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


the firstborn from death and of all from Egypt (vs. 14, 24, 42). God desired the Israelitish children as they watched the ceremony and took part in it to understand its symbolic meaning. Therefore in vs. 26, 27, He instructs the Israelitish fathers how to answer their children's query as to the symbolic meaning of the ceremony. Hence in the explanation of the symbolic ceremony, given in v. 27, the word "is" does not stand as the predicate of actual existence, but as the predicate of actual representation, and therefore is to be understood to mean represents. We have given details on this use of the word is as the predicate of actual representation in P'43, 35-39. We should not say that the word "is" is in this sentence is used figuratively. It is used literally in one of the several literal meanings of the word; for the word is used literally as the predicate of both actual existence and actual representation. The word is, accordingly, like many another word, has several literal meanings. In controversy with real-presencists (transubstantiationists, consubstantiationists and instrumentalizationists) on the Lord's Supper, advocates of the symbolic significance of the bread and wine have made the mistake of saying that the word is in the sentences, "This is My body … This is My blood," is used figuratively. It is not so used. It is literally used in its second literal meaning, i.e., as the predicate of actual representation, even as is always done when it is used to explain the meaning of a symbolic or representative thing. See examples of this in the article cited above.



The Israelitish children asking their fathers to explain the meaning of the symbolic service of slaying and eating the annual lamb types babes in the Truth asking those who symbolically father them—their teachers—what the Lord's Supper means, what it symbolizes. If its type is a service symbolic of something else, certainly, as the antitype of the typical service, the Lord's Supper must also be a service symbolic of something else. It was largely by suppressing the fact



that the Lord's Supper is the antitype of the annual Passover, the first step toward which was detaching the Lord's Supper from Nisan 14, that Satan succeeded in palming off transubstantiation, consubstantiation and instrumentalization. Let it be kept in its relation to the annual Passover as antitype to type, even as our Lamb is related to the original lamb in Egypt and our feeding on our Lamb is related to Israel's feeding on the original lamb in Egypt, as antitype to type, and then there will be no room left for transubstantiation (the Grecian and Romanist doctrine of a change of the bread and wine into the body and blood of Christ), consubstantiation (the oriental sects' doctrine of a mingling of bread and body, and wine and blood, into the forming of a third substance from each of the two), or instrumentalization (the Lutheran and High Anglican doctrine of giving the body and blood of Christ through the means of bread and wine), to have a foothold as Biblical. Now let us note the answer that God put into the mouths of Israelitish fathers, to give to their inquiring children: "It is [represents, because the word, is, here predicates the actual meaning of a symbolic service] the sacrifice of the Passover [lamb in Egypt] of the Lord [God arranged for it; hence it was His], who passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, and delivered our houses." V. 27, referring to the God whose special Paschal lamb was slain when He "passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, and delivered our houses", identifies the Passover of this verse as the lamb slain in Egypt, and not, as the festival of Passover (an unslayable thing!), which, to evade this argument, the real presencists affirm. Thus God told the Israelitish fathers to explain to their children that their annual service of killing (and eating) the annual lamb represented the killing (and eating) of the original lamb in Egypt. Certainly, the killing of the annual lamb was not actually the killing of the original lamb



in Egypt, but the killing of the annual lamb actually represented the killing of the original lamb in Egypt. What was the antitype of God's explaining that the killing of the annual lamb represented the killing of the original lamb? Primarily His explaining through Christ and St. Paul that the annual Lord's Supper represents our Lamb in His body and blood (Matt. 26: 26, 27; Mark 14: 22-24; Luke 22: 19, 20; 1 Cor. 11: 23-29), and secondarily, His explaining through His uninspired special mouthpieces, like Berengar of Tours, John Wyclif, Huldreich Zwingli, Pastor Russell, etc., this same thought. The people's bowing and worshiping (v. 27) type the acceptance of the antitypical teachings and the consequent worship by antitypical Israel; and their doing what Moses and Aaron told them to do (v. 28) types antitypical Israel performing the antitypes of what Israel did in Egypt, antitypical Israel doing what Jesus and the Church in its teaching aspects charged them as to the antitypical Lamb and feast.


