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

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Him in them go onward with the work (carry [literally, cause us not to go up] us not up hence, v. 15), if His special favor to Him in them did not accompany them in their efforts on behalf of leading His people to antitypical Canaan (presence [literally, faces] go not). Continuing, our Lord in the star-members reasoned in the interests of the people with God that God's special favor as resting upon Him in them could only thus be recognized as being His in them and in the people as He would accompany them by His Spirit, Word and providence (wherein … goest with us, v. 16) and as He in the star-members and God's people would be recognized as separate and distinct from all other humans (separated, I and thy people, from all … earth). It should be noted, that to secure favor for God's erring people, how tactfully Jesus identifies them with Himself and His star-members, despite their lapses, and that in order to gain for them God's special favor. O, what a wise, loving and efficient Advocate with the Father we have (1 John 2: 2)! This advocacy as typed in vs. 12-16 was successful in its object; for God Himself promised the boon (I will do this thing, v. 17) in addition to the requested forgiveness in Ex. 32: 30-34 (also); and the reasons that God gives are that, primarily, Jesus Himself has, not only by His human merit, but also by His new-creaturely person, character and office, gained God's very special favor and, secondarily, His star-members by His merit and their faithful service gained His special favor (grace … name).

 

(73) It will also be noted that we included the star-members with Jesus in the intercessions of vs. 12-16. It is for the reason that some of the things there said and implied cannot be ascribed to Him, but are to be ascribed to Him acting in them, as we showed in EI, 93, (7)-133, (43) of such star-members. E.g., first, of our Lord personally it could not be said that God had not told Him before late in the Pergamos period and up to the Sardis period that He would give Him as Helper His Spirit, Word and providences (v. 12), nor,

 

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secondly, that God had not shown Him His plans and arrangements (v. 13), nor, thirdly, that He did not yet know God intimately (v. 13), nor, fourthly, that God had not yet given Him His peace and the rest that remaineth for the people of God (v. 14), nor, fifthly, that He asked God not to make Him go on with the work (v. 15), nor, sixthly, offer to resign His office as Advocate for God's people (32: 32). But all these things could be said of the star-members at pertinent stages of their experiences. It is for these reasons that vs. 12-16 and 32: 32 were interpreted as referring to Jesus acting and speaking in the star-members, as often Moses as a type of our Lord represents Him, not as acting personally, but in the star-members. A little later on as a seventh example we will meet a still more marked example of this principle, i.e., God tells Moses, who requested to see Him, that neither he nor any other human could do it and live. But certainly since his ascension Jesus has been seeing God; the request and God's answer evidently in antitype refer to Jesus, not personally, but as acting in His star-member mouthpieces, who in their studies of God's person have desirously sought to delve into a deeper knowledge of it than is revealed, and who therefore ran into the danger of fatal speculation; and therefore their desire and request were refused. The trinity is a product of what such speculation has produced with bad results to the speculators. We fear with fatal results to some of them.

 

(74) Finally, Jesus in the Philadelphia star-members asked to see the Divine glory: the perfect character of God, consisting of wisdom, power, justice and love, each perfect in itself, perfect in their balance with one another and in such balance perfectly controlling all God's other qualities of disposition. In all their studies into their doctrines and practices these star-members sought earnestly to apprehend and prove God as having such a character; and these searchings and longings were the antitype of Moses' earnest request (I beseech thee, show me thy glory, v. 18). God promised to give

 

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Jesus in some of the star-members a thorough understanding of all of His attributes (make all my goodness pass before thee, v. 19); but these star-members proved to be the Parousia and Epiphany star-members; for such an understanding was not vouchsafed even the Philadelphia star-members. But it was given to those of Laodicea; for this is done in manifesting His full plan and purpose toward all classes connected with His plan, through making clear everything in the Word of God, which here is meant by His name,—a work requiring the entire period of Laodicea, the Parousia and the Epiphany (proclaim the name of the Lord). This plan is summed up in two features: election (gracious to whom … gracious; i.e., God will give the election to whom He is pleased to give it) and free grace (mercy to whom … mercy; i.e., God will give free grace to whom He is pleased to give it; and His pleasure in both cases was what would come from a perfect blending of His wisdom, power, justice and love acting varyingly as to the varying heart's attitude of each class). The majority of the Philadelphia star-members believed very imperfectly in election and denied free grace; a minority of them believed imperfectly in free grace and denied election. None of them could harmonize them with themselves, with one another, with all Bible passages, with God's character, with the Ransom, with facts and with the purposes of the Bible, as the seven axioms of Truth testing. Hence while believing in each case that God was wise, powerful, just and loving, they could not see this to be true in various ways. Hence not to them was vouchsafed the sight of God's glory. It was, therefore, reserved for the Laodicean star-members to see this. In the main this was first shown to the Parousia Messenger; and what was not made plain to him is being and will continue to be made plain to the Epiphany messenger, until everything in the Bible is cleared up. Then the manifestation of God's character, glory, will be complete.

