Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
as an actually justified one. As to the antitypical sheep, they were with the human race, as their antitypical foster mother (with his dam), throughout the reckoned antitypical complete time of their coming into justification (seven days). And in the reckoned eighth day, in which their faith or reckoned justification put them reckonedly, they were consecrated to the Lord; for we are to remember that as Jesus had all the human rights, etc., that the race will actually get during, and have in completion at the end of the Millennium when He consecrated, so to the faith-justified are reckoned all the rights that the world will actually have at the end of the Millennium, in the Little Season, and hence are in the reckoned eighth day by their faith-justification, which made them candidates for consecration, i.e., antitypical circumcision, which occurs in the eighth antitypical day. Hence God exhorts His people to be and to remain consecrated to Him (holy men unto me, v. 31). Doctrines distorted by demons (Gen. 37: 31-33) are antitypical beast-torn flesh (flesh that is torn of beasts). Such doctrines are scattered all over the world (in the field, Matt. 13: 38). God's people are to cast these doctrines off and out (shall cast it), and let partisan sectarians partake of it (to the dogs, Matt. 7: 6; Phil. 3: 2; Rev. 22: 15). We have finished our exposition of Ex. 22; and as we think over what has been its suggested antitypes and contemplate certain Parousia and Epiphany teachings, we recognize that the things in these suggested antitypes have been and are being taught therein, which, since the setting of Ex. 19-24 is Parousiac and Epiphaniac, would have to be the case, for the suggested antitypes to be the true ones.
(39) In studying Ex. 23; 24 let us still remember that Ex. 19-23 and parts of 24 relate to Parousia and Epiphany matters. With this thought in mind let us study Ex. 23, as giving instructions pertinent to the Parousia and Epiphany. God's people are forbidden to be teachers of erroneous doctrines, either of their own or of others' manufacture (not raise a false
[literally, vain] report [preaching], Ex. 23: 1; Is. 53: 1); nor are they to become active (put not thine hand) in support of any wrongdoer, e.g., of power-graspers and lords over God's heritage, to testify in his favor at a violation of truth and righteousness, e.g., as the partisan supporters of the Society and of the P. B. I. did when these went on their Levitical rampages in 1917 and 1918 respectively (the wicked … unrighteous witness [literally, a witness for violence]). Nor should they be swayed by a multitude or by a majority to join them in pursuing a wrong course, as again was the case with partisan supporters of the Society and the P. B. I. (not follow a multitude to do evil, v. 2); nor should they advocate a wrong cause to pervert truth, righteousness and holiness in association with many or a majority, as some did in the interests of the Society's and P.B.I.'s wrong causes (neither … speak in a cause … after many to wrest judgment); nor should they contrary to truth, righteousness and holiness favor the Great Company as a whole or in any of its groups (neither … countenance a poor man [literally, a poor one; the Great Company are the antitypically poor, because of being made to lose all except life], v. 3). If any of the Lord's people come into contact with an erring teacher (ox, v. 4) or an erring doctrine (ass) of an opponent of theirs, e.g., a teacher or teaching of an opposing Great Company group (thine enemy's), they should refute the erring teacher and teaching, in order to bring them back errorless to their group (bring it back to him). Again, if any of the Lord's people see an opposing group's teaching bear a weight of emphasis too much for its real use (ass of him that hateth thee lying [literally, crouching, collapsing] under his burden, v. 5), e.g., the teaching of those who over-emphasized the teaching of the Church's share in the sin-offering, as implying that the Church's share therein was needed because of supplying an alleged lack in Christ's merit
to satisfy justice, or the teaching of those who exaggerated the penalty of sin unto eternal life in torment, or the teaching of those who over-emphasized Jesus' person into making Him co-eternal, consubstantial and co-equal with the Father, regardless of how oppositional its upholders are to the Lord's people, the latter should not refuse to help these (wouldest forbear to help him), but should truly seek to help them out of their difficulty by giving them the pertinent truth (surely help), as, e.g., the faithful star-members, their special helpers and their supporters have sought to do throughout the Gospel Age, especially in its end.
