illuminate all his ways (v. 28). When enemies would cast him down, he could be sure of being raised up again and of God's delivering the humble, which, they claimed, J. had not been (v. 29); for they said, with the implication that J. was blamable, that even he would be delivered, and that it would surely occur, if he would cleanse his services by carrying out the channel's direction (v. 30). 

Job—Type and Antitype. 

572 

Such false charges, implications and assumptions J. refutatively answered (23:1). He charged that even then his statement of his trouble was by his opponents termed rebellious, despite the fact that his blow was heavier than his description of it (v. 2). Then he expressed his great desire to find God, and that, ready to hear his cause as he would lay it before Him (v. 3). If so, he would make an orderly presentation of his cause to Him and use many proofs thereon (v. 4), and would understand God's answers to his queries for information, which he craved to get from God on his condition (v. 5). Not that they be given in the greatness of His power, but in His father-love, by which He would listen to J. (v. 6); for J. knew that with God the upright might reason; and thus he would gain lasting deliverance, coming from God's loving decision (v. 7). But God for wise reasons was delaying to give J. a favorable hearing on his case; and thus J. could not find Him as a Hearer of it, though seeking in all directions for Him to hear him (vs. 8, 9). Yet J. in faith recognized that God was aware of his course in this trial, which, faithfully endured, would result in his dross being removed from his gold (v. 10); and before and during his trial J. knew that he trod faithfully in God's ways, keeping thereto and not turning aside (v. 11), not forsaking God's precepts and treasuring His Word more than his necessary natural food (v. 12). He recognized that God kept immovably to His plans, so that none could turn Him aside therefrom, that so He might bring to pass His appointments (v. 13). He felt confident that God would bring to pass His purposes as to J., in the multitude of His works (v. 14). These thoughts had their terrifying effect on J.'s humanity; for as he thought thereon he feared God (v. 15), since God by J.'s afflictions had discouraged him at times, and then God frightened him (v. 16), because of the great uncertainties, before which he was not cut off from his office powers, and because God did not hide from his knowledge the uncertainty surrounding him (v. 17). 

J. then raised the question, Why does God not reveal the 

Job—Type and Antitype. 

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times and seasons that fall to the lot of those who know Him, so that they might better understand (24:1)? He recognized that there were unclean Levites who were removing the Lord's truths and arrangements, and with violence were robbing the true shepherds of their flocks and feeding them error, (v. 2). They took away the Volumes from those who were bereaved of Bro. Russell as their symbolic father, and took away the teacher from those who were Bro. Russell's symbolic wife, now a widow, as a pledge of following the mis-teachers (v. 3). They turned the needy brethren out of the way of truth and righteousness; and the humble in Merarite society must hide themselves away from their former brethren to gain security (v. 4). Even natural men under the curse go about their business seeking, in obscure places even, the wherewithal to feed their dependents (v. 5). They prepare their provisions in the world, and even get a little from the evil ones of the race (v. 6). They endure privations and uncertainties to gain a livelihood (v. 7). They face untoward climatic conditions and seek to ameliorate the hardships of the curse (v. 8). Yet there are oppressors who rob the symbolic orphans of Bro. Russell of the milk of the Word coming out of the Covenant, and put the humble under obligations to be subject to them, making them destitute of the graces by teaching against character development and making them win others without feeding them on the Word (vs. 9, 10). The Merarite leaders exact heavy labor from their underlings, and let them thirst for the Spirit and Word, unsatisfied (v. 11). From their well populated religious government the groans of some of God's children come; and the very being of some of these wounded ones cries out, yet God suffers the folly of these leaders to go on (v. 12). 

These leaders are among those who revolutionize against the Lord's Truth and arrangements, not recognizing their ways, and not continuing in their practice (v. 13). Early they arise, especially their chief, murdering new creatures, to bereave even the poor and needy as to grace and knowledge; and secretly they steal from the brethren their 

Job—Type and Antitype. 

574 

varied possessions (v. 14). Under cover of, and trusting in error and deceit, they, especially their chief, practice combinationism, expecting to deceive others by their shady disguises (v. 15). They practice dark tricks privately and publicly, and disown above-board conduct (v. 16), because the dawning Truth is thick error to all of them; and they know how to utilize the terrors of deep error (e.g., on the channel, and on the second death coming to their opponents and those who take no part in their drives) to enslave the Lord's people (v. 17). They are quick to make troubles for those who oppose their evils, but the curse of God is upon them; they will not go the proper ways of the Great Company groups (v. 18). As drought and heat cause the snow waters to evaporate, so oblivion from their office will overtake those who have so greatly sinned therein (v. 19). The Covenant promises that developed them will no more extend to them; and destruction will appetitively feast on their office powers; they will no more be in fond recollection, for their wrongs will be hewn down as a tree (v. 20). They devour those who will not yield them fruitage; and to the brethren that are bereaved of their supporter they do no good (v. 21). Yet God preserves J., whom He made strong, and exalts him in his almost despair of official life (v. 22). He gives the faithful security and rest; and He observes with favor and care their ways (v. 23). Despite this exaltation their stay here is transient; and often they are abased; apparently like the rest of men they die, being cut down like the best of those ripe for the Kingdom (v. 24). J. then challenged them to deny his statement of things, prove him an errorist and make his speech worthless (v. 25). 

No sooner had J. finished refuting the Merarites the third time, and that on their replies to his attacks on their errors, than the Gershonites for a third time attacked him, and that by attempting to answer a third time, mainly by personal criticisms, his attacks on their errors (25:1). However they did not have much to say on that phase of the controversy, alleging that they did not wish to enter controversies. They 

Job—Type and Antitype. 

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stressed God's power, domain and the reverence due Him, as securing His peace and prosperity for those allegedly on His side (v. 2), as well as stressed His innumerable hosts and the subjects of His universal Empire (v. 3). Hence they concluded that J., a human like others, could not be regarded by God as righteous in his ministry (v. 4). His power extends to the Old Testament, which He causes to become dim; hence J.'s interpretations of it, they alleged, did not clarify it; and even the teachers in the Church, they alleged, were not pure in their teachings (v. 5); how much less so is J., the most groveling of all of them (v. 6). 