 

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(75) But to Jesus in all His star-members, from first to last, while in the flesh, the denial to understand God in His person beyond what is Biblically revealed is made (canst not see my face, v. 20); and the attempt perseveringly to speculate oneself into seeing it would result not only in error and inability to see what was true in it, but in not seeing what was revealed as to it, and would result in one's losing his standing and dropping into a lower class: Little Flock members into the Great Company, Great Company members into the second death, Youthful Worthies into justified ones, justified ones into the unjustified nominal people and nominal people into heathen (no man see me, and live). Then God proceeds to tell Jesus in His Laodicean star-members how He would give the complete revelation and understanding of His character as displayed in the Bible, namely; that there is an office close to God, that of the Laodicean Messenger (a place by me, v. 21), which will require of its incumbents that they take their stand in utmost loyalty on the Christ in His Head as the Ransom and in the Head and Body as the Sin-offering (stand upon [the, so the Hebrew] rock; Num. 20: 7, 8; Ps. 91: 12,—here, too, the rock). Furthermore, God revealed that while He would be causing His glorious character to be manifest and understood (passeth by, v. 22) to Jesus in His Laodicean star-members, He would hide them safely in the merit of the Ransom and of the Head of the Sin-offering, as they would be loyal in their share in the Body's Sin-offering (put thee in a clift of the rock), and would give them by Jesus special providential protection against speculation (cover thee with my hand), to keep them from error as to the things of God's glorious person not revealed in the Bible (while I pass by). Then, the unrevealed things of God having been hidden from them, without speculation thereon by Jesus in His Laodicean star-members, God would remove every obstacle from each of the two of them (away mine hand, v. 23), and would clarify every detail of what is revealed as due in its

 

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progressive manifestation of God's glorious character as displayed in the Bible and in God's works of carrying out its details (thou shalt see my back parts [the things left behind after He has fulfilled His works, i.e., the effects of His works]). But the unrevealed things of God's person Christ in these two brothers would not see. Indeed, they have consistently refused to let their minds rest upon such things (my face shall not be seen). How favored, indeed, have these two servants of God been, and the second of them will continue to be so favored until the manifestation of the whole Bible as revelatory of God's character will be complete! Let all join with them in praising God; for their pertinent privileges have been and will continue to be for the blessing of God's people!

 

(76) The Truth on the high calling and restitution, as we have seen above, was by Jesus allowed to be overthrown in the minds of His people through the ever-developing errors of Pergamos; and for the Parousia and Epiphany God charged Jesus to restore them (Moses, Hew thee two tables … first, Ex. 34: 1), God assuring Him that He would reproduce upon these two teachings the same thoughts as He gave on them in the Jewish Harvest (write … words … first tables), which Jesus set aside during Pergamos, in the sense that He allowed them to be displaced in the minds of God's people by the Pergamos advancing errors (thou brakest). God charged that He should at the beginning of the Millennial morning, Oct., 1874, be prepared (ready in the morning, v. 2) to begin the preparation of these two truths and at that time to enter Kingdom conditions (come … morning unto mount Sinai) and to exercise His office there as God's Vicegerent (present thyself there to me, literally, stand there with me) as the Head of the Kingdom class (top of the mount). No human being as such should enter the glorified Kingdom class (no man … with thee, v. 3), nor at any time appear as of that class (neither … seen … mount). Furthermore, God charged that none of the

 

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unofficial brethren (flocks) nor official brethren (herds) should appropriate to themselves advantages as against the Kingdom (feed before [literally, over against] that mount). Accordingly, Jesus prepared these two great truths for spread among the Church and the world (hewed two tables … first, v. 4). And immediately, Oct., 1874, Jesus took His place in the Kingdom (early … unto mount), according to God's plan (commanded him), undertaking the ministry of these two great truths (hand the two tables). God Himself by the Truth undertook activities as to the Kingdom (descended in the cloud, v. 5) and officiated there in supporting our Lord in Kingdom affairs (stood with him), giving out the message that manifested God's glorious character (proclaimed the name).