(40) Nor should the priests and their cooperating Youthful Worthies (thou, v. 6) represent the teachings and arrangements (judgment) of the Great Company (thy poor) in a worse light than they really have (wrest), so as to make their cause worse than it is (in his cause). God's people are to guard themselves thoroughly from errors of doctrine and arrangement (keep thee far from a false matter, v. 7). Nor are they to set forth as evildoers the innocent and the just (the innocent and righteous slay), as the Society and P. B. I. leaders did those who stood for truth and righteousness in 1917 and 1918 against the formers' usurpations. God will not pronounce such evildoers righteous (not justify the wicked). Servants of the Truth are not by misrepresentations, favors, partialities, etc., to allow themselves to be bribed in favor of one party to a cause against the other (take no gift, v. 8), since such things have the natural tendency to deceive the intelligent (blindeth the wise), and misdirect the well-intentioned (pervert … the righteous). Certain Societyites in 1917 failed to observe this rule, overcome by being favored by the "Present Management" with opportunities of service, offices, etc. New creatures are cautioned against wronging Youthful Worthies or putting excessive burdens upon them (not oppress a stranger, v. 9; Ruth 2: 9, 15). They should
not do these things, because by experience they learned in symbolic Egypt how they, persons of another class than the symbolic Egyptians, having been wronged, and having had too heavy burdens put upon them by such Egyptians, felt under such wrongs and oppressions, and hence should in principle and sympathy avoid mistreating members of another class in principle as they were mistreated (know the heart of a stranger … strangers in Egypt).
(41) In vs. 10, 11 the doing of the Gospel-Age sowing, i.e., the work of winning people for justification and consecration, is for the Little Flock restricted to the first six stages of the Church, i.e., during the six Epochs of the Gospel Age preceding the Laodicean Epoch. These verses do not refer at all to their reaping in the seventh Epoch. Rather, they treat of the work of the tentative (Gospel-Age Levites, the faith-justified) and of the eventual Levites (the crown-losers) during the seventh Epoch. The Little Flock was charged throughout the first six Epochs of the Gospel Age to do the sowing work, i.e., to seek by preaching the Divine Law to bring people to repentance, by preaching the justification features of the Gospel to bring the repentant to faith and thus to justification, and by preaching the high calling features of the Gospel to bring the justified to consecration and Spirit-begettal. Thus St. Paul and his cooperators among the Gentiles did this sowing work; and thus the brethren in all the other succeeding five Epochs did likewise (six years sow … fruits thereof, v. 10). But the Little Flock was to cease from sowing during the seventh, the Laodicean period (the seventh year … rest and lie still, v. 11). This cessation for the Little Flock was to be in so far as the sowing process is concerned. The passage is silent on the subject of reaping. But it does show who may appropriate to themselves the work of bringing people to justification and consecration—the crown-losers (the poor of thy
people may eat). And opportunities for such work not appropriated to themselves by crown-losers may be appropriated by the justified as Gospel-Age, tentative, Levites (what they leave the beasts of the field shall eat). This course was to be followed as to the virtues of justice (vineyard) and the just disposition of the, faith-justified (olive yard).
(42) The fact and the effects of sin and the curse were to be endured during the six 1,000-year days (six days shalt thou do thy work, v. 12); but during the seventh 1,000-year day, the Millennium, as the antitypical Sabbath, the race is to cease from suffering the fact and the effects of sin and the curse. For those who in this life gain justification by faith, their antitypical six 1,000-year days have been the parts of those six days that preceded their justification, and their seventh 1,000-year day is the period in which their justified humanity enjoys faith-justification; for to the faith-justified is reckoned the Millennial rest from the curse (on the seventh day thou shalt rest). This is so that the teachers (ox), the teachings (ass), all developed by justification truth (son of thy handmaid) and the Youthful Worthies (stranger) may have the blessings of the Millennium reckoned to them, as well as the Millennial teachers (ox), teachings (ass), the restitution class—those developed by the restitution truth (son of thy handmaid) and the Ancient and Youthful Worthies, who then will also be strangers to the Sarah Covenant as mother of the Christ (stranger). God's people of the Gospel Age are charged to observe carefully all God's precepts and exhortations (in all … said … circumspect, v. 13). They are to remind no one of anything favoring any thing characteristic of any form of sin, error, selfishness or worldliness, as things to which they are to yield in service any of their human all, consecrated unto God, particularly no creed idol (no mention of the name of other gods). Nor are they to make any
propaganda in favor of any of these (neither 4 … heard out of thy mouth).