(43) The Lord, according to v. 29, finally resorted to the climax of His pressure upon Pharaoh to effect Israel's deliverance, by inflicting the tenth plague upon every Egyptian home, even the death of the firstborn of man and beast. Certainly the Lord manifested longsuffering toward the deceitful king, patience in seeking His purpose and, under opposition, appropriate severity in attaining it. Properly to appreciate what the tenth plague meant to the Egyptians we must recall that to oriental people the firstborn is regarded more highly than all the other members of the family combined. To destroy the firstborn was, therefore, a blow of utmost severity to a family. Hence the dreadfulness of the tenth plague, which we may be sure was more painful on the Egyptians than all the other nine plagues combined. As in the type it started at exact midnight, so in the antitype it began in the exact midnight of the Parousia-Epiphany night, which began in the fall of 1874 and will end in that of 1954. Sept. 21, 1914, is the day on which trench warfare began; and it was by



trench warfare that the nations weakened one another unto their being powerless to withstand Armageddon's blow when it comes. Thus specifically the wrath—the great tribulation—began Sept. 21, 1914, the first day of the seventh month and therefore exactly 40 years from the beginning and ending of the 80 years' night under consideration. Thus the Lord at the forecast time began to slay antitypical Egypt's firstborn of man and beast. We have already explained the antitypes of Egypt's firstborn of man and beast, the former as representing the new creatures, the latter the humanity of the Second Death class, not one of whom will be alive in their new creatures nor in their humanity after the wrath is over past, even as not one of their types (" all the firstborn in the land of Egypt"; "and the firstborn of beast"—v. 29) was spared in that typical night.


(44) It will be noticed that there is a change in the expression giving the social extremes of those whose firstborn were smitten in the fulfillment, as given in v. 29, from that mentioned in the forecast, as given in Ex. 11: 5. In the forecast the social extremes are mentioned as the firstborn of Pharaoh on the throne and the firstborn of the maid servant that is behind the mill—the king's firstborn and the lowliest female slave's firstborn; but in the fulfillment the contrast is between the king's firstborn and the convict's firstborn (the firstborn of the captive that was in the dungeon—v. 29). Is there a contradiction here? Surely not. Why then the change? The antitype requires it. As we saw when studying the antitype of Ex. 11: 5, our Lord spoke the fearful threats of Ex. 11: 4-8 through antitypical Aaron from late in 1913 into the fall of 1916; and therefore He gave only such a forecast as the Church at that time understood. We at that time did not understand that during the Tribulation time we would live over on three small scales the Gospel Age and that a little Satan's empire—a little antitypical Egypt—would be erected during that time, in which God's people would be enslaved, and from which they



are to be delivered through a little tenth plague after nine other little plagues would be poured out. Hence we could not between 1913 and 1916 make any forecast with reference to the firstborn of the little empire of Satan suffering under the little tenth-plague (a part of the large tenth plague) which involves the firstborn of little Egypt. Hence when we made the forecast of the tenth plague from just before 1914 to the fall of 1916 we forecast the tenth plague as involving the firstborn of all in and between the social extremes covered by the expression, the firstborn of Pharaoh and of the maidservant that followed the mill.


(45) But in recording the typical fulfillment of the tenth plague God gave it to type how His people would witness antitypical Egypt's firstborn undergoing destruction; and God's people increasingly are coming to witness that antitypical Egypt's firstborn include the firstborn of the little empire of Satan, of antitypical little Egypt, which since 1917 has been operating increasingly among the Truth people, enslaving them there under. It is little Egypt's firstborn who are meant by the expression, "the firstborn of the captive that was in the dungeon." Let us see how this is so, and how it is to be understood. Among other Biblical symbols the Great Company are represented as manacled prisoners in a dark dungeon (Ps. 107: 10, 14, 16). Ps. 79: 11, as rightly translated by Dr. Young, suggests the same thought: "Let the groaning of the prisoner [Great Company] come before Thee … leave Thou the sons of death [Second Death class]." When Ps. 102: 20 in its second clause is properly translated as, "to open [for an entering of the gates of death] to the sons of death," it will be seen that six classes are treated of in vs. 20-22: the Great Company ["the prisoner"], the Second Death class ["the sons of death"], the Little Flock ["Zion"], the Ancient and Youthful Worthies [Jerusalem] and the restitution class ["the people, even the kingdoms"]. V. 20, therefore, proves that the Great Company are referred to as



prisoners. This is also implied in Heb. 2: 15—"who all their lifetime were subject to bondage" (Ps. 69: 33).