 

(77) God became active in manifesting the Truth in the presence of Jesus acting in the Laodicean star, demonstrating the perfection of His attributes (proclaimed, v. 6), wisdom, power, justice and love (the lord [Jehovah]), even of character (Lord) and being (God). Then God through the Truth clarified to Jesus in the Laodicean star particulars of His character qualities. He first showed His love in its favors as to the high calling (gracious) and restitution (mercy). Then He demonstrated to Him in them His power that makes Him slow to anger and wrath (longsuffering, the Hebrew also implies forbearance). Then, thirdly, God showed the abundance of His love and justice combined in loving kindness (goodness, literally, loving kindness), and finally, His abundance of wisdom (truth). This is His character as manifest in both the high calling and restitution. Then God manifested to Jesus in the Laodicean Messenger the combination of love and justice in justification, both in this and the next Age. Its possibility lies in the merit of the Sin-offerings (keeping mercy for thousands, v. 7). It now forgives freely, for the sake of Christ's merit accepted by faith, the multitude of the faith-justified; and in the Millennium all the dead, regardless of whether they are in the

 

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dying process or in the death state (forgiving). It is justice that forgives; it is love that provided the merit making justice willing to forgive. It forgives error (iniquity), active wrong (transgression) and hereditary wrong (sin). But it will not do this regardless of justice, which insists on the penalty being paid (no means clear the guilty); for justice must be satisfied to forgive, which it becomes through Christ's bearing the sinner's penalty and by His merit covering his sins and becoming his righteousness. God's justice by the law of heredity punishes ancestral sins by direct effect unto the third and fourth generation (visiting … fathers … fourth generation). At this wonderful manifestation of God's character as displayed in the Laodicean Truth, Jesus in its star-members at once (made haste, v. 8) at each step of the manifestation felt and expressed deep reverence (bowed … earth) and rendered appropriate service (worshiped). Thereafter Jesus in the Laodicean star-members prayed that God might dwell among His Parousia and Epiphany people (go among us, v. 9), pleading for the favor, first, the fact that He in His star-members had gained favor with Him (found grace), despite the fact that God's Parousia and Epiphany people have been guilty, in their less faithful members, of stubbornness (stiffnecked), secondly, the fact that God had forgiven them their errors (iniquity) and sins (sin), and, thirdly, the fact that God had made them His special treasure (inheritance).

 

(78) Furthermore, God declared to our Lord in the Laodicean star-members that He was giving them the Parousia and the Epiphany Truth (covenant … people, v. 10). Additionally, He declared that in these two times He would, Christ cooperating therein, do wondrous things— reap the wheat away from the tares and bundle the tares in the Parousia, burn them in the Epiphany, separate the Little Flock and Great Company, develop the latter and also the Youthful Worthies as classes, overthrow Satan's empire and deliver the Church, Great Company and Youthful Worthies

 

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(marvels … not done … earth … nation). Finally, God assured Christ in the two star-members that all God's Parousia and Epiphany people will be given to understand these His wonderful works (all … see the work of the Lord), even those among whom our Lord worked in the two star-members (among which thou art). These works of God by Jesus' power are of a kind to arouse reverence in some, terror in others (terrible … do with [by] thee). In vs. 11-26, except in vs. 16 and 24, God repeats what He has given before in Exodus. Therefore, we will refer our readers in connection with each repeated item to our former exposition without repeating it here. All the repeated statements from Ex. 23, from which all except three are taken, we expounded above. One of the other three is found above where Ex. 20: 23 is treated and the other two are found where Ex. 13: 12, 13 are treated. V. 11 was explained in the exposition of Ex. 23: 23; v. 12, of 23: 12, 15; v. 13, of 23: 24; v. 14, of 23: 13; v. 15, of 23: 32, 33. V. 16, not being explained before, will here be expounded: God's people were not to take official powers (daughters, v. 16) of heathen and other false religions and unite them with their own movements (sons); for such powers would illegitimately follow after their own false teachings and practices (after their gods), and would mislead the movements of God's people after such false teachings and practices (their gods). V. 17 was expounded in the explanation of Ex. 20: 23; v. 18, of 23: 15; v. 19 of 13: 12; v. 20, of 13: 13; v. 21, of 23: 21; v. 22, of 23: 16; v. 23, of 23: 17. V. 24 for the most part was not expounded before, hence will be explained here. God pledges to enable His people to overcome all the evils that infest their natural minds, hearts and wills (cast out the nations, v. 24), by His people's cooperation (before thee), and to give them enlargement of mind, heart and will (enlarge thy borders). He would also arrange that none would seek to possess themselves of such enlargements of their sphere of the Truth and its

