THE GOSPEL-AGE PASSOVER. THE MILLENNIAL-AGE PASSOVER. THE CLOUDY PILLAR. THE FIERY PILLAR. BEREAN QUESTIONS. 

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OUR STUDY of the book of Numbers has brought us to the ninth chapter; and we pray that the Lord may bless it to all of our readers. Generally speaking, though not exclusively so, the antitypical difference pointed out by the original Passover in Egypt and its annual celebration is the following: the original celebration represents the actual sacrifice of Christ, our Lamb, and the Church's Gospel-Age feast upon Him as her justification throughout her consecrated course (1 Cor. 5:7, 8); while the annual Passover represents the annual celebration of the Lord's Supper, which is related to our Lamb as the annual lamb was to the original lamb in Egypt (1 Cor. 11:24-26). While this remark shows the general thought, the first annual celebration as narrated in Num. 9:1-14 shows that certain features of the antitypical real feast, as distinct from the annual symbolic feast, are also indicated in this first annual celebration. Yea, even certain Millennial features are therein brought to our attention. As we come to these features we will point them out. Our purpose of calling this matter to the attention of our readers at this stage of matters is to forestall a possible misunderstanding arising from an exceptionless application of the general rule just given, i.e., that while the original Passover in Egypt represents Christ, our Lamb, and the Church's feast on Him as her justification throughout her consecrated course, the annual Passover represents the annual Lord's Supper. 

(2) In harmony with the general rule just stated, 

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we understand the Lord's charging Moses to command Israel to keep the first annual Passover (vs. 1-3) to type, primarily, God's charging our Lord to institute the annual Lord's Supper and directly to instruct the Church to keep it annually (Luke 22:19; 1 Cor. 11:24, 25), and, secondarily, and indirectly, through the Apostles (1 Cor. 11:23-34) and other servants of the Truth throughout the Gospel-Age, to instruct the Church to keep it annually. The charge being given in the wilderness of Sinai (v. 1) types the fact that the charge is a Gospel-Age matter, belonging to the Church's wilderness experiences. Its being done in the first month of the second year (v. 1) suggests the thought that the charge to keep the first annual Lord's Supper very properly sets in after the thing (the reality) of which it is a symbolic representation and commemoration had, at least in its beginnings, been in fulfillment (John 6:32-58). And, of course, the appropriateness of the annual Supper as a thing to be partaken of after consecration, is typed by the charge to keep the typical annual Passover after Israel left Egypt (v. 1). This is further indicated in v. 2 by the express statement that it was the children of Israel who were to keep the typical annual Passover. The clause of v. 2 translated, "Let the children of Israel also," should be rendered, "And let the children of Israel," since the Hebrew word, ve, has three meanings, and, also and even; for the charges of the preceding chapter were not given to Israel especially, but to Moses and Aaron; hence the connection does not suggest the word also. This corrected translation shows that the charge to keep the Passover was given immediately after the charges on the cleansing and consecration of the Levites were made, v. 1 being in narrative form to show the transition of thought from the one to the other transaction. The requirement that the typical Passover be kept at its appointed season, Nisan 14, types the charge that the Lord's Supper be kept on 

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Nisan 14, even as our Lord said, "As oft as ye do this [slay and feast on the typical lamb], do it [keep the Lord's Supper] in remembrance of Me." The fact that the symbolic representation and commemoration of the original typical Passover was kept annually on its anniversary implies that the antitype of the annual Passover, i.e., the Lord's Supper as the symbolic representation and commemoration of Christ as our Passover, be kept on the anniversary of our Lamb's death, i.e., on Nisan 14 (v. 3). In the antitype this is all the more appropriate, since the entire Gospel-Age is the antitype of the night of the original Passover in Egypt, while the annual Lord's Supper is the antitype of the annual Passover. 

(3) The annual lamb was to be slain at the same time—6 P.M., "between the two evenings" (see the margin of v. 3), as the original lamb (Ex. 12:6). This suggests the thought that the Lord's Supper would the first time be celebrated on the same day that our Lord would die—a thing emphasized in the Scripture by the records of Matthew, Mark, Luke and Paul (1 Cor. 11:23). The emphasis on the exact date (v. 3) as to the time of keeping the annual type, serves to emphasize the fact that the antitype be kept annually. The charge to keep the typical Passover according to all its rites (chok; literally, statutes,—A.R.V., which indicates its pertinent practices) and according to all its ceremonies (mishpat; literally, judgments, or ordinances,—A.R.V., which indicates its pertinent teachings), types the Lord's charge during the Gospel-Age to celebrate the Memorial Supper according to the practices that Jesus gave at its original institution and according to the doctrines that He there set forth, and as these were later by Him elaborated through His Apostles. The antitypical statutes (here mistranslated rites) required unleavened bread and wine instead of the typical Lamb (Matt. 26:26-28; Mark 14:22-24; Luke 22:19, 20; 1 Cor. 11:23-25), the celebration annually 

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on the same day of the month (and that as a supper in the evening) as that of the type (1 Cor. 11:25), to be annually preceded by the casting out of antitypical leaven (1 Cor. 5:7, 8; 11:28), as the typical feast was preceded by the purging out of typical leaven (Ex. 13:7), to be partaken of amid trialsome experiences (Matt. 26:31; 1 Cor. 11:31, 32), as the typical one was with bitter herbs (Ex. 12:8), and to limit the partakers to the consecrated (shown by the eleven partakers of the original Lord's Supper, as representing the consecrated), even as only the circumcised might partake of the typical annual lamb (Ex. 12:43-49). The antitypical judgments; or ordinances (doctrines), connected with the Lord's Supper are the ransom sacrifice, justification by faith (Matt. 26:28; Mark 14:24) and, what the typical lamb does not show, but what is typed in the bitter herbs, the joint sacrifice of the Church with Jesus. This is taught by Jesus in Luke 22:20, where the Greek construction shows that the clause, "that which is being poured out for you," does not modify the word "blood," as the A. V. suggests, but is the predicate of the word "cup." The following translation and order of words, necessitated by the Greek Grammar to make the thought clear to an English-speaking person, will clarify this matter. This cup—that which is being poured out for you—is by My blood the New Covenant, i.e., the sufferings (cup) that God arranges for the Church to undergo are by Jesus' merit [the seal of] the New Covenant. The Apostle Paul (1 Cor. 10:16, 17) likewise connects this thought with the bread and wine as symbolizing the Church's share with Jesus in the Sin-offering. The antitype shows that our explanation of the Hebrew words chok (statute) and mishpat (judgment; ordinance) is correct, while the renderings of the A. V. (rites and ceremonies) are not distinguishable in clear-cut meanings, and hence are clearly incorrect. 

(4) While in vs. 2, 3, the type of God's charge to

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Jesus on instituting the Lord's Supper and on commanding His Own to keep it, is given, in verse 4 Jesus' fulfilling these charges is typed; for Moses' commanding Israel to keep the annual Passover (v. 4) types Jesus' commanding His Own to keep the Lord's Supper, which, of course, implies its original institution. This in its wording is a command to the Lord's people to keep it. The Israelites' keeping of the Passover (v. 5), i.e., slaying the lamb and roasting and eating it with unleavened bread and bitter herbs, types the Gospel-Age Israelites' consecration of the bread and wine and partaking of these with the unleavened bread of sincerity and Truth (1 Cor. 5:8), with the bitter herbs of the trials, external and internal, sufferings and persecutions of their consecration (2 Tim. 3:12). Their doing this on Nisan 14 (v. 5) types the Church's celebrating the Memorial on Nisan 14. The Israelites' doing this in the wilderness of Sinai types the Church's doing this in her wilderness experiences, especially, though not exclusively, during the Harvests. The Israelites' doing this according to all that Jehovah commanded Moses (v. 5), i.e., according to all the statutes and ordinances, types Spiritual Israel, especially during the Harvests, doing this according to all the practices and doctrines that God commanded Jesus to inculcate in His Own. So much of the types of vs. 1-5 apply to the Lord's Supper; but it will be recalled that above we remarked that, while ordinarily the annual Passovers of the Jewish-Age type the Lord's Supper of the Gospel-Age, the first annual Passover (vs. 1-5) had associated with it certain features and teachings that apply to the antitypical real, as distinct from the antitypical symbolic feast, throughout the Gospel-Age; yea, that some of its features and charges refer even to the real feast of the Millennial Age. These things are set forth typically in vs. 6-14. To these we will now devote our attention, we trust, in a profitable study. 

(5) Vs. 6-8 give an episode that is most interesting

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in the antitype. Those defiled by the dead body of a man on Nisan 14 and thus debarred from keeping the Passover on that day type those who spend their whole life under the Adamic curse and die thereunder (Num. 19:11-18; T 105-110). The dead man of this verse is Adam. From him, dead in trespasses and sins (Eph. 2:1, 5), we all derive depravity (defiled) and condemnation by heredity, whereby we are symbolically in Adam's presence; and we touch him in the sense of acting sinfully in such depravity. In the type these defiled ones had been in the presence of, or touched a dead man within less than seven days from Nisan 14, consequently when it came less than seven days after they had incurred their defilement (Num. 19:11, 12, 14, 16, 19), they were defiled, and in such a state could not participate in the Passover. This types the fact that whoever to the end of his life during the night of antitypical Nisan 14, the Gospel-Age, does not through a persevering tentative or vitalized justification cleanse himself of the Adamic condemnation and depravity cannot celebrate the real feast at all (1 Cor. 5:7, 8), nor its annual Memorial, worthily. Thus by faith he cannot lay hold on Christ as his Lamb taking away his sin and condemnation (John 1:29, 36), i.e., cannot "offer an offering of the Lord in its appointed season" (v. 7). The defilement and its condemnation lasting seven days types the fact that one must undergo actual or reckoned cleansing of the Millennial Age, the antitypical seventh day, in order to be rid of the Adamic defilement and condemnation. The ceremonial purification on the third day types tentative justification (tentative justification starting with the Abrahamic covenant, which began to operate in humanity's third Millennium in sin or death) and that of the seventh day types reckoned or actual justification as operative in the reckoned or actual Millennium (Num. 19:12). Hence these defiled men represent the non-elect world, who in this life do not keep the real antitypical Passover. Accordingly, 

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they die, lost under the Adamic condemnation. Their coming before Moses and Aaron (v. 6) types the world's coming to the attention of Jesus as God's Executive (Moses) and as God's High Priest (Aaron). Their doing this at a time that Moses did not know the answer to their question (v. 8) types the fact that the condemned and depraved race came not physically but to our Lord's attention, mind, for the matter on hand at a time when He did not know the answer; and yet it was after His baptism, since then He first became the [tentative] Executive and High Priest of God. When could this have been? We answer: between His baptism and the beginning of His ministry, i.e., for the most part during the 40 days that He spent in the wilderness. An examination of the facts will prove this; for when Jesus returned from the wilderness, He knew that the condemned race would in the Millennium have the opportunity to celebrate the antitypical Passover. Not even being God's [tentative] Executive (antitypical Moses) and High Priest (antitypical Aaron) before His baptism, He must have gotten the answer between His baptism and emergence from the wilderness. 