(43) There are especially three great conditions or states of the Christian life: (1) justification, (2) Spirit-begettal and (3) eventual standing, typed by the three great festivals of Israel: Passover, Pentecost and Tabernacles. Their experiencing these three conditions or states is typed by Israelites' keeping these three feasts a year unto the Lord (three times … keep a feast unto me in the year, v. 14). Accordingly, the Lord's people are to maintain their faith-justification condition or standing (thou shalt keep the feast of unleavened bread, v. 15), i.e., not only are they to maintain faith in God's promise to forgive their sins, impute to them Christ's righteousness and offer fellowship to them, but they are also to live righteously, in harmony with truth, the whole period of their life in the flesh (eat unleavened bread seven days; Lev. 23: 4-14), even as God charges such to do (as I commanded). This is to be done, not only in their condition of justification, but also in their consecrated condition (month of Abib, grain ears). This is to be done as the two steps whereby God delivers His people from the curse and Satan's empire (in it thou camest out of Egypt). None of God's people are to appear in any of the three antitypical conditions without fulfilling the expressed or implied pertinent conditions, (1) the service of justification, (2) the service of Spirit-begettal and (3) the service of standing, accompanying the condition (none shall appear before me empty [handed; literally, ye shall not see my face empty, (handed), i.e., God's people would not experience His favor, if coming without fulfilling the implied pertinent conditions]). The second experienced condition, standing, of God's people is that of Spirit-begotten ones, as firstfruits (Jas. 1: 18), as New Creatures (2 Cor. 5: 17), and is their privilege as members of the Little Flock and of the Great Company, typed by Israel's offering the two firstfruit loaves (feast of
harvest, the firstfruits of thy labors, which thou hast sown in the field, Lev. 23: 15-22). The third experienced condition of God's people is that of their being gathered (feast of ingathering) into the final maintenance (in the end, literally, going out, of the year) of their class place as a finished result of efforts bestowed upon them before the Lord (when thou hast gathered in thy labors out of the field). Only as developed ones (males, v. 17) in these three (three times) standings during the Gospel Age (year) are God's people to experience His fixed favor (appear before the Lord; literally, ye shall see the face of the Lord Jehovah).
(44) God's people are forbidden to serve sin, error, selfishness and worldliness (leavened bread, v. 18), while offering their sacrifices to Him (not offer the blood of my sacrifice); for the Lord hates robbery and every other evil as burnt offerings (Is. 61: 8), since only a pure offering should be made unto Him (Mal. 2: 11; 3: 2-4). They should not delay to offer Him as high-calling sacrifices their consecrations until after the time has ceased for new aspirants to enter the high calling, nor delay to carry out in Divine love their consecrations as New Creatures until it is too late, e.g., until after the Millennial dispensation begins (neither shall the fat of my sacrifice remain until morning). In the former case the consecrators, claiming the high calling, become antitypical Moabites and in the latter case they become second-deathers. Jesus, as the First of the firstfruits (Lev. 23: 10-14; 1 Cor. 15: 20), was here exhorted to come to God's House as His proper place, where He was and is the chief Corner-stone (the first of the firstfruits … bring into [or unto] the house of Jehovah thy God, v. 19). Such bringing implied His consecration of Himself and its carrying out. The next expression, "Thou shalt not seethe a kid in his mother's milk," may be understood in two ways: (1) that a kid should not be boiled for food while it was yet being fed exclusively with its mother's milk, since at that time its flesh was not
mature enough and thus not healthful as food; or (2) it may be understood as forbidding to use the milk of a kid's mother as the fluid in which to boil it. The rabbis have understood the passage in this second sense, and hence misunderstandingly forbade drinking any milk or eating its products until about five hours after eating meat, claiming that the warmth of the body would seethe the meat; and out of this erroneous theory they have elaborated minute regulations, even forbidding the use of pots, pans, dishes, knives, forks, spoons, etc., for milk and its products, if they have been used for meat and its products, and vice versa, ignoring the fact that the prohibition concerns a kid and its mother's milk, even if their primary view were right, that the verse means boiling a kid in its mother's milk as the boiling substance. This is a good illustration of making void God's Word by the traditions of the elders, and their binding grievous burdens on others (Matt. 15: 2-6; 23: 4). We take the statement to mean the first understanding of the passage as given above, and therefore understand the prohibition to type that we are not to partake of spiritual food before it is due—not to force premature interpretations on the Word and accept them for ourselves and give them to others to accept, which, we believe, makes good sense, while the other view yields no reasonable antitype.
