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




Ex. 14: 1—15: 21




HAVING shown that Israel's journey to the Red Sea represents the restitutionists' journey up the highway of holiness, and that their experiences at the Red Sea represent the faithful restitutionists' experiences during the Little Season following the Millennium (Rev. 20: 7-9), we now proceed in the light of Ex. 14: 1—15: 21 to set forth the latter experiences. As God ordered Moses where to locate the Israelites' camp at the Red Sea (vs. 1, 2), which in this picture represents the Second Death, so God will charge the Christ to arrange the restitutionists for their final trial for life or death. Israel was encamped with the sea before them, with Pi-hahiroth and Baal-zephon on their two flanks and with Migdol behind them. Pi-hahiroth (place of rushes) represents those post-Millennial humans who will have failed to develop perfect characters, even as in Ex. 2: 3, 4, flags type Israelites with whom Jesus as a lad mingled. Baal-zephon (lord of the North) types Satan and his fallen angels as the deceivers of the apostate humans in the final trial. Migdol (tower) represents the Christ. Thus all of the factors connected with the final trial are pictured in Israel's surroundings at the Red Sea. Israel's camping in such a position types the faithful restitutionists being tried with the Second Death, as the threat before them, flanked by wicked angels and men, as their opposers to capture them, and guarded in the rear by the Christ, as their strong tower. Certainly such will be the conditions of the final trial, as set forth in Rev. 20: 7-9. In vs. 3, 4, God gives as the



reasons for the typical charge: (1) Pharaoh's belief that the Israelites were entangled and lost in the tractless desert and would thus be willing to be rescued from that condition, even at the cost of returning to slavery, (2) God's mildness would set Pharaoh against the Israelites to pursue after them and repossess himself of them; (3) God would achieve honor in the deliverance of Israel and in the overthrow of Pharaoh and his army and (4) the Egyptians would be compelled to recognize God, in His nature and character as Jehovah, in His dealings with Israel and them.


(2) These four reasons for subjecting Israel to the trial at the Red Sea apply antitypically to God's subjecting the faithful restitutionists to the trial in the Little Season. Pharaoh's belief that Israel was entangled and lost in the wilderness, to be delivered from which they would be willing again to become his slaves, types Satan's belief after his post-Millennial loosing that the restitutionists, restrained by the principles of the good kingdom and thus lost to sinful freedom, would be willing to become again the slaves of sin, error and death, if they could get their liberty from righteousness. This first reason for the trial shows that the race would then be in a trialable condition— a fact recognized even by Satan. God's second reason for arranging for the typical trial implies antitypically that a willing and evil tempter would be on hand, emboldened by God's goodness, to attempt the adventure. God's third reason for arranging for the typical trial implies antitypically that it would end in glory to God in the highest, through there being on earth peace to men of good will. God's fourth reason for arranging for the typical trial implies antitypically that Satan, fallen angels and apostate men would experience ("know") in the process of their annihilation that God is Jehovah, i.e., the supreme and eternal One in His person and the supreme and perfect One in His character. Thus are given in the type the four reasons for God's arranging for the final trial, during



the Little Season. And surely these four reasons justify the arrangement for that final trial. Israel's encamping under the prescribed conditions (v. 4) types the world's becoming set for the final trial.


(3) As Pharaoh was told of Israel's flight from slavery into liberty therefrom (v. 5), so Satan will be made aware at the beginning of the Little Season that the race has been freed from the bondage of sin, error and death into the liberty of God's children. He will become aware of this after he is permitted to come back to the earth and to observe the race living in its perfect arrangements and obeying Truth and Righteousness, which from his perverted standpoint he will regard as bondage (entangled in the land and shut in by the wilderness—v. 3). In v. 5 Pharaoh represents, as always, Satan, but here his servants (officers) represent the fallen angels only. Pharaoh's and his servants' repenting of their having cast Israel out and of their letting them leave Egypt types Satan and the fallen angels early in the Little Season changing their minds as to having cast off God's people and letting go their hold on them, as they are doing now as Satan's empire is crashing. Such a change of mind in the type and antitype is respectively a turning against God's typical and antitypical Israels (v. 5). The question, "Why have we done this, etc.?" (v. 5) implies both in the type and antitype that the questioners think that they had done unwisely therein. Therefore in the type the determination to undo such a decision was made, which will also have an antitypical fulfilment. Pharaoh's making ready his chariots (v. 6) types Satan's preparing organizations in the Little Season to accomplish again the subjection of the race to himself. Satan has been a famous organizer, as the arrangements of his empire prove. He will not leave matters to a haphazard outcome, but will form a multiplicity of organizations variously adapted to inveigle the different members of the race into, and hold them in his meshes. He will take his time to



