Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
destruction is very meaningful. Stubble becomes very dry in oriental countries before it is consumed. Then when fully dry it is cast into the fire and is rapidly burned up. Thus the evil activities of the wicked at the Millennium's end will figuratively dry them, fit them for destruction, and when they are by the climax of their evil completely fitted for destruction, it will be meted out upon them and will quickly destroy them as symbolic stubble. In figurative language (v. 8) are described the blowing of the east wind and its effect. It is represented as a wind of God's anger (rather than nostrils, though the word has both meanings), which raised up the waters. This it did when it raised them as a tidal wave and cast them far inland, which made them stand as a heap and expose the reef over which the Israelites traveled in safety. Evidently the language of the last clause is figurative when it says that the depths were congealed (frozen); for the semi-tropical climate of the Red Sea region is too warm for freezing. This figurative language means that, where the sea was, a figurative freezing set in. Freezing solidifies water and, baring the sea's bottom, solidified, as it were, the depth of the sea. In other words, the figure of metonymy, the container for the thing contained, is used here. The exposing of the sea's bottom was like the freezing solid of its surface. In literal language as to the antitype the meaning is this: God's power in anger at the threats that the Second Death's instruments, processes and condition made against the faithful opened the way of obedience for His own as the condition through which He would deliver them. This caused the instruments and processes of the Second Death to be heaped up so far away from them as not to injure them; and this way of obedience was a solid path for His faithful as they stood trial for life amid Second Death dangers.
(39) Having so far described God's activities, the song now takes up (v. 9) the activities of His enemies: "An enemy [not the enemy, as the A. V. puts it.
Pharaoh in type, Satan in antitype, are meant] said, I will pursue; I will overtake; I will divide spoil; I will fill my soul with them; I will bare my sword; my hand shall repossess them." In the antitype, of course, Satan, the boaster, speaks these short sentences rather by act than by word. "I will pursue"—I will tempt the restitutionists to sin. "I will overtake"—I will again draw them into sin. "I will divide spoil"—the race once again in my possession, which I will apportion as subjects and slaves among my confederates in another empire like my former empire. "I will fill my soul with them"—I will become again a satisfied ruler over them. "I will bare my sword"—I will put my doctrines in such a way as will refute their efforts to combat them. "My hand shall repossess them"—I will again become their lord and owner. Thus will Satan propose; otherwise will God dispose, as v. 10 shows: "Thou didst blow with Thy wind"—Thou, O Lord, didst exercise Thy power against Satan and his host. "The sea covered them"—Thy power worked the Second Death instruments and processes against them and they were buried in the Second Death condition. "They sank as lead in mighty waters." As lead sinks quickly, so quickly, as the Second Death's instruments and processes seized upon them, did they sink—go down into the Second Death condition. The great power of the Second Death's instruments and processes is indicated in the expression, mighty waters, as their quickly dying through these instruments and processes is indicated by their sinking as lead.
(40) Again do the saved spirit classes turn to praising God (v. 11): "Who is like Thee, O Jahveh, among the gods?" What mighty spirit being is Thy equal? None! despite Satan's effort to become God's equal (Is. 14: 14). God is supreme and His supremacy will then be acknowledged as a proven thing, even as the first clause of v. 11 implies. God's supremacy is then indicated in three particulars: (1) glorious in holiness, i.e., perfect in wisdom, power, justice and love, each
perfect in itself, each perfect in its relations to the others and all of them in this perfect harmony perfectly dominating His other graces; (2) reverend in praises, i.e., all His qualities of character are worthy of reverence; and (3) performing a wonder (so the Hebrew), i.e., working the miracle of miracles in delivering the righteous and in destroying the unrighteous. The right hand that God will stretch out (v. 12) is the Christ, in whose agency as Jahveh's vicegerent all power in heaven and earth lodges. The stretching forth of this right hand is the using of the Christ to exercise God's power. The earth (v. 12) in the type is used in its wider sense, as embracing our planet, not simply the land part of our planet. From this standpoint both the land and water parts of our planet constitute the earth. We are not to understand this verse to mean that the land part of our planet swallowed Pharaoh and his host; but a section of its water part—the Red Sea—swallowed them. In the antitype we are to understand the language to mean that the Second Death swallowed them. Whether this verse teaches that, as in the case of Dathan, Abiram, etc., the literal earth will open its mouth and swallow the unfaithful restitutionists, is more than doubtful, because in the typical swallowing all of the Egyptians from Pharaoh to the least of his soldiers were involved, and, of course, antitypically Satan and his fallen angels could not as spirits be swallowed by the literal earth. Hence the explanation given above on the word earth in this verse, as being used typically to denote the planet in its Red Sea part, is preferable both for the type and for purposes of the antitype.