(46) The Great Company, therefore, is meant by the expression, the captive that was in the dungeon (v. 29). Keeping in mind that while all through the Gospel Age there have been crown-losers, but that the Great Company as a class comes into existence only during the Tribulation period—the Epiphany—(Rev. 7: 9; 2 Tim. 4: 1), we see that only since 1917 could there be a "captive that was in the dungeon"—the Great Company. Who are this captive's firstborn? The Great Company's new-creature leaders who have misled them into error—those false teachers who are typed by Abihu (T 119; see footnote in editions from 1910 on until several years after our Pastor's death); the new-creature members of antitypical Jambres (2 Tim. 3: 1-9) and the new-creature members of the sixth slaughter-weapon man (Ezek. 9: 6, 7; 1 Cor. 3: 17). These are the firstborn of Little Egypt and they perish with the firstborn of Large (antitypical) Egypt, as the antitype of the firstborn of the captive that was in the dungeon. During this period, 1914 to 1954, therefore, all new-creaturely surviving sifters in the five siftings and all new-creaturely sifters of the sixth sifting will forever pass out of existence; hence not only surviving spirit-begotten ransom and sin-offering sifters, but surviving spirit-begotten sifters in the other four siftings, the new creatures who in the Parousia—antitypical Nadab—offered strange fire before the Lord and survived into the Epiphany and also the new creatures who in the Epiphany—antitypical Abihu—have been offering strange fire before the Lord. This is a fearful condition into which these new-creaturely offerers of strange fire have gotten themselves. It should make us fear and tremble lest we presumptuously, while drunken with error (Lev. 10: 1, 2, 811), should appear before the Lord, engage in matters of the Lord, with strange fire—false doctrine—in our censers— Bible passages; for to persist in such a course means



the death of the new creature and of the humanity, which amid such a course is divested of Christ's righteousness; for it is a fearful thing to fall into the hands of the living God (Heb. 10: 31). Let us, like Aaron and his faithful sons, withhold and sever ourselves from such and remain in the Holy (Lev. 10: 6, 7).


(47) The smiting of the firstborn having set in at midnight, when normally people are asleep, the rising of Pharaoh and his officers (servants, and all the Egyptians, v. 30) apparently refers to their getting up from their beds— and to what a terrible thing did they rise: to see all their firstborn dead! This types Satan, the spiritual and human officers of his empire and all the other people in harmony with Satan's empire first becoming aware of the antitypical firstborn having been put to death, and, secondly, of their later learning that that death is an eternal one. As part of the antitype of the great cry of Pharaoh, his officers and the other Egyptians, great mourning has been already in Christendom at the partial smiting of the antitypical firstborn through the war and subsequent untoward events. As an illustration we might cite the death of pope Pius IX, who occupied the papal throne when the World War Phase I broke out. The slaying of so many members of his church so greatly grieved him that it actually killed him. Papists mourned at this; but their mourning will be greatly intensified when they learn that he as part of antitypical Pharaoh's firstborn has passed away forever. Other examples of this may be seen in the wholesale slaughter of members of the Greek and Roman hierarchy at the hands of the Soviets, occasioning much mourning among their respective fellow believers. An illustration of such mourning may be seen in the pertinent laments of the present pope and his fellow believers in the Roman hierarchy, priesthood and laity. The strenuousness of the life of the higher Romanist, Greek and Anglican hierarchy, largely induced by war and post-war conditions, has been killing an ever increasing number of



these. This is true to a certain extent of the leaders of all the other denominations, among whom are many firstborn. All such cases lead to the grief of Satan, the officers of his empire and the other antitypical Egyptians, and will lead to greater grief as they come to learn that such are dead forever. Thus so far we see a beginning of the infliction of the antitypical tenth plague with its consequent mourning.