 

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Spirit (neither … desire thy land) in their experiences of justification, as antitypical Passover, Spirit-begettal, antitypical Pentecost, and class standing in trial, antitypical Feast of Tabernacles, the three main experiences of God's people (appear … thrice in the year). V. 25 was explained with Ex. 23: 18 and v. 26, with 23: 19.

 

(79) The Father charged our Lord Jesus in the Laodicean star-members to expound the Parousia and Epiphany Truth (Write thou these words, v. 27), saying that according to this Truth God revealed His purposes to Jesus in His pertinent star-members and to His people (after … words … covenant … Israel). Since Moses' first stay of 40 days and nights with God on Mount Sinai (Ex. 24: 18) types Jesus' Parousia work Godward, his second stay of 40 days (v. 28) would type our Lord's Epiphany work Godward. This, however, is the specialized and contrasted picture. The general, uncontrasted chronological picture is as already indicated: the first 40 days represent the period from our Lord's ascension until into the Pergamos period; and the second 40 days represent the rest of the Gospel Age, particularly the Harvest in the wide sense, i.e., the Parousia and Epiphany, as our foregoing expositions show. During this period including the 80 years plus its lapping of 25 months into the Basileia, Oct., 1874 -Nov., 1956, our Lord appropriated in the pertinent star-members, including the last two star-members, none of the Millennial Kingdom powers, privileges and prerogatives (neither eat bread, nor drink water); but by the end of this period God will have revealed, and that progressively, everything in the Bible (wrote … covenant, the ten commandments). The next section, vs. 29-35, has a double application: one for the Parousia and Epiphany, and the other for the Millennium. Our beloved Pastor gave us the latter in D 629, 2—632, 1; hence we will here limit our attention to the first. Moses here, of course, represents our Lord as the Teacher of the Parousia and Epiphany

 

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Truth. After each time of His obtaining in His Laodicean Messenger the advancing light He in them gave it to His people (Moses' hand … mount, v. 29).

 

(80) While getting these revelations from the Father (talked with him), the advancing Truth did not strike His consciousness as being excessively bright, for they were not such to Him (skin of his face shone; 2 Cor. 4: 6); but when He presented various items of the Truth as His symbolic face to the brethren, especially in the siftings, which was almost always done by brethren orally in an untactful way that dazzled the new hearers of it, they, the prospective two Messengers (Aaron, v. 30; Ex. 19: 24) and the rest of the brethren (Israel), first seeing its overwhelming brightness (face shone), were afraid (Is. 6: 5; Jer. 1: 6; Ezek. 1: 28; Dan. 8: 27; 10: 7-19); particularly was this true in the six siftings; for at first it dazzled them, as all of us know by experience in at least one of them. And this, at first hearing the Truth, made all, the two prospective Messengers and the rest of the brethren, fear to look upon the dazzling Truth and to enter into the conjoined experiences; through the influence of the errors that we held before coming into the Truth, of course, we certainly feared its first approaches to us and feared to approach it, as well as feared its effects in the siftings (afraid to come nigh him). Jesus, however, continued to offer it, through stammering brethren, a people of a strange tongue (called to them, v. 31; Is. 28: 11). The first to respond to the pertinent advancing light were the two Messengers, each in his own period (Aaron), then came the pilgrims, auxiliary pilgrims and elders, in response (rulers [literally, princes, or leaders] of the congregation returned). And to these, beginning with the pertinent Messenger in each period, then proceeding to the other leaders in each period, Jesus made the Truth clear (talked with them). Afterwards the Lord made clear to the rest of the brethren the message (gave … all … spoken … Sinai, v. 32). But immediately the two Messengers came to see the

 

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advancing Truth in its unfolding parts in each one's particular period, Jesus used them as the vail through which He spoke to the rest, and that without the dazzling effect at first experienced; for they presented it in a tactful, logical and attractive way (till Moses had done speaking … vail on his face, v. 33). These Messengers did not minister between God and Christ (took the wail off, v. 34), since God and He communed directly with each other, without any intermediary (went in … speak with him). This continued always on such occasions (until he came out). But when it came to Jesus' teaching the brethren (came out, and spake … Israel … commanded), He used each of the Messengers in his particular period as His intermediary therein (put the vail upon his face again, v. 35), until God and He again communed (until … speak with him), and thus he prevented the brethren's seeing the too dazzling Truth as at first, for they continued to present the Truth winsomely (saw … face shone).