make such a thorough study of the situation, as to enable him, he will think, to adapt his ways and means successfully to the involved conditions. And only after he thinks that he will have informed himself efficiently on the situation will he frame and launch his organizations one after another. From the length of the two parallel Harvests with their five siftings we conclude that the Little Season will last from 2874 to 2914, with another period until the summer of 2920 paralleled by the revolutionism sifting under bad Levite leaders, 1915-1920. This time is implied in the 1,000 Pyramid inches from the floor entrance of the descending passage into the pit to the mean bottom end of the blind passage leading southward from the south wall of the Pyramid's bottomless pit. This floor entrance to the pit marks 1914; hence the bottom end of the blind passage marks 2914. This doubtless symbolizes the thought that by October, 2914, all unworthy of life will have been completely found under the sifters. See the Great Pyramid Passages, Vol. 2, first edition, pages 194-198, where the approximate figures are given, and second edition, pages 167-174, where the exact figures are given. The uneven ending of this blind passage, reaching in its farthest extreme two inches farther, may mean that active revolutionism will enter in 2916, paralleling the time when the Levites under bad leadership in Britain began active revolutionism, which will in 2916 have its parallel.


(4) From the Harvest parallels we may, therefore, conclude that Satan will first set into operation five siftings, corresponding in time and kind to the five siftings of the two Harvests of 1 Cor. 10: 1-14. In other words, from April, 2878, to June, 2881, there will be a sifting corresponding to the no-ransomism sifting from April, 1878, to June, 1881; from October, 2881, to October, 2884, there will be a sifting corresponding to the infidelism sifting from October, 1881, to October, 1884; from October, 2891, to October, 2894, there will be a sifting corresponding to the combinationism



sifting from October, 1891, to October, 1894; from October, 2901, to October, 2904, there will be a sifting corresponding to the reformism sifting from October, 1901, to October, 1904; and from February, 2908, to June, 2911, there will be a sifting corresponding to the contradictionism sifting from February, 1908, to June, 1911. Thereafter will come, beginning in 2915, the revolutionism sifting corresponding to the Epiphany Levitical sifting under bad leadership, 1915-1920. When we remember that in David's two wars with the Philistines, the latter represent in the first war the no-ransomism sifters and their siftings, and in the second war the no-church-sin-offeringism sifters and siftings, we are prepared to see the five sifting classes alluded to in the four peoples disparagingly referred to in Ex. 15: 14, 15—the Philistines, Edomites, Moabites and Canaanites—as unfavorably related to, and affected by Israel's experiences at the Red Sea. The five siftings, of course, will have to be by far more refined, i.e., less gross in their teachings, spirit and acts than those of the Reaping time from 1874 to 1914; for such gross deceptions and wrongs as were wrought in the five Gospel-Age Harvest siftings we may be sure would deceive no perfected humans. Hence Satan, adapting his bait to his fish, will use much more refined forms of no-ransomism, infidelism, combinationism, reformism and contradictionism than in the Parousia siftings, when attempting to deceive the restitutionists in the Little Season. He will doubtless study the hearts of all of these, noting especially those whom he will recognize as the most selfish ingrates, and will give these his particular attention in order to prepare them to become the sifting leaders. The worst cross-section of the evil will doubtless be won as leaders and led for the first sifting, the next worst for the leaders and led of the second sifting and so on until the five cross-sections of the evil as leaders and led will be won in this way. Thus will antitypical Pharaoh take his people with him in an attack on God's people (v. 6).