(41) The transition to God's delivering work is now made (v. 13): "Thou in Thy loving kindness didst lead forth the people that Thou didst redeem." In their Gospel-Age elect part He led them forth from antitypical Egypt in the Parousia and Epiphany; and in the Millennium and its Little Season the rest of His people, including the Ancient and Youthful Worthies,
will be led forth from the bondage of sin, and before, amid and beyond the Second Death's dangers to the Ages following the Little Season, typed by the eastern shore of the Red Sea. Certainly God's leading them forth will be a most gracious act of loving kindness. In bringing them to those post-Millennial Ages God will not only have led them forth from the servitude of sin and the dangers of the Second Death, but will also have led them by His strength (v. 13) to His holy habitation; for then the heavens for the saved spirit classes and the earth for the saved human classes will be a holy habitation never again to be contaminated with sin, error and their effects. In v. 14 the song turns to the apostate restitutionists. The "peoples" (so the Hebrew, v. 14) are the five post-Millennial sifting classes and their siftlings. The statement that they shall hear refers to their coming to see that they had erred. The statement that they shall tremble refers to the consternation that seized upon them when they perceived themselves entrapped. When v. 14 speaks of the inhabitants of Philistia (so the Hebrew) it points out antitypically the first and fifth of the post-Millennial siftings' sifters and siftlings, as the following will show: The word Philistines means villagers and types sectarianists, more particularly sectarianists as ransom and no-church-sin-offering sifters and siftlings. David's two crushing defeats administered on the Philistines (2 Sam. 5: 17-25; 8: 1) type our Pastor's two crushing defeats on the sectarianists as no-ransom and no-church-sin-offering sifters and siftlings, even as Moses' and Aaron's twice smiting the rock represents the no-ransomers' and no-church-sin-offeringists' denials of these doctrines. Accordingly we understand the inhabitants of Philistia to be these two sifter and siftling classes. And sorrow seizing upon them means that as at the end of the Little Season they come to see their predicament, they will be stricken with grief; for they will recognize that they have sinned and therefore must die the Second Death.
(42) By the dukes—leaders—of Edom (v. 15) we understand the post-Millennial infidelistic sifters to be meant. Their amazement is the consternation that they will feel when they come to see themselves as having been deceived and deceiving and thus also doomed to the Second Death. The mighty men of Moab are the leaders of the post-Millennial combinationism sifting. The trembling that will seize on them represents the terror that will paralyze them when they learn the real nature of what they will have done and its consequence. The Canaanites type the sifters and siftlings of the post-Millennial reformism movement. The melting away of all the inhabitants of Canaan types the passing away in destruction of the reformism sifters and siftlings. The emphatic sense in which all of these will experience consternation is indicated by the repetition of thought, implied in the words, "fear and dread" (v. 16). This combination of these two qualities shows that terror will be theirs. And well it may, for they will be smitten with the extremest sense of guilt, remorse and despair at what they have done and at what they will lose—life in perfection. The greatness of Jehovah's arm— the power of the Christ—exerted (v. 16) for the faithful and against the unfaithful, will smite them with speechlessness and inactivity (the Hebrew word dum contains both of these thoughts)—as dumb and inactive as a stone! This will continue from the time of its setting in (sometime between June, 2916, and October, 2920) until the full trial of God's people is over (Oct., 2920)—"until Thy people, O Jahveh, have passed over, until the people which Thou hast purchased have passed over." Toward the end of this period will follow the wicked's execution; "the righteous shall see it and rejoice; and all iniquity shall stop her mouth" (Ps. 107: 42). It will be noted that in the type none of these peoples played any part at all. They are introduced solely for the purpose of clarifying the antitype.
(43) Next follows a description (v. 17) of the blessed lot of the saved: "Thou didst bring them in and plant them in the mountain [kingdom] of Thine inheritance," i.e., the kingdom that God prepared for the saints (John 14: 2, 3) and the world (Matt. 25: 34) as departments of the kingdom that God gave His Christ as His inheritance, for God is the portion and inheritance of the saints (Ps. 16: 5; Rom. 8: 17). Thus the kings of the earth (the faithful restitutionists) bring their glory into the heavenly city or kingdom (Rev. 21: 24, 26). And the three subordinate elect classes will come into its heavenly part. The kingdom of Christ standing forever is the guarantee that its earthly department will be perpetual. Thus will the restitution class be brought in and be planted in the kingdom of the Christ. The heavenly kingdom is further described as the place which God prepared for His dwelling (v. 17); for in the Christ God will eternally dwell as His resting and blessing place. Into this Christ will they be brought (Eph. 1: 10). And finally, it is described (v. 17) as the sanctuary that the Lord's hand had prepared and established. Thus the spirit classes and the restitution class will by inheritance be in the kingdom—in the Christ as God's inheritance, in the Christ as God's dwelling place and in Christ as God's working place. How blessed indeed will be the lot of all saved classes—for this verse implies more than privileges and blessings for the restitution class! In yet a higher sense will the Ancient and Youthful Worthies, the Great Company and the restored angels (and also the unfallen angels, though they are not here referred to) be brought in and planted in the kingdom—the Christ—as the inheritor of God (Is. 65: 9); for forever under the Christ as God's Kingdom will they be used in advancing God's further creative purposes throughout the universe. In Him will they forever be as God's dwelling and working place prepared by God Himself. Happy indeed will be the saved of all the seven saved classes: the
Christ, the Ancient Worthies, the Great Company, the Youthful Worthies, the restored angels, Jewish Restitutionists and Gentile Restitutionists.
(44) V. 18 tells us that Jehovah will reign for ever and ever. The preceding verse shows how it will be—by the Christ, in whom all things in heaven and earth will then be. Then, i.e., in the Little Season, indeed will be fulfilled the statement of Eph. 1: 10: "God will again make Himself Head as to all things in the Christ—the things in heaven and the things in earth." During the reign of Jehovah, exercised through His Vicegerent, the Christ, never again will sin, error and death arise. The one lesson with evil, limited to this earth, will suffice forever for all new creations that God, by the Christ, will develop. It will be a reign in which God's face of favor will forever smile on His creatures. He will ever be blessing them and they will ever serve and praise Him. Heaven and earth—the ever developing universe—will be united in perpetual symbolic wedlock (oneness; Is. 62: 4, 5) with God. Everywhere increasingly, as one planet after another in the solar systems of the universe becomes inhabited with holy orders of new beings, will the high praises of God be known, lived and uttered. O, what a happy universe will that be in which Jehovah shall reign forever through His Vicegerent, the Christ! The Hallelujah chorus, lived, spoken and sung, will be caught up from planet to planet, from solar system to solar system, in the endless sweep of eternal progress and will in grandest and sublimest melody come with acceptance before the throne of the only wise King eternal, immortal and invisible. And as Jehovah, reigning as King, sees His subjects so feeling, thinking and doing, His heart will delight in the works of His hands (Rev. 4: 11), and His hands will pour out ever new and fresh supplies of favor and blessing. Hallelujah, Jehovah shall reign for ever and ever! Amen and amen answer the heavens and earth!