 

(1) Into what did our last study in Exodus bring us? What does our present study give us? Of what are these laws the antitype? Of what Covenant are these antitypes the law? What is their sum? Of what are they the laws? As distinct from what? Of what is duty-love the law? Over what in general does it extend? In particular? Why? Even who is and acts under it? As viewed from their relation to the New Covenant, over what two sets of beings does it extend? Who are those belonging to this second set? How are they not under the law of justice? How are they under it? How did Adam and Eve have this law? How has it been transmitted to us as their descendants? How so? Despite our depravity, as what do we have it? In what did we accept it? To what did we agree?

 

(2) How was Jesus related to this law? Additionally, under what other law as a human being was He? Finally, like God, under what law is He and all other New Creatures? How long? What are the new-creature classes? What makes this law necessary to them? Why during the Millennium will the Worthies not have to sacrifice unto death while carrying out their consecration?

 

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To what extent will they use disinterested love? While doing what? What will the conditions of sin be during the Little Season? To what will disinterested love lead them then? Who else is under the law of duty and disinterested love? Why do they not have to sacrifice unto death? What is God's will as to spirit beings in relation to law? What is the gradation of these laws? What does this mean as to the Divine beings? What results from this? For example?

 

(3) Why is it necessary to note the above-mentioned distinctions? Who failed to note these distinctions? What error has arisen from failing to note some of these distinctions? How did they come to fall into this error? Why is it evident that the Church has not been, nor is now under the New Covenant? What are the proofs demonstrating this? What facts prove that the law of justice written in the hearts and minds of free moral agents and the law of justice in the New Covenant do not bind all under the former to the New Covenant? In principle, how are these laws related? While attached officially to the New Covenant, who are not under it? What is implied, and what is not implied by their being attached as Mediator, High Priest, etc., to the New Covenant? Why? To what does their being under the law of duty-love put them under obligation?

 

(4) Why will they not be under obligation to do exactly the same things as the New Covenant will obligate the restitution class to do? What are some examples of this? What follows from the similarity in principle of these two laws? What applications do these facts warrant? How did the Apostles use this kind of application? For example? Why so? And why not? What will this principle move us to do as to Ex. 20—23: 19? What will be helpful for us to remember in this connection? In this study what will not be attempted?

 

(5) What has God been doing with these principles throughout the Parousia and the Epiphany? How not? But how? In connection with what will this be shown? What justifies the application of these laws during the Parousia and Epiphany? Despite what? As what will they obligate the restitution class? What is now being done to the world as to these laws? What as yet has the world not done with them? What two things show this? Of what are these proclamations the antitype? What two

 

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things does He make known? To whom? How typed? In view of these things, what does He demand as His due? How will this principle lead to consecration? In what two ways? What does it as the first word charge? Forbid in general? In particular? How has God been giving the charges and prohibitions in particular? In general? Through what kind of channels? Doing what? Especially through what? What will be seen?

 

(6) What does the second word forbid? What do they type in general? In particular? What else can they type? In short what? Regardless of what? How typed? What is done with them? How typed? What do they arouse in God? How typed? Resulting in what? Through what law? How typed? To whom does He show mercy? Unto what? How typed? Constructively what does this commandment charge? Through what has God especially spoken this "word"? More particularly? What examples prove this? Even who have participated in some of these things? In what also have they and Truth people participated on this subject?

 

(7) What does the third word denounce in general? How typed? In particular? How is this done? What does this word charge? By what means was this word given? What has God done and will He do as to this evil? What does the fourth word prohibit antitypically? How typed? What does it command antitypically? How typed? In principle what does it prohibit God's Gospel-Age people? What does it charge them in principle?