(6) Let us notice how this was: Jesus began to get the knowledge qualifying Him for His ministry just after His baptism, as for the first time "the heavens [the higher, spiritual things] opened unto Him, "became clear to Him (Matt. 3:16). The first spiritual things that He saw was His begettal, according to the citation just made, since with the opening of spiritual things He saw the Spirit descending to and abiding in Him. Having a deep knowledge of the general details of the Plan when He came back from the wilderness, needed to explain that Plan to others, He must have gotten that knowledge from the time of His baptism to that return. Doubtless the general features of the Plan were opened up to Him in an orderly sequence, which implies that He first learned of God's will with

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reference to Himself. The Spirit in Him meditating on the Scriptures, as shown by His experiences, etc., as to the Word, in Ps. 119, opened up before His mind the thought that the New Creature Christ must sacrifice His humanity, as the antitypical Lamb and Bullock, in order to the satisfying of Divine justice for the world's sin, if He were to become their Deliverer from the curse. After He had gotten a large and clear view of His own place in the Plan, doubtless the Lord's Spirit opened His eyes of understanding on the Church as His fellow-sufferers and co-reigners, as the second great feature of the Plan. Thus, as in the mirror of the Word He saw Himself reflected, He likewise in that Word saw the Church depicted as, with Him, the mystery hidden from Ages and generations, made manifest then to Him, the First of the saints in point of time and rank. Then the question came up before His mind as He mentally saw the rest of Adam's race, and as He inquired of the Word, What is there in the Plan for these? The Spirit opened up the Scriptures to Him as holding out the hope of Millennial restitution as the portion that Jehovah had arranged for them. And with this there were made clear to Him the three great features of the Plan, Christ, the Church and the world. With this explanation we are now ready to look at the particulars of vs. 6-11. Seeing the defiled and condemned race standing before His mind's eye He antityped Moses and Aaron seeing the defiled men standing before them. 

(7) It is this transaction connected with the unclean men that gives us the thought that the first annual Passover did not type exclusively the Lord's Supper. Rather, the Lord used it to represent the real and symbolic antitypical Passover, as the sequel will show. As the uncleanness of the pertinent men (v. 6) prevented their partaking in the Passover on that Nisan 14, so those not consecrated cannot partake of the real antitypical Lamb during the antitypical Nisan 14, the Gospel-Age.

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Their drawing near (v. 6) before Moses and Aaron represents the condemned world coming to the attention of our Lord as Jehovah's [tentative] Executive and High Priest in the wilderness just after His baptism, as He was studying the various features of God's Plan in order to learn God's will for Him toward the world. By this we are not to understand that the condemned world actually, physically, presented themselves before the Lord in the wilderness. Rather, the antitypical presentation was mental, as an activity of our Lord's mind, in which He mentally viewed them, which put them mentally before Him. Nor are we to understand that there was a verbal speech made by the world to our Lord. Rather, it was their condition of Adamic defilement and condemnation until death that spoke to our Lord, in the sense of manifesting to Him their defilement and condemnation unto death. ("We are defiled by the dead body of a man," v. 7.) This condition conveyed the thought to our Lord that these could not partake of the Gospel-Age salvation of election, i.e., keep the feast antitypical of Nisan 14 in Egypt and at Sinai, after the question was raised in His mind by that condition, "Wherefore are we kept back, that we may not offer an offering of the Lord [by faith lay hold on Christ, sacrificed for us as our substitute, acceptable to Jehovah in our stead] in its appointed season [during the Gospel-Age] among the children of [Spiritual] Israel?" In other words, the defiled men by their question to Moses type the condition of the condemned and defiled race raising in our Lord's mind the question as to why the non-elect world could not have the opportunity of keeping the antitypical Passover, i.e., have the opportunity of obtaining the salvation of the High Calling operative during the Gospel-Age. 

(8) When this question first struck our Lord's mind He did not understand the answer, typed by Moses' not knowing the answer to the typical question (v. 8). 

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Moses' charging the men to stand (the word still is not in the original), i.e., wait for an answer, types Jesus' mentally bidding the race to wait for an answer. Moses' looking to the Lord to hear the Lord's answer to the question for the men, types our Lord's looking to God to speak to Him through His Word as to God's will for the world as to whether they should have an antitypical Passover (v. 8). Jehovah's giving Moses an answer types God's giving our Lord an answer through the Old Testament (v. 9). This answer was given to our Lord during the 40 days' experiences in the wilderness. The typical answer (v. 10) that the unclean and distant wayfarer might keep the Passover types God's answer that the condemned, defiled and erroneous race will have an opportunity to keep antitypical Passover, i.e., have an opportunity to gain salvation through Christ's death. God's charge to Moses to speak this to the children of Israel types God's charge in the wilderness to Jesus to preach salvation for the world to Fleshly and Spiritual Israel. It will be noted that while the question was as to the defiled alone, the Lord answered as to these and the wayfarers wandering afar from the whereabouts of Israelites. What is the difference between these two? We understand that those unclean by the dead body of a man type those Adamically defiled and condemned as such, while the wanderers type those astray in error as such. Generally, but not exclusively, speaking, the defiled are nominal Jews and Christians; and generally, but not exclusively, speaking, the wanderers are the heathen. Both of these classes are, of course, excluded from the opportunity of the elective salvation, but for both of them God has in reservation a Passover keeping, an opportunity of gaining salvation. The expression, "of you or of your posterity," suggests the thought that as the type applied to all Fleshly Israelites so the antitype applies to all antitypical Israelites. 

(9) But there is a difference in time of the defiled

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ones' keeping their Passover from that when Israel in general kept it. While the latter kept it the night of the 14th of the first month, the former were to keep it on the 14th of the second month (v. 11). We have already indicated that the night of Nisan 14 types the Gospel-Age, during which the antitypical clean Israelites have kept the real antitypical Passover, while the antitypically defiled could not then keep it. We know that the world will get its opportunity for salvation (have its Passover) during the Millennium. Hence the typically defiled ones' date for keeping Passover, the 14th of the second month, types the Millennium. And their keeping the Passover on the 14th of the second month types the world taking part in the restitution privileges by faith and obedience during the Millennium. Accordingly, the two Passover keepings of the second year of Israel's deliverance from Egypt represent respectively the Church and the world gaining their salvations during the Gospel and Millennial Ages respectively. Hence one of the thoughts of the type under consideration is that of the two salvations. Another is that of their different times of operation. And a third is that the deliverance of the Church and the world depends on their appropriating life from the antitypical Passover, Christ, through appropriating (the Church by faith, the world by faith and works) Christ's righteousness, or, to put it in another form, Christ's perfect humanity, in His right to life and His life-rights. For the defiled class to sacrifice the lamb between the two evenings (v. 11) types that each one as soon as the Millennium would begin for him (which will vary with the individuals, depending on when the Millennial privileges will in each case begin to operate) should avail himself of its benefits and accept the Lamb by faith and obedience from the outstart of his opportunity to lay hold of Him. With some—the Epiphany camp of the then living—this will take place as soon as the Millennial restitution opportunities set

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in, and they become aware of the fact. Through the teachings that they, the unconsecrated Gentile and Jewish believers, will have received from the Great Company and the Youthful Worthies, they will be intently watching for the return of the Ancient and Youthful Worthies, which will be to them the signal that the restitution salvation is operating; and they will then immediately avail themselves of it, i.e., begin to keep the Millennial Passover, thus beginning it between the evenings, at their transition from the one to the other dispensation. With others this will set in also as soon as they come in touch with Millennial conditions, which means for the bulk of mankind at their awakening from the dead. 

(10) The defiled ones eating the Passover with unleavened bread (v. 11) types the restitutionists purging out the leaven of error and sin from themselves and partaking of and with the Truth and its Spirit in a manner similar to our keeping our Passover (1 Cor. 5:7, 8). But how about their partaking of the antitypical bitter herbs (v. 11)? We have seen that our bitter herbs are sufferings and persecutions for righteousness and trials and tests of character. In the next Age there will be no persecutions and sufferings for righteousness; for the conditions of those times will be easy for the practice of righteousness (Ps. 72:7); and no more will anyone be allowed to persecute for righteousness (Is. 25:8). Hence these two kinds of our bitter herbs the restitutionists will not receive. Nevertheless this type proves that they will have to partake of antitypical bitter herbs. What are these? Such sufferings and hardships as are incidental to their overcoming their weaknesses and to their striping for bad deeds to their reforming their character depravity; for then the judgments of the Lord will be abroad in the earth, striping wrong-doing and correcting evil habits (Is. 26:9). It will be more or less hard for wrongdoers to make restitution to their present victims, and 

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it will be more or less difficult to climb up by exertion of one's full strength from the depths of depravity to the heights of perfection. But those who will so do, enduring the incidental stripes and difficulties, will thereby be eating the Millennial bitter herbs. Hence the Millennial bitter herbs will consist of the stripings for wrong and the trials incidental to reformation and to character testings. But these must be eaten, appropriated, together with the unleavened bread of the Truth and its Spirit, if they would eat their Lamb as their Passover. 

(11) In describing the type of the Millennial Lamb, v. 12 says that none of it shall be left over until the morning, i.e., that is, all of it must be eaten that night. But in describing the type of the Gospel-Age Lamb, the account (Ex. 12:10), in addition to telling Israel that nothing of it was to remain until morning, adds that if it were, it should be burned. At first glance there seems to be a discrepancy between the two charges. But a careful consideration of the antitypes shows that it is only a seeming discrepancy as between the two texts. How may we reconcile the two verses? We answer, by limiting Ex. 12:10 to the Gospel-Age and Num. 9:12 to the Millennial Age. The charge in each verse to leave none of the lamb over until morning means that all the merit needed must be appropriated before the respective Age is ended, and the next one begins, i.e., in the Gospel-Age each one must appropriate unto a completion to himself by faith as much of Christ's merit as is needed to bring up his deficiencies to perfection, and none of such needed merit should be left unused; for if any of such needed merit were left unused by an individual until the Millennium he would lose life, since there would be uncovered imperfection in him when his trial time would be over. This happens when begotten ones die impenitent; for in such a case when the Millennium (the morning for the Church) comes, he is in that Age with some of the 

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Lamb's flesh left over and consequently he must be lost. And for the Millennial Age the thought is the following: Each one must appropriate by faith and works for himself in their entirety Christ's perfect humanity, His right to life and His life-rights before that Age is over and the Little Season sets in. If he leaves any part of these unappropriated, he enters the. Little Season with an imperfect character and thus will fall in the final trial during the Little Season. Thus there is, apart from a difference due to the dissimilarities of a faith as distinct from a works justification, substantial likeness between the leaving of nothing of the Lamb over until the two antitypical mornings, that of the Millennium and that of the Little Season. 

(12) There yet remains a difference, however, between the two verses, because Num. 9:12 says nothing about burning any of the uneaten parts of the lamb, while Ex. 12:10 does direct the burning of the uneaten parts of the lamb. The difference, of course, is not a contradiction, but is due to a different dispensational dealing at the ends of the two Ages. It will be noticed that during the Gospel-Age not all of Christ's merit is imputed to any individual, but only that amount of it that is necessary to bring the deficiencies in the flesh of each individual new creature up to perfection. Consequently, when the end of the Gospel-Age comes, some of Christ's merit on deposit with God will not have been imputed, though all of it has been on deposit with God as against Adam's sentence as it involved us, which made an imputation of the part needed to supplement our deficiencies sufficient to give us an imputed justification. This unimputed portion of Christ's merit is the part of our Lamb that is left over, referred to in Ex. 12:10. And what is typed by its being burned with fire? It will be recalled that it is a part of the merit deposited with God to make possible an imputed justification, and as such was usable—ready for use for imputations throughout the Gospel-Age. But with the

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end of the Age of imputed justification, such imputed justification ceases to operate—no more of such justifications will be made; and hence imputable merit ceases to exist, not in the sense of the merit itself going out of existence (for it will be then used, by way of application as distinct from imputation, to make operative a works-justification), but in the sense that the merit will never again be used for purposes of imputation. This, then, making it cease to be an imputable thing, is what is typed by burning what was left over until the morning of Nisan 14, while all of the merit being applied to make the Millennial justification operative, all of it must be used up before the Little Season begins, regardless of whether each will use up unto completion his share in all of it, since all of it—100% of it—will be applied for each individual Millennially; and hence none will be left over for appropriation after the Millennium; and hence all of it must be eaten before the Little Season, as none will exist after that for appropriation. Whoever, therefore, during the Little Season sins must go into the Second Death, as there is no more any of Christ's merit available to protect him from sins' wages, which must then be received. 

