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

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in Num. 28 and 29 and in Lev. 23. The new moons, of course, came monthly and only the annual seventh new moon was a festival (Num. 28: 11). The days of gladness would be any period of special national rejoicing, such as the removal of the ark (1 Chro. 15: 24; 16: 6); the dedication of the temple (2 Chro. 5: 12; 7: 6); the laying of the second temple's foundation (Ezra 3: 10); the dedication of Nehemiah's walls (Neh. 12: 35, 41); and the celebration of the renewed temple service (2 Chro. 29: 27). As we know, the burnt-offerings represent God's manifested acceptance of the sin-offerings, while the peace-offerings represent our consecration vows made and performed. During the Gospel Age God manifests His acceptance of Jesus' sin-offering by Jesus' ministering instruction, justification, sanctification (in both the humanity and the New Creature) and deliverance on our behalf.

 

(19) The Sabbath types our justification rest of faith, as the Millennial blessings reckoned to us by faith. The Passover of Nisan 14 represents Christ's death, our appropriating its benefits in justification and our sharing with Him in the sin-offering; while the seven days of the Passover festival represent the various, especially joyous, experiences of the Christian life during the seven epochs of the Gospel Age, its first and last days of holy convocation representing its two reaping periods. Pentecost represents for the Gospel Age our privilege in the Holy Spirit (its begettal, quickening, growth, strengthening, balancing, crystallizing and birth). The new moon day of the seventh month for the Gospel Age seems to represent our privileges as to charity, the seventh grace in St. Peter's addition problem (2 Pet. 1: 5-7) and as the seventh in logical but not written order of the twelve graces represented in the precious stones in the highpriest's breastplate and in those in New Jerusalem's walls. The day of atonement represents for the Gospel Age the sin-offering experience of the Christ, Head

 

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and Body, not their Millennial atonement work. The festival of tabernacles (dwelling in booths) represents for the Gospel Age the various members of antitypical Israel dwelling each in his own class, the first and last days of solemn convocation representing the two reaping periods. The twelve new moons for the Gospel Age seem to represent the twelve times devoted to the experiences connected with the development, etc., of the twelve chief graces; while the observance of these seems to type the pertinent experiences in the development, etc., of these twelve graces. The days of gladness for the Gospel Age seem to represent all of our experiences, works, privileges and attainments, that give us joy in the Lord.

 

(20) Accordingly, these festivals, new moons and days of joy represent every feature of the Christian life in all its presuppositions, foundations, enfoldings, privileges, blessings, instruments, helps, attainments, experiences, graces, duties, providences, stages, etc. It is in connection with these that the burnt-offering of Jesus is by Him ministered to us as the manifest evidence that God has accepted His sacrifice on our behalf, as it is also in connection with these that He offers our peace-offerings, our vows made and kept to God, as acceptable sacrifices through His merit. And the blowing of the trumpets over these two forms of sacrifice on the antitypical festivals, new moons and days of gladness, types the proclamation of the message of Truth on the antitypical burnt-offering and peace-offering in its application to the thoughts of these antitypical festivals, new moons and days of gladness. Thus on antitypical Sabbath, in connection with Jesus' ministering the manifest acceptance of His sacrifice to God and our consecration made and performed, the antitypical Priests proclaim the message of the justifying grace of God through Jesus' merit, accepted by faith in God's promise. Thus at antitypical Passover, in connection with Jesus' ministering the

 

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pertinent privileges of the antitypical burnt-offering and peace-offering, the Priests are to proclaim the connected truths: Christ's death, justification and consecration unto death. At antitypical Pentecost, in connection with Jesus' offering the two mentioned sacrifices, the various features of the Spirit are to be proclaimed by the Priests as the message of Truth from God's Word as appropriate to the condition.

 

(21) At the antitypical annual seventh new moon, in connection with the same two offerings, disinterested love in its various features is to be proclaimed as the message of Truth. At the antitypical Atonement Day, in connection with the two mentioned sacrifices, the Priests are to proclaim the message of atonement through the two sin-offerings and the service of the cleansed Great Company. At the antitypical festival of Tabernacles, in connection with the same two sacrifices, the Priests are to proclaim the message of Truth on the various classes connected with the Lord's plan. On the antitypical twelve new moons, in connection with the same two sacrifices, the Priests are to proclaim the message of Truth on the twelve greatest graces, each one in its antitypical month, its period of development. And on all times of gladness, in connection with the same two sacrifices, the pertinent truths are to be the message proclaimed. Doing these things in connection always with the two antitypical sacrifices shows how Jesus' ministry and our consecration made and carried out are active throughout the Gospel Age and are to permeate all our Truth proclamations. In a word, v. 10 teaches that we are to preach the Word, only the Word, all of the Word as due, in season and out of season, pertinent to the conditions of each opportunity. The lesson is: Spread the Word! Blow ye the trumpet, blow the gladly solemn sound! Let us both sing and live Hymn No. 24!