(45) God promises Spiritual Israel to give them the Lord Jesus as His Messenger (I send an Angel, v. 20); to be their Leader, Guide and Defender throughout the Age, in their course over the narrow way (before thee, to keep thee in the way; Ps. 34: 7; Matt. 28: 20), to enable them to make their wilderness journey successfully from antitypical Egypt to antitypical Canaan, the heavenly Kingdom (bring thee into the place … prepared). He exhorts Spiritual Israel to be on their guard not to tempt Christ (beware of him, v. 21; 1 Cor. 10: 9), to follow all His directions (obey his voice), and by no means to arouse His displeasure by
rebelliousness, as crown-losers, have all along been doing, nor by full wilfulness (provoke him not), since in such cases of rebelliousness He will not overlook their conduct to the degree of letting them remain in the high calling, and in such cases of full wilfulness He will not overlook their conduct to the degree of letting them retain life (not pardon), because He represents to Spiritual Israel the character and office of God as God's Special Representative (my name is in him). And since He is God's Special Representative to Spiritual Israel, to obey His would be obeying God's voice, and would bring the same blessing as obeying God when speaking to them directly. Hence God's promises to those who in the narrow way obey our Lord's teachings in all that God gives Him to teach them (obey his voice, and do all that I speak, v. 22) that He would make their own enemies—sin, error, selfishness and worldliness in all their forms as led by the devil, the world and the flesh—His enemies, i.e., He would hate them as Spiritual Israel hates them (an enemy unto thine enemies) and would fight against them as Spiritual Israel fights them (an adversary unto thine adversaries), which will guarantee them victory in their battles with them (Gen. 3: 15; 22: 17). Furthermore, God promises that our Lord Jesus shall make all preparations and arrangements to lead them (mine Angel shall go before thee, v. 23) against the various forms of sin (Amorites, highlanders), cowardice (Hittites, fear), selfishness (Perizzites, rustics), worldliness (Canaanites, merchants), sectarianism (Hivites, villagers) and siftism (Jebusites, threshers), all of whom the Lord will destroy in His faithful people (cut them off). God further charges Spiritual Israel not to give devotion to, nor serve the symbolic idols that these evil qualities set up and serve (not bow down to their gods, nor serve them, v. 24). He likewise prohibits them from developing these evil qualities in their characters (nor do after their works), and orders them completely to
root out of their dispositions these qualities (utterly overthrow them) and set completely aside the works that these qualities effect (break down their images).
(46) In vs. 23, 24 the parts of the Christian life that are concerned with overcoming evil are set forth, while in vs. 25, 26 the blessings of well-doing in fulfilment of consecration are set forth. The Lord charges His people to carry out faithfully their consecration vows in deadness to self and the world and aliveness to God, especially in learning, spreading and living His Truth and in faithful endurance of the incidental tests (serve the Lord, v. 25). Those who so do He will bless with the deep things of the Truth (bless thy bread) and the simple things of the Truth (thy water), and with their Spirit will heal the faults of their inherited and acquired fleshly depravity, so far as the dominions of these over them is concerned (take sickness from … thee). And in the sphere of the Truth and its Spirit (in thy land, v. 26) none of the faithful will have disastrous experiences ruining their good efforts (nothing cast their young), nor will they be unfruitful in grace, knowledge and service (nor be barren). Moreover, God will prolong their days unto their making their calling and election sure, seeing to it that nothing shall cut them off before this is attained (thy days I will fulfill). Furthermore, God will by His Spirit, Word and providences arouse fear in Satan, the world and the flesh, making them faint-hearted even before the conflicts that the Spirit will wage against them will set in (send my fear before thee, v. 27), and with the cooperation of the faithful slay in His people the various forms of sin, error, selfishness and worldliness (destroy [literally, slay] all the people) with which they will wage a faithful and persevering fight (to whom thou shalt come). So, too, does God promise the faithful that all of their Spiritual enemies will He defeat unto utter ruin through the faithfuls' battles against them (enemies turn their backs unto thee; literally, I will deliver as to the neck
of thine enemies unto thee [as their victors put their right foot on the necks of their prone defeated enemies in token of their subjugation]). Additionally, God would work His opposing and hurting power ahead of His New Creatures to non-plus their enemies (send hornets [literally, the hornet] before thee, v. 28), which will expel out of their hearts (drive out) sectarianism (Hivite), worldliness (Canaanite) and cowardice (Hittite), before the attacks of His faithful.