(13) The charge that not a bone of the lamb should be broken (v. 12) is likewise significant, and applies as an exhortation to both the Gospel and the Millennial Age. To break a bone of a lamb would be doing it violence. And who are those who do violence to Christ, our Lamb? Ransom deniers and the new-creaturely consecrated who, like the washed sow, turn to wallowing in the mire of sin. These ransom deniers trample under foot the Son of God (Heb. 10:28), while those who return to wallowing in the mire of sin crucify the Son of God afresh, and put Him to an open shame (Heb. 6:6); and both classes go into the Second Death. Some during the Gospel-Age do these two things (Heb. 6:4-7; 10:26-29; Jude 4; 1 John 5:16); and some during the Millennium and during its Little Season will do these two things—the infant of days 

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during the Millennium, and the old men who have not filled their years [with good] after the Millennium (Is. 65:20). The typical exhortation not to break a bone of the lamb (v. 12) represents the warnings of both Ages against doing these two evil things. The exhortation to keep the Passover of the 14th of the second month according to all its ordinances (chukath—statute, practice; not mishpat—judgment, ordinance, doctrine) is similar to that given in verse 3 with reference to the statutes. The only difference is that the antitypical bitter herbs do not include persecutions and sufferings for righteousness. Hence, having explained these while commenting on v. 3, we need not repeat them here. It will be noted (see A.R.V.) that the word chukath (statute) is singular. This singular does not refer to one statute, but to all the pertinent ones, even as the word every (not all here) before it implies. Thus the word law frequently means all the laws. It will also be noted that the word for judgment, ordinance, doctrine, does not occur in this verse. It is to be understood as implied; for the restitution class will have to hold to the pertinent Truth while they will be keeping the Millennial Passover. 

(14) We find that a threat of death is held out as the penalty for the clean and the non-wayfarer, if they refrain from keeping the Passover. This threat applies antitypically during the Gospel and Millennial Ages. The Gospel-Age clean are the consecrated—those on whose behalf the merit of Christ has been imputed. Hence the Church of the Firstborn and the Youthful Worthies are the clean of the Gospel-Age. The non-wayfarers of the Gospel-Age are these from the standpoint of their having the Truth, who, accordingly, are not wandering off into error. Thus the clean and the non-wayfarers of the Gospel-Age are all who are put on trial for life or for faith and righteousness during the Gospel-Age. What is meant by those of such not keeping the Passover? Their failing to maintain their faith in the precious blood of Christ and to carry out 

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their consecration, their failing to purge out the old leaven of sin and error, to eat the unleavened bread of sincerity and Truth and to endure the incidental trials, sufferings and persecutions. In a word, their proving unfaithful. The threat of death upon the types of these represents the threat of the Second Death or loss of Youthful Worthiship, as the case calls for, made to those who fail to keep the antitypical Passover of the Gospel-Age. The clean of the Millennial Age are the world of mankind freed from the Adamic sentence and either partly or wholly lifted up from its effects into perfection. The Millennial non-wayfarers are the world as respects their being enlightened as to the Truth. If such refuse to keep the Passover they will perish in the Second Death. Those of the Millennially enlightened who refuse so to do for a hundred years are then cut off. And those of the enlightened and cleansed who refuse to do this during the Little Season are likewise cut off. The reason for this is typically given as follows: "because he brought not the offering of the Lord in its appointed season," (v. 13), i.e., did not present to God as his sufficient substitute our Lord as the antitypical Lamb, with true faith, hope, love and obedience. This left him without protection from the justice of God; and consequently he had to bear his own sin (v. 13), which means the Second Death for the unfaithful of both dispensations on trial for life, and for the unfaithful Youthful Worthies, a loss of their standing as such now. 

(15) A number of times in The Present Truth, e.g., when treating of Ex. 12:43-50, in the article on Israel's Enslavement And Deliverance, and of Ruth 2-4, in the article on Ruth, Type And Antitype, we pointed out that the strangers in the land (v. 14) type the Youthful Worthies. Their dwelling in the land types their being consecrated, i.e., in the Truth and its Spirit, while their not being born there types their not being Spirit-begotten. It is of the Youthful Worthies that v. 14 treats. For such an one to keep the antitypical Passover 

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unto the Lord, it is necessary that he do exactly what the new creatures do with it (v. 14). He must keep it according to the statute (chukath) of the Passover and according to the judgment, ordinance (mishpat) of the Passover. According to the doctrine (mishpat—judgment, ordinance) he must keep it, i.e., in living faith in the Lamb as tentatively justifying him, through the tentative imputation of His merit. And according to the practice (chukath—statute) he must keep it, i.e., during the Gospel-Age from 1881 onward as a part of Nisan 14, with the leaven of sin and error purged out, with the unleavened bread of sincerity and Truth and with the bitter herbs of trials, sufferings and persecutions, with the staff of God's Word in hand as his support, with the girdle of service about his loins and journeying out of symbolic Egypt to antitypical Canaan. When v. 14 tells us that there is one statute for the stranger and the Israelite born in the land, it gives us the thought that in the antitype there is no difference in what consecration requires of the new creatures and of the Youthful Worthies. They make the same vows of deadness to self and the world and aliveness to God. The difference is, therefore, not in the obligations that they take upon themselves, but in the use God makes of their consecration: the consecration of some is accepted by God through the begettal of the Spirit and that of the others is not. But the same antitypical Passover doctrines and practices both classes are to live out—one statute to the stranger and to the one born in the land. But as the Youthful Worthies now do these things, not as the parts of a trial for life, but of faith and loyalty, they will unto a completion do these things Millennially and in the Little Season as the parts of a trial for life. 

(16) The second part of Num. 9 treats of the pillar of cloud and fire, which is mentioned quite frequently in the Bible, as the following references prove: Ex. 13:21, 22; 14:19, 20, 24; 33:9, 10; 40:34-38; Num. 9:15-23; 10:11, 12, 34; 12:5, 10; 14:14; 16:42; 

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Deut. 1:33; Neh. 9:12; Ps. 99:7; 1 Cor. 10:1, 2. That it is typical is, among other things, proven by St. Paul's allusions to it in 1 Cor. 10:1, 2, compared with vs. 6, 11. Its typical character is likewise proven by the fact that it was, as several of the above references show, a part of the Law arrangement. So, too, its relation to the tabernacle, which was typical, proves its typical character. Its being involved in certain other typical events, like Israel's march to the Red Sea, their experiences at the Red Sea, in Mount Sinai and thence in their journey from the Red Sea to Canaan, in the erection of the tabernacle and God's manifestations at Aaron's and Miriam's murmuring and at the murmuring of the Israelites over the death of Korah, Dathan, Abiram, etc., prove the same thing. Hence it was undoubtedly typical of better things to come. While the Bible nowhere expressly mentions the thing of which it is typical, the connections in which it occurs, the things that it did and the things in connection with which it was used, clearly prove that it types the Truth as due and its Spirit as the things that represent the Divine presence with God's people. Thus, as it led Israel all the way from Egypt to Canaan, it did for them what the Truth as due and its Spirits do to us—they lead us all the way from symbolic Egypt to heavenly Canaan (Neh. 9:12; Ex. 40:36-38; Num. 9:15-23; 10:11, 12, 34; Deut. 1:33). Its symbolizing one of the parts of the real baptism (1 Cor. 10:1, 2), as the sea symbolizes death as the other, proves that it symbolizes the Truth and its Spirit. Again, its being that from out of which God acted and spoke (Ex. 14:24; 33:9, 10; Num. 9:17-20, 23; 10:11-13; 12:5; 14:14; Deut. 1:33; Ps. 99:7) proves that it represents the Truth and its Spirit. Thus, while the Bible does not expressly state its precise antitypical meaning, its uses, its connections and its activities abundantly prove that it types the Truth as due and its Spirit. 

(17) It is evident that by the Truth as due and its Spirit the Lord leads His people from the present evil 

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world (symbolic Egypt) to heavenly Canaan (the kingdom), as the Scriptures so amply prove. Thus it is by the Truth that they gain life (Ps. 119:93; Matt. 4:4; John 6:63, 68). The Truth leads them on the way as the lamp to their feet and a light to their path (Ps. 119:105; 2 Pet. 1:18, 19; 1 John 1:7; Is. 30:21; Micah 2:7). Apart from the Truth there is no true way to go, all contrary things leading to death (Is. 8:20; Micah 3:6). So, also, the Bible teaches that the Spirit of the Truth leads God's people. Thus it is the Spirit that gives life (John 6:63; Rom. 8:1-4, 11-14; 2 Cor. 3:6; Gal. 6:8). It is also the Spirit that guides God's people (John 14:17; 15:26; 16:13; 1 John 4:6). And certainly, apart from the Spirit, there is no true way, all things contrary leading to death (Matt. 26:41; Rom. 8:13, 14; Gal. 5:16-21). We also know that while we in our humanity are immersed into death in the real baptism, we are in the New Creature immersed into the Truth and its Spirit (Matt. 3:15-17; 28:19 (into the name [mind and heart—disposition]; not in the name); Rom. 6:3-11; 1 Cor. 10:1, 2; 12:13; Gal. 3:27; Col. 2:12). We also know that it is from out of the Truth and its Spirit that God speaks to us (Heb. 1:1; 4:12; 13:7; Rom. 10:8, 14-17; Ps. 68:11; John 14:24; 17:8; Titus 1:3; 1 Pet. 1:11, 12, 25; 2 Pet. 3:2; Rev. 3:8; John 14:17; 15:26; 16:11; Neh. 9:20; Is. 61:1; Acts 2:4; 1 Cor. 2:10; 1 John 5:6; Rev. 2:7, 11, 29; 3:6, 13, 22; 14:13; 22:17). Thus we see that the literal Scriptures furnish us the antitypes of the uses put to the fiery, cloudy pillar. Our experiences corroborate these thoughts. Hence we are warranted in concluding that the cloudy, fiery pillar types the Truth as due and its Spirit, in their capacity of leading God's people of the Gospel-Age from antitypical Egypt to antitypical Canaan. 

(18) V. 15 first states that on the day the tabernacle was erected the cloudy pillar covered it. This is also stated in Ex. 40:33, 34. The tabernacle represents Jesus and the Church, as God's place of residence,

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God's place of meeting with, and God's place of blessing the people (Rev. 21:3-5). Usually the tabernacle in the wilderness types the Christ during their Gospel-Age experiences of humiliation, and the temple of Solomon their Millennial-Age experiences of glorification. Yet we find in the Bible the word tabernacle also applied to their Millennial-Age activities (Rev. 21:3-5), and the word temple to their Gospel-Age conditions (1 Cor. 3:16, 17; 6:19; Eph. 2:20-22; 1 Pet. 2:5; Rev. 11:19; 15:6, 8; 16:1). The antitype of the tabernacle in v. 15 is the Christ during the Gospel-Age. Hence the day that the tabernacle was reared up represents the Gospel-Age. The rearing up of the tabernacle is the Gospel-Age developing of the Christ class as God's place of residing, of meeting with, and of blessing the people. This antitypical tabernacle did not exist before our Lord's consecration, when the antitypical court, brazen altar and brazen laver sprang into existence, also the first vail and the High Priest stooping under it. His begettal was accompanied with the antitypical Holy and its lampstand, table of shewbread and golden altar coming into existence. At His death the antitypical second vail came into existence and at His resurrection the antitypical chest of the Ark and its mercy seat, cherubim and shekinah were joined, making the antitypical Most Holy come into existence insofar as Christ is concerned. At Pentecost the antitypical court, brazen altar and laver and first vail came into existence insofar as they represent the Church, as the justified humanity of the Church was consecrated; and at the same time the antitypical Holy and its lampstand, table and altar came into existence insofar as they represent the Church, as by Spirit begettal the first of the Church's new creatures came into being. Since then, as the remaining parts of the Christ have been coming into the tabernacle condition, the antitypical tabernacle has been in process of erection. The erection was completed, so far as the antitypical court's and Holy's including the Church is concerned, in 1914, 

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since which time, therefore, no more have been added to these. All through the Gospel-Age the antitypical second vail has been in process of erection insofar as the individual faithful ones are concerned as they completed their sacrifice unto death, and will be completed when the last member dies. Since Nisan 16, 1878, the antitypical Most Holy and chest of the Ark have been springing into existence insofar as they represent the Church; and these will be completed when the last member of the Christ class shall have passed beyond the vail. It is this whole creative process that is typed by the erection of the tabernacle (v. 15); and the time for this work is the Gospel-Age. Hence the day of this verse types the entire Gospel-Age (Joel 2:29; John 17:21-24; 16:23, 26; 1 Cor. 1:30; Eph. 2:10). 