(48) But this has been merely a beginning. Its being less impressive than it will shortly become is due to our not having advanced to the more marked operation of the antitypical tenth plague. It will be decidedly more marked in the earthquake when there will be no escape for the shepherds and the principals of the flock (Jer. 25: 31-38). All the new creatures among these who are of the antitypical Egyptian firstborn will enter the Second Death when they are slaughtered (Is. 65: 11-15). In the Jehu picture of the symbolic earthquake this is in several ways pointed out, e.g., Jezebel's overthrow involves the destruction of the papal hierarchy and the spirit-begotten leaders of the image (2 Kings 9: 30-37; Rev. 14: 9-11). The latter passage also implies, among other things, the great cry of the antitypical Egyptians at their firstborn's death. Another example is seen in 2 Kings 10. Those referred to in this chapter as being slain type various groups among whom are many of antitypical Egypt's firstborn, though of course there are among these groups many who are not among such firstborn. Most of antitypical Egypt's firstborn will be destroyed in the symbolic earthquake, because it is to destroy Satan's empire as it now exists in State, Church and Capital, and such a destruction necessarily will involve the bulk of antitypical Egypt's firstborn; for these constitute a goodly portion of the shepherds and principals of the flock of Jer. 25: 34-38. That the mourning over these firstborn will be great we can gather, not only from v. 30, but from Rev. 18, where much of the mourning there described is over these firstborn. It will be universal—in



every country and denomination of Great and Little Babylon and in all its aristocracies; "for there was not a house where there was not one dead" (v. 30).


(49) V. 31 shows the abject surrender of Pharaoh. Stubborn to an unprecedented degree had he been in opposing Israel's deliverance. But whoever presumes, though it be ever so stubbornly and powerfully, to resist Jehovah's wise, just and loving commands and purposes, must ultimately go down under His power. Jehovah is One with whom one should quickly render himself compliant, else he must bow down under His irresistible power, as Pharaoh to his and his people's unspeakable grief learned. How craven was his surrender, how hurriedly after the tenth plague struck—that very night (v. 31)—did he seek an interview with God's messengers whom he had treated with such disdain, duplicity and defiance! His surrender was complete—all the Israelites and all their belongings might go, yea, anything might be theirs, they might serve Jehovah as Moses and Aaron had demanded, if only they would go away from among his people! By so doing they would do him good. ("So shall ye bless me also," v. 32; see Young and Rotherham.) Antitypically, Satan during this night time, i.e., from 1914 to 1954, as his empire goes to ruin and his firstborn, the papal hierarchy, and the firstborn in every other antitypical Egyptian house, die, will surrender his hold on God's people, both as touching their humanity and their new creatures, submitting to their using these to God's glory, and will drive them out from among His people. This had its start in the persecution of the Lord's people in Europe who would not submit to militarism and were by persecution driven out from among the antitypical Egyptians. It came to America in 1918, while striking conscientious objectors here. It has continued in the restraint of antitypical John, in the crucifixion of the large Jesus and the penitent thief, and will shortly, just before and especially during the earthquake come to a head; for the present refusal of God's



people to bow down to churchianity and during the earthquake to support by arms the empire of Satan, tottering under antitypical Jehu's blows, will lead Satan to instigate persecution against them to drive them away.


(50) Thus Satan's part in persecuting and thus driving them out from among the antitypical Egyptians will actually be a delivering of God's people from antitypical Egypt, antityping Pharaoh's charge to Moses and Aaron, "Rise up, and get you forth from among my people, both ye and the children of Israel; and go, and serve the Lord, as ye have said. Also take your flocks and your herds, as ye have said, and be gone; so shall ye bless me also." Satan will feel himself blessed on being ridded of subjects who have occasioned and will yet occasion him and his empire so much grief and loss. As the persecutions in Europe in 1915 to 1918 and in America in 1918 and since 1939 have been quite severe, so may we, according to vs. 31-33, expect yet a more severe outburst of persecution after Armageddon's fighting begins. It will be seen from v. 33 ("the Egyptians were urgent upon the people, that they might send them out of the land in haste") that the citizens of Satan's empire follow the example of their king in persecution. This has been very manifest in 1915-1918 and since 1939. It has been also in our work with John's Rebuke, Elijah's Letter, the Gideon work and Zechariah's. More on this will shortly come, cutting us off from public mouthpieceship before Armageddon's fighting will begin in America. Some of our priestly brethren associated with Levite groups have shared in this. So, too, have other Truth people in the Levite movements undergone persecution, particularly some of those Levites connected with the Society's propaganda, as pictured forth by the penitent thief. They, too, will be cut off from public mouthpieceship shortly (the death of the penitent thief). But when Armageddon's fighting comes in America, the antitypical Egyptians, stung sharply by