(5) Satan's preparing his organizations (chariots, v. 6), implies especially two things: (1) that he will plan the formation of each one of them, and (2) that he will put their formation into effect. Doing the latter will be one of the features of each one of the five siftings of that time; for the sifters and siftlings will want to associate themselves together organizationally, and Satan will suggest to the leaders the organization that he will have planned. In the type 600 chariots were taken. The expression, chosen chariots, means choice chariots, for the next clause should (as Young renders it) read: "even all the [war] chariots of Egypt." The antitype corroborates this translation, as the following shows: 600 is a tenfold multiple of 6 and 10. Six, as we know, is the symbol of evil or imperfection, here of evil and not imperfection, because it is joined with 10, the number of perfection of natures lower than the Divine, and hence 6 here could not mean imperfection, as that would contradict the idea of perfection involved in the number 10. The tenfoldness of 6 x 10 suggests that more than one perfect nature is involved—various angelic natures and men. Accordingly, the antitypical meaning of the 600 chariots would be the sum total of evil organizations used by perfect beings lower than Divine beings, i.e., spirits lower in their natures than Divine spirits, and humans. The perfection, of course, would not be that of character, but that of faculty, because neither Satan, the fallen angels nor apostate restitutionists will be perfect in character, but they will be perfect in faculty. Accordingly, the number 600 in the type does not designate the number of the organizations in the antitype, but their characteristics and their members—they will be evil and be owned and operated by perfect spirits and humans. Accordingly, we do not know how many such organizations Satan will form for his Little-Season purposes, nor should we speculate on it, since speculation thereon is fruitless and harmful. In due time, if faithful, we



will know this. The captains (v. 7) placed over Pharaoh's chariots type the fallen angels invisibly in charge of the organizations and the apostate restitutionists visibly in charge of these organizations.


(6) As God's kindness, in not hindering Pharaoh's preparation to pursue and recapture Israel, but in removing obstacles to such preparations, in so far as God's purposes were thereby served, hardened Pharaoh's heart (v. 8); so God's not hindering Satan's preparations to regain control of the race, but in removing obstacles to such preparations in so far as God's purposes are thereby served will harden Satan's heart into determining all the more firmly to make the effort to regain control over the race. Thus the hardening of the heart in each case is not to be understood as though God directly influenced their hearts by suggesting and arousing in their hearts desires for the evil; but He did it by His kindness in the premise, as above explained. God will permit, without any hindrance or obstacles whatever, so large a liberty to Satan in the way of movement, preparation, organization, temptation and gaining the support of the apostates, as Satan's very success therein will arouse him to ever stronger determination to regain control of mankind. Thus his heart will be hardened by God permissively and by its evil ambition effectively. Thus God will harden his heart and he will harden his own heart in similar ways, as was the case with Pharaoh, the type of Satan. Pharaoh's pursuing the Israelites types Satan's operating his ways and means of tempting the faithful restitutionists to join his five sifting movements. In each one of these he will present to all mankind, beginning with the worst of the restitutionists and ending with the best, omitting none in the temptation, specious suggestions that will have the appearance of righteousness, but that will in every case contain the virus of sin. This continued obtruding by Satan through internal and external suggestions to evil on the faithful is the antitype of Pharaoh's pursuit



of Israel. It will be noticed that the last clause of v. 8, "And the children of Israel went out with a high hand," states a thought that we have met in this history for at least the fifth time.


(7) While in the type (v. 9) the pursuit is spoken of as one act, we are to remember that in the antitype the one act of tempting is distributed over five siftings. And the reason why the one act in the type can be used to stretch over the five siftings is that the real nature of Satan's work in each of the five siftings is the same—tempting to evil. The overtaking in the pursuit (v. 9) represents that feature of the temptation that seizes hold powerfully upon the attention of those that will be tempted. As typed by all the horses, chariots, horsemen and army of Pharaoh overtaking the Israelites, the attack of the temptation by all Satan's powers will be a severe one, the horses representing Satan's doctrines that will draw on his organizations (chariots), the horsemen representing the doctrinal leaders who will direct the course of these teachings and organizations, and the army representing the non-leaders among the Little Season's apostate humans. (See the comment on this verse.) From the fact that Satan will lead the apostates into an attack upon the Ancient Worthies (the beloved city, representatively) and the Youthful Worthies (the camp of the saints), as set forth in Rev. 20: 9, as the particular sin which he will influence them to commit, we construe that the main doctrinal error (horse) that he will use with which to deceive mankind is the thought of humanity's receiving the kingdom at the first lapping end of the thousand years. It is true that the promise will be given to the Millennial overcomers that at the end of the thousand years they will inherit the kingdom of the earth (Matt. 25: 34). But Satan will use this doctrine deceptively, by ignoring the fact that the thousand years will end lappingly just as they began lappingly, in various stages—1874, 1878, 1881 and 1914, and by reiterating in his tempting suggestions that it