(19) The cloudy, fiery pillar covering the tabernacle types the Truth as due and its Spirit resting upon the Christ class. This means that the Lord has throughout the Gospel-Age made the Christ class the recipient and depository of the Truth as due and of its Spirit. Certainly the Scriptures abundantly prove this thought, as the following passages, a few selected from among many, show: Ps. 25:14; 97:11; 119:66, 99, 100, 130; Prov. 3:32; Is. 30:18-21; Amos 3:7; Matt. 11:25; 13:11, 16, 17; Rom. 16:25, compared with Col. 1:26, 27; 2 Cor. 3:13, 14. This has been their peculiar prerogative; for in the sense that they have these none others do. This is typed by the cloud resting upon the tabernacle and not, e.g., on the camp or on the territory without the camp. To the great, mighty and wise of this world this claim sounds absurd; nevertheless it is true that whatever of Truth is due or whatever of the Spirit of the begettal is poured out, they are in the Church, and can be gotten only through the Church's ministry, implied in her being the depository of these (1 Kings 17:1). All this, and more, too, is represented by the cloudy, fiery pillar resting upon the tabernacle. If the world rails at, and despises such a claim, it may do so; but this will not in the least alter the fact that

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the Christ is the recipient and depository of God's Truth and Spirit as due. This, our privilege, beloved, by far surpasses what the world's greatest, mightiest and wisest may have or boast. Grateful to the Lord for this, the greatest of all privileges, we envy not the most favored of the present evil world whatever advantage they have or think they have. 

(20) It will be noted that the pillar was a cloud by day and the appearance of light by night (v. 15). This is likewise typical. During the Gospel-Age there are two symbolic days and two symbolic nights. Thus the Parousia is frequently called a day and the Epiphany a night (Ps. 91:5, 6; Matt. 20:1-8). They are both called a day, symbolized by the light and dark part of a 24-houred day respectively (1 Cor. 3:13; Eph. 6:13). The watchman calls the trouble time—the Epiphany—a night, implying that a preceding period was a day—the Parousia (Is. 21:11, 12). The night wherein no man can work (do reaping work, as the connection shows) is the Epiphany; hence it is preceded by a period called a day—the Parousia (John 9:4). This passage has another application; for the day in which Jesus worked was the reaping time of the Jewish Harvest, implied also in the parallel Harvests, and a night followed that day, in which no reaping was done, and that night lasted from Oct., 69 A. D., until Oct., 1874. These two periods give us the other day and night of the Gospel-Age: the Jewish Harvest, the period between it and the Gospel Harvest. There is a reason why the two Harvests are each called a day and why their succeeding periods until the next succeeding days are each called a night. Based upon the fact that in nature the sun shines by day and the moon by night (Gen. 1:16), the Bible, among other things, uses the sun to represent the New Testament and the moon to represent the Old Testament (Is. 60:19; 30:26; Matt. 24:29; Acts 2:20; Rev. 6:12; 8:12; 12:1). Hence the periods during which the New Testament would mainly be giving light as a symbolic sun would be 

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days; and the periods during which the Old Testament as a symbolic moon would mainly be shining with its light would be symbolic nights. 

(21) Self-evidently the New Testament truths shone during the Jewish Harvest, even as the preaching of that time and the production of the New Testament at that time prove. Hence the Jewish Harvest was a day as distinct from a night. There was, of course, some Old Testament light shining at that time also, though it was much less than the amount of New Testament light then shining. This fact is also illustrated by a partial moon shining visibly to us during part of the day, especially after the moon has passed her third quarter. An examination of our Pastor's writings—Parousia teachings—reveals the same fact; for his writings consist mainly of expositions of New Testament teachings, though to a considerably less degree they also contain, usually, short expositions of Old Testament Scriptures. A comparison of the amounts of the Comments devoted to the Old Testament and the New Testament Scriptures as set forth in the Berean Manual will quickly prove this thought to be true, if one remembers that the New Testament is about a fourth as large as the Old Testament. John's writings compose those New Testament Scriptures which were produced after the Jewish Harvest; and in the light of the figure under study are well illustrated by the light that the sun still gives for a while after it has sunk beneath the horizon. Thereafter set in the symbolic night, lasting until the Gospel Harvest. And the historical facts bear out this figure; for the stars of the five intervening churches shone Old Testament light more than New Testament light. E.g., Arius, who was the principal man of the Pergamos star, Claudius of Turin, who was the principal man of the Thyatira star, Marsiglio, who was the principal man of the Sardis star, and John Wessel, who was the principal man of the Philadelphia star, wrote, one and all, mainly on Old Testament themes. The reason for this is quite evident:

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Apart from what the papacy drew from heathen sources, which is no inconsiderable part of its counterfeit, it drew also in large measure from counterfeit Old Testament teachings its counterfeit for the Christ in His teachings, practices and organization. This of necessity forced not only the principal, but also the subordinate men of these stars to give true expositions, as far as due, of the pertinent Old Testament passages and facts counterfeitedly given by the papacy in palming off the before said counterfeit of the Christ. 

(22) But the full symbolic moon was not shining during the interval between the Harvests. Many of the passages and facts on which these brethren commented were seen by them only in part, as the writings of Claudius of Turin, Peter Abelard, Marsiglio, Wiclif, Wessel, Luther, Cranmer, etc., abundantly prove. However, they understood them well enough to expose and refute the papal counterfeits tortured out of Old Testament Scriptures. And in this they accomplished the Divine intention in the premises. With the Reformation time (the Sardis and the Philadelphia periods) there was a long early and later dawn as this night was ending, like our early Northern summer dawn, preceding the Parousia Day. And from the standpoint of the figure under study this will account for the much larger relative use of New Testament Scriptures during the Sardis and Philadelphia periods than during the three preceding periods, especially the second and third of these. And this use continually increased as the Sardis and Philadelphia periods advanced, until when we come to Bros. Wesley, Stone and Miller, the New Testament increasingly came to the foreground in their preaching and writings. In the Epiphany, the night following the Parousia day, we have a full symbolic moon shining. This will account for the ever clearer expositions of Old Testament facts and passages and pertinent refutations of error during this Epiphany period. This will continue until all of the Old Testament not expounded by our Pastor will be 

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made clear by the end of the Epiphany (Rom. 15:4; Is. 30:25, 26). Not only so, but as we toward the end of the Epiphany night enter the dawn of the Millennial day, as distinct from the Parousia day and the Epiphany night (note the difference between this and the Millennial Dawn which is the end of the reign of sin viewed as a night—Ps. 30:5), as suggested by the figure under study; New Testament matters will again gradually advance to the foreground. The long promised true exposition of Revelation will then be given, which incidentally will refute the false ones offered to the Lord's people from time to time, especially by Levite leaders. This figure shows that the promised exposition will not come so soon as we had previously thought, i.e., immediately after the great earthquake. It will likely begin to be written during the anarchy. This will afford ample time for us, by our articles on Numbers, etc., to give a goodly store of Church history as Biblically typed, to prepare well the Church in pertinent knowledge to appreciate the exposition of Revelation. 

(23) Accordingly, we are now in one of the Gospel-Age's nights. And naturally therein we are to expect the moon—the Old Testament—to do the main shining. To expect the sun—the New Testament—now to do the main shining is unreasonable, since the day time is the proper period for the sun to shine and the night time for the moon to shine. Our Levite friends often criticize the Epiphany brethren for their large use of the Old Testament, particularly of its types, exclaiming, "Give us New Testament thoughts; we want New Testament truths and not Old Testament types!" To them we make the reasonable reply: The New Testament thoughts came as due in the Parousia day, as the rays of the symbolic sun. We are now in the night and the light now due is the moon light. And since our Pastor gave a very large amount of the Old Testament prophetic Truth, the light now due is more especially the symbolic moon's typical truths. If, as they do, they 

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continue to cry out for the symbolic sun's light and to deprecate the symbolic moon's light, we must tell them that their efforts to draw back the set symbolic sun for its light are as vain as would be the efforts of a man to lasso the set literal sun and draw it back to make day when night is due. Evidently this can be done with neither the literal nor the symbolic sun! And those who despise the shining of the full moon in this Epiphany night, and who insist on the symbolic sun to shine now, are seemingly not among those whom the symbolic sun did not smite by day, nor the symbolic moon by night (Ps. 121:6). Their course seems to indicate that they were smitten by either one or both of them. And this is indicated by their barking at the symbolic full moon as its rays lighten the night. As a matter of fact, as a rule they do this as symbolic wolves (clericalists) and dogs (sectarians), even as literal wolves and dogs bark at the bright light of the literal moon. And we rather opine that the Levite leaders will be found to have been braying at that symbolic moonlight, even as asses are well known to bray at the light of the literal full moon. For our part, as illustrated in the figure under study, while recognizing that the sunlight of the Parousia day was much better, clearer and more desirable than the full moon light of this Epiphany night, nevertheless, since we are in that night time, and know that it is now due for the advancing light to come mainly from the symbolic moon and not mainly from the symbolic sun, we are grateful for having cloudless full moon light to brighten our pathway, and thus enable us to avoid the pitfalls of darkness and to walk in the shining path of the righteous. Let us, therefore, beloved, rejoice and be grateful for the kind of light that the Lord is pleased to give us now in the Epiphany night and not, like willful children, cry for the day light in the night time and despise the clear full moon light of the night in which we are and must remain until the next day. 

(24) But some may say: You purposed to explain 

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the difference between the cloudy pillar and the fiery pillar, but have instead been explaining the symbolic sun as shining by day and the symbolic moon as shining by night. Is this not irrelevant to the subject under discussion? We reply that we do so because the symbolic sun and the symbolic moon mean in a general way the same as the antitypical cloudy pillar and fiery pillar; for the literal cloudy, fiery pillar served Fleshly Israel, so far as their marches and encampments were concerned, as the natural sun and moon do to mankind, clarifying their way and their places of abode; and hence the antitypical cloudy pillar and fiery pillar do for Spiritual Israel, so far as their symbolic marches and encampments are concerned, just as the symbolic sun and moon do for them, which fact serves rather closely to identify them, the different symbols bringing out different operations of the same things—the Word and Spirit enlighten (sun and moon) and lead (cloudy, fiery pillar). Hence the propriety of our discussing the symbolic sun and moon as such to elucidate the antitype of the cloudy, fiery pillar. It is from the standpoint that these type the Truth and its Spirit in the Old Testament and the New Testament kinds that we can understand the propriety of our Pastor's remark that the cloudy, fiery pillar was a manifestation of God's presence with Israel (Z '07, 216, 217), even as the Truth as due and its Spirit are the most manifest evidence of God's presence with His faithful Spiritual Israel. Accordingly, we have shown that the Gospel-Age day times, typed by the day time when the cloudy pillar was with Israel, are the reaping times of the Jewish and Gospel Harvests, and that the cloudy pillar, appearing as it did during the day, represents the New Testament Truth as due and its Spirit in the reaping times. And we have also shown that the night times when the fiery pillar appeared to Israel represent the periods immediately following these periods, between them and the day following, i.e., they represent the period between the two reapings and the period between 

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the Parousia and the Millennium, viz., the Epiphany, while the fiery pillar itself represents the Old Testament Truth as due and its Spirit. This leads us to remark that there are still another day and night in God's plan. That day is the Millennium (Zech. 14:4-9; Is. 25:9), when the cloudy pillar (New Testament teachings adapted to New Covenant arrangements, and its Spirit) will lead the Millennial Israel, as typed by Israel's march from Etham to the Red Sea (Ex. 13:20-22), up the Highway of Holiness to its final trial at the beginning of the Little Season. The third night will be the Little Season itself, typed by the night (Ex. 14:20, 24, 27) at the Red Sea; and the fiery pillar will be the Old Testament truths adapted to the Little Season's needs of the faithful, and its Spirit. After the Little Season's night day will always be; for "there shall be no night there" (Rev. 22:5). 

