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

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is a blessing to us, if faithful, becomes a curse to us, if unfaithful (Is. 28: 9-13; Prov. 4: 23).

 

(18) Moses' stretching his hand over the sea (v. 21) types the Christ's exercising their power in the Little Season to control the Second Death's threatening means, processes and condition; for the Red Sea represents the Second Death in the sense of its picturing the means and the processes that effect the Second Death, as well as the Second Death condition produced by those means and processes. From all three of these things the Lord will preserve the faithful restitutionists. Moses' stretching forth his hand to effect the separation of the waters types the Christ class exercising their power to prevent the Second Death means, processes and condition from harming the faithful restitutionists. In the type it was not Moses' own power that cleaved the waters, but it was God's power in the strong east wind that did it, showing that not Moses' outstretched hand caused the waters to separate, but that his outstretched hand acted as God's agent in arousing the strong east wind. So it will not be the Christ's own power that will control the Second Death means, processes and condition and thus prevent these from injuring the faithful restitutionists, but it will be God's power, put at the disposal of the Christ as God's agents therein, that will prevent the Second Death's means, processes and condition from harming the faithful restitutionists. The strong east wind (v. 21) represents God's power. The wind's blowing represents God's power exerting itself as respects the Second Death's means, processes and condition. The wind's dividing the waters types God's power putting the means, processes and condition of the Second Death into a harmless condition toward the faithful restitutionists. Its causing the sea to go inland in tidal waves so as to expose a reef types God's power opening a way of escape for the faithful restitutionists from the means, processes and condition of the Second Death. The making of the wind so to operate throughout the

 

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whole night types the fact that during the entire Little Season God's power will operate in the interests of preserving His faithful restitutionists from the Second Death's means, processes and condition; for the Lord is the Helper of the Faithful.

 

(19) For the faithful restitutionists the exposed reef represents the path of obedience that they must travel to remain safe amid the dangers of the Second Death. For an Israelite to have left that dry reef before reaching the other shore would have been disobedience and would have resulted in his drowning in the sea. This types the fact that for a restitutionist to leave the way of obedience would result in his sinning, which would eventuate in his going into the Second Death. The Israelites' going in the midst of the sea (v. 22) types the faithful restitutionists' going the way of obedience without deviating therefrom in the least. The language of v. 22 to the effect that waters were to the Israelites a wall to the right and the left is figurative; for we are not to understand that the waters stood upright, though had God desired it so, it would have been so. But as walls were a protection to an ancient city, as well as a means of separation from dangers, they are used in the Scriptures to represent protection and a means of separation from dangers. Both of these thoughts were true in the type and will be true in the antitype. As the threat of destruction kept the Israelites away from the waters on either side, so the threats of the Second Death's means, processes and condition will contribute to keep the faithful restitutionists away from these threatening things. Furthermore the Egyptians, unable to see in the darkness, did not observe the Israelites walking over the reef, which was doubtless narrow, and as they approached the sea in the darkness they were of the impression that only water was in front of them; and this held them back a long while from finding the narrow opening on the shore at the reef's western end. Thus the waters on both sides proved a protection to

 

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the Israelites against the Egyptians' finding their location and way of escape until all of the former were well over the reef on toward the other shore. This types the fact that the errors (darkness) of the unfaithful will prevent their seeing anything else than threatening dangers ahead of them, as they will imply what they know to be acts of sin, which they will avoid, until they come to a narrow place where these dangers seem to be lacking. Thus the threatening dangers of the Second Death to both classes protect the faithful.

 

(20) What will seem to them to be the way of obedience (asserting their determination to take their supposedly Divinely-given rights away from the allegedly usurping Ancient and Youthful Worthies) will be the antitypical exposed reef to them. This, however, will be only a seeming way of obedience; actually it will be a way of disobedience, to which they will be betrayed in delusion through the deceitfulness of their sinful hearts (Jer. 17: 9). Their seeking to grasp away from the Ancient and Youthful Worthies the power that God wants the latter to exercise to the full end of the Little Season will be the antitype of the Egyptians' pursuing after the Israelites onto the exposed reef between the cleft sea (v. 23). It will be a pursuit, not only of the Worthies, but also of the other faithful restitutionists, because the latter will side with the Worthies and will doubtless suffer more or less at the hands of the wicked, as typed by the expression, "the Egyptians pursued and went in after them." The pursuers included not only Pharaoh's infantry but all of Pharaoh's horses, chariots and horsemen. This types that not only the rank and file of apostate restitutionists will embark on what will seem to them to be the way of obedience, but what will actually be the way of disobedience, but that all of their erroneous teachings (horses), organizations (chariots) and human and spirit leaders (horsemen) will also do the same; for the testing of that time will not only be so crucial as to require of the faithful that they go on the way of