ended in 2874. Hence as days, weeks, months and years pass by he will with increasing emphasis suggest something like the following to the hearts of the people: "The thousand years ended in 2874, but you see that the Ancient and Youthful Worthies are not giving over the kingdom to you, but are keeping it for themselves. They are usurping the power that is yours in order to lord it over you. They as power-graspers, and as lords over God's heritage are seeking to deprive you of your rights for their own aggrandizement. This cannot be the Lord's will, who has promised you the kingdom by the end of the Millennium, i.e., 2874. You must have faith in His pertinent promise and request them to deliver to you the kingdom in harmony with God's promise." Such seems to be that deception.


(8) In some way Satan will pursue this line of suggestion on this doctrine and its involved hope, connecting it with very attenuated forms of no-ransomism, infidelism, combinationism, reformism and contradictionism. The details as to how these connections will be made, we do not, nor need we now know. Between Oct., 2874, and April, 2878, Satan will have so stirred up some by such suggestions as to have won them over as leaders of the first (no-ransomism) sifting of the Little Season, and these will become his mouthpieces to give oral expression to his no-ransomism application of his perversion of the world's kingdom hope. And through this agitation, carried on of course very mildly, and perhaps at first more as a question than as a direct request, the first cross-section of the apostates—those who will not be in heart sympathy with Truth and Righteousness—will be won over by the temptation. Perhaps their thought that the kingdom is then by right theirs, coupled with their ingratitude for the ransom benefits, will by action be a constructive denial of the ransom (and perhaps that is all that will be involved in their no-ransomism) and thus by feeling and act, though not by word, will constitute the no-ransomism sifting of the Little Season.



How many of mankind and what proportion of mankind will thus be gathered in the first sifting of that time we do not know. The above will likely be the course of matters from April, 2878, to June, 2881. There will doubtless be factual, if not verbal, denials made that faith in God's promises requires a mild request to be made to the Ancient and Youthful Worthies to give over the kingdom to the world. And these denials being disbelieved and Satan's reasons being advocated as against these denials may be the form in which the perverted view of the kingdom hope for the world may be connected with infidelism in the second post-Millennial sifting. As Satan's pertinent doctrines, organizations, leaders and siftlings will have been active in the first sifting of that time (no-ransomism), so will these, reinforced by others, be active in the infidelism sifting of that time. As a result to the sifters some will by the second sifting be won over who withstood more or less successfully the first sifting. These will constitute the second worst cross-section of those who in the next Age will reform externally, but not internally. We may be sure that the sifting leaders and their siftlings will unctuously observe all the forms of righteousness, kindness and politeness, for otherwise they would defeat their own purpose and doubtless they will be "deceiving and being deceived." Perhaps by this time they will have ceased making a mild question of their thought and present a mild affirmation as to the Worthies' alleged usurpation and of the propriety of the latters' vacating their place in the formers' interests, as being God's will. This will go on from Oct., 2881, to Oct., 2884.