(45) V. 19 tells the antecedents of such a reign, as introducing it—the eternal destruction of all evil things and persons and the preservation of all good things and persons: "For the horse [doctrine] of Pharaoh [Satan] went in with his chariots [organizations] and with his horsemen [spirit and human leaders in evil] into the sea [the dangers of eternal annihilation], and Jahveh brought again the waters of the sea [eternal destruction] upon them." As long as these shall live God's reign—headship—will not extend over all. They must perish since they will not accept God's headship; and with them wiped out all opponents of God's headship will be out of existence. The other antecedent of His reign is the successful trial of the good, which is described typically in the following words: "And the sons of Israel walked [the faithful conducted themselves obediently] on dry ground [unharmed in the way of obedience] in the midst of the sea [amid the dangers of the Second Death]." These, therefore, will be in heart and mind disposed gladly and willingly to accept the eternal reign of Jehovah over them, and thus will enter the Ages of bliss following the Little Season everlastingly fit subjects of Jehovah. Happy indeed will be the outcome, for which we fervently and believingly pray: "Thy will be done in earth as in heaven." This vision beheld by prophets and saints will in due time come to pass; for the zeal of Jehovah of hosts will accomplish it in His good time.
(46) The song as sung in vs. 1-19 was sung by the men of Israel, the saved spirit classes. Vs. 20 and 21 describe the song as the women of Israel, led by Miriam, sang it. Miriam in this connection is called, not Moses' sister, but Aaron's sister. Like everything else Divinely inspired, this is significant. We have seen that Moses types for the Parousia and Epiphany our Lord primarily and then Himself and the resurrected saints, and that Aaron types for these periods the Church in the flesh as the mouthpiece first of Jesus and then afterward of the Christ as far as resurrected.
Mouthpieceship for the Christ is, therefore, the typical setting of Aaron in Israel's Enslavement and Deliverance. Accordingly, for the Millennium and the Little Season Aaron types the Ancient and Youthful Worthies as the mouthpiece of the Christ among men. Hence the prophetess, Miriam, coupled with Aaron in v. 20 as his sister, suggests that mouthpieces subordinate to the Ancient and Youthful Worthies are typed by Miriam. We know that believing Jews who in the Old Testament times were not faithful enough for Ancient Worthiship, nor in the Gospel Age faithful enough to be transferred from Moses into Christ, and that believing Gentiles during the Gospel Age who, while faithful unto death in justification, did not consecrate, will constitute a class of saved ones distinct from the unbelieving Jews and Gentiles of pre-Millennial times who will become faithful as restitutionists. Such pre-Millennial believing Jews and Gentiles are the sons of Joel 2: 28 and Is. 60: 4, while such pre-Millennial unbelieving Jews and Gentiles will be the daughters of these passages. The former of these we understand to be typed by Miriam, the prophetess; for as the special assistants of the Ancient and Youthful Worthies they will be their symbolic sister; and as such they will, as the lowest order of Abraham's pre-Millennial seed, be specially used above the rest of the restitution class to bless the families, nations and kindreds of the earth according to the Covenant.
(47) Having seen whom Miriam types, we next inquire, Whom do the women of Israel (v. 20) type? There is only one other saved class besides those already described, and evidently the women of Israel here type that class, the daughters of Jesus and the Church referred to in Joel 2: 28 and Is. 60: 4. These are those of the faithful restitutionists who in this life were unbelieving Jews and Gentiles. Musical instruments in Bible symbols and types represent Truth literature, e.g., God's harp is the Bible and the harp of David represents certain of our Pastor's writings,
particularly his six volumes. Certain timbrels seem to represent less important Truth writings, such as our Pastor's Tower articles, tracts and sermons, PRESENT TRUTH and Herald of the Epiphany articles, etc. In the next Age and in the Little Season articles, etc., on the deeper truths will be written by the Ancient Worthies, and articles, etc., on the less deep truths will be written by the Youthful Worthies. Probably such writings of the Worthies produced during the Little Season, especially at its end, and probably writings by the Miriam class and by the other class of restitutionists, produced after the Little Season, are meant by the timbrels that Miriam and the other women took. In Miriam's case a very definite timbrel is meant, for the Hebrew is emphatic—the timbrel, not a timbrel, as the A. V. puts it. It therefore represents the most important writing used on earth in the antitypical celebration, one more important than those used by the other restitutionists, because the other women's timbrels are not set forth with emphasis in the Hebrew. More important and emphatic ministration is likewise typed in Miriam's case than in that of the other women, for it is expressly stated that she took the timbrel in her hand, while such is only implied, and that from the nature of the act, in the case of the other women. Moreover her greater prominence is indicated by her leading the other women and by their following after her. All of this is typical "of better things to come."
(48) Miriam's going forth with the timbrel in her hand (v. 20) represents the above-described class of the Christ's sons serving by some special writing to make the celebration of God's victory over sin, error and their results more pronounced, solemn and impressive, and that eternally. All the other women, imitating her with timbrels, type the above-described class of the Christ's daughters doing like the Christ's sons with less important writings, celebrating eternally, in a less pronounced, solemn and impressive way, God's victory over sin, error and their results. Dancing is
rhythmic bodily movement attuned usually to music; and as music represents harmonious Truth, dancing would represent conduct conformed to harmonious Truth. Singing would represent the declaration of God's acts of victory in overcoming sin, error and their effects. The picture therefore represents an eternal celebration of Jehovah's glorious triumph over evil things and persons on the part of both restitution classes, by ministering with pertinent writings, orations, conversations, testimonies and fitting conduct.