The Gershonites' railings on J. drew forth his final refutation of Levites and his final defense of himself against their false charges (26:1). He began this refutation and defense by extolling God for helping him, the powerless one, and saving the work of him, the strengthless one (v. 2), for enlightening him with good counsel in his lack of wisdom, and in supplying him with true knowledge (v. 3), emphatically declaring that God made known to him His teachings, and was the Source of J.'s disposition (v. 4). Troubles bring to loss of office powers those who once had these (v. 5). Even in such oblivion and destruction God sees them (v. 6). His wisdom and power put the spiritual powers in space, and made society exist upon no power of its own (v. 7). He compounds trouble out of many troubles; and they do not undo it (v. 8). He hides the acts and designs of His authority and makes it obscure (v. 9). He circumscribes trouble within the boundary of Truth and error (v. 10). The strong ones of the powers of spiritual control among God's people trembled with astonishment at God's rebuke of their errors of teaching and wrongs of practice, as these rebukes went forth, especially in The Present Truth (v. 11). By His power He divided the revolutionists into their 60 groups as Levites; and by the true understanding of His Word at J.'s hand He smote their proud leaders (v. 12). God's power had given the powers of spiritual control among God's people whatever good appearance they have; yea, His power had 

Job—Type and Antitype. 

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even formed Lucifer before he became the deceitful Azazel (v. 13). These are but some forms of His acts; yea, how little of what He is; but none can fathom His strong fight (v. 14). 

J. continued his replies, and now to all three groups of Levites (27:1). He recognized that in ultimate analysis it was God who had stripped him of his office rights, and had engulfed him in trouble, since God orders the steps of His servants (v. 2). He was determined that as long as he had life and breath his teachings would not be unrighteous nor erroneous (vs. 3, 4). He refused to justify the Levites in their revolutionism; nor would he even until death give up his loyalty to his Divinely-given office (v. 5). He was determined to maintain his right course as a servant of God, on which he was determined to have a good conscience throughout his tenure of his Divinely-given office (v. 6). He was content that his enemies, who were such because of his official acts, have the lot of the wicked, and that his pertinent opponents have that of the unrighteous (v. 7). What real gain have the Levitical power-graspers, though they secure the power for which they grasped, when God deprives them of their official life (v. 8)? God will pay no attention to their cries in their trouble (v. 9). Certainly they will not delight in and call upon God continually, since He will give them no heed (v. 10). Then J. declared that without concealment he would teach them concerning the agent of Almighty God (v. 11). They once saw the Truth. Why did they then turn to error (v. 12)? The following is the portion and the heritage that God allots to that wicked servant, J.F.R. (v. 13): Though his converts be much increased, controversy will cut them off from him; nor will they find satisfying spiritual food with him (v. 14). Those who remain with him will be either Second Deathers or reprobate Youthful Worthies, reprobate justified ones or those never justified and as such not rightly disposed; and those bereaved of him will not mourn him (v. 15). Though he should have riches in great abundance, and prepare 

Job—Type and Antitype. 

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almost unlimited authority (v. 16), despite his works a just one will possess this authority and guileless ones shall get his riches (v. 17). Substantially he constructs his organization (v. 18); he will cease to function while rich, but he will not dwell among God's people; and in full knowledge he will come to the end of his office powers (v. 19). Terrors like flood waters will overtake him; and stormy troubles will glide upon him in secret (v. 20). A controversy coming from the sun-rising of Truth will undo him; and he will give up, it driving him out of his position (v. 21); for God hurls the Truth at him unsparingly, unto his utter refutation, despite his efforts to escape its power (v. 22). People will triumph in his defeat, and express their utmost abhorrence of him (v. 23). 

J. expressed his confidence in the Bible as the God-given source of the Truth (28:1), and that power comes from a true society, and justified ones from the Lord Jesus (v. 2). God puts an end to error, and investigates unto perfection by the Truth and its Spirit the teachings of error and threats of death (v. 3). Troubles break out in courses long forgotten; but they cease and leave God's people (v. 4). While the society of God's people brings forth the bread of life, underneath it quakes by destructive siftings (v. 5). Its teachings are eternal and of Divine origin (v. 6). The way of Truth no ravening false teacher knows; neither has Azazel's eye been able to discover it (v. 7). Mighty civil powers have not gone its way; nor has the papacy passed over it (v. 8). God seizes, through J., His hand, the hard Levitical teachings and overturns the Levitical kingdoms of error from their foundations (v, 9). He makes a channel, in which the Truth flows, pass through strong Levite erroneous teachings, and causes J. to see every precious truth as due (v. 10). He limits the streams of Levitical error so that, dried up, they do not even trickle among their former accepters, while He brings in the Epiphany to light the hidden things of darkness and makes manifest the counsels of hearts (v. 11). 

J. then asks, In whose possession will the Truth properly 

Job—Type and Antitype. 

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understood be found (v. 12)? Mere humans do not know its value, nor can it be found among them (v. 13). The abyss of error as Azazel's workshop by its nature declares that it does not have it; the rebellious Levites by their acts and words declare that they do not have it (v. 14). Earthly treasure more valuable and less valuable cannot purchase it (v. 15). Even the Parousia Truth is not its full value, neither are its virtues nor its praises (v. 16). No symbolic metals, nor their costly jewels or fabrications equal it in value, nor can be exchanged for it (v. 17). Nor should any human graces, as varied and precious as they may be, be mentioned in the same breath (v. 18). The best that the unjustified have is unequal to it; nor even the most refined human effort as to the Divine can be valued with it (v. 19). In view of these things, J. again asks whence the wisdom of understanding comes (v. 20), seeing that neither the ordinary man nor his natural teachers have it; death and destruction know only of rumors of it (vs. 21, 22). Then he replies that God only is its Source and Originator (v. 23), whose omniscient eye takes in everything in earth and heaven (v. 24), who balances the wind and measures the waters (v. 25), and who arranges for rain, lightning and thunder (v. 26). At creation He made and declared the wisdom of understanding, prepared for it and analyzed it (v. 27), and told man that to revere God is wisdom and to depart from evil is understanding, a message especially appropriate for His priests and Levites (v. 28). 

As chapter 27, so chapter 29 informs us that Job's speeches were parables, i.e., pictorial of future speeches, hence were with the rest of his book typical (29:1). J. longed for the blessed condition of his Parousia experiences, when God closely shielded him (v. 2), when the Bible in that Truth clarified his views, and enabled him to pass unscathed amid error (v. 3), when he was in much fruitfulness; and God's favor smiled upon his position (v. 4), when clear evidences prevailed that God was forwarding him; and the leading brethren as his symbolic children were in sweet

Job—Type and Antitype. 