 

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obedience with all they have of the Truth, of the spirit of the Truth with their leaders, but it will also require of the unfaithful that they go on the way of seeming obedience, but actually disobedience, with all they are and have. This will have to be so; for that final trial will be the last stand that Satan, sin and error and all in sympathy with them will ever make; for oppression (of Satan, sin and error, with their concomitants of dying and death) shall not arise again. The final trial and its outcome will leave a universe forever free from sin, error and their effects. Hence the necessity of such a trial as the Little Season will witness, and the necessity for all—the antitypical Israelites and Egyptians— with all their respective equipment, to be "in the midst of the [antitypical] sea"—stand trial amid the dangers of the Second Death's instruments, processes and condition.

 

(21) The morning watch of v. 24 represents the last part of the Little Season, which is a symbolic night. This morning watch as the last watch of the night seems to represent the period following the lull for the wicked after the fifth sifting (Feb., 2908 -June, 2911). The extreme end of the blind passage marks 2916, when we think active revolutionism against the Worthies will begin, while its lowest end marks Oct., 2914. We incline to this view for reasons later to be given. Hence during 2916, God by Christ, while giving the faithful the seasonal Truth (the cloud), will from the Truth's standpoint (pillar of fire and cloud) give His marked attention to the antitypical Egyptian army (looked upon the Egyptian host; v. 24). God's viewing (look; v. 24) the Egyptian host is not to be understood as though he had not previously been observing them, but rather is to be regarded as meaning His giving them oppositional attention. So in the antitype the Lord by the Christ will until sometime toward the end of the sixth sifting (2915-2920) seemingly not be working hinderingly at all against the antitypical Egyptians, though He will be so limiting their activities as to prevent

 

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vent their tempting the faithful above their ability to withstand. But now, toward the end of the sixth sifting, the revolutionism sifting, 2916-2920, hence some years after the end of the fifth sifting, when the faithful and unfaithful will have been completely separated, until which time each class will be allowed full liberty of action, apart from the evil overwhelming the righteous, the Lord by the Christ will change His seemingly indifferent attitude to one hostile to the wicked. This is typed by God's looking at the host of the Egyptians. His doing so through the pillar of fire and cloud types His giving them such hostile attention as would be in harmony with and by the agency of the Old and New Testament Truth as due, and while making it plain to His faithful. God's troubling the host of the Egyptians probably represents God's dividing the wicked in their counsels after their attack on the Worthies. What the details on this point are we do not know. God's part therein we may be sure will be effective for the accomplishment of His pertinent purpose. His doing so while looking hostilely upon them through the advancing light on the Old and New Testaments would suggest that He will so manipulate the advancing light from both parts of the Bible as to bring disagreement among the wicked.

 

(22) Seemingly the wheels of a chariot would represent such organizational policies as would make the organization progress in its purposes. God's taking off the wheels of the Egyptian chariots (v. 25) would therefore seem to type His frustrating the policies of the wicked and bringing them into disuse and disaster at the end of the Little Season. How this will be accomplished we do not know. The Lord has wisely withheld the details of the Little Season's doings, because to make them known would give Satan too much knowledge of God's intentions and would move him to undertake counteractive steps (Matt. 12: 29). The Egyptian's chariots thus by God's interference being made to go heavily represents (1) the difficulty that

 