(49) Everywhere on earth will this wondrous celebration be held, and that for ever and ever. Grateful and appreciative hearts and minds attuned to God's Spirit and human harmony and fellowship will happily celebrate that most memorable of victories for the human classes. No sin or other evil will mar that celebration. The throngs of celebrants will be in most joyous, appreciative and holy moods and their praise will ascend with acceptance before God and the Christ. As in the Hebrew it is said that the women made response to the men in the song (for the pronoun them is masculine in Hebrew), so the restitutionists subordinately to the spirit classes will join in their celebration of God. It is as though the spirit classes first sang the song alone and the human classes later, as they joined in the chorus with them. It will be noted that it is said that Miriam was the one that responded to the song of the men. This is not to be understood to type that the secondary human class took no part in the singing and that it was done exclusively by the primary class of the restitutionists. Rather we are to understand that as she was the leader of the women and that they followed in the refrain after her, so will the primary class of the restitutionists lead off in the song on earth and the others will follow after them. It will also be noted that Miriam cries out to the men, "Sing ye unto the Lord," typing how the faithful sons of the Christ will call upon the saved spirit classes to continue the song. It will be noted that Miriam used the same words as
those with which Moses and the men of Israel began their song, thus typing that it will be the same Hallelujah song intoned in heaven that will be taken up on earth. While the complete song was not written out again in the typical record, we may be sure that it was sung by Miriam and the other women (with timbrel and dance accompaniment), as we have seen it will be in the antitype. And let us who know beforehand of Jehovah's glorious triumph over sin, error and their results sing out in prospect, "Sing ye unto the Lord; for He hath triumphed gloriously; the horse and his rider hath He thrown into the sea!" Praised be the Lord! Hallelujah! The Lord God Omnipotent reigneth! And the Lord shall reign for ever and ever! Amen! So let it be! Amen! So let it be!
(50) With this we bring our discussion of Israel's Enslavement and Deliverance to an end. All our readers who have attentively followed this exposition will agree that this type is one of the sublimest in the Bible. The parts that we have omitted we trust to expound when we explain Rev. 16. It has been the privilege of some of us to share in much of the antitype of Israel's enslavement and deliverance so far fulfilled. We trust to share in the fulfilment of the rest of it. This study has surely enriched in grace, knowledge and fruitfulness in service those who have faithfully followed it. The Lord bless this discussion richly to the heads and hearts of all who read and study it.
(1) What does Israel's march through the wilderness to the Red Sea represent? What do their experiences at the Red Sea represent? Of what does Ex. 14 treat, typically and antitypically? What does the Red Sea in this picture type? What is typed by God's ordering Moses where to locate Israel's camp at the Red Sea? How was Israel located at the Red Sea as to their front, flanks and rear? What does the name Pi-hahiroth mean and type? What does Baal-zephon mean and type? What does Migdol mean and type? What does the combination of these localities as to Israel's camp type? How does Rev. 20: 7-9
corroborate this? What does God give in vs. 3, 4? What are these four reasons?
(2) How do these four reasons apply antitypically? What is implied antitypically by the first of these reasons? The second? The third? The fourth? How do these four antitypical implications stand related to the reasonableness of the final trial? What is typed by Israel's encamping under the prescribed conditions?
(3) What is typed by Pharaoh's being made aware of Israel's flight from slavery to liberty? What is typed by his saying that Israel was entangled in the land and enclosed in the wilderness? What is represented by Pharaoh and his servants in v. 5? What is typed by their repentance for having let Israel go free? What does it imply in type and antitype? What is implied typically and antitypically by the question, "Why have we done this, etc.?" What decision was, therefore, made in the type and what decision will be made in the antitype? What is typed by Pharaoh's preparing his chariots? What is the antitype? How does Satan rank as an organizer? Why will he make organizations in the Little Season? What will be the adaptability of his organizations? What will precede his making them? What do we conclude as to the Little Season from the length of the parallel Harvests? What years will be its beginning and end? What period will be added? Paralleling what? How does the Pyramid shed light on the date 2914? Where is this set forth in approximate, and where in exact measurements? Who will doubtless be fixed in their place by 2914? What are the two probable symbolizations suggested by the uneven ending of the blind passage?
(4) What may we conclude from the Harvest parallels? What are periods of the Little Season's siftings? To what does each one correspond in time and event? What will come thereafter? What will the period be? What (besides the parallels) suggests four of these six siftings alluded to in the type? What are the pertinent details? How will these five siftings differ from their parallels in the Jewish and Gospel Harvests? Why this difference? What will Satan first do as to human hearts? Whom will he especially note? Why? How will he proceed with the various cross-sections of the wicked? Of what will this procedure be the antitype?
(5) What two things are especially implied in Satan's preparing his organizations? With what as a feature of each will the second of these be associated? Why? How will the wicked come to form these organizations? How many chariots did Pharaoh take with him for the pursuit of Israel? Why should we understand the expression, chosen chariots, to mean choice chariots? What corroborates this translation? Of what two numbers is 600 a tenfold multiple? What does the number 6 symbolize? The number 10? Why does 6 here not symbolize imperfection? What is symbolized by the tenfoldness of 6 x 10 here? What, accordingly, do the 600 chariots type? Of what is not the perfection here meant? Of what is it meant? What, accordingly, do the 600 chariots not point out in the antitype? What should we not do as to the number of Satan's post-Millennial organizations? Why not? When will the faithful find this out? Whom do the captains over Pharaoh's chariots type? What distinction is there between antitypical captains?