(25) "So it was alway: the cloud covered it by day, and the appearance of fire by night" (v. 16). In this verse we have not only, by way of emphasis, a repetition of the statement of v. 15, but the added item that such was continually the case with the cloudy, fiery pillar. God's faithfulness as the Leader and Guide of His Fleshly Israel is thereby set forth; and antitypically His faithfulness as the Leader and Guide of His Spiritual Israel is taught. And, beloved, this certainly has in the past proven true; and it will ever prove true, until they shall safely arrive in antitypical Canaan. Therefore the Truth as due and its Spirit were present, as needed, to lead and guide Spiritual Israel in the Jewish Harvest, in the interval following that until the Gospel Harvest, in the Parousia, and now in the Epiphany. Always as needed the dear Lord gave the Truth due and its Spirit to His Faithful. While He became darkness more or less to the unfaithful and measurably faithful, He never once failed His own with a sufficiency of His Truth as due and its Spirit to lead and guide them to His Holy Hill, the Kingdom. Nor will He ever fail them in this respect; for "so it was

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alway: the cloud covered it by day and the appearance of fire by night." And, beloved, so long as we abide faithful we may ever look for the antitypical fiery cloudy pillar among God's real people, and we will always find it resting upon them; for God designed it thus to be—His faithful Church is the recipient and depository of the Truth as due and of its Spirit, a fact guaranteed by the never failing faithfulness of Jehovah, our God and Father! Praise our God, all ye His saints, and be thankful at the remembrance of His holiness! His faithfulness is firmer than the mountains and more steadfast than the hills. It never wearies, falters or lags: "So it was alway!" 

(26) But the cloudy, fiery pillar was not equally distinct to all Israelites, and that for two reasons: Increased distance gradually dimmed its clearness; so did decreased eye-sight. The priests who dwelt nearest to, or served in the tabernacle saw it most clearly; then the Levites who dwelt next nearest to, or served in the court saw it with the next degree of clearness; then those who dwelt in the camp saw it the least clearly. So, dear brethren, the antitypical Priesthood as new creatures see the antitypical cloudy, fiery pillar more clearly than the antitypical Levites as the Gospel-Age faith-justified; and these latter in turn see it more clearly than those in the antitypical camp—those who seek a measure of fellowship with God, but who do not even proceed to tentative justification, or who, having once had it, backslide from the court to the camp. A reason for these differences is the differing symbolic distances from their symbolic place of standing as to the antitypical pillar. Then, too, there are differences in the visibility of the symbolic cloudy, fiery pillar to those of the same classes. Thus some Priests see the antitypical pillar much more distinctly than do others. This is due to their having keener eyesight spiritually, backed by more of the Spirit, especially of study, than do other Priests. For a similar reason some justified ones have a keener insight into the justification features

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of the antitypical pillar than do other justified ones. For a similar reason some of those in the antitypical camp see the moral and elementary justification truths more clearly than do other camp-dwellers, some of whom are nearly entirely symbolically blind. Thus those who walk and dwell close by the antitypical cloudy, fiery pillar are blessed with more of its light and Spirit than do those who walk and dwell not so close by. This suggests to us the desirability of our walking and dwelling as closely by the advancing Truth and its Spirit as we can. And if we so do, its light and direction will ever more clearly and blessedly lead us until we shall at last arrive at our Canaan inheritance and home and be forever blest and at rest. 

(27) V. 17 gives in a summary what is divided into details in vs. 18-23. It shows that on the going up of the cloud from the tabernacle the children of Israel journeyed and that where it rested there they encamped. This is just as symbolic as the things of the pillar already studied. What is represented by the cloudy, fiery pillar beginning to move, proceeding to move and coming to a stop? Both the involved figures and our experience furnish us with the answer. Since the pillar represents the Truth as due and its Spirit, its beginning to move would fittingly represent these beginning to unfold. Accordingly, as from such a start the pillar would advance, so such advance fittingly represents the further unfolding of the advancing light and its Spirit. And its coming to a halt would fittingly represent the completion of the pertinent Truth and its Spirit. Thus each advance of the pillar toward Canaan would represent the advance of the Truth and its Spirit along a certain line or set of lines. This process, of course, would have a beginning, typed by the pillar's beginning to move, and an ending, typed by the pillar's halting. And in this set of acts a very important Biblical principle is brought to our attention. This is variously expressed by language like, "meat in due season" (Luke 12:42), "light that shineth more

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and more" (Prov. 4:18) and "the testimony for due times" (1 Tim. 2:6). The progressiveness of the Truth is indicated by these expressions; for the Biblical Truth has this peculiarity, that it progresses in a seasonable unfolding. And it so progresses in order to adapt itself to the varying needs, experiences and circumstances of God's people. In this as well as in other ways the Bible is quite different from human creeds, which, like hobby horses, jump up and down, but make no progress. Hence one may safely commit his thinking to the Bible as a guide, but not to creeds. 

(28) One has said, The Bible is like the ocean—shallow enough in places for a babe to wade in, and deep enough in places for an elephant to swim in. The adaptability of the Bible to all conditions of spiritual development and to every need, experience and circumstance of God's children is one of the surest proofs of its Divine origin; for nobody but God could have made a Bible so elastically practical, and yet so true. Practical omniscience was needed to furnish such a leader and guide for God's people. Hence the Bible is a Divine revelation and is Divinely inspired. This is not a fanciful claim. It is attested by the experiences of all God's faithful people, as well as by God Himself in His revelation. The reason that the Bible Truth has this quality of progressiveness adaptable to the varying needs, experiences and circumstances of God's people is that God, foreseeing the needs, experiences and circumstances of His people, put something into the Bible to fit everyone of them; and whenever they arise He commissions Jesus, the Interpreter of the Bible and the Executive (Rev. 5:2, 5, 7, 12) of its plan, to bring out these things from the Bible into the sight of His people. And, additionally, God so arranged the Bible that in its types and prophecies it gives a prophetic history of His people, in so far as their acts are connected with, and are a part of the unfolding of His plan. This He tells us in Amos 3:7: "Surely the Lord Jehovah will do nothing but [except] He revealed [it as]

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His secret unto His servants, the prophets." This means that nothing would occur in connection with the unfolding of God's plan (His secret) except it was beforehand revealed by Him through the writers of the Bible. And, conversely, nothing was written by its scribes but belonged to that plan and its unfolding. 

(29) Hence every part of the Bible is revelatory. God's Gospel-Age people are the main agents advancing that plan. Hence it has so much to say of their doings in its teachings, types and prophecies. Hence, too, all their doings, needs, experiences and circumstances pertinent to the unfolding of His plan have been anticipated by God and are mentioned in the Bible. God put into the Bible these pertinent things, which speak out to them the appropriate things in their deeds, needs, experiences and circumstances; and in so doing it proves itself to be the giver of meat in due season, of light that shineth more and more, and of the testimony for due times. It is this progressiveness of God's Word that acts in the antitype of the cloudy, fiery pillar's beginning to progress and advancing in the progress to a completion. And when it has given all it has on a certain subject, it gives no more new things thereon, typed by the pillar coming to a halt. This progressive unfolding is a more or less slow process as viewed by man. It is very well described in Is. 28:9, 10: "Whom shall He teach knowledge [the deep things]? And whom shall He make to understand doctrine [again the deep things]? Them that are weaned from the milk and drawn from the breasts. [Those who are advanced beyond the first principles of Christ (Heb. 5:12—6:2). Then to show that such He undertakes to teach only piecemeal and gradually, He says] For precept must be upon precept, precept upon precept, line upon line, line upon line; here a little, and there a little." The connection shows that this method will by Divine design stumble the unworthy and unfaithful (vs. 11-13), but will try unto approval the faithful. (V. 16—"He that believeth [the faithful]

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shall not make haste," i.e., as to the seeming slowness of the Word's unfolding, by attempting to take things into his own hands in impatience, as the unfaithful do, thereby running ahead of the Lord; for this can result only in mischief to them, if they do so, even as it always does to the unfaithful and unworthy). Let us, beloved, learn, in view of this characteristic of God's Word, to wait quietly upon the Lord's due time for everything "for in quietness and confidence will be our strength." So doing, all will be well with us. 

(30) Not only are the actions of the pillar as stated in v. 17 typical; but the actions of the Israelites as stated in the same verse are also typical. These actions are twofold, marching and encamping. What these two things represent will become clear when we remember that in the Scriptures Fleshly Israel's journey from Egypt to Canaan types Spiritual Israel's journey from this present evil world to the Kingdom (Heb. 3:1-4:11; 1 Cor. 10:1-14). Therefore we find frequent reference to the Christian life as a walk, a journey, and to Christians as strangers and pilgrims having here no continuing city as their residence, but traveling to another and better (1 Pet. 2:11; Heb. 13:13, 14; Ps. 107:4-7; Is. 30:21; Jer. 6:16; Micah 6:8; Rom. 6:4; 8:1; 2 Cor. 5:7; 1 John 2:6). As Fleshly Israel progressed toward Canaan by every advance made from one station to another, thus ever nearing Canaan, so they by their marches from station to station type the various features of progress that we make in the Christian life, taking us farther and farther from the present evil world and leading us ever nearer to fitness for, and to the Kingdom. Hence Israel's progress toward Canaan by their successive marches represents our progress in the Christian life, ever bringing us nearer to Kingdom fitness and, as a result, to the Kingdom itself. We make this progress especially by three kinds of steps in the Christian life: (1) study of God's Word; (2) ministry of, and according to God's Word; and (3) practice of God's Word, including in this third

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item Christian watching and prayer. Thus our growth in knowledge, service and grace (2 Pet. 3:18; Rom. 12:1) is the thing represented by Israel's marches toward Canaan. That this is true is evident from the nature of the case; for as we continue to grow in these three respects, we continue to advance away from the world toward Kingdom fitness and consequently toward the Kingdom itself. And when we have completed this development we stand on Jordan's strand, at the end of our journey to the Kingdom. It is of this figure of the Christian's life progressing as a journey from symbolic Egypt to Heavenly Canaan, the Kingdom, that we so aptly sing in Hymn No. 71. 

(31) So far as the active part of the Christian life is concerned, we have nothing else to do than the three things mentioned in the preceding paragraph. Let one think ever so long on the subject, he will be unable to mention a thing belonging to the developing, the active part of the Christian life, other than these three things. The various marches of the Israelites typed different features in these three steps in our Christian journey. For us the order in general was, first, to learn the special Truth typed by the pillar's advance; second, to help our fellows learn, spread and practice it and, third, to develop the graces and heavenly affections involved in this pertinent Truth. Our learning the pertinent Truth is typed by the Israelites' keeping their eyes on the advancing pillar. Our ministering this Truth to others is typed by the stronger Israelites' helping their weaker brethren to see the way before them, helping them carry their too heavy burdens and encouraging them to march on. Our progress in grace is typed by the Israelites' walking onward, step by step, from the beginning to the end of each march. Beloved, let us keep our eyes of understanding wide open, ever looking at our cloudy, fiery pillar. This is the first prerequisite for a successful march. Those Israelites who paid no attention to the cloudy, fiery pillar soon turned out of the way and presently found themselves separated from the others,

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wandering in a waste, howling wilderness, with nothing to guide their steps. Few indeed of these ever regained the host, most of them perishing in the desert drear. So will it be with us unless we keep our eyes on our cloudy, fiery pillar. Nor let us neglect to minister to our fellow pilgrims in their needs; and above all let us look well at our steps that they continue following that cloudy, fiery pillar and not, as many do, let weariness, foot-soreness and the heat of the desert sun and sand cause us to give up the journey and turn aside from God's hosts. The commencement of our progress was typed by Israel's beginning to march, the continuance of this progress by their continued advance and the end of it by their ceasing from each march they took. 