 

(22) The journeyings of the twelve tribes as narrated in vs. 11-36 have relations to a number of other Scriptures.

 

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They are related to what is stated in vs. 2, 5-9; for these verses show how the tribes were started out on their journeys and wars, as well as how they were attended in their wars by the priests' blowing alarms on their trumpets. There is even a closer connection between the journeyings of vs. 11-28 and the offerings of the Gospel-Age princes as these are recorded in Num. 7: 10-88, as can be seen from the relations of each prince and his offering to his respective tribe. And unless these two sets of Scripture are understood in their antitypical significance as to their relation to the journeying of vs. 11-36, these journeyings cannot be understood in their antitypical aspects. So, with the background of the antitypical significance of Num. 10: 2, 5-9 and 7: 10-88 as a foundation for the antitypes of vs. 11-36, the latter becomes rather easily intelligible. Accordingly, unless one understands the antitypes of the two former sets of Scripture, he will not be able to appreciate the propriety of the antitypical applications that we shall offer as those typed in vs. 11-28. But with an understanding of these, particularly those of Num. 7: 10-88, which in turn becomes more intelligible as Num. 10: 1-10 is antitypically understood, one is well prepared to understand and appreciate the antitypical applications that will be suggested in this chapter. What we have pointed out in the relations of these three Scriptures to one another is a splendid example of the principle that we have seen so often illustrated in the Parousia and the Epiphany. The Bible never gives all it teaches on any given subject in any one place, but scatters its thoughts on every subject hither and thither in the Scriptures. This is set forth very definitely in Is. 28: 10, 13, while vs. 11 and 12 show that in their witnessings on the Truth the Lord's people would illustrate the same principle.

 

(23) V. 11 states the date that the departure from Sinai took place: the twentieth day of the second

 

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month of the second year since leaving Egypt. It will be recalled that this was not quite a full month after the end of their first wilderness Passover festival, which ended with the 21st day of the first month, in their second year after departing from Egypt. A comparison of v. 11 with Num. 9: 11 seemingly proves that the charge to keep the Passover festival from Nisan 15 to Nisan 21, with holy convocations marking the first and seventh days (Lev. 23: 6-8) was not given to those who, defiled on Nisan 14, were given an opportunity to keep the Passover the 14th day of the second month; since if it had, God would have made it impossible for them to keep it, by requiring them to journey on the 21st; for the first journey from Sinai, beginning on the 20th of the second month, continued into the 22nd day of that month, since it was a three days' journey (v. 33), which made them journey on the 21st, and which prevented a holy convocation being kept during that day. This seems to imply that either the added Passover festival (of 15-21 of the second month) does not type Millennial conditions, or that God chose not to type them in connection with the first annual Passover of the unclean. Very likely the former alternative is incorrect, because we know that there will be five Millennial sifting periods, and a holy convocation during the Little Season, which suggests the thought that the first phase of the Millennium, i.e., the hundred years of opportunity before any of the infants of days will die (Is. 65: 20), is quite likely the holy convocation of the Millennial 15th of the second month, as the Little Season is that of the Millennial 21st of the second month. In v. 12 we understand the expression, "the wilderness of Sinai," to represent the sphere of Judaism. And out of it as borne by the antitypical Priests the antitypical Ark (v. 33) led antitypical Israel, which began its Gospel-Age journeys in the Jewish Harvest. It will be noted that it was the ark that led the whole host on this particular

 

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journey. And since the Kohathites marched between the second and third camps (v. 21), not they, as was their ordinary charge (Num. 3: 31; 4: 15) but the priests on this occasion bore the ark, over which the cloudy, fiery pillar hovered (v. 34), even as they did on certain other special occasions (Joshua 3: 3-17; 4: 5-18; 6: 4-13; 8: 33; 1 Kings 8: 1-7). The priests' bearing the ark types the antitypical Priesthood's forwarding Jehovah's full arrangement. The ark representing God, His attributes and the Christ and His attributes, functions, etc., is an epitome of God's full arrangement. Hence the priests' bearing the ark types the antitypes' forwarding God's Plan or Word as due.