(6) What hardened Pharaoh's heart? What will harden Satan's heart? How should God's heart-hardening of these not be understood? In what respects will God without hindrance permit Satan liberty? What effect will this have on Satan? How will God and Satan harden the latter's heart? What is typed by Pharaoh's pursuit of Israel? How will Satan proceed in tempting all mankind? Briefly, what will be the antitype of Pharaoh's pursuit of Israel? What is the degree of the frequent use of the last clause in v. 8?
(7) Over how many siftings is the one act of tempting distributed? Why can this be done reasonably? What is typed by Pharaoh's overtaking Israel? What is typed by all Pharaoh's horses, chariots, horsemen and army overtaking Israel? What is typed by the horses, chariots, horsemen and army? What may we infer from Satan's dupes' attacking the beloved city and the camp of the saints, as the particular sin of that time? What promise will Millennially be given to mankind as an inducement to overcome? How will Satan use this doctrine deceitfully? What suggestions will he be repeating to human hearts as time passes on?
(8) With what errors will Satan connect this suggestion and its involved hope? What is our knowledge as to the details thereon? What will he have succeeded in doing between Oct., 2874, and April, 2878? What will he make of the leaders so won? What will result from the agitation of this matter mildly as a question? Wherein will probably the no-ransomism consist? How many, or what proportion of mankind's wicked will be won by the no-ransomism sifting? How long will this line of work be enacted? What kind of denials of the involved charge in the temptation will likely be made? How will these denials occasion the infidelism sifting? What of Satan's making will be active in the first sifting? How will those of the second sifting compare with these? What will be its result? What will they constitute? What forms of hypocrisy will the sifting leaders and their siftings enact? Why? From a mild question to what will the agitation at this stage of the Little Season perhaps have advanced?
(9) How will matters go on between Oct., 2884, to June, 2891? What will thereafter for about three years go on? What will still be the main line of agitation? With what kind of movement will it be connected? What will be the external character of this agitation? What will Satan do with his organizations during the combinationism sifting? Comparatively speaking, what will be the number of its siftlings? Why may we conclude this? What will therefore be greatly increased? How will his success affect Satan? To what stage will the agitation by then have developed? What will set in between Oct., 2894, and June, 2901? Why? Shortly thereafter what will set in? To what stage will the agitation then perhaps have proceeded? What will be presented as the alleged motive for the protest and demand? What will these imply as to the course of the Worthies? Actually which will be the sinning side? What proves this? What will this sifting effect Satanward?
(10) What will then set in? For what period? What will Satan then be doing? What will operate thereafter? For what period? What error will continue to be agitated? How will it be combined with contradictionism? Along what lines of thought? What will Satan win in this sifting? How many comparatively? What will be
the amount of Satan's following and implements by the end of this sifting? What will be fixed by the end of the fifth sifting? How will Satan have progressively increased the sinful actions of his siftlings from the first to the end of the fifth sifting? What will be the siftlings' mental attitude on the matter at issue between them and the Worthies? On what will they by then be fixedly bent? Under what deceitful pretense? To what will this make them ready? To what will Satan then incite them? By what will the attack be made? To what will the attack proceed? To what degree of violence will it likely proceed? How certain is this? What will they likely do? Why is this likely? What must our thought on this subject not be? What would such a crime prove its committers to be? How might they otherwise also be manifested as proven sinners?
(11) Where did Pharaoh overtake Israel? Where was the antitype of this situation explained? What does our explanation of v. 9 prove of this antitype? What is described in v. 10? How was his approach heralded? What will be the antitype of this? In what things will the antitypical approach take place? What agencies will herald Satan's temptation in the five siftings? What is typed by the Israelites' seeing the host approaching them? Their fearing greatly? What will enable us to appreciate this distress? What parenthetic remarks are made on the five siftings from the standpoint of the Bible and the Pyramid? What is typed by Israel's crying to the Lord?
(12) What is typed by Israel's plaint made to Moses? How will the antitypical plaint be made? To whom? From when to when did Moses type these in this story? What will enable Jesus and the Church not to upbraid, but to sympathize with this plaint? What did Moses' encouraging the Israelites type? What did Moses' charge to Israel to stand still mean and type? What characteristic will the antitypical charge have? Why? When is such a course as will be charged antitypically necessary? What examples prove this?
(13) What was typed in Israel's seeing the salvation of the Lord? What is typed by Israel's deliverance worked that day? What is typed by Moses' telling Israel that
they would no more see the Egyptians until the Age? How was the typical, and how will the antitypical deliverance be wrought? What great comfort did Moses give to Israel? The Lord give to us? Antitypically to the faithful restitutionists? What good suggestion does this antitype offer us in our temptations?
(14) What mistranslation does the A. V. give in v. 15? How does Rotherham more correctly translate the clause? So amended, what does the clause mean typically? Antitypically? What is not God's question in the type and antitype, as suggested by the A. V.? What is the question, type and antitype? For what did God not wait in the type? What does this type? What did God do instead in the type? What does this type?
(15) What does God's charge to Moses to lift his rod type? To stretch out his hand? What is typed by the acts being done above the Red Sea? What is typed by Moses' dividing the Red Sea? What is typed by God's declaring that Israel would pass through the sea dry shod? What is typed by God's saying that He would harden the Egyptians' hearts to follow Israel into the sea? What is typed by God's saying that He would get honor from Pharaoh and from all his host, his chariots and his horsemen? What is typed by God's saying that the Egyptians would recognize Him as Jehovah? In what acts would this honor appear? How will it enure to God's honor?