(32) But there is another part to the Christian life additional to its three active, its three developing, features. There is a passive part to the Christian life, which must endure trials and tests of character, sufferings for zeal in Truth and righteousness and persecution for loyal adherence to these. The Scriptures abundantly testify that these, too, are a part of the Christian life (Matt. 5:10-12; John 16:2; Acts 14:22; 2 Tim. 3:12; 2 Cor. 4:8-13; Jas. 1:2-4, 12; 1 Pet. 2:19-21; 4:12-16). It will be noted that none of these are the active, but all of these are the passive parts of the Christian life. They are expressive of endurance, not of development, hence are passive. We have seen that the active, developing, part of the Christian life is typed by the Israelites' following the cloudy, fiery pillar, but how does the passive part of the Christian life find typification in Israel's experiences between Egypt and Canaan? There was only one other feature of their wilderness experiences—their encampments. And these, their resting in their camps, represent the passive part of the Christian life. This is evident from the fact that since their journey consisted of but these two things, their marches and encampings, and that since their marches type the active parts of the Christian life, the only thing to type the passive parts of the 

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Christian life would be their encampments. And just as the character of a march fittingly typed progress in the Christian life, so the character of an encamping fittingly types standing under trial, suffering and persecution (Eph. 6:13). Furthermore, all of Israel's typical trials occurred while they were encamped, which suggests the thought that our trial time is our camping time. Thus they were tried for the first time while encamped at the Red Sea (Ex. 14:2-20). Their trials over the manna (Num. 11:4-34), at Moses' long stay in the mountain (Ex. 32:1-35), in the matter of Baal-peor (Num. 25:1-18), with the fiery serpents (Num. 21:4-9) and with Korah, Dathan, Abiram, etc. (Num. 16:1-50) were all while they were encamped and are expressly referred to by St. Paul as typical of our trials (1 Cor. 10:5-14). Again, the trial of Miriam and Aaron as to Moses' wife and as to Moses himself as God's special mouthpiece occurred while Israel was encamped (Num. 12:1-16); and this types the trial of certain crown-losers and crown-retainers as to the Church as of lowly origin and as to Jesus as God's special Mouthpiece. Furthermore, the great trial incidental to the report of the ten spies occurred while Israel was encamped (Num. 13:26—14:45); and this was typical of a general trial of God's real and nominal people in the Jewish and Gospel Harvests. Every other trial mentioned in Israel's experiences between Egypt and Canaan occurred while they were encamped; and therefore we are warranted in concluding that Israel's encampments represent the passive features of the Christian life. 

(33) These consist of three forms of endurance. First, we must successfully bear whatever of pressure our development in head and heart receives. So far as our heads are concerned, the pressure comes from subtle error that, with specious arguments, the adversary through his mouthpieces presents to our minds in an effort to make us victims of a frenzy of delusion, to which in one form or another we will give way, if our 

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hearts are not full of love for, and loyal to the Truth already learned (2 Thes. 2:9-12). Often this pressure is very great, not only because of the subtlety of the error, but because of the agent through whom it is presented, who may be one who has been a nourisher of our spiritual life hitherto. When such is the case, the trial is especially severe, as many of us by experiences can testify. Then, our hearts—graces and good sentiments—are subjected to the pressure of sore trial, that may come in a single form, a double form or even in a manifold form, since we must be tested at every point of character. The following are some of the means of our trials: losses, disappointments, delays, restraints, shelvings, our and others' faults and lacks, hardships, necessities, misunderstandings, false brethren, weariness, privations, sickness, poverty, pain, persecution, etc. Singly, doubly and manifoldly our graces and good sentiments are pressed down by these, the adversary offering some relief, if we break down under the test. A second form of endurance comes from pressure borne down upon us from our own humanity, due to our loyalty in study and service. Ordinarily the daily work of the brethren is quite exhausting. If in addition to such weariness we devote our extra time to study and service, increasing weariness will be felt. The head often becomes tired from study, and the head and body not infrequently become weary from service. Not seldom does this weariness result in much loss of sleep and nerve fatigue. In some cases it has extended even to nervous prostration, as is evidenced in our Lord's case by His sweating blood in the garden. More than one through zeal in study and service has made himself sick. And others have deprived themselves of many a comfort in order to render financial support to the work. The Lord puts us into circumstances requiring great self-denial, privation and physical endurance, if we would be faithful to His Truth and its study and service. Those are trials of endurance that come from, and are in our bodies. Finally, endurance as a part of

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the Christian life must be shown amid persecution for loyalty to the Truth in its study, service and practice, particularly in its service. Persecution has taken the forms of reviling, slandering, hatred, despite, boycotting, commercially and socially, excommunication, imprisonment, stripes, tortures and even violent death. Many have not been put to the test of the most extreme of these; yet all the faithful must be tested by the pressure of persecution, in some ways at least. And while undergoing such trials, sufferings and persecutions, we are undergoing the antitypes of Israel's encampings: the beginnings of their encamping typing the beginnings of our enduring experiences, their continued encampings typing our continued endurances and their breakings up of their encampings typing the endings of our various enduring experiences. 

(34) There is a strong corroborative evidence that the cloudy, fiery pillar represents the advancing Truth and its Spirit found by a comparison of the Hebrew in the beginnings of vs. 17 and 18. The first parts of these verses, literally rendered, are respectively as follows; "At the mouth of the cloud's ascending from over the tent … the children of Israel journeyed." "At the mouth of the Lord the children of Israel journeyed." These two expressions are in sense synonymous. Therefore the second proves that antitypically the pillar is the Lord's Word and Spirit—His mouthpiece (Ps. 45:1). The mouth in this case giving a command, the sense is properly though not literally given in v. 18 when it is rendered as in the A. V., "At the commandment of the Lord, etc." Typically v. 18 teaches that it was God who directed all of Israel's journeys, and that it was He who sent them to, and kept them in every station of their journey until He brought them finally to Canaan. Antitypically this suggests that it is God who orders all our steps in our journey to the Kingdom (Ps. 37:23). He has planned every situation and experience that attend our journey to the Kingdom. This fact guarantees that none of our steps will slide (Ps. 37:31) nor decline 

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(Ps. 44:18), if we follow faithfully His leadings by the antitypical cloudy, fiery pillar. V. 18 also shows that it is at the Lord's command, given through the cloudy, fiery pillar, that Israel encamped. Antitypically this means that it is God who arranges for all our untoward experiences. Nothing happens to us who are His save as He permits; for there are no experiences in the lives of God's saints except as God permits and overrules (Rom. 8:28). Our Father rules and overrules in all. From Him come our experiences of progress and growth; and from Him come our experiences of endurance of trial, suffering and persecution. However much secondary agents are active therein, God is the primary Worker in all his saints' experiences. V. 18 further shows that it is God who directed the lengths of Israel's stay at their various encampments: "As long as the cloud abode upon the tabernacle, they rested in their tents," i.e., remained encamped. Of course we are not to understand the expression, "they rested in their tents," to mean that no Israelite left his tent, or worked, or did other things than rest in his tent while encamped; for the Bible in passages cited above shows otherwise. But we are to understand the expression to mean that they remained encamped. Their remaining encamped as long as the pillar remained on the tabernacle types the fact that God's people remain under trials, sufferings and persecutions just as long as the Lord is pleased to have them remain so. Let us remain in our trials as long as it pleases the Lord to have us remain therein and not like impatient children seek by hook or crook to escape our trialsome experiences, otherwise we will fail to learn the intended lessons. 

(35) Since we are tried, not on what we have not yet developed, but on what we have developed, we infer that our encampments follow our pertinent journeys, i.e., we are tried, made to suffer and are persecuted as to, and on our previous attainments. Therefore we infer that Israel's journeys before an encampment type our growth before our pertinent endurances. V. 19 

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shows that some of Israel's encampments were greatly prolonged. This types that some of our experiences of endurance are long drawn out. And certainly we who have been in the way a long time know by experience that some of our trials are very long drawn out. Some brethren have experiences of testing along certain lines that have lasted for years, some for ten or even twenty years. From this we can readily recognize the longsuffering and patience of our dear Heavenly Father, and at the same time our slowness to learn, yea, even our stupidity. Surely some of us at such continued keeping at certain trials and very slow learning from them deserve, figuratively speaking, to wear the dunce cap and be put into a corner with our backs toward our fellow pupils. Yet, despite our slowness, He continues His mercy toward us, considering our frame, and remembering that we are dust. And let us therein be like the Israelites, who during a long encampment time remained encamped. That is, let us not resent the length of the experiences of trial, suffering and persecution and give up the antitypical encamping, i.e., cast aside our trials, refuse to learn the lessons that they are calculated to instill; for this would make us leave the Israel of God and wander away from God's people, just as an Israelite would have done in the type, had he refused to remain in Israel's camp as long as the pillar rested on the tabernacle. Rather, like those who remained in Israel's camp and thus remained with God's people, let us with patience persevere in enduring, and that joyfully, the trials, sufferings and persecutions that God apportions to us, realizing that, if faithful therein, the end will be glorious indeed; for these experiences are God's "charge" to us to endure faithfully. Nor will we be given further progress along this pertinent line until the "charge" is "kept." 

(36) V. 20 indicates that some of Israel's encampments were but of a few days. Antitypically this means that some experiences of endurance in trial, suffering and persecution are of comparatively short duration. 

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And we know from experience that this also is true. This as well as long drawn out experiences of endurance, is also of the Lord, even as the middle of v. 20 shows: "According to the commandment of the Lord they abode in their tents." Thus it is for the Lord, and not for us to decide whether our experiences of endurance be long drawn out or of short duration; for only He knows into what He desires to develop us in detail. Not knowing this, we are incapable of determining when we have been sufficiently tried. It is for us to continue under them in childlike faith, cheerful hope, strong love and full obedience as long as they last, regardless of whether they are of long or short duration. Let us not become restive under them, complaining against them and thus against the Lord, who arranged for them and the length of their duration. It is good for us to remember that in such experiences our strength will be in quietness and confidence. We need not worry about the outcome. We can well rest in, and wait upon the Lord, who will make us of good courage as we wait upon Him. And let the Winter threaten ever so sorely, Spring must and will finally come. Therefore wait, my soul, upon the Lord, and be of good courage, and He will renew thy strength; for another time of progress will in due time come, as it is written in the end of v. 20: "and according to the commandment of the Lord they journeyed." V. 21 shows us that some encampments lasted only over night, and some only over day. This, in the first place, types the fact that some of our experiences of endurance last only a short time indeed. And our experience abundantly corroborates this. Well were it for us that we could overcome in all of them quickly; for our quickly overcoming proves us to be strong in the pertinent particular, while long-drawn-out experiences of endurance prove us to be more or less weak in the pertinent particular. Well, too, will it be for us, if, like the Israelites, we are ready after a very brief trial to go onward (v. 21); as well as after a longer or the longest experience

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of this kind we are ready to go onward (vs. 19, 20). In the second place, it will be well for us if after a night's trial (an experience of endurance along Old Testament lines in the Epiphany) we are ready to go onward in progress with the advancing pillar, as it was well with us if after a day's trial (an experience of endurance along New Testament lines in the Parousia) we were ready to go forward in new developments with the advancing pillar (v. 21). 