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the Satanic organizations will encounter as the wicked class will be seeking to make them work, (2) the frantic efforts of the leaders to make them go forward into execution and (3) the very slow progress that these organizations will make toward executing their purposes as directed by their leaders. These antitypical hindrances apparently will come after the wicked will have attacked and probably have killed the Worthies; for until that time the wicked will be having rather free reins. Perhaps their being troubled and their organizations becoming inefficient will occur as the wicked will be trying to take over the powers that they will seemingly have wrested from the Worthies. Here would be just the point where divided counsels would likely prevail and policies previously used with seeming success would go to pieces because of the selfishness of the wicked. Their quarreling among one another and the unworkableness of their policies, combined with their catching some rays from the seasonal Truth, will begin to open the eyes, first of the less wicked among them, and then do the same for increasing numbers of others of them, until finally all of them will recognize that they should desist from fighting with the faithful and that God was supporting the faithful against them. Apparently they will catch some glimmerings of light from the antitypical fiery and cloudy pillar— enough to convince them that they have sinned against the faithful and God Himself. Then consternation and dismay at such knowledge will dishearten them entirely. What a plight will be theirs! This seems to be typed by the Egyptians' cry, "Let us flee from the face of Israel; for the Lord fighteth for them against the Egyptians" (v. 25).

 

(23) The Lord's charge (v. 26) to Moses to stretch forth His hand over the sea types God's charge to the Christ as the Executor of Jehovah's sentence upon the wicked of the Little Season to use their power over the Second Death as the Executor of Jehovah's sentence. His charging Moses (v. 26) to stretch forth his

 

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hand over the sea to cause its waters to return and cover the exposed reef on which the Israelites were, but off from which the Israelites had already gone, types God's charge to the Christ to execute the Second Death sentence upon the wicked. His charge that Moses should make the waters come upon the chariots of the Egyptians (v. 26) types God's charge to the Christ that He should destroy every organization that Satan will have used in the Little Season to accomplish His ambitions and selfish designs. And God's charge to Moses to bring the waters upon the Egyptian horsemen (v. 26) types God's charge to the Christ to destroy the spirit and human leaders of Satan's final conspiracy against God, Truth, Righteousness and all in harmony therewith. God's quietly waiting until all the Israelites were safe and all the Egyptians were enmeshed in the toils of their own making before arising to overthrow the latter types God's quietly making the faithful restitutionists safe before arising to destroy the wicked. The whole scene in type and antitype exhibits God's care for His own, His longsuffering with the wicked for the sake of the righteous and His final ceasing longer to exercise longsuffering with the incorrigibly wicked, when it no longer does good.

 

(24) Moses' stretching his hand over the sea (v. 27) types the Christ exercising His power as to the Second Death in order to use it against the wicked. The sea returning in its strength (v. 27) types a great exercise of Divine power destructively toward the wicked. This occurring at the appearing of the morning, which fixes the time at 6 A. M., perhaps types the fact that the destruction will have come about Oct. 2920, when the Little Season will end in its final lapping. That the destruction will not be one that will operate to an end in a moment of time seems to be indicated both by the flight of the Egyptians (v. 27) and the time it took before the last one of them was drowned. It is these facts that make us think that there will probably be a period of some years after 2914 before the beginning of the antitypical

 

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destruction in the death of its first victim until it will have been completed in the death of its last victim. The Egyptians' fleeing from before the destruction types efforts that the wicked will make to avoid the Second Death. Probably more or less lingering diseases will be among the agencies effecting it. If so, resort to various cures may be methods of flight therefrom by the wicked. Famine, too, may play a part therein. If so, efforts at alleviating it might also be typed by the Egyptians' attempted flight. It may be that the execution will be that of group after group of the wicked, and the antitypical attempted flight may be their efforts at self-justification (Matt. 25: 44) and prayer to be spared, accompanied by much sorrow, remorse and regret. It would not at all surprise us, if the last of the human wicked to be slain will be the sifting leaders, in order to let them see the terrible mischief that they will have wrought, as a complete justification of their execution. Nor would it surprise us if Satan and the leading fallen angels will be reserved as the last group of the wicked spirits to be slain, in order that they might see to the full the gross wrongs they have wrought, as a complete justification of their annihilation. Certainly it will be the saddest scene the wicked will ever have entered; but for the righteous it will not be sad, but a season for rejoicing, as Ex. 15: 1-21 and Rev. 5: 13 prove. Jehovah's overthrowing (shaking off is the literal rendering, as the margin shows, to indicate God's ridding Himself and all the Israelites of the Egyptians) the Egyptians with their appurtenances in the midst of the sea (v. 27) types God's overthrowing all evil persons with their equipment forever in annihilation. Indeed this will be an eternal shaking off, by God and the righteous, of all the wicked, the foes of God and His people. Righteous are His judgments.