(47) Then the Lord shows how He will expel these enemies: gradually. He has good reasons why He will not do this suddenly (not drive them out … in one year, v. 29); for this would desolate the sphere of the Truth and its Spirit (lest the land become desolate), since not getting the long-drawn-out exercise of gradually overcoming their enemies, they would not gain the strong hold on the Truth and its Spirit that long-drawn-out struggling against their spiritual enemies gives. Moreover, long-drawn-out habitual opposition to their spiritual enemies gives them such an oppositionally steadfast character against these enemies as prevents the latter's further growth, as well as keeps them down, advantages that would not be theirs, if a sudden effacing of evil from their hearts were to set in (beast … multiply against thee). From this we see the erroneousness of the "holiness people," who claim that by an alleged baptism of the Spirit all evil is suddenly expelled ("burned out") from them, in consequence of which they allegedly sin no more. Rather, by the faithfuls' repeated fightings against their inherited and acquired depravity they gradually overcome it by gradually restraining it and suppressing it through the activity of their growing graces, and displace it by their gradually growing opposite graces (little by little I will drive them out, v. 30), not automatically, but by His people's willing and faithful cooperation (before thee). This course will gradually cause their knowledge, grace and fruitfulness in service to grow more and more, and thus give them characters more and more like
God's and Christ's unto their becoming more and more efficient against all forms of sin, error, selfishness and worldliness, as the devil, the world and the flesh manipulate these against them (thou be increased), until finally the full sphere of the Truth as due will be unbreakably their possession and the crystallized sphere of the Spirit of the Truth will be unchangeably their property (and inherit the land).
(48) Theirs will be the full possession of the sphere of the Truth and its Spirit, God Himself making its bounds (I will set thy bounds, v. 31), for He will exclude from them sin (from the Red sea), sectarianism, whose spirit and teachings are error (unto the sea of the Philistines), selfishness (from the desert [i.e., of Arabia, selfish Fleshly Israel]) and worldliness (unto the river [i.e., Euphrates, the peoples subject to the nominal church; Rev. 17: 15]). God on His part is determined to put sin, error, selfishness and worldliness in all their forms, as these lodge in the inherited and acquired dispositions of His faithful people, into their control. Hence He has made all the arrangements in His Spirit, Word and providence to secure this result; and by the ministry of Jesus, their antitypical Joshua, He has been bringing this about in the successive generations of His faithful New Creatures during the Gospel Age (I will deliver the inhabitants of the land into your hand). And as they gain control of these, they are to expel them from their inherited and acquired depraved dispositions, the methods of overcoming which were set forth in P'43, 5055, in the article entitled, Foxes—Great and Little (thou shalt drive them out before thee). They are cautioned not to come to any agreement to live in harmony with any one of them, nor are they to make any compromise with any one or both of them, which things would, at worst, lead to ruin for them, at best make their overcoming an uncertain thing, and as a middle between them make them crown-losers (shalt make no covenant with them, v. 32). They are
especially not to make any agreement or any compromise with the devil, the world and the flesh (nor with their gods). Whereas the first clause of v. 32 warns against any agreement or compromise with any forms of sin, error, selfishness and worldliness, its second clause warns against the directors of sin, error, selfishness and worldliness, as wholes or in any of their forms; for while the various forms of these four classes of evil are our individual enemies, the devil, the world and the flesh are their commanders. Hence we should especially be on our guard against the latter. These evils should be given no comfortable room within the sphere of the Truth and its Spirit in our dispositions (not dwell in the land, v. 32); for if they are given such, they will bring us to sin against the Lord, the Truth, its Spirit, the brethren and others (lest they make thee sin against me); for assuredly if we serve the devil, the world and the flesh, the leaders in sin, error, selfishness and worldliness, such service will entrap us into every evil disposition, motive, thought, word and act, to our undoing before the Lord (if thou serve their gods … a snare unto thee).