 

(24) From the fact that the Gospel Age touches on three one-thousand-year days and from the further fact that it was during parts of three one-thousand-year days that the antitypical journey is taken, i.e., from the start of the Priests on their Gospel-Age journey, during the Jewish Harvest, until the Miller movement was entirely perverted into the Advent sect, just after 1874 (and hence it was after 1874 that the last part of the last antitypical tribe began to journey), we infer that the three days (v. 33) of the journey described in vs. 11-36 type the three one-thousand-year periods touched by the Gospel-Age; for this Gospel-Age journey began within 158 years after the fifth one-thousand-year day began, continued throughout the sixth one-thousand-year day and lasts over 80 years into the seventh one-thousand-year day. This time feature enables us to put the journeyings of all antitypical twelve tribes within the period in which facts show their journeyings were begun. In other words, this first journey of three days types the Gospel-Age antitypes for the involved story as covering the whole Gospel Age. This is not the case with all the journey types of the book of Numbers, though it is with some of them. Some of them give particularized pictures, e.g., the five sifting types refer typically, each one,

 

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from the standpoint of the Gospel-Age picture, to its respective epoch of the five Church epochs between the Harvests. The incident of the twelve spies refers antitypically to the two Harvests exclusively, while the subsequent wanderings of Israel refer respectively to the large Gospel-Age wanderings and to the three miniature Gospel-Age wanderings of antitypical Israel; and the story of Num. 31 types the battles against error in the two Harvests. Other illustrations could also be adduced, but these are sufficient to illustrate the varied applications of the types of Numbers. The considerations disclosed by the fact referred to in this paragraph enable us to get the setting of the antitype as to time. Confirmation is lent to this by the fact that it was the cloud, not the pillar of fire (vs. 11, 34), that was taken up from the tabernacle at the start of the journeying, which proves that it started in one of the days—one of the Harvests; and the other facts above suggested prove that it was in the Jewish Harvest. This is directly stated of the typical start in vs. 11, 34. Accordingly, the time setting of the antitype is clear as beginning in the Jewish Harvest; and the fact that the marching was joined in by the last Adventist sect in the antitypical third day, combined also with the fact that the surviving members of that sect and of all others will be merged into the corresponding Epiphany sects before the Epiphany ends, proves that the end of this particular march will be reached at the end of the Gospel Age as it enters the Millennial conditions.

 

(25) In v. 12 the journey from one station to another is given: from Sinai (thorny) to the Wilderness of Paran (cavernous). According to v. 33 this journey was one of three days. By direct course it was about 55 miles from Horeb or Sinai to the Wilderness of Paran—a journey that could be taken in three days by fairly good travelers. We understand that the three days measure the time that it took the vanguard to make the journey. No mention is made of stops for

 

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the night in the account of this journey. They were likely made; but as they do not figure in the antitype, the type passes over them without mention, if they were made. The word Sinai means thorny, which well describes the troublous contentious experiences of the Church while in Jewry. The word Paran means abounding in foliage, or in caverns. It represents the Millennial conditions as being shelterful. In a hot country like Paran, the abundance of foliage or of caverns would provide shelter from the fierce heat of the desert sun, which fact types the abundance of shelter from the heat of temptation (Matt. 13: 5, 6, 20, 21) that will be given the race during the Millennium, the third day after the Gospel-Age journey was begun. The cloud resting in Paran represents the advancing Truth progressing until it becomes the light on Millennial conditions. The statement of v. 13, that the children of Israel first took their journey according to the commandment [literally, mouth] of the Lord, shows that the Lord approved of those acts of the twelve denominations that antitype the starting of the Israelitish tribes on this journey. This becomes evident when we recognize what is typed by the Israelitish tribes starting on this journey. They represent the twelve denominations beginning to use their stewardship truths amid controversies against error, sin, selfishness and worldliness, which they did by using those parts of the Bible teachings in their stewardship doctrines that pertained to rebuke (refutation) and correction (2 Tim. 3: 15-17). So to progress in the Truth is certainly according to the Lord's Word (commandment, mouth). It was because of this good activity that Ps. 45: 9 speaks of these twelve denominations, the kings' daughters, as being among our Lord's honorable women, servant attendants. They are called kings' daughters because they were directly or indirectly developed from the union of church and state. The expression "by the hand of Moses," types the fact that

 

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the going forth of these denominations in the journey antitypical of that here discussed was by the Son, though of the Father (at the Lord's mouth).

 

(26) It is well that we here pause for another explanation, necessary for the proper understanding of vs. 14-28. Reading the account of the order in which the four camps journeyed, one would naturally draw the conclusion that the time order of the antitypical camps' journeying is thereby given; but understanding the tribes to type the denominations as set forth in these columns, we recognize that such cannot be the thought. E.g., Judah types the Calvinistic Church, while Reuben, Simeon and Ephraim type respectively the Greek Catholic, Roman Catholic and Lutheran Churches. But the Greek and Roman Catholic Churches preceded the Calvinistic Church, in time by many centuries, and the Lutheran Church preceded it by several years, though Judah, the type of the Calvinistic Church, in the type set out on the march before the types of these other three Churches did. Accordingly, the time order of the antitypes is not indicated by the time order in which the four typical camps started out on their journey. This holds true only as between the four camps, but in each tribe of each camp the time order is also that of the antitypical tribes. To this rule Unitario-Universalism (Naphtali) is not a real exception, for while the Unitarian feature of it was developed before Methodism (Asher), the Universalistic feature of it was developed after Methodism was developed, and it is to present the matter from the standpoint of the finished picture that antitypical Naphtali is represented as coming last and after antitypical Asher. But if the time order of the antitypes is not given in the time order of the marching of the four typical camps, then what order is here given? We answer: the logical order of power, wisdom, justice and love. It will be recalled that we pointed out that the camp of Judah, embracing the three tribes to the east