 

(25) The return of the waters (v. 28) represents the loosing by the Lord of the Second Death's instruments, processes and condition at the Little Season's end, so that they might operate upon the wicked and

 

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upon all belonging to them. The waters' covering the chariots of the Egyptians (v. 28) types the utter disappearance in annihilation of every organization that Satan will have invented to gather to himself in the five siftings the post-Millennial wicked, and that he will have invented for his final assault on the Ancient and Youthful Worthies. As Pharaoh's chariots were not recovered, so will the antitypical chariots not be brought back again from annihilation. The waters' covering the Egyptian host (v. 28) types the complete and eternal disappearance in the Second Death of the post-Millennial wicked, who allowed themselves as the rank and file to be led into wickedness by the sifting leaders. And as the Egyptian host did not return, so will their antitypes not again come back from the Second Death. The waters' covering the horsemen (v. 28), including Pharaoh (vs. 17, 18; Ex. 15: 19), types the disappearance in annihilation of the human and spirit leaders in wickedness, including Satan (Rev. 20: 10), in the Little Season. And the Egyptian horsemen not returning types the eternal annihilation of the antitypical leaders. The fact that not one Egyptian escaped who entered the sea in pursuit of the Israelites (v. 28) types the fact that not one of the post-Millennial wicked will escape going into eternal annihilation.

 

(26) It is well for us to make a remark on the definition that we have used for the antitypical Red Sea, lest a mistaken impression might be left on some minds. We have defined it as the Second Death. But this definition holds good in strictness only when it is used to apply to the wicked humans at the Little Season's end. Yet because the bulk of those who will enter this antitypical Red Sea will enter the Second Death it is, of course, in order to speak of it as the Second Death, despite the fact that some other persons (wicked angels) and evil things will likewise be annihilated in the antitypical Red Sea. In other words, the antitypical Red Sea is the same as the lake of fire and brimstone of Rev. 19: 20; 20: 10, 14, 15; 21: 8.

 

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This lake is defined in strictness as the Second Death only when it refers to wicked humans' being cast into it (Rev. 20: 15; 21: 8). It is not called the Second Death with reference to the beast, false prophet, Satan, death and hell (hades, the first hell), as can be seen from Rev. 19: 20; 20: 10, 14. The above references are all that contain the expression, "lake of fire, etc.," and will on examination prove our remark to be true—that it is only then defined as the Second Death when wicked humans are spoken of as being cast there or being there. The reason is this: All humans who will be there were once in the first death sentence, the Adamic death, all in its dying process and most in its death state; hence their coming under a second sentence to death puts them into the Second Death. But the beast, false prophet, Satan, death (here the Adamic death process) and hades (the Adamic death state), were never before sentenced to destruction nor will be until they are about to be cast into the lake of fire. Hence the Scriptures never speak of this lake as the Second Death to these five things; yet it is not wrong for us to speak of this lake as being the Second Death, only we must remember that it is so to the finally wicked humans only. Just so would we be justified in saying, as we have frequently done above, that the antitypical Red Sea is the Second Death; but when so doing we are to keep in mind that this is strictly true only of the finally wicked humans at the end of the Little Season, who will constitute the bulk of the persons going into it. It is, of course, not true of Satan and the Satanic system, including the impenitent angels, at the end of the Little Season. The definition that fits the antitypical Red Sea and the lake of fire in every case is eternal annihilation, endless destruction.

 

(27) The Israelites' walking over the exposed reef (v. 29) types the faithful restitutionists' walking in the ways of obedience amid the trial. As the Israelites overcame every temptation of surrendering to the Egyptians, so the faithful restitutionists will resist

 

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every temptation to fall into sin and thus surrender to the antitypical Egyptians under the Satanic temptations following the Millennium. As the Israelites walked upon dry ground amid the Red Sea, so the faithful restitutionists will walk in a sinless path of obedience throughout the dangerous threatenings of the Second Death. As the Israelites walked dryshod over the dry ground, so the faithful restitutionists will go in safety in the way of righteousness amid the temptations to wrong conduct, leading to the Second Death. The waters' being a wall to the Israelites on the right and on the left types that (1) the dangers incidental to the Second Death's instruments, processes and conditions will give the faithful restitutionists a godly fear of their evil nature and effects and thus will help restrain them from sinning, and (2) these instruments, processes and conditions will ward off by their threats the post-Millennial wicked from attacking the faithful in clearly known wrong ways because of their knowledge that such ways of attack will bring them into the Second Death. Thus God shielded and rescued His typical Israel, and will so do to His antitypical Israel in the Little Season; for God is faithful to His Own.