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communion with him (v. 5), when holy love attended his course; and when the Truth anointed him richly (v. 6), when he went publicly among the Truth people, and took his official place in the way of Truth; when the less developed brethren showed him respect, and the leading brethren deference (v. 8); when the very leaders preserved silence; and the most illustrious refrained from expressing their thoughts (vs. 9, 10); for when they listened to J. they praised and approved him (v. 11), because he helped the humbler brethren out of their spiritual distresses, as well as the orphaned and helpless among them (v. 12). Those in great danger of losing out blessed him for his encouragements; and those ecclesias that lost beloved elders were comforted by him with the joys of the Truth (v. 13). He developed a just and holy character while preaching to others (v. 14). He became an enlightener of spiritually blind ones and a sustainer of those who limped in the narrow way (v. 15). He was a life support to the needy brethren and diligently investigated the needs of uninformed brethren and supplied them (v. 16). He overthrew the utterances of sifters, and delivered captured brethren from their maw (v. 17). He verily thought that he would end his official days in his pilgrim position after a very long-drawn-out ministry (v. 18); for he had every indication of fruitfulness in the Spirit, Word and providence for this ministry (v. 19). His character was ripe and his power of propelling controversial Truth was renewed in strength after his break-down in brain fag in 1910 (v. 20). Respectful heed was given to his utterances; and in deferential silence his counsel was received (v. 21). After he gave his thought on a subject, they disputed not his word; and like the refreshing dew his speech fell upon them (v. 22). They waited for him in thirst for Truth, as the thirsty land for rain, and longed much for his words, like the parched land for the latter rain (v. 23). With friendliest look he encouraged the discouraged; and they did not reject his favor (v. 24). He directed the choice of their way 

Job—Type and Antitype. 

580 

as their leader; and in controversy was as their king, even as a comforter of the comfortless (v. 25). 

But in the Epiphany a great contrast set in; for now his juniors mock him, even those whose present support he would not even place with the sectarians among the Lord's flock (30:1), whose best abilities yielded J. no profit, and whose good sense was lost (v. 2). They were lean through lack of spiritual food, and sought spiritual nourishment from non-nutritious elements in the errors of waste and desolation (v. 3). They fed upon waste food and on spiritually unnourishing first principles (v. 4). They were cast out of teaching places, and were cried out against like a thief (v. 5); they dwelt in error-arousing conditions and trusted in lodges and financial strongholds of society (v. 6). Like the ass, they browsed on unsubstantial teachings and tormenting tenets (v. 7). They had the spirit of the foolish and degraded, and were by the sharp truths scourged out of the society of the brethren (v. 8). But during the Epiphany J. became the theme of their taunting talks, a by-word among them (v. 9). They abhorred him, and avoided him, and refrained not from defiling his truths with their errors (v. 10); for since God loosed His scourge and afflicted J. by severe trials, they cast off his influence over them in his very presence (v. 11). The rabble of the Truth people rose against his chief power and rejected his conduct and maneuvered to overthrow him (v. 12). Even the helpless distorted his course, and advanced his trouble (v. 13). They attacked him as an army making its way through a wide breach; and amid a great ruin they hurled themselves upon him (v. 14). As a result great fear came upon him; they pursued his reputation as in symbolic war; and as a result his prosperity passed away like a cloud (v. 15). 

During the Epiphany his very being seemed to have turned upon him; for days of affliction seized him (v. 16). In times of uncertainty his various powers pierced him with grief, gnawing him restlessly (v. 17). God's testing power has disfigured his graces and authority, and limited him like a close-fitting garment (v. 18). He has made J. appear 

Job—Type and Antitype. 

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as covered with sin, error and ruin (v. 19). His cries to God seem unheeded; and in his prayers God seems to avert His eyes (v. 20). God seems to have become cruel to, and a Persecutor of him (v. 21). His providence brings him into controversies wherein God makes him continue, and dissolves his strength therein (v. 22). He recognized that these things would bring his office to an end, even to what all ultimately must come (v. 23). Yet when one falls, does he not stretch out his hand to ease the fall, or does he not in trouble call for help (v. 24)? Did not J. sympathize with the afflicted and grieve with the needy of God's people (v. 25)? Expecting good, he experienced evil; and expecting clarity, uncertainty came (v. 26). His heart was troubled without rest; and times of distress came to him (v. 27). He mourned without the Lord, his Sun, and among the whole brotherhood called for help (v. 28). He was considered bitter as the demons and blind like the owls (v. 29). His exterior was forbidding; and his powers were singed (v. 30). The Bible and his preaching gave by him a sad sound to Levites (v. 31). 

He had solemnly bound himself never to defile a consecrated person. How then should he desire to defile one (31:1)? He earnestly longed to know what portion and inheritance on high God had meted out to him (v. 2). In the Epiphany God apportions to the unrighteous and errorists calamity and disaster (v. 3); but He sees and describes J.'s life and conduct (v. 4). If J. had lived erroneously and acted hypocritically (v. 5), (but let God try him justly in Christ's merit and recognize his devotion to Him, v. 6), if his conduct had deviated from the narrow way, and his character had followed selfish motives, and accumulated sins had cleaved to his ministry (v. 7), then he was willing that others should reap what he had sown, and that the product of his work be uprooted (v. 8). If he had been enticed by any of the nominal churches in either great or small Babylon, and had sought to seduce a great or small Babylonian church from its leader (v. 9), then he was willing that as a punishment his 

Job—Type and Antitype. 

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office help another, and that others might take it for their own uses (v. 10); for so to have treated another's symbolic wife were an abominable wickedness, a sin to be punished by the leaders (v. 11). It would be a destruction upon, and rooting up of J.'s fruits (v. 12). 

He further avowed that if he had wronged the rights of his stronger or weaker helpers, when they disagreed with him (v. 13), how could he answer God when He would arise to reckon with him thereover (v. 14), since the same God is the Maker of him, as well as of his strong and weak helpers, and, therefore, would deal justly in their dispute (v. 15). He further said that if he had refused to satisfy the spiritual needs of the poor and caused the bereaved to weep unto their blinding to the Truth (v. 16), if he had for himself alone satisfied hunger for the bread of life, and not allowed spiritual orphans to feed at his table (v. 17), rather, he was a father to these symbolic orphans from his early ministry, and was a guide in the way of life to symbolic widows from his outstart in the Truth (v. 18), if he had seen any lose out from lack of the graces or the needy as needing them, if such had not been covered by him unto their praising him for help in their service, and if such had not found comfort from the graces that he helped them to put on (v. 20), if he had used his power against symbolic orphans, because he saw that his help was used publicly (v. 21), then J. was willing to lose his office power, and be cut off from its exercise (v. 22), which, if it occurred, would be one of the greatest calamities that God could send him; for then God's greatness would make him powerless (v. 23). 