(16) What does the rest of the chapter describe? What was the first step in this program? How was it achieved? Who was the angel of the Lord of v. 18? What does He type? What does the pillar of fire here type? What is typed by the connection between the angel and the pillar? What is typed by placing the pillar between the two hosts? What illustrates this antitype? Why does the Truth have this effect? How and wherein was this seen illustrated? What different effect does the Truth have upon the faithful and the unfaithful?
(17) What, accordingly, will the Truth do for the Little Season's faithful? Its unfaithful? In respect to what five subjects will these two effects be seen? Why is this the case with each of these classes? What will God send the unfaithful? What does this not mean of Him? What
does it mean of Satan? How is God's part therein to be understood? What does it prove as to God's and Satan's part in sifting delusions? What has the Truth as due in the present Harvest done to the faithful? To the unfaithful? What will it as due in the Little Season do to the faithful? To the unfaithful? What is typed by the cloud's keeping the two hosts apart all night? What does the Truth accordingly accomplish? Why does it have these opposite effects?
(18) What is typed by Moses' stretching his hand over the sea? What does the Red Sea here type? In what three forms? From what will God preserve the faithful? What does Moses' first stretching his hand over the Red Sea type? Whose power was it not and whose power was it that made the sea go inland? What is typed by these thoughts? In whose hand will this power be lodged? What does the strong east wind type? What is typed by the wind's blowing? What is typed by its dividing the waters? What is typed by the sea's going inland exposing a reef? What is typed by the wind's blowing the whole night?
(19) What, for the faithful, does the exposed reef type? What would an Israelite's leaving that reef before reaching its end mean to him and type? What is typed by the Israelites' going in the midst of the sea? What is the character of the language stating that the water was a wall to the Israelites? Why is this so? What two ends did the walls of ancient cities serve? How are these thoughts applicable to the waters as a wall to Israel, type and antitype? What acts will the wicked antitypically avoid? Why?
(20) What will seem to be the way of obedience to the Little Season's wicked? What will be the actual character of their course? What will expose them to their delusion? What is the antitype of the Egyptians' pursuing the Israelites onto the exposed reef? Of whom else will it be a pursuit? Why? What will they likely undergo? What words in the type suggest this? Who all of the Egyptians thus pursued? What does this type? Why is this necessary? What will be the outcome of the final trial? What will such an outcome presuppose?
(21) What does the morning watch type? What part of the Little Season does it type? What is probably the right view? What will God by Christ give the faithful just after
June, 2911? In doing this what will He also be doing? What does and what does this not mean? What change of action will God undertake after June, 2911? What types this procedure? What is typed by God's looking at the Egyptians through the cloudy fiery pillar? What is typed by God's troubling the Egyptians? What do we know of the antitypical details? Of what may we be sure? What further is typed by God's looking at the Egyptians through the fiery, cloudy pillar?
(22) What do chariot wheels type? God's taking them off the Egyptians' chariots? How will the antitype be accomplished? Why is this knowledge withheld? What three things are typed by the Egyptians' chariots driving heavily? When will these hindrances set in? Why? In connection with what will these untoward things likely happen to the antitypical Egyptians? Why just then? What will these things, combined with their catching some rays of Truth, effect? How will this effect progress? What will this prompt them to do? What will produce this conviction in them? What effect will this have upon them? By what is all this typed?
(23) What is typed by God's charging Moses to stretch his hand over the sea? To stretch his hand over the sea to cause its waters to return? To cover the reef on which the Egyptians were? To come up over the chariots? Over the horsemen? God's quietly waiting until Israel was safely over and the Egyptians all on the reef? What does the whole scene show, type and antitype?
(24) What is typed by Moses' stretching his hand over the sea? The sea returning in its strength? This occurring at the appearing of the morning? Why is the destruction not to be expected to be completed instantaneously? What does this fact incline us to think? What is typed by the Egyptians' fleeing before the destruction? In what two ways may this be accomplished? How may the execution be carried out and the antitypical escape efforts be made? What will accompany such efforts? What may be the order of the execution? Why thus in the case of each group? What kind of a scene for the wicked will it be? For the righteous? What is typed by Jehovah's overthrowing (shaking off) the Egyptians in the sea's midst?
(25) What is typed by the return of the waters? The waters' covering the chariots? The chariots' not again appearing? The waters' covering the Egyptian host? Their not again appearing? The waters' covering the horsemen? Their not again appearing? By every Egyptian who entered the sea going down into death?
(26) Why should an explanation be made on our saying that the Red Sea represents the Second Death? Only in whose case does this expression strictly fit it? Why is it justifiable to call the antitypical Red Sea the Second Death? Despite what fact? What two symbolic terms are exactly synonymous in this connection? What are the Scriptures that mention the lake of fire? When only can it in strictness be called the Second Death? With reference to whom and what is it Biblically never called the Second Death? What remark will all the passages on the lake of fire justify? Why is it called the Second Death as to the finally wicked humans? What persons and things will go into the lake of fire without ever coming under a second sentence to death? How do the Scriptures treat this fact? Why may we nevertheless call this lake the Second Death? Under what restriction? How do these things hold as to our calling the antitypical Red Sea the Second Death? What definition fits every use of the lake of fire and the antitypical Red Sea?
(27) What is typed by the Israelites' walking over the exposed reef? Their overcoming the temptation to surrender to the Egyptians? Their walking over dry ground through the sea? Their doing it dryshod? The waters' being a wall in two senses to them? God's shielding and delivering Israel?