 

(28) As God in the ways described in vs. 19-29 delivered (v. 30) His fleshly Israel out of the power (hand—v. 30) of the Egyptians, so God will by the ministry of the Christ and the Truth (vs. 19, 20), by the authority and power of the Christ in the exercise of God's power (v. 21), through the obedience of the faithful restitutionists and the threats and protection of Second Death dangers (v. 22), amid the capturing efforts of the post-Millennial wicked spirits and men (v. 23), by the Lord's troubling the antitypical Egyptians (v. 24), by making their organizational efforts miscarry, supporting the faithful against them (v. 25), and by sinking the antitypical Egyptians, all their appurtenances and leaders, into eternal annihilation (vs. 26-28), effectually and completely deliver the faithful restitutionists during, and at the end of the

 

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Little Season. Israel's seeing the Egyptians dead (v. 30) types the righteous having a full knowledge of the complete overthrow of the wicked in the Second Death (Ps. 107: 42). The Israelites' seeing the Egyptians dead on the sea shore (not on the land) types the fact that the faithful restitutionists will recognize the wicked as being stopped at the threshold of the Ages to come, following the Millennium, none of them being allowed to enter those Ages of bliss following the final trial. Thus God will have a sinless world forever.

 

(29) Israel's seeing the great hand (power) that God exercised on the Egyptians for their deliverance (v. 31) types the faithful restitutionists' recognizing that the power that will slay the wicked, annihilating all their plans and equipment, will be the power of God, as they will also recognize that same power exerted on behalf of their own deliverance. The Israelites' fearing God as a result (v. 31) types the great reverence that the faithful restitutionists will exercise toward God as the source of their deliverance and of the gift of eternal life to them. The Israelites' believing in God (v. 31) types the faith in God as to His person, character, word and works, exercised by the faithful restitutionists throughout all Ages. And the Israelites' believing in Moses as God's servant types the faithful restitutionists' faith in the Christ as to their persons, characters, words and works in their capacity, of being God's Messenger and Executive on their behalf throughout all Ages. Thus have we finished our study of Ex. 14 and with it we have finished our study of the events of Israel's Enslavement and Deliverance. We have yet to study their great song of deliverance (Ex. 15: 1-21), which we will now expound, as the grand finale of this wonderful type and antitype—the drama of the Ages.

 

(30) In Ex. 15: 1-21 the Hallelujah chorus of the symbolic heavens and earth, begun after the overthrow of fallen angels and apostate men at the end of the Little Season, is typed. This same song is more briefly

 

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set forth in Rev. 5: 13. The difference between the two is not only in the greater detail of the former, but also in this: that the Exodus song in antitype is limited to a description of the Little Season's experiences, while that of Rev. 5: 13 sings the deliverance of both the Gospel and Millennial Ages. Moreover the Exodus song is sung to Jehovah, while the Revelation song is sung to Jehovah and the Lamb. Yet in general they are the same song. To understand the fitness of the song of Ex. 15: 1-21 we must keep in mind the fact that, as in human warfare the people's emperor warrior who has been victorious in a war for independence from an oppressive and resourceful foe is exalted in song, dance and parade by his delivered and grateful subjects, so in Ex. 15: 1-21 Jehovah is exalted in song, dance and parade for His victory in the war that He waged for the deliverance of Israel from re-enslavement to Pharaoh. Antitypically Jehovah will be exalted for His delivering His people from the final efforts of Satan, his fallen angels and apostate restitutionists, to re-enslave the faithful restitutionists, as well as the Ancient and Youthful Worthies. So viewed, Israel's song of triumph sung unto God as their great Emancipator becomes a prophecy of the triumphal song of all the redeemed to God, the Greatest of all emancipators, and to His Generalissimo, our Lord Jesus, as briefly described in Rev. 5: 13. Prefacing these general remarks on Ex. 15: 1-21, we now proceed to its details.