(37) It will be noted that vs. 19, 20, do not state definitely how many days were involved in the pillar's remaining on the tabernacle. V. 19 indefinitely states the period as of many days, and v. 20 as of a few days. Hence we applied their thoughts as typing generally long and short trials for the Lord's people. But in v. 21 a day-time tarrying and a night-time tarrying of the pillar are specifically mentioned. These we have specifically applied respectively to a Parousia and to an Epiphany experience, as they also apply to a Jewish Harvest experience or to one during the period between the Harvests. Again in v. 22 specific periods are mentioned: two days, a month and a year. We understand the two days to type the two Harvests with their following nights—the whole Gospel-Age—and the tarrying of the Israelites to represent the experiences of endurance on the part of the Church along common lines during the two Harvests and their following nights, i.e., during the whole Gospel-Age. 1 Cor. 10:6-14 is a passage that shows certain experiences of hard pressure to be common to the Lord's people living in these two periods, "upon whom the ends of the Ages have come" (1 Cor. 10:11). Heb. 3:2—4:11 shows this for the interval between the Harvests, and during the Epiphany's miniature Gospel-Ages. The period mentioned as the month's tarrying of the pillar on the tabernacle and the Israelites' remaining camped therein seems to represent the experiences of trial, suffering and persecution to which the twelve graces (Rev. 21:19, 20) of the Church are subjected, the testing of each being during 

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its symbolic month. A similar thing is suggested as to the world's developing these twelve graces (Rev. 22:2). When v. 22 mentions a year as the period for the encampment it seems to type the fact that some experiences of endurance last throughout the entire Gospel-Age irrespective of its periods, e.g., the oppositions of the world, of the nominal people of God and, especially, of the mystery of iniquity, which began to operate during the Jewish Harvest and still continues. The Israelites' encamping during these periods (v. 22) suggests to us the lesson to abide in such trials unto a completion, and their not marching during such periods (v. 22) suggests to us the lesson not to run away from our untoward experiences, since this surely would make us leave the company of God's people, but to abide therein, faithfully with God facing them unto a completion. V. 23 recapitulates the statements of vs. 18 and 19, with the added item that the Lord's commands in these particulars were given by Him through Moses, which types the fact that Jehovah directs all our experiences of development and endurance through the agency of our Lord Jesus, who is both the Interpreter and the Executive of all God's plans and purposes, as well in their generalities as in their details, and this because all things are of the Father and by the Son (1 Cor. 8:6). 

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BEREAN QUESTIONS

(1) What part of the book of Numbers will we now study? Of what does Num. 9:1-14 treat? What, generally speaking, is the difference between the original Passover and the annual Passover, so far as concerns their antitypes? What suggests this thought? How do the cited Scriptures prove this? How does this general remark apply as to the first annual Passover, i.e., the one at Sinai? When will this be pointed out? Why is attention called to this at this point? 

(2) What is primarily typed by God's charging Moses to command Israel to celebrate the first annual Passover at Sinai? Secondarily? How do the cited Scriptures prove this? What is typed by the charge being given in the wilderness of Sinai? Being given in the first month of the 

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second year? In what relation to this thought is John 6:32-58? What types the appropriateness of keeping the annual Supper after consecration? How is this further shown? Why so? What correction in the translation of v. 2 is offered? What does it suggest? What is typed by the charge to keep the typical Passover on Nisan 14? Why is this? Why in the two antitypes is this thought also implied? 

(3) At what time of the day were the original and the annual lambs slain? What does this suggest for their antitypes? What does the emphasis upon the time of the type imply as to the antitype? What is the proper translation of the words, chok and mishpat? What does each mean? What is typed by the charge to keep the Passover according to all its statutes? All its ordinances? What were all the statutes in the type and in the antitype of each type? What were all the ordinances in the type and the antitype of each type? How is each proved by the cited Scriptures? What is the translation of Luke 22:20 required by the Greek? What does this prove to be the Lord's second thought as to the things symbolized by the bread and wine? What does the antitype show as to our explanation of the words chok and mishpat? What consideration weighs against their A. V. renderings? 

(4) What is the difference, type and antitype, between the charges of vs. 2, 3 and that of v. 4? What is typed by the Israelites' annually slaying, roasting and eating the lamb with unleavened bread and bitter herbs? How do the cited Scriptures prove this? What is typed by their doing this on Nisan 14? In the wilderness of Sinai? The Israelites' doing it according to all the statutes and ordinances? What additionally is typed by the first annual Passover? During the Gospel-Age? During the Millennium? Where are these things set forth typically? 

(5) What do vs. 6-8 give? What is typed by being defiled by the dead body of a man? Who is the dead man? What do we by heredity get from him? Within how long before Nisan 14 were these men in the presence of, or touched a dead person? What is the difference between being in the presence of and touching the dead antitypically? What resulted from this? What does this type? What is typed by the defilement and condemnation lasting 

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seven days? By the cleansing on the third day? On the seventh day? Whom do they type? What is typed by their coming before Moses and Aaron? What is typed by their coming before them before Moses knew the answer to their question? After what and before what must it have been? Why so? When, accordingly, did the antitype take place? 

(6) When did Jesus begin to get the knowledge qualifying Him for His ministry? What was the first of this knowledge? What kind of a knowledge of God's Plan did He have as he emerged from the wilderness? What follows from this? How did the knowledge come to Him? What does this imply first? Why? What does it imply secondly? Why? What does it imply thirdly? Why? What is antityped by His seeing the condemned race standing before His mind's eye? 

(7) What thought do we get as to the first annual Supper from the story of the defiled men? What is typed by their being debarred from partaking in the Passover at that time? Their drawing near to Moses and Aaron? What does this not mean that the world did to the Lord in the wilderness? How was the antitypical presentation? What else did the world not then do to the Lord? How did they speak to Him? What thought did their condition suggest to our Lord as to the Gospel-Age salvation? What question was raised in Jesus' mind by their condition? What is typed by this question being asked Moses? 

(8) What is typed by Moses' not understanding the answer to this question? By his charging the men to stand by? His looking to hear the Lord's answer? By Jehovah's giving the answer? By His charge to tell His answer to Israel? Of what two classes did God's answer treat? What is the difference between them, type and antitype? Generally speaking, how do the antitypes differ? From what are both of them excluded? What is reserved for them? What is typed by the expression, "of you or of your posterity"? 

(9) What is the difference in the time of the clean and unclean Israelites' keeping Passover? What does the night of Nisan 14 type? What have the clean antitypical Israelites been doing during this antitypical night? What could the antitypically defiled then not do? When will the world have its Passover? What does this mean? What is typed by the 14th of the second month? What will the world be 

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doing then? What, therefore, do the two Passover keepings of the second year of Israel's departure from Egypt type? What are the three thoughts associated with its antitypes? What is typed by the defiled class slaying the Passover lamb between the evenings? Who will be the first to enter into keeping the Millennial Passover? Who will constitute the Epiphany camp? How will they be prepared for the Millennial Passover? As what will the return of the Worthies serve to them? Into what will they at that signal immediately enter? Of what is this time element the antitype? How will doing this between the two evenings find its fulfillment with the rest of the restitutionists living and dead? 

(10) What is typed by the defiled ones eating the Passover with unleavened bread? How will it be as compared with ours? Of what will their bitter herbs consist? Of what kind of bitter herbs will they not partake? Why will these be lacking in theirs? How do the cited Scriptures prove this? What will their bitter herbs be? Why will they have them? Why will they be bitter to them? 

(11) What does v. 12 type as to eating the Millennial Lamb? What is the similarity and the difference in this respect as to our and the world's Lamb? How, in general, do we reconcile the statements of Ex. 12:10 and Num. 9:12? What is typed by the charge of each verse as to leaving some of the Lamb over until morning? What are the details on this for our Age? For the Millennial Age? What are the dissimilarities and likenesses on this matter so far considered? 

(12) What is the main difference in the typical teachings of these two verses? To what does this difference not amount? To what is the difference due? What is not done with all of Christ's merit during the Gospel-Age? What is done with a part of it? With the rest of it? What results therefrom at the end of this Age? How is this related to the part of the lamb left over in Ex. 12:10? What is typed by its being burned by fire? What are the details that belong to this thought? What is meant by the imputable merit ceasing to exist? Why will there be no burning of the Lamb's remains after the Millennium? What results therefrom to those who sin during the Little Season. Why? 

(13) What is the character also of the statement that none of the lamb's bones be broken? As an exhortation

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when does it antitypically apply? What is done when a lamb's bones are broken? In what two ways may the antitypical Lamb's bones be broken? What do the Ransom deniers do with Christ? Those returning to wallow in the mire of sin? How do the cited Scriptures prove these things? At what times do these antitypes occur? How do the cited Scriptures prove this? What is typed by the exhortation not to break a bone of the lamb? How do the antitypical exhortations of vs. 12 and 3 compare as to the statutes and ordinances? In only what way do they differ? What is implied in the singular of the word statute in v. 12? Why? What similar usage do we have with the English word law? What word that might be expected to occur in this verse does not there occur? Why does it not there occur? 

(14) What threat is held out in v. 13? Against what two classes? Under what conditions only? During what Ages does it antitypically apply? Who are the Gospel-Age clean? Who are the Gospel-Age non-wayfarers? What privilege do they alone have during the Gospel-Age? What is meant by their not keeping Passover? In a word, how may they be summed up? Who are the clean of the Millennial Age? Who are its non-wayfarers? What will happen to these two classes if they do not keep the Millennial Passover? When will those simply enlightened, but not fully cleansed, who so refuse perish? The cleansed and enlightened? What is the typical reason given for this? What does it mean in the antitype? How will this leave them before God's justice? What is the result? 

(15) What antitypical explanation has in The Present Truth been given of the strangers in the land? In what articles and passages? What is typed by their dwelling in the land? Their not being born there? Of whom does v. 14 treat antitypically? How must they do in keeping the Passover, compared with the begotten of the present time? According to what two things must they keep it? What is implied in keeping it according to the ordinance? The statute? What is typed by the statement that there is one law to the stranger and to the native born? What are the details here? Wherein is there no difference? Wherein is there a difference? What must both classes alike do? What peculiarity belongs to the Youthful Worthies in the keeping of antitypical Passover? 

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(16) Of what does the second part of Num. 9 treat? Read the main Biblical references to the cloudy, fiery pillar. What is the first proof that it is typical? The second? The third? The fourth? What conclusion do these four reasons warrant? What does the Bible not specifically mention as to its typical signification? What three Biblical things show its typical meaning? What is its typical significance? How is this shown by its leading Israel from Egypt to Canaan? How do the cited Scriptures prove this use of it? How does 1 Cor. 10:1, 2 prove this antitype? How does God's speaking and acting from out of it prove this antitype? How do the cited Scriptures prove this? What conclusion may we draw from these three methods of proof? 

(17) What reason corroborates this conclusion? By what do God's people gain life? How do the cited Scriptures prove this? What leads them on their way? How do the cited Scriptures prove this? What results from not having the Truth? How do the cited Scriptures prove this? What, additionally, leads God's people? What is its relation to giving life? How do the cited Scriptures prove that the Spirit also gives life? What is the second thing in this connection that the Spirit does? How do the cited Scriptures prove this? What results from the absence of the Spirit's operation? How do the cited Scriptures show this? What two things occur in the real baptism? How do the cited passages prove this? How do the cited Scriptures prove that God speaks and acts from out of the Truth and its Spirit? What conclusion follows from the Scriptures and facts given in this paragraph on the antitype of the cloudy, fiery pillar? What corroborates the conclusion? In what particular does this pillar type the Truth and its Spirit? 

(18) What does v. 15 first state? Ex. 40:33, 34? What does the tabernacle represent? In what three capacities? What does the tabernacle in the wilderness usually represent? Solomon's temple? How also do we find the words tabernacle and temple applied? How do the cited passages prove this? What is the antitype of the tabernacle in v. 15? What, accordingly, is its antitypical day? What is typed by the rearing up of the tabernacle? As what? Previous to what did it not exist? When did the antitypical court, its altar and laver, the first vail and the High Priest stooping 

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under it first come into existence? What came into existence at Jesus' begettal? At His death? Resurrection? What has come into existence for the Church since Pentecost through her justification and consecration? Through her Spirit-begettal? What has been going on since then as member after member has had these three experiences? When were the antitypical court and Holy completed, so far as the Church is concerned? How long has the antitypical second vail been in process of erection? When will it be completed? Since when and by what have the antitypical Most Holy and chest of the Ark been coming into existence for the Church? When will these be completed? What in brief is typed in v. 15 by the erection of the tabernacle? What is the time for this work? What does this prove as to the day of v. 15? How do the cited Scriptures show this? 