(9) From Oct., 2884, to June, 2891, matters will go on quietly, with the sifters and siftlings more and more becoming convinced of the usurpatory nature of the Worthies' course; and beginning about Oct., 2891, for about three years the combinationism sifting will be active, revolving about the perverted kingdom idea, as belonging to the world by Divine right



since 2874, but as being usurped from them by the Worthies. Here a get-together campaign will be agitated less mildly than the two former agitations, but still likely in external harmony with the forms of righteousness and politeness. It is through this sifting—combinationism—that Satan will increase his organizations and combine them more and more in co-operation with one another. As in the type of the combinationism sifting by far more died (24,000—Num. 25: 9) than in any other of the sifting types, the contradictionism type having the second largest number of deaths of these sifting types (about 15,000—Num. 16: 33, 35, 49), so we may conclude that the third post-Millennial sifting will win more siftlings than any other of the Little Season's siftings. Thus the third cross-section of those wicked in heart will have been won for Satan's side. Hence there will be a great increase of the antitypical horses, chariots, horsemen and foot-soldiers with antitypical Pharaoh, who by then will be more and more in the hope of a [seeming] victory just ahead. Perhaps by then the agitation will reach a concerted, but mild demand that the Worthies surrender their power to mankind. Again there will be a lull and that from Oct., 2894, to June, 2901, very shortly after which, for about three years again, Satan's perverted kingdom idea, as the world's by Divine right from 2874 onward, will be connected with reformism, whereby a firm protest as against the alleged usurpations of the Worthies will be agitated and a strong demand that a reformation of their course be made, so that alleged righteousness may take the place of alleged usurpation. Such an agitation, protest and demand would, of course, imply that the Worthies were actually sinning and, of course, the pretended Reformers will represent themselves as friends and upbuilders of righteousness and enemies and destroyers of sin. Actually the reverse will be true; and these alleged Reformers, according to the type, will be bitten by the fiery serpents of sin (Num. 21: 4-6).



This sifting, as its type cited shows, will win many siftlings and thus a fourth cross-section of those who during the Millennium will have reformed externally, but not from the heart, will be won by Satan, who thereby will again increase greatly his symbolic horses, chariots, horsemen and foot-soldiers.


(10) Again a season of comparative quiet will set in, when Satan will again consolidate his gains. But it will be a rather short one: from Oct., 2904, to Feb., 2908, when for 3¼ years the post-Millennial contradictionism sifting will set in. Satan's perverted idea of the kingdom as of Divine right belonging to mankind since 2874 will lead to a marked contradictional controversy, whereby the final cross-section of those who will have reformed only externally during the Millennium will be won by Satan. In some very attenuated way the perverted view will be connected with the Sin-offerings, Mediator and Covenants, and rather warm verbal attacks will take place against the Worthies, and next to the combinationism sifting Satan will have won his largest number of siftlings in this sifting (Num. 16: 49). From this fifth sifting Satan will emerge with very many symbolic horses, chariots, horsemen and foot-soldiers; for apparently by the fifth sifting he will have won to his side the last of the cross-sections of those who will not be pure in heart. From that time (June, 2911) on the lines of demarcation will be drawn tightly between the two classes of humans—the symbolic sheep and goats of Matt. 25: 31-46. Hitherto Satan brought his siftlings onward progressively to more or less comparatively mildly expressed selfish words, requests, demands, protests and contradictions against the Worthies' course in continuing to rule in judgment (Is. 32: 1), all of which, so far as the siftlings will be concerned, will be for the alleged purposes of acquiring what Satan will deceive them into believing has long ago been theirs by Divine right. By that time they will be fixedly bent on acquiring what is allegedly their own, and that as



an, expression of alleged loyalty and obedience to God. Thus they will be in heart's readiness openly to rebel against the Worthies' rule. And Satan, seeing that they will be ready to act, will incite them to attack the Ancient and Youthful Worthies (Rev. 20: 9). This will set in with the post-Harvest sifting, revolutionism, which will attack the Worthies. How far the attack will proceed in violence— whether to the beating, wounding or killing of the Worthies, we are not positive, though we incline to the thought that they will murder the Worthies. Our reason for inclining to this thought is the following: Something most unusual will have to set in to take the lives of the Ancient and Youthful Worthies, who will then have perfect vitality; for they must die to get their change of nature; and under the perfect conditions of those times, with no specially hard service for them to perform to use up their lives, something unusual will have to set in to cause so many perfect humans amid perfect living conditions to die so near in time to one another. Of course God could miraculously put them to death suddenly; but, so far as we know, there is nothing in the Bible to suggest such a thought. Nor would such a course be in harmony with God's dealings with other servants of His in great numbers and near to one another in time. But the rebellion referred to in Rev. 20: 9 does suggest an attack more than verbal in character. Hence, without being dogmatic on the subject, we incline to the thought that the wicked humans will at the end of the Little Season, 2916-2920, murder the Worthies, and, if so, will of course stand naked as proven sinners and thus unworthy of life. Let none of us, however, affirm positively that these will murder the Worthies. At most we may say that they will probably do so. Or perhaps they will transgress in their rebellion otherwise, but sufficiently palpably to manifest them as proven sinners.