the death of their leaders and finding that the Lord's people will not support Satan's empire, will persecute them with even greater fury perhaps than they did during the two phases of the war. The expressions, "urgent" and "send them out of the land in haste," imply this. Over this we need not worry. It will be a blessing in disguise; for it will be the freeing of us from antitypical Egypt. The Egyptians saying, "We be all dead men," types the antitypical Egyptians, plagued by the death of their leaders in the trouble, fearing that the Lord's people by their activities and principles are stirring up destruction for all of them, as many of them, additional to the antitypical firstborn, go down into death, though not into the Second Death.


(51) V. 34 shows the plain nourishment that the Israelites took with them as they left Egypt. They did not have time even to bake their bread. The dough had not been leavened (leaven apparently was then not inserted until the flour had been kneaded), but was yet in their kneading troughs, and these were wrapped in their clothes and borne on their shoulders, as they went forth to their rendezvous at Rameses (v. 37). To understand the antitype of this we must recall a twofold coming forth from antitypical Egypt: (1) That which we did when we left the nominal church and came into the Truth, which made us free from the slavery of error (Col. 1: 13). In this coming out we are represented in Aaron as the mouthpiece of Moses, both of whom Satan sought to reduce to slavery of sin and error (Ex. 5: 4). (2) That which we do at our deliverance from every vestige of Satan's empire, not simply from its ecclesiastical part. In both of these deliverances God's people perform the antitype of v. 34, as an explanation of the antitype will show. The dough represents the Truth. The kneading troughs represent the minds of God's people. Kneading the dough in the troughs represents making the Truth understandable in our minds. The wrapping of the dough within the troughs in the Israelites' garments



types our graces laying hold on these and making the Truth our own, especially by our faith, hope, love and obedience. Carrying the dough and kneading troughs so enclosed on the Israelites' shoulders types the Lord's people furthering the Truth as their stewardship. This we did in our coming out of Satan's empire in the first sense suggested above; and this we are now doing in our coming out of Satan's empire in the second sense suggested above.


(52) The A. V. translation of v. 35 is incorrect: the word rendered borrowed should be rendered asked, as the Hebrew word shaal means ask, not borrow. See R. V., A.R.V., Young, Rotherham, etc. Twice had God charged that Israel should ask for (not borrow) articles (literally, vessels) of silver and gold and raiment (Ex. 3: 22; 11: 2). The way the A. V. renders the verse, one could readily infer, as infidels have inferred, that God charged the Israelites to borrow these things without purposing to return them. Certainly God is no partner in the course of those who would rather owe people their borrowings forever than to cheat them out of them! The difficulty is easily overcome when the word shaal is given its regular meaning—to ask. The whole circumstance is clarified if pertinent oriental customs are understood. In the orient it is customary at a servant's leaving a master's employ for him to ask whatever he desires as a parting boon (2 Kings 2: 9, 10); and custom binds the master to give whatever is asked, if it is possible. For a master to refuse such a request is a legal offense and is subject to a suit for damages, which is always decided in favor of the servant, if he can prove that he was reasonably faithful. This shows that the refusal of the boon is there regarded as tantamount to a discrediting and defaming of the servant. Hence the law above set forth. Since Israel certainly deserved some compensation for their many years of unrequited service, God charged them to ask for their just parting boon. So seen, the charge of Ex. 3: 22; 11: 2, 3, and its fulfillment



in vs. 35, 36, were entirely just and reasonable. This disposes of a frequently made infidel charge against the moral teachings of the Bible.