 

(8) What first thing does it imply? Second? How long does their Sabbath-keeping last? What two things does it imply for the restitution class? What is to be kept in the antitypical Sabbath rest? How typed? What in Ex. 20: 10 is given as the reason for Sabbath-keeping? In Deut. 5: 15? Of what is this second reason typical? Of what is the Ex. 20 reason typical? What is proposed to be given ere long? Through what did God give utterance to this fourth word? From whom did these teachings go forth? What does the first table of the Law type? In principle to whom does its heart apply? Apart from what? Hence to whom? What else do we see? Why are Christians not subject to the Sabbath command? How are we first to answer Seventh Dayists' contention on its being a part of the moral law and thus binding on all men? Secondly? Thirdly? How proved? What proves

 

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that Jewish Christians are not subject to Moses? What is a complete proof that Christians are free from Moses' laws, while subject to the moral law?

 

(9) To what does our study now bring us? To whom does it primarily apply typically? And to whom also? With what will we begin? What does its principle mean to us? How typed? What does this imply? What does its principle imply and prohibit to us as humans? What does its antitype charge and prohibit? Through whom does God speak this charge? What does it promise? How typed? What is the sixth word? What does it prohibit? How typed? What does it impliedly command? Through what has God been issuing its prohibitions? Its commands?

 

(10) As a principle to whom does the seventh word apply? In what ways? In what matters? How typed? To the subjects of the Oath-bound Covenant what does its principle forbid? To the restitutionists what does its antitype forbid Millennially and in the Little Season? In its charge implications what does it charge? What does it also imply as to spouses? To those in the Oath-bound Covenant? How has this word in its prohibitions been going forth in the Parousia and Epiphany, as far as unconsecrated organs are concerned? Consecrated organs? In its implied command, as concerns unconsecrated organs? Consecrated organs?

 

(11) What is the eighth word? What does it prohibit? How typed? What by implication does it charge? To whom do these charges and prohibitions apply? What does its principle forbid to the Lord's people? What will be the antitypes of this word in its prohibitions and implied charges? In what ways have its prohibitions gone out through consecrated channels? In what way through unconsecrated channels? By whom and what were the exposures made? What did many of these do on the implied charge of this word? What part in this did God's people in and out of the Truth have?

 

(12) What is the ninth word? What does it concern? What does it prohibit? What does it impliedly charge? Whom does the principle obligate? Its antitype? How did this word go forth? Especially through whom? Whom else? What pertinent persons have been exposed? What have God's people done herein?

 

(13) To what do we now come? How is it worded? What does it always prohibit? What else does it not, and

 

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what does it prohibit? What is coveting? To what does it often lead? In what special respects is covetousness forbidden? What does this word charge? In what ways and by what agents was this word spoken by God? What do they prove antecedently of covetousness? What has our brief study of the principles and antitypes of the ten words proved? Why? Of what are they thus a proof?

 

(14) What four things have the people perceived during the Parousia and Epiphany? How typed in each case? What was the effect on them? How typed? What are some examples of the things driving them away from the forming Kingdom beyond the veil? In what will they remain a long while? How typed? What has been and will be their first request? How made? How typed? What promise have they made and will they make, if the request be granted? How typed? What has been and will be the second request? How made? How typed? What did and do they fear? How typed and proven? What have some already done therein? What will more do? Under what condition? What will all do? When? What do Jesus and the Church beyond the veil do therein? When? How typed? While doing what? For what, in the first place, are the pertinent experiences intended by God? In the second place? In the third place? How typed in each case? What does and will their fear make them do? How typed? What will the Christ class be doing in the meantime? How typed? Amid what? How typed? What has God charged the Christ class to say to the people? How typed?

 

(15) While actually typing New Covenant obligations, what may the charges of Ex. 20: 23—23: 19 be called? Why? What will we, accordingly, call them? When were the charges of vs. 23-26 given? What is the first of these charges? How typed? Despite what two appearances? How typed in each case? In its prohibition what did it forbid? In its implied charge what does it now command? Millennially what does it prohibit and command? What is the next charge? How typed? In what sphere? How typed? What two things are to be offered thereon? How typed? Of what offerings? How typed? Where was it to be? How typed? In harmony with what? How typed? As the condition for what? How typed? How does this Altar stand in contrast with another? How typed? What is that other Altar? How typed? How should it be

 

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accepted by Millennialists? How typed? What is prohibited as to it? Why? How typed? What final prohibition does God offer as to the Altar? How typed? What is to be done to the violators of this prohibition? How typed? What does experience show as to the pertinent warning and its disregard? What is implied in the prohibition?