 

(31) Moses' singing this song (v. 1) as its inspired composer types Jesus and the Church, as the Divinely inspired composer of the final Hallelujah anthem of heaven and earth, singing it to Jehovah, as the One supreme also in victory. The children (literally, the sons) of Israel joining in this song type the Ancient Worthies, the Youthful Worthies and the Great Company, and very likely also the repentant and restored angels, joining in that wondrous anthem of salvation. Our limiting the antitypes of Moses and the sons of Israel (v. 1) to these four, and very probably five,

 

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spirit classes, is due to the fact that we understand Miriam and the other women of Israel (vs. 20, 21) to represent the faithful restitutionists. Our thinking that probably the repentant and restored angels are included among the sons of Israel (v. 1) is partly because they are very likely included among the antitypical mixed multitude of Ex. 12: 38, and partly, and more especially, because such penitent angels had in the Parousia the krisis of their trial and in the Epiphany are having their separation from the impenitent fallen angels (2 Tim. 4: 1; Z '07, 296-300) and will in the Millennium have their trial for life. As we have seen, the Gospel-Age trial of the fallen angels has been to determine whether or not they would repent. It has not been a trial for life, which during the Millennium is to be given to the penitent fallen angels, not to the impenitent ones, who, as incorrigible, are, like Satan, to be in the bottomless pit during the Millennium.

 

(32) Since the Bible (Eph. 1: 10, etc.) assures us that God will again make Himself Head of the things in heaven (penitent fallen angels) in the end of the next Age, we understand that these angels will in the Millennium undergo their trial for life, and therefore in some way, not yet clear to us, will be involved in the Little Season's testings, even as the Ancient and Youthful Worthies, though in this life tested for fitness as Levites and Princes, will in the next Age be tested for life with their final test coming in the Little Season. That these angels will have their final test during the Little Season is evident from the fact that Satan will have to be loosed before they can be put under their final trial at his hands. Satan and his impenitent fallen angels will either seek to enlist their cooperation in the attempt to deceive the restitution class or will seek to displace them from certain of their privileges, as in the case of the Worthies, for probably the penitent angels will be given some sort of a providential charge toward the restitutionists during the Millennium, though, on account of the work of the Christ and the

 

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Great Company, differing from that providential charge that the good angels now have toward the Church in the flesh (Heb. 1: 14), and from this Satan will perhaps seek to dissuade or displace them. Their testing in these matters will be crucial and perhaps along the five lines of testings under which the Ancient and Youthful Worthies as distinct from the restitutionists will be tested. We are not Biblically informed whether any of them will fall, even as we are not informed Biblically whether any of the Worthies will fall. While the faithfulness of these three classes in the trials preliminary to their trial for life makes it quite probable that they will be faithful in their final trial, it does not absolutely guarantee it, for a trial implies the possibility of falling. Some day we trust to know more about these matters than we now do, though full knowledge thereon will doubtless be withheld from us while in the flesh, as not being in the best interests of these three classes, who, if absolutely assured of success in their final trial, might in some individual cases not do so well as if left in uncertainty on its outcome.

 

(33) The song itself (v. 1) that these spirit classes will sing will not be especially a literal song, even as the song that the 144,000 (Rev. 14: 3) sang in the Parousia was not a literal song. It will be a declaration in triumphal spirit of Jehovah's mighty delivering works for the righteous and His mighty destructive works for the wicked. We, of course, do not deny that some of these declarations will as hymns be set to music and thus be literally sung, even as we literally sang in hymns the Song of Moses and the Lamb with literal music; but by this remark we mean that a hymn set to literal music and sung is not especially referred to as the song antitypical of the one that Moses and the men and women of Israel sang, which was a hymn or psalm sung in literal music by them. Rather, in the antitype we are to understand that in solemn triumphant celebrations the praises of Jehovah will be declared as exhibited in His great works done in the Little Season.