(53) Let us look at the antitype of vs. 35, 36. This will not have to be as of something entirely new, since we gave the generalities in them while commenting on Ex. 3: 22; 11: 2, 3, the fulfillment of whose charges are here set forth as historical facts, even as vs. 35, 36 show ("and the children of Israel did according to the word of Moses," etc.; i.e., as stated in Ex. 3: 22; 11: 2, 3). As we there saw, the articles (literally, vessels) of silver and gold represent Divine truths (1 Cor. 3: 12) which from the creeds, writings, discourses and conversations of the antitypical Egyptians the antitypical Israelites extracted by casting away the involved errors and harmonizing the truths with themselves and one another. The main truths so extracted were the twelve stewardship doctrines of the twelve denominations of Christendom. Some others of these were partial truths taught and then by various denominations antithetically set against one another; like the Armenian free-grace and the Calvanistic election doctrines, which were harmonized by dropping from them the sectarian errors associated with them and by assigning their operation to different dispensations and showing their real mutual relationship; like the doctrine of the Universalists on eternal salvation for all and of the Evangelicals' eternal salvation for heathen, infants and imbeciles, by ignorance, which doctrines were harmonized by rejecting their errors and assigning the first to universal salvation from the Adamic condemnation and the second to probation for all the non-elect in the Millennium; like the Unitarian mere-man theory of Jesus' person and the "orthodox" God-man theory of Jesus' person, which were harmonized by dropping the errors of both and by assigning natures separate and distinct to the prehuman, human and posthuman Jesus. Many another jewel of Divine truth through the controversies of Truth people with antitypical



Egyptians have the former extracted from the latter's religious, political, social, financial, etc., views. The Truth people asked for these by their engaging in controversies as against the antitypical Egyptians. Not a few of these were gotten during Jordan's first smiting; more of them have been gotten since that time, as is evidenced in the columns of this magazine, e.g., from the standpoint of another type, in uncovering the antitypical vessels on linguistic, interpretational, historical and systematic lines, carried covered by the Levites. It will be noticed that the antitype is concentrated on the finished picture on this matter, as also on that of the request for the antitypical garments. This is the usual course of Bible types, though often it concentrates the thought on the beginnings of an antitype. As a matter of fact, the asking for articles of silver and gold and garments began in the antitype with the Reaping time; but the type here concentrates the thought on the finished picture, which belongs to the Epiphany, though it includes also what was done in this matter during the Parousia, at leaving ecclesiasticism's part of symbolic Egypt—the first leaving.


(54) Asking for the garments represents the course of the antitypical Israelites in earnestly seeking to show forth the graces of the Spirit in their contacts with the antitypical Egyptians, especially when these contacts were more or less trying. The antitypical Egyptians have disapproved the course that faithfulness to the Truth requires the antitypical Israelites to take. They have shown this disapproval by thoughts, motives, looks, words and acts of a more or less hostile and persecuting kind. Sometimes this has been in family, in friendly, in social, in political, in business, in employer and employee and in church relations. In these varied relations the antitypical Egyptians have by censures, contentions, recriminations, revilings, mockings, hatred, excommunications, slanders, misrepresentations, boy-cottings, social ostracisms, persecutions, sins, errors, selfishnesses, worldlinesses, oppressions and violence,



more or less opposed the antitypical Israelites. By very desirously seeking to manifest the Lord's Spirit amid these and other wrongs and by taking them patiently, kindly, meekly, longsufferingly, forbearingly, forgivingly and gently, they have been asking the Egyptians for symbolic garments—the graces (Col. 3: 12; 1 Pet. 5: 5; Is. 61: 10; Rev. 3: 18). As the antitypical Israelites have been faithful in very desirously seeking to show forth the Lord's Spirit amid such wrongs and have practiced such faithfulness, they have gained, refined, strengthened, balanced and crystallized these graces in themselves. Such desirously seeking to show forth the Lord's Spirit is the antitype of the Israelites' asking the Egyptians for garments. Their gaining these graces is typed in the Israelites' receiving the garments from the Egyptians, while the antitypical Egyptians' inflicting these wrongs upon the antitypical Israelites is the antitype of the Egyptians' giving them.


(55) Dear brethren, if we will consider our trialsome experiences with Satan's deluded servants as opportunities of attaining Divine Truth and the graces from them, we will be helped ardently to desire such acquirements from such experiences and will be helped to receive them in the Lord's Spirit and thus will receive the symbolic articles of gold and silver and garments. Let us view these experiences from this standpoint and act accordingly amid them; and we will emerge from them greatly enriched spiritually. This consideration will keep us from murmuring and complaining amid such experiences and will enable us to take them joyfully (1 Pet. 4: 12-14) and in so doing we will do (v. 35) "according to the word of [antitypical] Moses," our Lord! But did our Lord Jesus give us such a charge during the Parousia and so far in the Epiphany? He did. We find it in the articles in the Tower and THE PRESENT TRUTH treating on character development amid trialsome experiences from the world, in pertinent sermons, in the Volumes, especially Vol. VI, in the pilgrim talks, in the elders' teachings