(19) What is typed by the cloudy, fiery pillar covering the tabernacle? What does this mean? How do the cited Scriptures prove this? What has been the Christ's peculiar prerogative? How is this shown positively and negatively in this type? To whom does this sound absurd? Despite this, what is true in this connection? What is implied by her being the depository of the Truth and its Spirit? How will this be, despite the world's denials and railings? How is it by contrast to the esteemed? What attitude does this give us toward the advantage of the world's most favored ones? 

(20) What is the character of the day and night of v. 15? How many symbolic days and nights have there been in the Gospel-Age? What are the first day and night mentioned in paragraph 5? How do the cited Scriptures prove them to be such? How do 1 Cor. 3:13 and Eph. 6:13 also prove this? What is the night of Is. 21:11, 12? What is implied as to its preceding day? How are these two periods set forth in John 9:4? What is its second application? Why so? What do these two periods give us? What is the natural basis for the figure of these symbolic days and nights? What use, accordingly, does the Bible make of the symbolic sun and moon? How do the cited Scriptures show this? What names respectively would thus be given to the periods when each shines? 

(21) When, self-evidently, did the symbolic sun shine? What two facts prove this? What results from this? What

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does this fact not exclude? How, relatively, did these two kinds of light then shine? What phenomenon of nature illustrates this? What does an examination of our Pastor's writings disclose? Why so? What will quickly show this? What New Testament writings were produced after the Jewish Harvest? How is this fact illustrated in the figure under study? What set in thereafter, lasting until the Gospel Harvest? How do the historical facts bear out this figure? Whose writings prove this? How did each one of these stand in relation to the star of his respective period? What is the reason for their writing mainly on Old Testament themes? From what two sources did the papacy mainly draw to form its errors? What are the main features of its counterfeit? What did this fact force the members of the four mentioned stars to do as to the Old Testament? 

(22) What was not shining between the two Harvests? What implies this? In whose writings is this illustrated? What did their partial understanding of Old Testament passages enable them to do? What did this serve to accomplish? What part of the night set in during the Sardis and Philadelphia periods? What in nature illustrates such a long dawn? For what will this account? How did this proceed? What was the condition from this standpoint during the times of the last three members of the Philadelphia star? Who were these? What kind of a moon is shining in the Epiphany night? For what facts will this account? What is to be expected before it is over? How do the cited Scriptures prove this? What third day follows the Epiphany night? How does its dawn differ from the Millennial Dawn as used by our Pastor? What will then come to the fore, as suggested by the figure under study? On what New Testament book will this light come? What will its exposition incidentally do? What does this figure show as to the time of its coming, negatively and positively? What will this time consideration allow? 

(23) In what kind of a Gospel-Age are we now? What, accordingly, is to be expected to shine now? Why is it unreasonable now to expect the symbolic sun to shine? On what ground do the Levites criticize the Epiphany Priests? For what do they ask instead? What reply do we make to them? How do we reply on their criticism of our use of types? If they continue their demands for 

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New Testament light and their depreciations of Old Testament types, how do we further answer them? What cannot be done with either sun? Among whom can such clamorers and critics not be numbered? Why not? How is this indicated? As what do they do this symbolic barking? How is their course illustrated in nature? What thing in nature symbolizes the braying of the Levite leaders at the Epiphany full moon light? How are the Parousia and Epiphany lights to be viewed relatively? What is our attitude to be now toward the Epiphany light? What three reasons should effect this? What should we, therefore, do about it? Like whom should we not be? Why not? 

(24) What may some say of our explaining the operations of the symbolic sun and moon in connection with our discussing the antitypical cloudy, fiery pillar? What reply may be given to them? What, then, is the relation between the symbolic sun and moon and the antitypical cloudy, fiery pillar? What different operations do these two sets of figures respectively bring out? Why can we appropriately call the cloudy, fiery pillar the manifestation of God's presence with Israel? What is a summary of our findings as to the Gospel-Age day times and night times? And of their symbolic suns and moons, or pillars of cloud and fire? What other day and night will there be in God's plan? What will be that day's cloudy pillar? That night's fiery pillar? How do the cited Scriptures prove this third day and night? How does Ex. 13:20-22 stand related to that day time? What will never again come after the Little Season? Why not? 

(25) How does Num. 9:16 read? What two things are found in v. 16? What is set forth in this verse? What is its antitype? How has this been in the past? How will it be in the future? In what four periods has this proven true? For whom was this fulfilled? What contrasts do we find in this connection? What does this guarantee for the future? What proves this? Why is this true, according to God's design? To what should such faithfulness lead us? How has it exercised itself? 

(26) What differences as to the pillar's distinctness existed for various Israelites? What two reasons account for this? Who dwelt and served nearest it? What did this effect? Who saw it the next clearly? Why? Who

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saw it with the least clearness? Why? What is the antitype of these three modes of seeing the pillar? What is the reason for these three differences? What other cause existed for differences of sight in the type and antitype? How is this illustrated among Priests? Levites? Campers, in type and antitype? How in this respect are some in the antitypical camp? How may this matter be summarized? What does this suggest? What results therefrom? 

(27) What verses does v. 17 give in a summary? What does it show? What is the character of this statement? What two things furnish the answer to the meaning of the pillar's starting, proceeding and stopping? What is typed by the pillar's beginning to move? Why is this answer true? What is typed by the pillar's proceeding? Why is this answer true? What is typed by its halting? Why is this answer true? What is a summary of this line of thought? What two things would it necessarily have? How is each typed? What is brought to our attention thereby? How do the cited passages prove this? What peculiarity has Biblical Truth? Why is this? In contrast with what does Biblical Truth in this respect stand? How should this difference affect our course toward them? 

(28) What pertinent remark has been made of the Bible? What pertinent characteristic has the Bible? Of what is this one of the surest proofs? Why so? Why is this reason true? What results from this? Why is this not a fanciful claim? Why has the Bible the quality of progressive adaptability? How does Jesus minister in this matter? What other reason is there for this Biblical quality? How does the meaning of Amos 3:7 show this? What follows from this? 

(29) What characteristic has every part of the Bible? Who are the main agents advancing God's plan? What two facts imply this? When do such things of the Bible speak out? What does it thereby prove itself to be? How is this Biblical feature related to the cloudy, fiery pillar? When does it cease so to speak? How is this typed? What kind of a process is this, from man's viewpoint? What is the force of Is. 28:9, 10 in this connection? According to the connection, what is the reason for the course outlined in Is. 28:9, 10? For the unfaithful? For the faithful? What lesson should we learn from this peculiarity of the Word? 

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(30) What else is typical in v. 17? What were Israel's actions recorded in v. 17? What fact will clarify their antitypical significance? How, briefly stated, is this proven by the two cited Scriptures? Show from the cited Scriptures how the Christian life is a walk, a journey, and that they are here strangers and pilgrims. How is our advancing away from symbolic Egypt toward antitypical Canaan typed by Israel's wilderness journey? What antitypical application may therefrom be deduced? By what three steps especially do we progress toward antitypical Canaan? What is the thing typed by Israel's marches toward Canaan? Why is this true? Why is this reason true? Where will we stand at the completion of this course? What hymn explains this antitype? Please at this point of the lesson sing it. 

(31) What three things cover completely the active part of the Christian life? What will prove this thought? What did Israel's various marches type as to these three things? In what order did we develop these three? How was our learning the Truth typed by the marching Israelites? Our ministries? Our practicing the Word in grace? What is the fire prerequisite of our successful journey to heavenly Canaan? What was the course of those Israelites who would not look at the cloudy, fiery pillar? What does this teach us? What other two pertinent things should we do? Against what should we guard ourselves? How are the three stages of our progress in the Christian life typed by Israel's marches? 

(32) Additional to these three active features of the Christian life, what other features has it? What must it endure? How do the cited Scriptures prove these three passive parts of the Christian life? Of what are they expressive? What else beside marching did the Israelites do on the way to Canaan? What do these represent? What two things suggest the truthfulness of this application? How does Eph. 6:13 show the second of these? What third proof shows this? How is this shown in Ex. 14:2-20? Num. 11:4-34? Ex. 32:1-35? Num. 25:1-18? Num. 21:4-9? Num. 16:1-50? How are these five cases expounded in 1 Cor. 20:5-14? How is this further shown in Num. 12:1-16? Num. 13:26—14:45? What other consideration corroborates this? What conclusion are we warranted in drawing from these facts?

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(33) Of how many forms of endurance does the passive part of the Christian life consist? What is the first of these? How does endurance show itself as to our heads? Under what circumstance will one fail in a trial of his head? How does 2 Thes. 2:9-12 prove this? In what two ways are such trials often very subtle? Why is the second way often very hard to endure? What else besides our heads must be tried? What variety is there in such trials? Why so? What are some of the means of such trials? How does the adversary offer some relief in such trials? Describe the second form of our endurance. What makes this often especially exhausting? What effects has such exhaustion been known to work? Who especially illustrates this? What does the Lord do to make such trials all the more crucial? What in us is especially taxed by this second form of endurance? What is the third form of endurance in the Christian? What brings on persecution? By what means is it brought? What have many faithful brethren not experienced? What must they all undergo? While undergoing trials, sufferings and persecutions, what are we antityping? What is typed by the Israelites' beginnings, continuances in, and breakings up of their encampments? 

(34) What strong corroborative evidence that the cloudy, fiery pillar types the Truth and its Spirit is found in a comparison of the literal translations of the beginnings of vs. 17 and 18? What are these literal translations? How are they related in sense? What do they prove? Why? According to v. 18, who directed all Israel's journeys and stations? What does this type? What does Ps. 37:23 teach in this connection? What, taught in Ps. 37:31 and 44:18, does this guarantee? On what condition? What else does v. 18 show? What does this type? What, therefore, comes from the Lord? Despite what? What third thing does v. 18 show? What are we not to understand the last clause of v. 18 to mean? Why not? How are we to understand the expression? What is typed by this clause? What lesson does it teach? 

(35) On what are we not tried? On what are we tried? What follows therefrom? What do we infer from this fact? What does v. 19 show of some of Israel's encampments? What does this type? What does experience

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show on this point? What are some examples of such long-drawn-out trials? What things in God and in us are thereby discernible? What figurative treatment do some of us for this deserve? What qualities in God operate in this connection? What did the Israelites' long remaining in camp type? What lessons should we learn from this? What would not so doing effect? How should we receive and endure our untoward experiences? Why? What will be withheld from us until we endure faithfully? 

(36) What does v. 20 indicate? What does this type? What corroborates this? From whom are our short untoward experiences? How is this typed? Whose is it and whose it is not to decide on the lengths of our experiences? Why should God and not we decide the lengths and kinds of our trials? What is ours to do therein? Against what should we guard ourselves in these experiences? What will therein be good for us to remember? What should we therein avoid and practice? What natural phenomenon suggests hope in, and waiting on the Lord therein? What will in due time follow? How does v. 20 suggest this? What does v. 21 suggest? What does this type? What corroborates this? What would be well for us in this respect? Why? What do long-drawn-out trials suggest? What else would be well for us? After what three-time kinds of trials? In what third way would it be well for us in this connection? In what way was it well for us in connection with this line of thought? 

(37) What do vs. 19, 20, not definitely state? How do they respectively state the duration of the encampments? How, accordingly, did we apply them? How does v. 21 state the duration of the encampments? How, accordingly, did we apply its day and its night? How does v. 22 express itself on this point? How do we understand its two days antitypically? How does 1 Cor. 10:6-14 show this thought? What seems to be typed by the month's tarrying in the camp? How do the cited passages corroborate this thought? What is typed by the year's tarrying of v. 22? What are some illustrations on this point? What lesson is suggested by Israel's tarrying these periods? By their not therein marching? What does v. 23 do mainly? What additional thought does it give? What does this type? How does He do therein?