He further declared that if he had fixed his hope on earthly wealth, and had put his confidence in the choicest riches (v. 24), that if he had rejoiced in his spiritual riches as having been gained by his own power (v. 25), that if his prosperity by day or night had secretly enticed his heart from the way of truth, righteousness and holiness and he had shown love for power (vs. 26, 27), then he would be guilty of a sin to be punished by the leaders, since thereby he 

Job—Type and Antitype. 

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would have denied the Supreme Being (v. 28). Moreover, he declared that if he had rejoiced in seeing those that hated him come to ruin and exalted himself when they came to evil (v. 29), (he declared that he had not allowed his mouth to transgress by praying that their life be taken by a curse, v. 30), if his co-laborers had not said, Who can find one whom he has not satisfied with food? (v. 31), that the sojourner was not given by him hospitality, and that he did not give lodging to the traveler (v. 32), if like Adam he had concealed his sin by keeping it in his secret heart (v. 33), because of the fear of the many or of the contempt of relatives, and hence kept silent thereover, and did not come into the open thereover (v. 34), (breaking out with a cry, he hoped to have some one hear him), then he was ready to sign a condemnatory sentence, to let God give him a condemnatory answer, and plead guilty to his adversary's indictment (v. 35). He pledged to bear the punishment and to accept it as a mark of authorization (v. 36). He would describe accurately his conduct and would approach him as though he were a prince (v. 37). Finally, J. declared that if his field of service would charge him with neglect, and its branches be in sadness, because he failed to work therein (v. 38), if he had appropriated to himself anything without yielding a just return, or caused others to come to loss through unfaithfulness in his service (v. 39), then he was willing that great evils, instead of Little Flock fruitfulness, and damaging growths, instead of Great Company fruitfulness, should spring up in his field of labor. And with this J. concluded his refutation of the false charges of the three Levite groups and his defense of himself (v. 40). 

His replies completely refuted and silenced them, because he defended victoriously his propositions that his ministry was by him righteously administered (32:1). Thereat and thereafter the Good Levites, the crown-losers who were in and remained in the Epiphany movement, who were confessors of God (Elihu), blessed by God (Barachel), despised (Buzite) by the Levites in other groups because of 

Job—Type and Antitype. 

584 

their support of J., and high (Ram) in knowledge and character attainments, became angry at J. for defending himself (v. 2), as they were also angry at the unclean Merarites, Gershonites and Kohathites, because they could not answer J.'s defenses and refutations, and yet condemned him (v. 3). They had deferred to these because of the latters' larger experience and thus did not say anything against them and J. while the debate went on between them and him (v. 4). And when the Epiphany crown-losers saw that the three bad Levite groups could not answer J., they became angry at them and him (v. 5). Hence they began their speeches against J. by apologizing for their inferiority to the three groups as their superiors, as the reason for withholding their opinion in the matters at dispute (v. 6), believing that age and experience entitled them by superior wisdom first to express their opinion (v. 7). But humans are endowed with mentality, and the power of God gives them understanding (v. 8), since not always are the great wise, nor do all the aged understand justice (v. 9); hence they requested attention to their opinion, which they would now show (v. 10). 

Let them recognize that they had waited for their words and listened to their reasoning, while they studied over what they should say (v. 11). They repeated that they had listened and found none of them able to overcome J. in the debate or to answer him (v. 12). They cautioned them not to say that they had learned the wisdom of concluding that God and not man could overcome J. (v. 13). They recognized that J. had not been debating against them, nor would they answer him with the speeches of the three Levite groups (v. 14.) Turning to J. they say of the three Levite groups that they are dumbfounded and speechless (v. 15). But they think that they should not refrain from answering J., because the Levite groups speak no more and stand still in silence (v. 16). They would answer and show their opinion (v. 17), for they claim to be full of teachings and their disposition forces them to speak (v. 18). They are ready to explode unless they find a vent, like wine and new 

Job—Type and Antitype. 

585 

wineskins ready to burst (v. 19). The sense of finding relief from pent-up feelings makes them speak, opening their lips and answering (v. 20). They ask that they be not permitted to show partiality, nor give encomiums and titles to anyone (v. 21), for they claimed not to know how to indulge in such, since otherwise God would set them aside (v. 22). They began, continued and completed their speech with multiplied apologies, and not a few misrepresentations and objections, which betray approbativeness and a bad conscience for speaking against J. 

To shed some light on the good Levites' disputations against J., which, among other places, occurred in the Philadelphia Ecclesia, the following will suffice: Quite frequently they charged J. with being impractical; frequently motions of his were not seconded or were opposed as too strict, e.g., a certain brother flaunted the ecclesia with a threat to resign his office, if his conduct of it was not acceptable. J., seeing the wrong spirit, proposed that his resignation be accepted; and before a second could be made R.G. Jolly arose and made speech to the contrary, which resulted in the motion not even being seconded; but the Lord in this simple episode, which occurred Nov. 11, 1923, in the tenth year after Oct., 1914, thus started the work in antityping the presentation of the two antitypical wave loaves in the finished picture, J., the leader of the priests, being the first one of the Little Flock wave-loaf and R.G. Jolly, the leader of the good Levites, being the first one of the Great Company wave-loaf in the finished picture, then starting to be enacted. Another incident illustrative of antitypical Elihu's unfair and unkind criticisms of J. occurred in connection with J.'s advocating the ecclesia's giving financial help to an aged Youthful Worthy widow who was both sick and penniless. Certain ones not pleased with her carried on a whispering campaign against her and against J. for advocating her being helped by the ecclesia, resulting in such feeling being aroused as almost made a division in the ecclesia; and R.G. Jolly again was J.'s main

Job—Type and Antitype. 

586 

opponent before the church on the subject. Actually the sister by a combination of starving and cancer died; and the hospital blamed the ecclesia to J.'s face therefore. The final matter that made J. withdraw priestly fellowship from R.G. Jolly and the two auxiliary pilgrims who supported him occurred after an hour and a half debate between the three and J. in an elders' meeting, they favoring a revolutionary method of conducting elections. The three later under R.G. Jolly's motion strove to have passed his pertinent resolution in a business meeting of the ecclesia. These are a few among a number of incidents at Philadelphia (others were enacted elsewhere) in which the good Levites severely criticized J. Many of this class individually gave J. more or less digs and cuts. This sheds some light on antitypical Elihu. 