and in the conversations of the Lord's people with one another. Did we request such symbolic gold and silver and garments from the antitypical Egyptians? Yes, as all of us know by many an experience. Did we receive this symbolic gold, silver and garments? Yes, in the exact proportion in which we were desirous of cultivating and manifesting the Lord's Spirit and carried this out in practice in our untoward experiences with the antitypical Egyptians. In addition to our receiving these valuables during the Parousia, have we in the Epiphany since 1915, as the type indicates, been especially receiving these from the large and small antitypical Egyptians? Certainly we have, and this will continue to be the case as the Epiphany goes on, especially in the experiences just ahead of us and in those coming during Armageddon's fighting. Thus we see a factual fulfillment of this type, and that on time.


(56) While treating of Ex. 11: 3 we gave as a forecast the antitype of the first clause of v. 36, and will therefore refrain from further comment on it. The next clause (see Dr. Young's translation) should be rendered as follows: "They [the Egyptians] caused [the Israelites] to ask [for the articles]." In the type so anxious were the Egyptians to be rid of the Israelites that they willingly encouraged the Israelites to ask for all they desired, and characteristically Israelitish in acquisitiveness, they asked for very much— the more the better! Antitypically, we would understand this to mean that the great dislike of the antitypical Israelites on the part of the antitypical Egyptians has moved the latter to afflict the former so willingly and largely as to incite in the former all the greater desire for much Divine Truth and many graces in order that they might meet the involved experiences aright in the Lord's Spirit. In this way did the antitypical Egyptians arouse the antitypical Israelites to ask for the symbolic gold, silver and garments, and for this reason did the latter's desires wax great unto asking for very much of the symbolic gold, silver and garments. For so much of



the typical valuables did the Israelites ask that they spoiled (v. 36) the Egyptians. That it was a very great amount that they received from the Egyptians we can readily see, among other things, from the great abundance of gold, silver and clothes that the Israelites, who while slaves were poverty stricken, gave that same year for the tabernacle, its furniture, its vessels and its other appurtenances … and certainly in the antitype there has been a spoiling of the antitypical Egyptians of the symbolic gold, silver and garments. What is left of the creeds, writings, discourses and conversations of antitypical Egyptians after God's people have removed therefrom the Divine Truth? Nothing but dross and refuse. The only thing of value being removed from them, they are left valueless and this is a spoiling of the minds of the antitypical Egyptians, who by their creed repudiations, etc., under Truth attacks in the six siftings prove this to be a fact.


(57) In their hearts naturally good qualities have been mixed with bad qualities, even as in the natural man some vestiges of God's image have remained. As their creeds, writings, discourses and conversations had in them Truth and error mixed, before these were separated by the Lord's people, which process was followed by the antitypical Egyptians' losing their Truth and retaining their error, as can be seen from the way the siftings have affected them in the sanctuary, in the court and in the city (Ezek. 9); so as they act, think, feel and speak sinfully, selfishly, worldly mindedly, against God's people they lose from their hearts, little by little and more and more, one good quality after another, until finally they are spoiled of the natural graces that once made them more or less "noble worldlings." The antitypical Israelites by being faithful to principle and the Lord's Spirit act in such a way as to arouse the hearts of the antitypical Egyptians to act abominably toward us, as all of us from experience have felt. Now many a husband or wife, friend or acquaintance, minister or layman, public official or private



citizen, employer or employee, have in their evil opposition to the faithful course of God's saints so undermined the natural goodness that has been in them as almost entirely to have obliterated it! Thereby they have given evidence that they have been "spoiled"; while the faithful antitypical Israelite has by the pertinent experiences been greatly enriched in character through his having been rightly exercised by them. This consideration should move us to pity for, and not to resentment at the antitypical Egyptians, and this we, enriched by these untoward experiences, can well afford to do, as they, impoverished by their course, are poor indeed. The lesson that we should learn from vs. 35, 36, is to ask very large amounts of symbolic gold, silver and raiment from the antitypical Egyptians, which their evil spirit toward us will anxiously give us in order to get rid of us, whose presence among them is at once a danger and an abomination to them. Praise God, from whom all blessings flow, and whose wisdom, love, power and justice thus work out for us so much good.