(49) Ex. 24: 1-11 types the concomitants and the making of the New Covenant in the Millennium and vs. 12-18 type certain Gospel-Age features looking forward to the Millennial making of the New Covenant. The exhortation of v. 1 types the call (Come up unto the Lord, v. 1) of the four elect classes, Moses representing the Christ, Head and Body, Aaron the Ancient Worthies, Nadab the Great Company and Abihu the Youthful Worthies, to occupy their Millennial positions, the Christ as the Mediator, the other three classes as their official assistants in the Christ's office as Mediator (thou, Aaron, Nadab and Abihu). Moreover, the 70 most prominent of the Ancient and Youthful Worthies will be given the most prominent positions in the earthly phase of the Kingdom during the making, sealing, of the New Covenant, which will take a thousand years to complete (seventy elders).
These three groups of the Mediator's assistants, including the 70 most prominent of the Worthies, will not be allowed to serve so closely to the Lord as the Mediator, Head and Body (worship ye afar off); for their service will not be directly to and with Jehovah, but will be for Him to the people, while the Christ will directly minister toward God, as well as toward the people and for God and the people (Moses alone shall come near the Lord, v. 2; Ezek. 44: 10-31). To such special office of theirs toward the Lord and toward Him and the people the three classes of the Mediator's assistants, including the most prominent of the Worthies, shall not minister (they shall not draw nigh); and assuredly the restitution class will not share with the Mediator in His work toward God (neither shall the people go up with him). But the Mediator in the exercise of his office toward the restitution class will expound during the entire Millennium all the truths as due (Moses … told the people all the words of the Lord, v. 3; Acts 3: 22, 23), particularly all the doctrinal truths (all the judgments). So clear will these truths become to the people, so reasonable will they be and so winsomely will they be presented that all the people, unanimously (all the people … one voice), will make a favorable response (answered … and said), promising to obey all the Lord's Truth (all the words … will we do).
(50) The Millennial revelations will all be committed to writing as the New Covenant additions to the Bible (Moses wrote all the words of the Lord, v. 4; Rev. 20: 12). The nominal church in naming God's Revelation so far given has been unhappy in calling the two parts of the Bible: the Old Testament and the New Testament. Far better could it have been had they retained the name God gave the pre-Gospel-Age Revelation: Moses, Prophets and Writings. And perhaps the name for the Gospel-Age Revelation should have been: Christ, Apostles and Evangelists, as the parallel expressions for the names given by God
to the pre-Gospel-Age Revelation; for the name given the Gospel-Age Revelation—New Testament, or Covenant—is not only a misnomer, but also assists to inculcate an error, i.e., that the New Covenant is now in operation, since the New Testament, or Covenant, will be the book of God's Revelation that the Christ will give the Millennial world (Rev. 20: 12, 15). However, so universal has the misnomer become that it would not now be wise to make a general correction of it, inasmuch as very few indeed understand the distinctions between the Covenant now operating and the New Covenant, and the bulk of the people could not now be made to understand it. Hence among ourselves we may make the distinction in theory and practice, but make no agitation on the subject among others. The Christ, Head and Body, early in the Millennium (arose early in the morning) at God's direction, will, in the sacrificial merit, make themselves God's Altar connected with the Kingdom and the New Covenant (builded an altar under the hill) and will set up twelve doctrinal and ethical teachings (twelve pillars), according to the twelve mind and heart characteristics of Millennial Israel (according to the twelve tribes of Israel), a thing also implied in the twelve stewardship doctrines and the pertinent graces of Spiritual Israel.