(28) In what verses are the ways God used to deliver Israel shown? What are these various ways? What do they type? What resulted in type and antitype by their use? What is typed by Israel's seeing the dead Egyptians? On the shore of the sea?
(29) What is typed by Israel's seeing the great hand that God exercised for their deliverance on the Egyptians? By Israel's fearing God? By Israel's believing in God? By their believing in Moses, God's servant? With Ex. 14 what have we finished? What yet remains for our study of our subject? Wherein do we hope to study that?
(30) What is typed in Ex. 15: 1-21? Where else is a similar song found? What are the main differences between them? What consideration will help us better to understand this song? What does Ex. 15: 1-21 celebrate? So viewed, what is the character of this song?
(31) How did Moses sing this song? Whom did he type therein? To whom and as to what will the antitypical song be sung? What is the literal translation of the words rendered, "children of Israel," in v. 1? Whom do they type? Why are the four, and quite probably the five, spirit saved classes typed by the sons of Israel here? What two reasons make it probable that the repentant fallen angels are likely counted among the antitypical sons of Israel? When did these have their trial for repentance? For what has their trial up to now not been? When will they be tried for life? Who will not receive a trial for life? Why not? Where and with whom will they be during the Millennium?
(32) What does Eph. 1: 10 teach? What follows from this for the repentant fallen angels during the Millennium? During the Little Season? After whose somewhat parallel example? What fact proves that their final trial will be during the Little Season? What two things will Satan and his fallen angels attempt to do with them in the Little Season? How will their testing be? What will probably be the character of their Millennial and Little Season work? Along what five lines will they probably be tested? After whose likeness therein? Of what are we not informed on the outcome of the Worthies' trial? Why will they all probably be successful in their trial? What does not follow from this? Why not? When may we have more knowledge on this? Until when will full knowledge thereon be withheld from us? Why?
(33) What kind of a song will that antitypical of Ex. 15: 1-21 not be? After what example? What will it be? What will this not exclude? After what example? What kind of a song was that of Ex. 15: 1-21? What will the antitype of this song be? In what varying forms will these celebrations among the restitutionists be held? What will be common to all these varying forms? As the antitype of what? How is the whole-heartedness of the typical and antitypical singing suggested?
(34) In what person and number do the participants sing? Why this? How is the determination to take part in the song indicated? How is their harmony indicated? What, as the grandest of all, is indicated? What is implied, type and antitype, in the words, "I will sing unto Jahveh" What will to God be the outcome of His Plan? What is the reason for both songs? What is the literal translation of the Hebrew words translated "triumphed gloriously"? What does the Hebrew indicate? According to the English idiom how might the words be rendered? What will be the character of the Little Season's war? How will God emerge from it? Why? How does v. 1 stand related to the rest of Ex. 15: 1-21?
(35) Why will the Christ be able to say: "Jah is My strength"? Whose is the delivering power? What will also the other delivered spirit classes recognize? What will all the pertinent spirit classes say? Why? Of what is Jah an abbreviation? In how many passages do it and the word Jahveh occur? How many of the members of the five saved spirit classes will be able to say, Jah is my salvation? Who even can say it? Why? What else will all of them be able to say? Why? What will their praising God imply? Why? To whom does the expression, "my father's God," refer? Why? What might some conclude from this? Why is such a conclusion not necessary? What examples are illustrative of the involved principle? What clause in v. 2 is a mistranslation? What translations render it aright? What is not meant by these classes exalting God? What is meant? How will it be done? What will God's post-Millennial revelations and works increasingly do?
(36) What does the Hebraistic expression, Jahveh is a man of war, not mean? What does it mean? Why? In what kind of wars does this passage not teach that Jahveh takes part? Rather in what kind? What is not, and what is the nature of His weapons? After His example who else wage war? How have been and will be all of Jehovah's wars? To what does the clause, Jahveh is His name, refer? What acts will require both sets of attributes? Why is this so? What else suggests this answer? What do the two clauses of v. 4 in their parts and entireties mean?
(37) Quote and explain v. 5. To what will the destruction of Satan's host and leaders move the five spirit
classes? What will they thereby be led to say? Quote and explain v. 6. Who is the enemy referred to in v. 6? To what does his daring lead him? What will be the outcome for him? How will God not, and how will He accomplish this? Against what and in favor of what? Quote and explain the first sentence of v. 7. In what does God excel? Even whom? What will God's attributes do to His opponents in the end of the Little Season?
(38) What must ultimately be done to God's opponents? What does the Bible not mean by God's wrath? Why not? What does God's wrath mean? What is meant by God's sending forth His wrath? What will be its effect? What figure in v. 7 illustrates this effect? How does the stubble figure illustrate this? What are figuratively set forth in v. 8? What does the figure show in type and antitype? How must the word congealed (frozen) in v. 8 be understood? Why? How is the figure to be understood? What is the thought in the antitype?
(39) Whose activities are in v. 9 taken up? What is a better rendering of v. 9 than that of the A. V.? Who is the enemy, type and antitype? Who speaks in v. 9 in the antitype? What does this speech prove him to be? What does each clause of v. 9 mean? How will God meet these boasts, according to v. 10? Quote and explain in turn each clause of v. 10. What expressions in v. 10 show the great power and quick execution of the Second Death's instruments and processes?
(40) What transition of thought is made in v. 11? Quote and explain in turn each clause of v. 11. What is the right hand of v. 12? What is meant by its stretching forth? What is, and what is not meant by the earth in v. 12? Why is the earth here not to be understood as meaning the land part of the earth in the antitype? What does this consideration prove?