(11) It will be noted that Pharaoh (v. 9) overtook Israel while it was encamped before the Red Sea over



against Pi-hahiroth, before Baal-zephon. This situation we explained, type and antitype, while commenting on v. 3; and our explanation of v. 9 in antitype proves the explanation to be correct. In v. 10 the effect of Pharaoh's approach on Israel is described. His drawing near was heralded to Israel by the prancing of his horses, the noise of the chariots and the shouts of the horsemen and foot-soldiers, typing how Satan's doctrinal forms, his organizational agitations and the propaganda of his sifting leaders and siftlings, will apprise the faithful restitutionists of Satan's efforts at tempting them. In the antitype his approach will take place in each of the five siftings; and in each of them Satan's temptings will be heralded by these four agencies. The Israelites' lifting up their eyes types the faithful restitutionists' directing their attention in each of the five siftings to the agitations typed here. The Israelites' seeing the host of Pharaoh approaching them types the faithful restitutionists' recognizing the sifting messages of the five siftings as a pursuit of them, as a temptation of them, by Satan. The Israelites' fearing greatly types the fear and distress of heart that the faithful will then feel under the five crucial temptations operating through the five siftings. We who have passed through at least one, some of us more than one, sifting, and who remember how greatly afraid and distressed we felt during it or them, can form a fairly adequate idea of the distress and fear that will seize upon the Little Season's faithful as they pass through those five heart-searching siftings. Parenthetically we may remark that the five siftings as typed in five of Israel's experiences (1 Cor. 10: 5-14) certainly play quite a role in God's plan. We recall that they operate not only in the three Harvests of His plan and in the Epiphany, but also one each in each of the five stages of the Church between the two Harvests. Perhaps in a mild form they may operate during the Millennium as the means of manifesting the lads who will die at a hundred



(Is. 65: 20). It seems, as symbolized by the five grooves (besides the four panels) in the Pyramid's Antechamber just above the entrance to the passage leading to the King's Chamber, that as all who will get the Divine nature must be examined by these five tests, so all who will get life on other planes of being must also meet these tests. Israel's crying to the Lord (v. 10) types the faithful restitution class calling upon God for help amid the Little Season's temptations.


(12) Israel's plaint made to Moses (vs. 11, 12) we may understand to represent that the fears that they will not be able to overcome will so distress the faithful restitutionists as to make them wish that they had never left Satan's empire, for it would have been better to have come to an end there under the Adamic curse and death than under the Second Death during the Little Season, as they will for a while fear will be the case with them. The Israelites' plaint of vs. 11, 12, being uttered to Moses types these fears saying [in pantomime, not in words] these things to the Christ—Head and Body—the antitype of Moses from the time Israel entered the wilderness on leaving Etham (Ex. 13: 18-20) until the end of the song of deliverance (Num. 15: 21). Our Lord, remembering His Gethsemane agony, and the Church, remembering many an experience of fear of being unable to overcome, will not upbraid these fearful restitutionists, even as in the type Moses did not upbraid the Israelites. Rather, as Moses encouraged the Israelites not to fear, but to be courageous in their peril (v. 13), so will the Christ encourage the faithful restitutionists not to fear, but to be very courageous amid their dangerous trials. Moses' charge to Israel to stand still was a command to them to do nothing. It types the Christ charging the faithful restitutionists to do nothing. This advice will be the acme of wisdom, which will appear from a little consideration of the condition. We are to recall that these will be the faithful. They will have developed the proper character;



therefore the only thing that they will have to do under such a trial will be to be quiet and inactive as to yielding to the appeals to respond to the temptation. Thus there are times—the times of temptation in one's final trial, as was the case of our Lord on the cross—when we are to do nothing except to stand still at what we have attained, waiting on the Lord.