(51) Before expounding v. 5 a few preliminary remarks would here be in order. First of all, the Hebrew word izim (goats) at the end of this verse has fallen out of all the extant Hebrew MSS.; the same remark applies to the word sepher (book) before the word for people in v. 8. That this is true in both cases is evident from St. Paul's inspired reference to vs. 5-8 in Heb. 9: 19, 20. Hence the words, and goats, should be inserted after the word oxen in v. 5, and the words, book and, before the words, the people, in v. 8. The second remark is this, that before the institution of the Aaronic priesthood the firstborn in each family was regarded as its priest, as we gather from the firstborn in Egypt spared by the blood on the doorposts
and lintels; for when the antitypical blood was sprinkled all the antitypical firstborns were priests, though later some became Levites. This makes us conclude that the young men of v. 5 were the firstborns, since they slew the sacrifices. The third remark is this: The scene here is evidently Millennial; for there was a plurality of young men typing the Christ, Head and Body, offering the burnt and peace offerings; but Jesus during the Gospel Age is the only one who offers the burnt offering, i.e., does the priestly work of effecting justification, bestowing the Spirit upon the Church, etc., whereby God's acceptance of His sacrifice is manifest; and He is during this Age the only one who offers the peace offering, does the work of bringing justified ones to consecration and enables them to carry it out, while what was done by the young men, and then with the blood, was for the whole people, not for the antitypical young men, for whom alone Christ's Gospel-Age burnt and peace offerings are made. Hence His sole Gospel-Age work is not represented by the young men making the burnt and peace offerings. These works belong thus to His and the Church's Millennial work. This proves that the scene of vs. 1-11 is Millennial and not of the Gospel Age. These three remarks are necessary to keep in mind in order to construe this section aright. Now for the antitype of v. 5: During the Millennium the Christ as a whole, primarily in the Head, and then, secondarily, in the Body, will charge the priesthood according to the place of each one in the Body (sent [the, so the Hebrew, for emphasis' sake, to indicate that special ones, and not all of Israel's young men were meant] young men, v. 5). These by working restitution blessings will manifest God's acceptance of the Gospel-Age sacrifices on behalf of the world (offered burnt offerings) and by enabling the people to consecrate and to carry out their consecrations (sacrificed peace offerings of bullocks and goats) will bring up the people to perfection.
(52) The two halves of the blood (half of the blood … half of the blood, v. 6) do not type the thought that only one-half of the merit of the sacrifice was to be used toward the antitypical Altar and only one-half of it was to be used to guarantee the people to God and God to the people; for the entire merit was used for each of these two things. Rather, they type the thought that the merit was entirely and equally used for each of the typed purposes. The sprinkling of the blood upon the altar (he sprinkled on the altar) types the fact that the antitypical Altar is pointed out as that which is acceptable to God by reason of the shed blood, and is thereby set aside to make the people's consecrations made thereon acceptable to God. Putting the blood in basins (put it in basins) types the fact that the merit is put in doctrinal teachings adaptable to its use in sprinkling the antitypical book and people, i.e., the merit will be set into such teachings as, applying to the case in hand, readily make it available and effective for its twofold use. The Christ, Head and Body, will explain the entire Millennial Truth—the New Covenant Truth—especially as related to the Divine Justice, the Law, to all the people (book … read … people, v. 7; John 1: 9; 1 Tim. 2: 4; Rev. 22: 17; Ps. 22: 27; Is. 11: 9; 98: 3; 28: 18, 24; 35: 5; 40: 5). As the restitution class learn the Truth as due, they will promise obedience—will consecrate. For a while seemingly all the restitution world will do this (they said, all … will we do and be obedient; Ps. 22: 27-29; 86: 9; Is. 45: 22, 23; Phil. 2: 10, 11; Rev. 15: 4). But some will soon tire of the highway of holiness; and, due largely to their having in this life almost incurably undermined their characters (Matt. 23: 33), they will wilfully and openly violate their promise of obedience, consecration, and refuse to continue to obey and consequently will go into the second death, after 100 years of trial (Is. 26: 9, 10; 65: 20).