 

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Some of these assemblies among the restitutionists will be large and some will be small; some will be like our preaching services; some will be like our testimony meetings; and some will be in more or less privacy and carried on as conversations on God's great works. But whether great or small, public or private, or as orations or testimonies or conversations, the theme of Jehovah's mighty works done during the Little Season will be on everybody's lips in heaven and earth; and this will be the antitype of the song that Moses and the men and women of Israel sang after they had crossed the Red Sea in safety and the Egyptians had been overwhelmed in the mighty waters. The whole-hearted and spiritual way that these declarations will be made is indicated typically in the emphatic way in which the words of the typical song are introduced, as a literal translation of the Hebrew shows, and they said to say, i.e., they emphatically said. Now to the song itself.

 

(34) It will be noted that the singers used the first person, singular number, "I will sing unto Jehovah." This is to show that both in type and antitype the celebration is entered into individually. As all were in the type individually delivered, so will this be true in the antitype; and as each though singing in unison, made the song personally his own, so in the antitype will it be. In both type and antitype the personal determination to take part in the song is indicated in, I will sing. And that harmony and accordance are in the type and antitype, as is implied in the words, I will sing. And, grandest of all, praise unto Jahveh is shown in type and antitype by, "I will sing unto Jahveh." These words mean in the antitype that everyone in heaven and earth will yield glory eternal unto our God and King! Such will be to God the glorious outcome of His wondrous Plan of the Ages. Jahveh's triumph in both cases is the reason for the song, "for He hath triumphed gloriously," literally, triumphed to triumph, to express, according to Hebrew idiom, marked emphasis. The thought according to English idiom should

 

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be given as follows: greatly triumphed, or triumphed very much. Yea, He was engaged antitypically in the greatest of all wars, against the greatest of all adversaries, who was armed with the greatest of all oppositional skill and equipment; from this war God emerged in most glorious triumph; for all the errors (horse, v. 1) and all error leaders (rider) were in this spiritual war overthrown in eternal destruction (thrown into the sea, v. 1). This verse is the theme of the entire song; for what follows in this song is merely an elaboration of the words of the song found in v. 1.

 

(35) Jesus and the Church will be able properly to say, "Jah is My strength" (v. 2), because Jehovah has strengthened them for their Parousia and Epiphany work of deliverance and will have strengthened them for their Millennial and Little Season work of deliverance. The thought therefore is that the delivering power is Jehovah's. The other spirit classes (sons of Israel) will also recognize Jah as the source of power for their deliverance, as well as for their cooperating in delivering others. All of the pertinent classes on the spirit plane will say, Jah is my song (v. 2), because of Him will they speak as the theme of all their conversations, testimonies and revelations. The word Jah, which occurs in the Hebrew of v. 2, is an abbreviation, of Jahveh, and occurs in only 47 passages, whereas the word, Jahveh, occurs in more than 5,000 passages. All of them will be able to say that Jahveh is their salvation, which even our Lord will be able to say (Heb. 5: 7); for God will have delivered them all from the tempter's power when on their trial. Every individual among them will say, He is my God (v. 2), for Jahveh has been and will be the Mighty One for them, who has dealt and will deal with them in the covenant. The clause in the A. V., "I will prepare Him an habitation" (v. 2), is a mistranslation of what should have been translated, "I will praise Him." See the A. R. V., R. V., Rotherham, Young, etc. Their praising Him implies their declaring His person, character, word and

 

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works; for such a declaration reflects credit upon God. The expression, "my father's God," seems to refer to Adam, who was the father of all humans changed into spirits; and he also had Jehovah as his God. Some might conclude therefrom that this would exclude the restored angels from the antitypical sons of Israel; but this is not necessarily the case, since the restored angels are comparatively few in number, even as all the fallen angels have been relatively few in number, and the great bulk of the redeemed spirits have been of Adamic stock; hence the part, especially the large part, may speak as the whole, as is frequently done in Scriptural and ordinary language; for instance, 68 of the elders are, in Num. 11: 24, 26, spoken of as the seventy, and ten of the Apostles are, in 1 Cor. 15: 5 and John 20: 19, 24, spoken of as the twelve. Their exalting God refers, not to their making God higher than He is, which is impossible, but to their raising Him higher in their own and others' estimation. This will be done as they contemplate in their hearts, and influence others to consider the great wonders of God's successive revelations and works, which will ever increase and thus will increasingly reveal God as glorious in His person, holy in His character, marvelous in His words and great in His works.