To return to our exposition, the good Levites now turn on J., criticize and pick him to pieces, demanding his attention (33:1). Repetitiously they tell of their taking part in the discussion, claiming that they were speaking in righteousness and sincerity (vs. 2, 3). They repeat from 32:8 that they were God's workmanship (v. 4). Then they challenge J. to stand forth and answer them, if he can (v. 5). Believing that they who were crown-losers were crown-retainers, they boast that they have the same relation to God as he, as New Creatures (v. 6). They profess that they did not seek to intimidate nor oppress him with too heavy opposition (v. 7). They charge that he had spoken in their hearing, and that they had listened to his claim of cleanness, freedom from transgressing, innocence and freedom from error, but failed to note that he claimed merely to be free from the official evils of which the Levite groups accused him (vs. 8, 9). They charged that he blamed God as picking fault with him, counting him as His enemy (v. 10), hemming in his conduct and too critically noting his goings, but suppressed the fact that J. had said that all this seemed to be so (v. 11). Therefore they asked his attention to their answer in proof that his ministry was not righteous, since God is 

Job—Type and Antitype. 

587 

greater than man, a reason not applicable to the charge just made (v. 12). They demanded an answer to their (false) charge that he had been contending against God, who is not bound to account to anyone as to His affairs (v. 13). They aver that God spoke in the Old Testament, yea, again in the New Testament, man disregarding His words (v. 14). He did it by deeper revelations through the prophets, who understood not, as men resting on the Truth that they had (v. 15). Thereafter in the New Testament He gave the Church the opening of their ears of faith to understand the sealed instructions (v. 16), in order to draw them away from selfish plans and deliver them from pride (v. 17), and thus deliver the New Creatures from the Second Death and from the refutations of error (v. 18). He punished His nominal church with afflictions, while it reclined on its creed beds, letting it have long-drawn-out controversies as to its powers (v. 19), until it loathed His Truth, yea, even its simpler kind (v. 20). As a result, its prerogatives and privileges since 1878 were consumed into invisibility; and its powers were seen to be unprotected (v. 21), yea, its being is drawing on to destruction and its vitality to annihilation (v. 22). 

If the nominal church had had and accepted a true messenger, even Bro. Russell, who was one incomparably better as an interpreter of God's Word than any of its messengers, to teach it the Truth (v. 23), then God would have been gracious to it and delivered it from destruction, on the basis of the ransom (v. 24). Its prerogatives and privileges would have been refreshed, even as in its primitive condition (v. 25). It would have found God favorable to its prayers and would have rejoiced to behold His favor toward it; and thus God would have restored to it its works of righteousness in still using it as His mouthpiece (v. 26). It would then proclaim publicly that it had done wrong in teaching and arrangement, from which it had obtained no advantage (v. 27), and would proclaim that God had delivered it from losing its office as mouthpiece, and had given it to see the Truth (v. 28). God did these things to 

Job—Type and Antitype. 

588 

the nominal church in pre-Reformation times and in Reformation times, yea, also early in the Parousia (v. 29), to draw it back from extinction as His mouthpiece, and thus to give it the Truth (v. 30). Then thrice the Epiphany crown-losers told J. to give heed to their speech (v. 31), asking twice for an answer, if he had any, since they desired to defend him against the three Levite groups (v. 32). It might here be remarked that the Epiphany crown-losers also made such statements as make vs. 18-30 applicable to the three Levite groups, as well as to the nominal church, and that because they constitute little Babylon. Then, twice commanding him to be silent, they presumed to ask God's mouthpiece to be silent, and to let them become his teacher (v. 33). 

Then these crown-losers proceeded to read more lectures to J., who in silence let them go on, knowing all the while what they did not know—that they were crown-losers and that he was the Divine mouthpiece, though many of them believed the second thing (34:1). Again they demand attention from those whom they call wise and knowing men, i.e., the three Levite groups and J. (v. 2), since attention is necessary for spiritual food, even as the palate is for natural food (v. 3). They exhort that the right be chosen and the good be known (v. 4). This they say because J. alleged that he was righteous (in his office work) but that God had taken away his privileges (v. 5), and that notwithstanding his proper work he was reckoned a falsifier, and the wounds given his office powers were fatal, notwithstanding his faithfulness (v. 6). These claims of J., whose import they perverted, aroused them to revile J. as being worse than others in appropriating scoffing as one would drink water (v. 7), as going by such claims in company with errorists and wicked teachers like the Levite leaders (v. 8). They give as a reason for these misrepresentations the misrepresentation that J. had claimed that it is of no advantage for one to delight himself in God (v. 9). Again they demand attention of the three Levite groups and J., declaring that it is far from God to do wrong and commit iniquity (v. 10). They alleged 

Job—Type and Antitype. 

589 

that God rewards each according to his works and ways (v. 11); for God would not do wrong nor pervert justice (v. 12), since no one has arranged His course and superintended Him as to ordering the universe (v. 13); for if He should shut up His affection unto Himself, and retreat within Himself from supervising His creatures (v. 14), all would die and return to the earth (v. 15). Again in arrogance they demand J.'s attention to their saying, if he has knowledge (v. 16). They denied that one who hated justice should rule; and should he, therefore, condemn God, the righteous and mighty One (v. 17)? Him that condemns J.F.R. as vile and Levite leaders as wicked (v. 18)? Him that shows no partiality to leaders, nor favors those rich in gifts more than those poor therein, since they all are alike His creatures (v. 19); for all are short-lived, and suddenly people pass away; and the mighty are shaken to ruin (v. 20)? 

They declared that God knows all man's ways and doings (v. 21), resulting in nothing, even the deepest darkness and gloom, hiding evil-doers and false teachers (v. 22), seeing that He did not need to make a fresh study of man in order to bring him before Him in judgment (v. 23); but by inscrutable ways He brings the mighty to ruin and puts others into their positions (v. 24); therefore He takes note of their doings and secretly overthrows them and undoes them (v. 25). He smites the Levite leaders as wicked men publicly (v. 26), because they apostatized from Him and disregarded His teachings and arrangements (v. 27), whereby they distressed the humble unto crying to Him, and He responded to the afflicteds' cries (v. 28); for when He gives peace, who then can cause fear; but when He shows disfavor, who can discern His ways, regardless of whether a nation or an individual is concerned (v. 29)? This results, they falsely alleged, in no impious one ruling among God's people, and in their not being ensnared (v. 30). They then inquired whether any had confessed to God that they had borne punishment unto lasting reformation (v. 31), and requested Him to teach them what they did not 

Job—Type and Antitype. 

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know, promising that if they sinned, they would do so no more (v. 32). In such cases should God's recompenses be as J. wished, he who, they alleged, had refused to submit thereto, since J. must choose his way and not they; hence he should speak only what he knew (v. 33). They alleged that all intelligent and wise men listening (v. 34) to them would agree that J. spoke in ignorance and unwisely (v. 35). Then they wished that J. had been tried unto a full conclusion, because they alleged that he had spoken like the wicked Levites (v. 36), alleging that he had added rebellion to his alleged evil official acts, acting triumphantly over the Levites and the Epiphany crown-losers (not yet manifested as such), and allegedly increasingly spoke against God (v. 37). 