(41) To what is the transition in v. 13 made? What is the first clause of v. 13? When does God lead forth the Gospel-Age elect part of His people? Their non-elect and Millennial-elect part? How does He do it? From what to what will He have led them? By what? What will be the separate abodes of the elect and non-elect classes? What will be the character of these abodes? To whom does the song in v. 14 turn? Who are the peoples of v. 14? What is meant' by the words, "hear" and "be
afraid"? Who are the inhabitants of antitypical Philistia? What Biblical considerations show this? What is meant by sorrow seizing them? Why will this be?
(42) Who are meant by the dukes of Edom? Their amazement? What are meant by the mighty men of Moab? Their trembling? What are meant by the inhabitants of Canaan? Their melting away? What shows the emphatic sense of their consternation? What does the combination of "fear and dread" show? Why this? What is meant in v. 16 by the expression, the greatness of Thine arm? To what two ends will it be exerted? How will it affect the wicked? How long will this last? What will then set in? How do the inimical peoples mentioned in vs. 14-16 stand related to the type? Why are they introduced into the song?
(43) What follows in v. 17? What is the first clause of v. 17? What is meant by the mountain of Jehovah's inheritance? The planting of the saved classes in this mountain? How will the classes come into it? What is guaranteed to its earthly part by the eternity of the Christ's kingdom? Quote the second part of v. 17. What will be God's dwelling? What will God do there? What else will the Christ be for God and the people? What does this passage teach of the four spirit classes and the restitution class as to the Christ? To whom does this passage apply even more emphatically than to the restitution class? What will be their privileges under the Christ? What may be said of all the saved classes? How many will there be of them?
(44) What does v. 18 teach? How will this be? What Scripture will then be fulfilled? What will never again thenceforth arise? What one lesson will suffice forever? What will God during His reign do to His creatures? His creatures to Him? In what relation to God will the ever developing universe be? What will the new creations forever be doing? What kind of a universe will then be? What kind of a Hallelujah will then be uttered? How will God feel at the perfection of His creatures? What will He do to His subjects? To what should this move us?
(45) What is the first antecedent of such a reign? What in v. 19 shows this? What interferes with God's headship being over all? What must happen before it can set in? What is the second antecedent of God's reign?
What words of v. 19 show this? What do these words mean? How will the righteous be disposed toward God's reign? For what will this fit them? What do we now do as to this outcome? Why will this take place?
(46) By whom was the song of vs. 1-19 sung, type and antitype? What do vs. 20 and 21 do? Whose sister is Miriam in this connection called? What is the character of this fact? Whom does Moses in the Parousia and Epiphany type, primarily and secondarily? Aaron? What, therefore, is the setting for Aaron in the history of Israel's Enslavement and Deliverance? Whom does he type for the Millennium and the Little Season? What, accordingly, is typed by the prophetess, Miriam, as sister of Aaron? What two Millennial classes will be distinct from the present unbelieving Jews and Gentiles? How are they referred to in Joel 2: 28 and Is. 60: 4? How are the present unbelieving Jews and Gentiles Millennially designated in these verses? What two classes does Miriam type? Why are they the sister of antitypical Aaron? What order of Abraham's present seed are they? What will be their special Millennial and Little-Season privilege?
(47) Whom do the women of Israel (v. 20) type? How will they be related to Jesus and the Church? What do musical instruments symbolize? What are some illustrations of this at present? In the Millennium and in the Little Season? What are probably represented by the timbrels of Miriam and the other women? How is Miriam's timbrel described in the Hebrew? What does it therefore represent? How will the other antitypical timbrels be compared with Miriam's? Why is this so?
(48) What is typed by Miriam's going forth with the timbrel in her hand? The other women's going forth with their timbrels? What is symbolic music and dancing? What is typed by the women's singing? What therefore does the picture type?
(49) Where and how long will this celebration be? What will be its spirit? What marring things will be absent from it? How will the celebrants feel and do? What is typed by the women responding to the men's singing? How relatively will the singing of the antitypical men and women be? What is, and what is not typed by the statement that Miriam answered the men? What is typed by Miriam's saying, "Sing ye unto the Lord"? Her using the same words as those with which the men began
the song? Despite the fact that the repetition of the rest of the song is not recorded, of what may we be sure? What should we in anticipation of Jehovah's victory do? How should we look forward to it?
(50) With this paragraph what do we bring to an end? For what kind of readers? What is the character of this type? In connection with what will we expound the omitted parts of this history? What privileges have some of us had? What do we trust still to have? What has this study done for us? For what should we pray on behalf of one another?
The Red Sea's beach beneath the heavy tread
Of hoofs and wheels gave back a moaning sound
As if some unseen spirit wailed the fate
Which hung o'er Egypt's might! On, on they marched
Between the walls of water which uprose
In emerald brightness, till they seemed to meet
The blue expanse of heaven. On! still on
With stubborn spirit the pursuers dashed
Nor heeded how the angry eye of God
Looked frowning on them from the cloud of smoke,
Which still preceded them. Israel's last son
Had gained the eastern bank, with footsole dry
When Moses, at God's mandate, stretched again
His hand out oer the sea. Wail, Egypt, wail!
Not on that night the dismal cry went forth
That all the first-born of your land were slain,
From kingly Pharaoh on his regal throne
Unto the captive in the dungeon's gloom
Had ye such cause for woe! Jehovah frowned
And nature shrunk before Him. Then arose
A shriek of terror, as the surging flood
Upreared its horrid crest and whelmed the host
Of Egypt's pride! Relentless surge on surge
Swelled like the angry pulse of Deity,
And drowned the gurgling cry of mail-clad men,
The stifled neigh of terror-stricken steeds,
And the loud scream of mortal agony
Which shrieked the dirge of all that stubborn host
Whose pride had dared the might of Israel's Lord.