(53) V. 8 types the sealing of the New Covenant. Let us remember a remark made in the second preceding
paragraph, to the effect that the words, "upon the book and," have in some way fallen out of v. 8 before the words, "on the people"; for St. Paul (Heb. 9: 19, 20) assures us that Moses by sprinkling both the book and the people with the blood sealed the Law Covenant. Moses' sprinkling the blood on the book of the Law (Divine justice) represents the Christ, Head and Body, guaranteeing the people unto God; for the merit given to God seals the Covenant Godward, since it satisfies Him with the race, that the Christ will bring it up to perfection, which will enable all to fulfill their covenant promise, and destroy those who refuse to obey their covenant promise. Thus the Christ's giving God the merit guarantees the race satisfactorily to God, which seals or makes the Covenant Godward. This will be an instantaneous thing done at the beginning of the Millennium, shown by the instantaneous sprinkling of the book, contrasted by the long-drawn-out sprinkling of the people, and will continue to make God satisfied with the race throughout the Mediatorial reign, through which the race will be brought up to perfection (Moses … sprinkled it upon the book, v. 8; Heb. 9: 19-23). Moses' sprinkling the blood upon the people types the Christ, Head and Body, giving the merit to the people throughout the entire Millennium (sprinkled it on the people). This merit is the value of Jesus' perfect humanity, life, right to life and life-rights. Unlike the imputation to us instantly during the Gospel Age, which makes us reckonedly perfect, they will actually be given to the world gradually as they obey, so that those who continue to obey, even if it be done but outwardly, and not from the heart, will be lifted up to perfection. Such giving of the merit to the people will seal, make the covenant manward, i.e., by gradually giving the Christ's merit to the world during the Millennium. Thus he will be increasingly guaranteeing God to the world. Thus the New Covenant will be guaranteed by the Mediator to both parties to this covenant, which, accordingly, will
be a conditional contract. The reason why a Mediator, a Guarantor, is required to make or seal or make operative this contract is that neither party trusts the other to fulfill the terms of the contract; for man's sinfulness and natural depravity certifies to God that man will not and cannot of himself fulfill his part of the contract, and man's unbelief (for the restitution class is the unbelief class) makes him doubt God's keeping His part of the covenant, the contract. Hence a Mediator is required to guarantee each party of the contract to the other, which He does by His merit.
(54) This twofold work of guaranteeing both parties to the covenant to each other will be very much stressed to the people during the Millennium by the Christ; for Head and Body will testify repeatedly to the people that it is Christ's merit (wrought out by Jesus, then imputed by Him to the Church and finally through the Church's sacrifice brought back to God without any embargoes on it, which embargoes were occasioned by its imputation to the Church) that guarantees both parties of the Covenant to each other (Behold the blood of the covenant). Especially will they emphasize God's being guaranteed as toward the word by the merit (which the Lord hath made with you). The unbelieving attitude of the world, until they are perfected, will make such assurance necessary to be often repeated. Again, it will be done in order to arouse more and more a grateful appreciation of the favor that the Mediator bestows upon the world in guaranteeing it to God. The emphasis will also by the Mediator be laid upon the terms that the world is to fulfill to get the conditionally covenanted blessing (concerning these words). Let it be kept in mind that God will not enter into direct covenant dealings with the race until after the Covenant is completely sealed, made by the Mediator. While instantly the Mediator guarantees the world to God, by giving Him the merit, and thus seals the Covenant Godward instantly, it will take the whole thousand years to guarantee God to the
world, i.e., only by actually experiencing the perfection that will gradually be given the race will it be fully satisfied (it will walk by sight, not by faith) that God will keep His part of the Covenant, give them everlasting life, if they obey. Hence the sealing of the Covenant manward will take the entire Millennium to complete. Then and then only will both parties to the Covenant be ready to enter into direct covenant dealings with each other. The contract will bind God, as the party of the first part, to give the race everlasting life, if it obeys; and the contract will bind the race, as party of the second part, to obey, if God gives it everlasting life. This contract will be first accepted by both parties as operating between them at the end of the Millennium, just after the Mediator vacates the Mediatorial throne (1 Cor. 15: 24-26); for this conditional contract is not binding until the guaranteeing work is complete, even as we see is done with some conditional human contracts in daily life, by each giving the other the agreed bond, which corresponds to Christ's merit in this matter. Hence the New Covenant will not be entered into between God and man as an operating thing until the Little Season, when the Christ will not act as Mediator, but as judge.
(55) In vs. 9-11 certain Millennial activities of the Christ (Moses, v. 9), the Ancient Worthies (Aaron), the Great Company (Nadab), the Youthful Worthies (Abihu) and the 70 leading Ancient and Youthful Worthies) (seventy elders of Israel) are set forth. Their types' going up (then went up) represent these five groups entering into the use of their special Millennial privileges and duties; for each of these classes will have separately and distinctly special Millennial privileges and duties. Certain of these are brought out in vs. 10, 11. First of all, they will be privileged to see God with the eyes of their understanding as He is displayed in the stately steppings of His Millennial truths, arrangements and works (they saw God, v. 10). The sight here referred to is not that of bodily eyes,