(58) The exodus of Israel now sets in (Ex. 12: 37). It will be noted that Israel's exodus journey out of Egypt is given by stages (v. 37; Ex. 13: 20), and that they did not finally leave the country until they entered the wilderness on leaving Etham. Their assembling at Rameses [sun-born] belonged to their first leaving, while the departure therefrom to Succoth and then to Etham belonged to their second leaving. It will be recalled that above, par. (51), we distinguished between a twofold leaving of antitypical Egypt: (1) our leaving the nominal church or the world and coming into the Truth during the Reaping and Gleaning time; and (2) our leaving every vestige of Satan's empire, which began to set in Britain in 1915 and in America in 1918 and will be complete just after the end of Jacob's trouble. The assembling at Rameses (sun-born: the condition of being developed by the Parousia, the Little Flock developing, Truth) types



our Parousia coming out of the nominal church (the city) or the world (the field) into the Parousia Truth. Thus the assembling at Rameses types our Parousia deliverance from certain phases of Satan's empire, more particularly its religious phases, and our coming into the Reaping Truth. Accordingly, as Rameses in the type was only a rendezvous for fleshly Israel, so coming into the Parousia Truth was only a rendezvous in our deliverance from Satan's empire, freeing us especially from the error-oppression of that empire, but not from its other oppressions.


(59) Succoth [tents] types the Society condition (Judges 8: 5-7, 13-16), toward which we all marched from Passover, 1916, after the last one was gleaned, reaching it Oct. 16, 1916, when our Pastor left Bethel for the last time. Of course, it was the vanguard that reached it that day, as it was the rearguard that reached antitypical Rameses April 18, 1916. Others reached Succoth from time to time later. The journey to Rameses types our development in knowledge, grace and service as we were coming toward and among the Harvest Truth people; and the journey toward Succoth represents our growth in knowledge, grace and service while advancing toward Society conditions; while our abidings in these two places type the trials that we experienced while in these two conditions, e.g., the trials connected with the five siftings marking our stay at antitypical Rameses, and the trials connected with Bro. Russell's death and subsequent troubles leading to leaving the Society antityping the stay at Succoth. From this it is manifest that as long as some who are not of antitypical Succoth, i.e., Mahlite Merarites, still remain there, all will not have journeyed therefrom. But this journey will perhaps have been entered into by all before Armageddon's fighting, except the partisan Societyites who will remain there until antitypical Elisha dies, when we expect the 60 Levite groups will have been completely fixed; while the first one to leave it departed on June 27, 1917. The journey



from Succoth to Etham is not described in v. 37; but for the sake of completeness we will discuss it here as it is given in Ex. 13: 20. The journey from Succoth to Etham [boundary of the sea] represents the progress in grace, knowledge and service, necessary for each one to find his place in the Epiphany. Antitypical Etham, reached by all but the partisan Societyites by the time the race will be a symbolic roaring sea—the revolution—types the completed divided condition of the Lord's people as one group of priests and 60 groups of Levites, each group settled in its place, the dividing thus being completed. Abiding at Etham represents the trials that each one undergoes to maintain his respective place in the priesthood or in one of the 60 groups of Levites. Hence the condition of antitypical Etham will continue until the Little Flock, the Great Company and Youthful Worthies will leave this world. Etham being on the border of the wilderness types that the antitypical Etham condition immediately precedes the restitution condition of 1,000 years, typed by the wilderness through which Israel journeyed until they came to the Red Sea. The Israelites' journeying through this wilderness types mankind's progress up the highway of holiness (Is. 35: 8), while their coming to the Red Sea represents mankind's coming to the final trial in the Little Season (Rev. 20: 7-9).


(60) The large number of Israelitish adult males (600,000; v. 37) types the large number of developed Little Flock, Great Company and Youthful Worthy brethren that are leaving and will yet leave antitypical Egypt, while the Israelitish children type the undeveloped of these three classes. The mixed multitude (v. 38) in the type were non-Israelitish captives, slaves and discontents in Egypt who desired to leave it for freedom elsewhere. These type those who have been or yet will be weary of the oppressions in Satan's empire, and who have associated or will yet associate themselves more or less with the Lord's people, from the standpoint of their believing and practicing more