 

(36) The Hebraistic expression, Jahveh is a man of war (v. 3), does not mean that Jahveh is a human being. Rather it means that Jahveh is a warrior; for when in Hebrew one is called a warrior the expression is a man of war—a usage somewhat similar to our English way of calling a battleship a man-of-war. V. 2 does not describe Jahveh as taking part in a literal or human war. It refers to His being a Warrior as to Truth, Power, Justice and Love; for such have been all the wars of the Lord. His weapons, therefore, are not carnal, but spiritual, after whose example we also become warriors (2 Cor. 10: 4). Thus Jehovah's wars are holy and exalted, as will be His war against Satan and his underlings in the Little Season, of which v. 3

 

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especially treats. The expression (v. 3), Jahveh is His name, here refers to his attributes of being and character. As we saw in Chapter I, this name Jahveh refers to God's attributes (1) of being and (2) of character. In this connection both these thoughts are applicable; for in His delivering the saved classes and in His destroying the lost classes, those of His attributes of being called omnipotence, omniscience and omnipresence will be active. Again, in those same acts His attributes of character called wisdom, power, justice and love will be active. And, since this clause, Jahveh is His name, is used in immediate connection with the clause, Jahveh is a warrior, we believe that both sets of the Divine attributes are referred to when the passage says, Jahveh is His name. This is further shown by the following words (v. 4), Pharaoh's chariots and his host hath He cast into the sea, i.e., Jehovah will have destroyed all of Satan's organizations (chariots) and followers (host). "The choice [not chosen] of his captains [chief of Satan's spirit and human leaders] were sunk [the Hebrew word tara does not mean drowned, though they were also drowned, but rather they are here represented as buried beneath, and not at first floating upon, the waters, thus representing the completeness of the eternal annihilation of Satan's chief leaders also]." Indeed, the rest of the song likewise shows that the word name in v. 3 stands for God's attributes of being and character, as a study of it proves.

 

(37) Satan's leaders, like their types, will be flushed with the thought of their expected victory, but the depths (v. 5) will cover them; they will forever vanish from everybody's sight. They will go down into the DEEPS (v. 5) of annihilation, as a literal stone cast into deep literal water quickly sinks to its bottom, which picture shows that nothing in them will be able to withstand the destructive instruments and processes of the Second Death and keep them from its condition. This fact, that the choice human and spirit leaders, as well

 

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as the whole host, that Satan will use, will be destroyed, moves the five spirit classes to jubilation and praise (v. 6): "Thy right hand [chief power, as working in and through the Christ], O Lord, is become glorious in power [it exhibits the splendors of Thy wisdom, power (will power), justice and love, as with strength it acts toward the Little Season's saved and lost]. Thy right hand hath crushed an enemy." The antitypical enemy here referred to is Satan, who has hitherto dared and will dare in the Little Season to enter warfare with Jehovah. But out of this conflict Satan will come endlessly ruined and destroyed. And God will accomplish this, not by violating, but by properly directing His attributes of being and character in the commission of an act of omnipotence against evil as a principle and against all who act out this principle, and in favor of good as a principle and in favor of all who act out good as a principle. It is for this reason that God's right hand will then be exercised in strength gloriously. "In the greatness of Thine excellency Thou didst tear down Thine opponents" (v. 7). God's excellency flows out of His attributes of being and character. In these He excels all others, even our Lord Jesus. These attributes in their great superiority will tear down from their high places and great works all who in the Little Season will withstand Him in His purposes as to good and its sympathizers and as to evil and its sympathizers.

 

(38) God's opponents must ultimately be torn down from their heights into the depths of defeat, ruin and destruction. When the Bible speaks of God's wrath (v. 7) it does not mean that God loses His temper in a tornado of rage. He always retains His self-control. Rather it means the expression of His displeasure in the form of punishment (Rom. 2: 5; 4: 15; 5: 9; 13: 4; Eph. 2: 3). Accordingly, God's sending forth His wrath means His commissioning the Christ to exercise His power in its punishing form. The effect of this punishment is, of course, destruction, which consumes as stubble (v. 7). The figure of stubble under-going