They went on in denouncing J. as they spoke to one another and before him and the three groups of Levites (35:1). They falsely accused him, asking him if he thought it was right that he claimed to be more just than God (v. 2), again falsely alleging that he claimed that doing right would not be more profitable or advantageous to him than if he did wrong (v. 3). Assuming that this false charge was true, they promised to answer J. and the three Levite groups (v. 4). His contemplation of the powers of Levitical spiritual control, then allegedly higher than he (v. 5), should teach him that by sin he could effect nothing against God, not even if he had greatly increased his transgressions (v. 6). Conceding that he had faithfully fulfilled his office work, what, they ask, could he benefit God or what thereby had God ever received from him (v. 7), though they conceded that his sin could injure man, and that his righteousness could benefit a human (v. 8). Mankind because of the curse cry out, even because the mighty Satan oppresses them they cry for help (v. 9); but none of them inquire for God, who gives the song of Moses and the Lamb during the night of the curse (v. 10), and teaches His people more than He does the civil and ecclesiastical powers of great and small Babylon (v. 11). Amid these powers the people cry out for help, which none 

Job—Type and Antitype. 

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of those give them, because of the pride of such evil ones (v. 12). Certainly God will not regard nor heed an insubstantial petition (v. 13). How much less would He listen to J., who, they falsely allege, could not understand God, but that his cause was before Him; and he was waiting in vain on God's answer (v. 14). But because He has not in anger punished J., nor paid much attention to his (alleged) arrogance, they alleged that J. opened his mouth to say vain things and ignorantly multiplied words (vs. 15, 16). 

The loquacious, repetitious and false-accusing Epiphany crown-losers proceeded to pour out their partly wise and partly foolish effusions (36:1). Apologetically they asked, knowing that they were presumptuous in attempting to read God's mouthpiece their lectures and largely false criticisms, to be endured somewhat, and would then teach J. in (alleged) defense of God (v. 2), declaring that they would draw their knowledge from far-off Bible teachings, and thus ascribe justice to God (v. 3). They solemnly aver that their views were not false, since, they alleged, the all-knowing Jehovah was on their side as against J. (God's mouthpiece! v. 4). They declared that God is powerful and without arrogance, especially mighty in strength of intellect (v. 5). He was not preserving J., the alleged wicked one, in his office, but vindicates the (unjustly) afflicted (v. 6). He ceases not to watch over the star-members, including J., but appointed them and him as the executives to long-reigning kings, God and Jesus, and exalted them and him (v. 7); but when as such the Philadelphia star-members and J. were restrained and punished (v. 8), He makes them and him aware of their and his evil works wherein they and he allegedly acted arrogantly (v. 9). But God caused them and him to learn the proprieties of their abused offices and charged that they reform (v. 10). But upon obedience to, and service of God, they will by Him be prospered and happy their life long (v. 11); but, if disobedient, they are refuted by their enemies' arguments, and in ignorance lose their office (v. 12); but the false and wicked teachers in great 

Job—Type and Antitype. 

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and little Babylon arouse God's wrath, and fail properly to call for help when God restrains them (v. 13). They are soon cut off from their office; and their powers cease as they are put among the antitypical lepers (v. 14). But God frees the penitent amid their chastisement, and gives them an understanding of their condition, while oppressed by sectarians (v. 15). Hence, these good Levites alleged, God all along desired to persuade J. into forsaking his (alleged) evil course and out of his affliction into a free and unrestrained position and to a rich spiritual table (v. 16). 

Sharply they charge him with being filled with sentences coming upon the clergy of great and little Babylon, and becoming the subject of condemning truth and righteousness (v. 17), charging him not to be filled with wrath over his chastisements, nor to let the largeness of the equivalent price that in punishment he must suffer for his (alleged) wrongs enrage him (v. 18), alleging that his cry and the power of his strength will not deliver him from his distress (v. 19), nor should he desire privacy, as people do when they are forced to give up their position (v. 20). They admonished him to be on his guard not to plan wrong, which, they alleged, he chose to avoid trouble (v. 21). Then they imply by contrast that J. is a wrong-doer, because God has been dealing sublimely with him as an incomparable Teacher (v. 22), whom none can direct or charge with unrighteousness (v. 23). Thereupon they admonished J. to magnify God's work, of which people have preached (v. 24), work which all see and consider in awe (v. 25), since He is great and people do not appreciate Him, and His duration is beyond man's comprehension (v. 26). He put the Truth into the Bible and caused it to become clear as due (v. 27); abundantly through the ministry of the powers of spiritual control He gives it to man (v. 28). They deny that any can understand the spread of trouble as God's controversy respecting His Church (v. 29); for He spreads the Truth and hides it from the depths of the rebellious (v. 30), since by the Truth He judges His people, as well as feeds them abundantly (v. 31). He hides His works from the 

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unworthy by the Truth, and charges that it accomplish His design on the good and evil (v. 32). Its proclamation manifests His exalted way to His people (v. 33). 

They said that this fact made their hearts fear and be greatly moved (37:1). They called upon J. to attend God's Word, even his own teachings (v. 2). God causes it to be spread among the powers of spiritual control in both Babylons unto the illumination of their several societies (v. 3), sending after it controversies commensurate with His greatness; nor does He restrain them with His proclamation going forth (v. 4). Great indeed are His controversies; and He does great things incomprehensible to His people (v. 5). He commands cold and warm truths, even in great abundance to be poured out upon society (v. 6). He reveals in this day of manifestation the work of all, that all His creatures may recognize it (v. 7); even this makes the governments seek shelter and hide from exposure (v. 8). From religious and secular exposures He causes the great tribulation to come (v. 9). By His power hardened Truth is formed, and it distresses the entirety of the rebellious race (v. 10); yea, He makes heavy the clouds of trouble, and spreads them abroad by His Truth (v. 11). Such Truth by His direction circulates everywhere, to effect His will among men (v. 12). He sends the Truth either to stripe or show mercy to His own, or to correct society (v. 13). 