 

(16) Of what does Ex. 21 treat? In the exposition what will and what will not be given? Why? What have Jesus and the Church beyond the veil been receiving from God? How typed? What three applications apply to them? Of what as types in principle do vs. 2-6 treat? How long, as acquired by Azazel, sin and error, are Great Company brethren to be in their bondage? How typed? When do they become free from their bondage? How typed? On what condition? How typed? In what condition will they attain this liberty, if they forfeited it while alone? With others? How typed in each case?

 

(17) If a Great Company member or group is given supporters, movements and powers of Azazel, sin and error while in their bondage, how will he gain freedom? How typed? What example illustrates this? By what acts and attitude can a Great Company member prevent his cleansing and freedom? How typed in detail? By what two things will Azazel, sin and error make him a Second Deather? How typed in each case?

 

(18) For what have some given up official powers to enslavement? How typed? How did the Board's majority and many of their supporters do this? What would not be given to such powers on their sellers' gaining freedom? How typed? What happens to such powers? Who will never recover their lost powers in the Little Flock, when they are freed from Azazel, sin and error? What could be done with such powers, united with their new master, if he becomes displeased with them? How typed? What example illustrates this? To whom can such powers not be disposed of? How typed? What example illustrates this? Why not? How typed? What example illustrates this? What would a group have to do with such powers, if it united them with one of its movements? How typed? What example illustrates this? If a group with certain powers unites itself with other powers, what should it not do with the first powers? How typed? What example illustrates this condition? If these conditions are violated,

 

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what will be the privilege of the first powers? How typed? What example illustrates this?

 

(19) What does the slayer of Num. 35: 10-30 represent? How is the antitype of vs. 12-14 related to that of Num. 35: 10-30? What does the fully wilful sinner do with righteousness? How typed? What is his punishment? How typed? What other kinds of sins are there? How typed? Why committed? How typed? What is God's twofold pertinent provision for such sinners? How typed in each case? What is God's arrangement for proud, deliberate and fully wilful sinners? Even under what circumstances? What is the fate of the new creature who sins wilfully against God as His Father and the Oath-bound Covenant as his Mother? How typed? How can brethren and their privileges be antitypically stolen? Sold? If proven, what is to be done with the symbolic thieves? How are these things typed? What examples prove this to have been completed in 1920?

 

(20) What will be done to the new creatures who blaspheme God and the Oath-bound Covenant by sifting errors? What examples prove this? If two groups controvert and one by a misused teaching or arrangement injure the other to the diminishing of their power to serve, without entirely cutting them off from service, what is the injurer not to do and what to do? What types the various features of this case? What examples illustrate various features of this case? When will the righting of the wrongs be completed? How typed? In the examples above given when will this be done?

 

(21) If by a misuse of one's teaching office one cuts off Great Company members or Youthful Worthies from their standing with God, what will be meted out to the wrong-doer? How typed in detail? What examples illustrate this? In case the offense does not result in their cutting off from their standing? Why will they not receive special punishment? Why only such as comes as a direct result of their wrong act? How typed in detail? What example illustrates this? If controverting groups injure the fruitfulness of any of God's people, but do not other harm, what punishment is meted out to them? By whom imposed? Through whom given? How typed in detail? What examples illustrate this? If other injuries set in, what does justice require additionally? How is this shown when the evil is the loss of standing before

 

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the Lord? How typed? What is an example of this? The loss of the eyes of understanding? How typed? Examples?

 

(22) Loss of ability to make the Truth digestive? How typed? Examples of this? Disqualification for service? How typed? Example of this? Undermining character and good conduct? How typed? Example of this? Destruction of good, wounding their New Creatures, giving them verbal stripes? How typed in each case? If one blinds Great Company members and Youthful Worthies under his charge, what must he lose? How typed in detail? What is an example of this? If one injures such in their ability to prepare their spiritual food for digestion? How typed in detail? An example of this?

 

(23) What general remark is made on vs. 28-36? In what four typical meanings is the ox used in the Bible? How do the cited passages prove this? What will corroborate the fourth meaning? What should be done with false teachers who deceive even unto the loss of their deceivinglings' standing before the Lord? How typed in detail? What should not be done as to their powers, privileges, etc.? How typed? Whose first errors, and whose chronological errors, and whose refutations, are pertinent examples? If non-participants in the false teachers, what is their responsibility? How typed?