(13) But as in the type the inactivity was accompanied by observing the Lord in His delivering work ("See the salvation of the Lord"), so in the antitype the faithful will be bidden to watch the Lord work deliverance for them and, apart from that, be still at what they will have attained. As deliverance was to be worked for Israel that day (today—v. 13), so during the Little Season the antitypical deliverance will be wrought for the faithful in the Little Season. Moses assured Israel that the Egyptians whom they saw that day they would "see no more until the [Millennial] Age." (Compare with Dr. Young's translation). The deliverance was promised to come through a sudden disappearance of the Egyptians. Antitypically this means that the Christ will assure the faithful during the Little Season that they will never again see the antitypical Egyptians after the Little Season has passed, since they will eternally disappear in the Second Death. Great was the comfort that Moses gave Israel (v. 14) when he said, "Jehovah will fight for you, and ye shall hold your peace," i.e., be silent. What a comfort to a child of God to know that God wages battle for him; for He is on the side of the faithful! Beloved, let us be faithful; and then we may be sure that the Lord will fight for us. Antitypically Moses' assurance means that Jehovah will undertake extraordinary things against Satan and his servants for the faithful during the Little Season and that in the silence of confidence and in the obedience of quietness will be their strength. Theirs it will be thus in silence to ignore everything that Satan and his servants will do, say and suggest. Therein will be their safety.



In this suggestion the Lord gives us a good rule on overcoming—to ignore the tempter by presenting an impenetrable heart and mind to his suggestions and an ignoring of, or giving no attention to his appeals.


(14) The A.V. does not correctly translate the part of v. 15 which it renders, "Wherefore criest thou unto me." Rotherham more correctly renders this clause as follows: "What outcry wouldst thou make unto Me?" i.e., tell me, what do you earnestly wish Me to do? Then, without waiting for the petition, the Lord, who read Moses' heart's desire, charges him to do what would be necessary to obtain that desire—deliverance for Israel. The above shows that God's question was not a rebuke of Moses, as the A.V. suggests. And, of course, it is unthinkable that God should antitypically rebuke the Christ class during the Little Season. On the contrary, God's question is a loving request that Moses state his heart's desire as an outcry of the intense longing that it felt for Israel's deliverance. Antitypically this would mean that Jehovah will ask the Christ to express their heartfelt longing as to the deliverance of the faithful restitutionists. And without waiting for this heartfelt request to be made by the Christ class, Jehovah will charge them to cause the people to set out on their journey of progress through the dangers of the Second Death, which they will overcome; even as in the type, without waiting for Moses to present his request for Israel, God charged him to command the people to proceed on their journey amid the dangers of the Red Sea, which they overcame.


(15) God's charge to Moses to lift up his rod (v. 16) represents God's charge to the Christ to exercise their authority on behalf of the faithful restitutionists. God's charge to Moses to stretch out his hand types God's charge to the Christ to exercise their power on behalf of the faithful restitutionists. The lifting up of the rod and stretching forth of the hand above the Red Sea types the sphere wherein the Christ's authority and power will be exercised, i.e., over the Second



Death in a way that will control its inaction or action according as God's will shall be. Moses' dividing the sea for Israel's protection (v. 16) types the Christ putting the Second Death in a condition in which it would not harm, but rather protect antitypical Israel during their contacts with its dangers. God's declaring to Moses that Israel would pass through the midst of the sea dry shod (v. 16) types God's declaring to the Christ that the faithful restitutionists would be amid, and pass through the dangers of the Second Death safely. As God Himself said He would harden the Egyptians' hearts into attempting to follow Israel through the cleft sea when, and because, the former would see the latter pass over it safely (v. 17); so God will say that His preserving the faithful restitutionists safely amid the dangers of the Second Death will make the unfaithful think they can face and escape the dangers of the Second Death. As God said to Moses that He would gain honor from Pharaoh and from all his army, his chariots and his horsemen, so God will tell the Christ that He will gain honor from Satan, from all his siftlings, his organizations and his special representatives as false teachers. God's saying that the Egyptians would recognize Him as Jehovah when He would be honored in Pharaoh, in his chariots and in his horsemen (v. 18), types God's telling the Christ that as Satan, his organizations and false teachers are being laid hold on by the means and instruments which will effect the Second Death upon them, they will recognize Jehovah's power and justice as laying hold on them for their annihilation. And this will enure to God's honor; for it will display toward them the glory of God's power and justice.