Again these crown-losers demand J.'s silent attention and meditation on their view of God's works (v. 14), asking him whether he understood the charge God laid on His Truth-bearers and His causing the Truth to shine out of troubles (v. 15), whether he understood how God balanced afflictions to His purposes in the works which flow out of His perfect knowledge (v. 16), how God developed his graces into good condition, while society among the Lord's people was at peace (during the Parousia), through easier controversy (v. 17), and whether he was with God to develop the powers of spiritual control in little Babylon, which are powerful to reflect the things of God (v. 18). If so, then he should teach 

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these Epiphany crown-losers and the three Levite groups how they should speak to God, for they acknowledged that by reason of their ignorance and effort they could not do it aright (v. 19); or does He need to be told that the former desires to speak, or should these desire to be swallowed up by silence (v. 20)? Yet the three Levite groups do not see the Truth as due, but controversy will clarify it (v. 21). But from the seat of the Divine glory the Truth comes in splendor, since God is encompassed by awesome majesty (v. 22). Then these Epiphany crown-losers summarize their thought on God, declaring that God is inscrutable, excelling all in power, wisdom, full justice and love (v. 23), which qualities draw out man's reverence for Him who does not appreciate the proud (v. 24). Thus ends the loquacious, unkind speech of the Epiphany crown-losers against J. 

Amid and out of the revolutionisms of the good and bad Levites God speaks to J. (38:1). First of all, through J.'s writings God charges that both the three bad Levite groups and the good Levites, the crown-losers in the Epiphany movement, darken the Truth by their teachings without proper knowledge (v. 2). We are not to understand that God spoke to J. audibly, but through His Word and works. And as in chapters 26-28 J.'s speeches typed there were made through his articles on God in The Herald Of The Epiphany, Nos. 33-69, so in God's speeches to Job, God spoke to J. through his articles on God's Creative Works, in Nos. 70-105, i.e., as J. contemplated God's creative works he was in connection with all of them impressed by their majesty with the sense of God's greatness and perfection and of his own littleness and imperfection. It was thus that God, by these works impressing upon him these two great lines of thought, spoke in the antitype the things that He spoke to Job in the type. 

This general remark will clear up everything in the antitype of Job 38:3-41:34. J.'s reactions to these thoughts that God impressed upon his mind by his contemplation of God's creative works are the antitypes of 

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those that Job experienced and expressed in Job 40:3-5; 42:1-6. These explanations will make it unnecessary to expound antitypically every verse in God's speeches; rather a summary of its sections will suffice to clarify their antitypes. We are now ready to proceed with these summaries. The providence of God in connection with J.'s discussion with Mr. Darrow aroused J. to undertake a very difficult service, i.e., taking up the subjects of God and creation for lengthy discussions; and as such they were tasks for one well developed, and would more than tax his ability fully to expound (v. 3). In vs. 4-38 God typed how He by the pertinent products of inanimate creation, first in the earth (vs. 4-30) and then in the heavens (vs. 31-38), impressed upon J.'s mind God's majesty and perfection, and his own littleness and imperfection, by making those products of inanimate creation press upon J.'s mind questions like those that God asked Job: Thus He raised these questions as to the earth in its foundation (v. 4), its measures (v. 5), its law of gravitation and its main law of force (v. 6) and its dimensions (v. 18), operative when the angels in triumphant joy declared God's works (v. 7), as to the sea (vs. 8, 11, 16), as to earth's canopies (vs. 9, 10), as to light and darkness (vs. 12-15, 19-21, 24), as to death (v. 17), as to frost, snow, hail, dew, ice and rain (vs. 22, 23, 26-29) and as to streams, floods, lightning, thunder and springs (vs. 25, 30). J.'s efforts to get at the rock-bottom of the physical questions underlying these things resulted in his being baffled. The same was the result of his contemplation of the inanimate things of the heavens and the questions that arose in his mind for explanations on details connected with them (vs. 31-38). Thus this was true as he contemplated the constellations (vs. 31, 32), and the stars and their courses beyond the constellations (v. 33), with the clouds and lightning (vs. 34, 35, 37, 38), with the laws that underlie them (v. 36). Baffling! 

Then the Lord in the articles on God's creative works treating of the animate creation in natures lower than man 

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raised certain questions in J.'s mind, whose solutions likewise baffled him. This occurred in his descriptions of lions (vs. 39, 40), of ravens (v. 41), of wild goats and antelopes (39:1-4), of the wild asses (vs. 5-8), of the rhinoceros (vs. 9-12), of peacocks and ostriches (vs. 13-18), of the horse (vs. 19-25), of the hawk (v. 26), of the eagle (vs. 27-30). After bringing home to J. these questions, whose solutions baffled him, God proceeded to remind J. (40:1) that no one who contended with God could teach Him anything, and any attempting to reprove God would be held responsible (v. 2) Overwhelmed with the sense of God's greatness and perfection and his own littleness and imperfection, J. often in his prayers, cried out (v. 3), confessed his littleness, acknowledging that if he should dispute with God he could not answer Him, and considered silence the proper thing for himself in God's presence (v. 4). He admitted that he had spoken on creative matters, but could not solve various questions that his contemplating the inanimate products of creation aroused in his mind. Yea, he admitted to have spoken again, this time on the animate products of creation lower than man, and was unable to solve the pertinent questions that God's works raised in his mind; but he decided to go no further in such efforts, since they baffled him (v. 5). Thereupon God amid and out of the Levitical revolutionisms proceeded to make J. more humble, assuring him (v. 6) that He was proposing to him a full-sized man's task in the work of giving solutions to the questions that God proposed to put to him (v. 7). God then by the condition of the Levitical revolutions asked if J., too, would set aside God's Truth, condemn God in order to justify himself (v. 8), and if he had power equal to God's or could controvert as God can (v. 9). Then God told him, if he were to do his utmost in the way of greatness and excellency and with honor and majesty (v. 10), of pouring out expressions of anger and attending to abase the proud (v. 11), and abasing him and treading down the wicked in their standing (v. 12), relegating them into obscurity (v. 13), then God 

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assured him that He would acknowledge that J. could by his own chief power declare himself (v. 14). Unable by such means to do the things of vs. 11-13, he was by God again shown his insignificance. 

After this conviction was deepened in J., God, returning to the questions raised by Him in J.'s mind on animate things lower than man, suggested to his mind the hippopotamus as an herbivorous creation of God, even as J. was a creation of God (v. 15), a mighty and large beast (vs. 16-18). It is the first of God's surviving beasts, yet God can overcome it (v. 19). Like other beasts he can feed on the mountains, but unlike many others he can lie in the water under shade trees and amid its reeds and fens (vs. 20-22), slowly gulping down immense amounts of water, not even fearing a Jordan (v. 23). None can take or snare it, when it is on guard (v. 24). Thus God showed J. his weakness in the presence of this beast, about which were many questions that J. could not solve; and this fact served further to make J. feel God's greatness and perfection and his own littleness and imperfection, both very important lessons for J. to learn in his office. 