 

(24) Under what three conditions do they become responsible for the pertinent evils? How typed in each case? What is to be done with such false teachers and their controllers? How typed? What four examples illustrate this? Under what three conditions and how can the controllers of such gain forgiveness from such cutting off? How typed in detail? What should be done to false teachers who deceive as to a Truth movement or a Truth power unto their being set aside? How typed in detail? What example illustrates this?

 

(25) If a false teacher deceives Great Company brethren or Youthful Worthies unto their losing their standing before the Lord, what must his controllers do? How typed in detail? What are illustrations of this? If a group spreads or invents false reports against a true teacher or teaching and these are given a bad reputation, what three things should it do? How typed in detail? What is an example of this?

 

(26) If such teachers deceive teachers of another group unto the latter's losing their standing before the Lord,

 

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what two things should the controllers of the false teachers do? How typed in detail? What examples illustrate this? Under what two conditions must such controllers make an equal satisfaction for the above-mentioned wrong? How is this typed in detail? What is an example of this?

 

(27) What in the above were presented as antitypical striving and goring? What was there pointed out as the antitypes of the ox? How antitypically is the ox used in Ex. 22? Sheep? What is antitypical stealing? Who is typed by a thief of an ox? What consequence follows from this? Why? Why is this reason true? How typed? What does a thief of a sheep type? What consequence follows from this? How typed? How is denying the ransom typed? Betraying Christ for gain? After whose example? What results therefrom? How typed? How is this so? What evils precede this evil? What is not necessarily committed by a denial of the Church's share in the sin-offering or in betraying the Church for gain? How is this typed here? In Korah's rebellion? What three things are typed by the four sheep? What about the four sheep contrasted with the five oxen suggests the milder and severer penalties in the antitypes?

 

(28) What has been proclaimed as to this in the Parousia and the Epiphany? Especially by whom? Why this? In what might an antitypical thief be caught? How typed? If refuted in the act, what should not be done to the refuter? How typed? Against what is such a usurpation committed? How typed? What would be the pertinent penalty? Why? How typed? What if it surpasses his ability to make good? How typed in both features? What is the result, if the denial is by an impingement or is based on a believed misrepresentation of the meaning of the denied thing? E.g. How are such usurpations typed? Regardless of what three things does this hold? How typed in each of the three? What twofold penalty is in such cases applied? How typed?

 

(29) What two things are presupposed in antitypical depasturing? How typed? What two things can be depastured? How typed? What is the antitype of pasturing in another's field? For whom is this done? What is the penalty of such pasturing? How typed? What examples illustrate such pasturing? What have such wrought? How typed? What penalty did they have to

 

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suffer? How typed? How is the penalty exacted? Wherein has this been illustrated? Who does the punishing in this way? How is a destructive sifting typed? On what three classes does it work devastation? How typed? What will the sifter suffer as penalty? How typed and proven? What do we do about things typed in vs. 1-6?

 

(30) What is the subject of vs. 7-15? As to what three classes? What two things does Jesus deliver to such? How typed in each case? As what is the delivery made? How proven? What sometimes happens to such an entrustment? How typed? Under what condition? How typed? If caught, in what two ways must the usurper make good? How typed? What if the false teacher is not a new creature? What may he be? How typed? What is typed by his not being found? What question must still be decided? In what two ways may this connivance be committed? To decide this question what must be done? What two sets of brethren may decide? What makes the difference? How typed? Why must he thus be dealt with? How typed?

 

(31) Wherein must this procedure be followed? How typed? In what five particulars? How typed in each case? What general character should each of the five cases bear? How typed? Before whom must such a case be brought? How typed? Who is the real condemner, if one is condemned? How typed? How is this proven by the proper translation? By the antitype? In what two ways must the one proven guilty make good? How typed?

 

(32) To whom does Jesus make a doctrinal entrustment? How typed? As to what classes? How typed? What if such a doctrine cease to be taught? How typed? What examples in the antitype prove the actuality of the type's fulfilment? What two things are typed by the beast's being injured? What examples in the antitype prove the actuality of the type's fulfilment? What is typed by the beast's being made a captive? What examples in the antitype prove the actuality of the type's fulfilment? Under what circumstances may any of these three things happen? How typed? What illustrates this? What should then be the procedure? How typed? As to what three things should it be given? How typed? How, e.g., have star-members given such assurance for their class? What has Jesus done with such assurances? How