(16) The rest of Ex. 14 proceeds to describe the Lord's steps in effecting these two things. The first step was an effectual keeping apart of the two hosts, which was done by the angel of the Lord removing himself and the pillar from before the Israelites and placing himself and the pillar between the two camps,



the pillar making darkness for the Egyptians and light for the Israelites, thus keeping them apart from each other (vs. 18, 19). The angel of the Lord here (v. 19), who was the Logos, types the Christ. The cloud here types the Truth as due, especially on the Old Testament, because, it being night, the cloud was a pillar of fire. The connection between the angel and the pillar, he being in it and it being where He was and going wherever he led it, types the fact that the Christ will in the Little Season be in the Truth and will direct its operation. Placing the pillar between the two camps types that both the faithful restitutionists (Israelites) and the fallen angels and apostate men (Egyptians) will, by the Christ's manipulations, view the Truth in the Little Season, and that it will be the means of separating them, just as in all the siftings of the Parousia and Epiphany the Truth has been brought by the Lord to the view of the faithful and the unfaithful and has been the means of separating them. The reason is this, that as in the type, which was enacted at night, the pillar yielded light to the Israelites by being a pillar of fire to them and darkness to the Egyptians by being a cloud to them (v. 20), so the Truth (Old Testament Truth) due in the Little Season will give light to the faithful, but will be darkness (seem erroneous) to the unfaithful spirits and men, because they will be misunderstanding New Testament things then not due, as against Old Testament things then due. We have often seen this principle illustrated in the Gospel Harvest, e.g., the truths opposing no-ransomism, infidelism, combinationism, reformism and contradictionism, giving the faithful light, but seeming error to the unfaithful. Thus what effects deliverance for the faithful, keeping them standing, is the very thing that entraps the unfaithful and brings them to a fall, even as the Bible teaches.


(17) Accordingly, in each one of the five siftings during the Little Season, as the faithful demonstrate the faithfulness that will keep them from stumbling



into the involved sifting error, the Christ will give them the pertinent Truth, which will clarify the whole situation ("it made the night light," literal translation); but this very Truth that will clarify matters for the faithful will seem to be error to the unfaithful and will make them stumble in the darkness of error's night ("the cloud became … darkness," literal translation). Thus the Truth on the attenuated forms of no-ransomism, infidelism, combinationism, reformism and contradictionism that will enable the faithful restitutionists to remain standing and to be guided aright during their entire trial time will be the means of stumbling and misleading into error the unfaithful and wicked. This will be, because God will send the wicked a strong delusion, i.e., will not bring hindrances to prevent Satan's pulling the wool over their eyes. This, of course, does not mean that God will directly send these delusions, which Satan, not God, will directly send. Rather, it means that God will indirectly send them, in the sense of not preventing their coming and of removing hindrances to their coming. Thus God is not, but Satan is, the deceiver of the unfaithful restitutionists (Rev. 20: 7-9). And just as the Truth as due during the Gospel Harvest Siftings kept the faithful together and kept them separate from the unfaithful and contributed to keep the unfaithful together and separate from the faithful, so in the Little Season the Truth as due will keep the faithful restitutionists together and separate them from the unfaithful restitutionists and will contribute to keep the unfaithful restitutionists together and separate them from the faithful restitutionists. The Egyptians and Israelites being kept apart the whole night types that during the entire Little Season the antitypical classes will be kept separate. Thus is the Truth an uplifter of the faithful and a stumbler of the unfaithful. The entire difference is due to the difference in the heart's attitude. How necessary it is to keep the heart right, lest that which