Next God impressed the same lesson upon J. by various things that J. could not solve about the crocodile, showing him that he could not draw it with a hook, tie down its tongue with a cord, put a hook into its nose or bore through its jaw (41:1, 2), nor prove it to plead with, or speak gentle words to him (v. 3), nor by agreement make it his lasting servant (v. 4), nor play with it as with a bird, or make it subject to his weaker helpers (v. 5). Can even bands make a feast of it and parcel it off among buyers (v. 6)? Nor could J. with barbed wires or fish spears overpower it (v. 7). If he should lay hands upon it, he would do no more than realize that it was in a fight (v. 8). Such an one would hope for rescue in vain, since even his appearance is discouraging (v. 9). No animal is so fierce as to dare anger it, let alone stand in conflict with it (v. 10). Yet God asserted that none had ever put Him under obligation, since everything is His (v. 11). God then 

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proceeded to a description of the crocodile's body in its various parts as an evidence of its supremacy among beasts and reptiles: limbs, strength, frame (v. 12), skin, jaws, teeth (vs. 13, 14), scales (vs. 15-17), nose, eyes, mouth (vs. 18, 19), nostrils (v. 20), breath, bill (v. 21), neck, with its terror-arousing appearance (v. 22), scales (v. 23), heart (v. 24), legs in rising (v. 25), against which neither sword, spear, dart nor pointed shaft can prevail (v. 26), which disposes iron and brass as straw and rotten wood (v. 27). Neither arrows, slingstones, clubs nor javelins affect it (vs. 28, 29); nor do sharp stones hurt his belly, as it claws the mire (v. 30). 

Its moving in the water makes the latter boil, and stirs it into foam, like perfume shaken up (v. 31), leaving behind it a foaming grey wake (v. 32). Fearless, like it is not its equal on earth (v. 33). All the heights of power he experiences, and is chief among proud creatures (v. 34). In his contemplation of the crocodile as a work of God J. again recognized God's declaring His greatness and perfection and J.'s littleness and imperfection, and, therefore, in deep humility acknowledged (42:1) God's ability to do anything that He pleased, and that none of His plans can be checkmated (v. 2). Humbly he acknowledged that, like the Levites on religious matters, he had been unable to explain and clarify many things in inanimate and animate creation lower than man (v. 3). He besought God to give a hearing to his speech and to let him ask God, and pleaded with God to explain matters to him (v. 4), confessing that he had heard matters as to God externally, but now perceived them internally. This made him think little of himself and in deep humility correct his standpoint on creative matters (v. 6); for we are to remember, as stated in the introduction to the study of Job 38–41, the things there dealt with are connected with his writing the treatise on God's Creative Works, in The Herald Of The Epiphany. None of these matters pertain to the Truth, on which God expressly states that J. taught aright, which neither the good nor bad Levites in the pertinent controversy did (vs. 7, 8). V. 6 ends the poetic part of Job. 

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Next comes the drama's epilogue. After Jehovah had in the articles on Creation, which ended in the last issue of the 1937 Herald Of The Epiphany, spoken to J. by the various things of inanimate and animate creation lower than man, God, early in 1938, aroused J. to prepare to write this treatise on The Epiphany messenger, which he began to write in the late Summer of 1938, after some preliminary study in the first half of that year. Since this treatise is a proper exposition of very much Scripture, it is as such God's voice speaking in displeasure at, and disapproval of the Merarites, and for this controversy, their less important allies, the Gershonites and the Kohathites, telling them that His wrath is kindled against them for their erroneous teachings as to Him in controversy with J., who had taught aright as to the Lord's Truth (v. 7). Then threateningly, and that through this treatise, God will demand of them that, with reliance upon Christ's merit for their acceptableness, they should turn to J. and have him in the incense coming from his service administer acceptably to God as a sacrificial priest the executive matters of their Levitical service; otherwise God would deal with them as their evil deeds and teachings required from justice, again reminding them that in the pertinent controversies they had advocated error in contradiction to J.'s true teachings (v. 8). This charge the Merarites, the Gershonites and the Kohathites will fulfill; and Jehovah will accept on their behalf J.'s sacrificial service ascending in prayer incense to God by Jesus' merit (v. 9). It will be while J. will be administering as a priest executively in matters of the Levites' service (Num. 4:28, 33; 7:8) that God will reverse J.'s condition into a better one than he had before the troubles typed in Job 1; 2 set in, giving him twice as much as he had before (v. 10). 

Then will rally to him the Little Flock (brethren) and Great Company (sisters), the Youthful Worthies as friends of former years, and of course those of more recent times, and will partake of the Epiphany Truth at his hand in his exercise of the functions of his office as the Epiphany messenger, 

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sympathizing with him in his afflictions, and comforting him as to all the trouble that his loyalty to God, the Truth and the brethren brought upon him, due to his sharing in the Sin-offering sufferings, all giving him their support in their confidence that he is God's choice to administer the Epiphany Truth and work toward all God's people in the flesh (v. 11). Thus the Lord will give J. more powers, prerogatives and privileges than he had before in the number of the brethren, in the number of organizations, in the number of charters or constitutions and by-laws and in the amount of Truth literature (v. 12). He will have seven; very likely members of the Little Flock, as special helpers in lieu of the seven whom he lost, as typed in Job 1:18, 19 (where it will be noted that nothing is said of the loss of his powers as writer, speaker and executive (three daughters), though the facts prove that these three powers were in their exercise greatly limited during J.'s affliction time). These three powers will in the fulness of their exercise be restored to J. (v. 13). The first of these is J.'s Holy Spirit power as a writer (correspondent, editor and author, Jemima, dove); the second of these is his interpretative and persuasive power as a speaker (lecturer, preacher, conversationalist—Keziah, cassia) and the third is his practical power as an executive for both priests and Levites (Kerenhappuch, horn of beauty, v. 14). In these three powers there will be no one in Truth circles whom God will consider J.'s equal in themselves and in the Holy Spirit; and J. will use these in his dealings with his seven special helpers (v. 15). And after the setting in of J.'s restoration to the exercise of his full office powers, he will exercise his office toward the priests and Levites [140 = 7 (Little Flock as Divine) × 10 (Great Company and Youthful Worthies as of natures lower than the Divine) × 2 (combined in their work)]. He will have the privilege of presiding in his ministry over his seven special helpers, and over the three groups of Levites, who will consist of Great Company brethren and Youthful Worthies (v. 16), serving until he finishes his course (v. 17).