 

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of the tabernacle, had on its standard the figure of a lion, which we know represents power, prefiguring that the central thought in the stewardship doctrines of the camp of antitypical Judah would be power; that the standard of the camp of Reuben, embracing the three tribes to the south of the tabernacle, had on its standard the figure of an eagle, which we know represents wisdom, prefiguring that the central thought in the stewardship doctrines of the camp of antitypical Reuben would be wisdom; that the standard of the camp of Ephraim, embracing the three tribes to the west of the tabernacle, had on its standard the figure of an ox, which we know represents justice (from the fact that a bullock was used to represent our Lord's humanity as the satisfaction of Divine justice), prefiguring that the central thought in the stewardship doctrines of the camp of antitypical Ephraim would be justice; and that the camp of Dan, embracing the three tribes to the north of the tabernacle, had on its standard the figure of a man's face, which, having in the normal man a lovelit expression, we know represents love, prefiguring that the central thought in the stewardship doctrines of the camp of antitypical Dan would be love.

 

(27) As we recognize that these four camps typed in their standards the four great attributes of God, we are prepared to see how in the order of their journeyings these four camps type the thought, or logical, as distinct from the time order, in the journeyings of the antitypical four camps. A closer view of the antitype will show this. Judah represents the Calvinistic Church, whose stewardship doctrine is the Lord's Supper as representing Christ's death, faith-appropriating justification and the fellowship of the faithful in suffering. What is the thought central to this doctrine? Is it not Christ crucified, the power of God unto justification and sanctification (1 Cor. 1: 23, 25)? Yea, verily. Issachar represents the Campbellite Church, whose

 

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stewardship doctrine is: The Bible as the Christian's creed is the center of unity for God's people. But what is God's Word if not power, even as it is written: "The Word of God is quick [energetic] and powerful, etc." (Heb. 4: 12). Zebulun types the Adventists, whose stewardship doctrine is: Chronology points out the time of the Kingdom, which will overthrow evil and enthrone righteousness. But the central thought of the time-designated-all-conquering Kingdom is that of power (2 Pet. 1: 16). Thus we see that power is the central thought in the stewardship doctrines of the antitypical camp to the antitypical east of the tabernacle. An examination of the antitypical camp to the antitypical south of the tabernacle will show that the central thought of the stewardship doctrines of the three denominations in that camp is wisdom. Reuben types the Greek Catholic Church, whose stewardship doctrine is: Christ in His pre-human, human and post-human conditions is God's Special Representative, the Agent of all His plans and purposes. But Christ in these very particulars is God's wisdom in carrying out God's purposes (1 Cor. 1: 23, 24; Col. 2: 3). Simeon types the Roman Catholic Church, whose stewardship doctrine is: The one Church is the depository and administrator of the Truth and its Spirit. The Church in this particular is the Divinely appointed guardian and agent of the Truth, which is God's wisdom (1 Cor. 2: 6-8). Gad types the Anglican or Episcopal Church, whose stewardship doctrine is: While in the flesh Jesus and the Church are subject to the civil powers, and not vice versa. But what is this other than a feature of the mystery hidden from ages and generations, which is Christ in you, first revealed to suffer at the hands of the world (Col. 1: 27)? Thus the thought central to the three stewardship doctrines of this antitypical camp is the hidden wisdom of God, lodging in the Christ, Head and Body.

 

(28) Ephraim types the Lutheran Church, whose

 

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stewardship doctrine is Justification by faith, wherein is revealed the righteousness (justice) of God in justifying the believing sinner (Rom. 3: 20-26). Manasseh types the Congregational Church, whose stewardship doctrine is: Christians as brethren are all equal before the bar of Divine justice, and therefore have equal rights with one another in Church polity. Here, again, is the idea of justice, not only Godward, but also manward, as expressed in the golden rule (Matt. 22: 35-40). Benjamin types the fanatical sects, which had their start in Quakerism, all of which have as their stewardship doctrine the thought: True religion is supreme love for God and equal love for the neighbor (Matt. 22: 35-40). This, too, centers in justice. Accordingly, we see that the thought central to the stewardship doctrines of the antitypical camp to the antitypical east of the tabernacle is justice. Dan types the Baptist Church, whose stewardship doctrine is: Only the truly justified and consecrated are God's real people. But the heart of consecration is love (Col. 3: 14; 1 Cor. 13: 1-3; 1 Tim. 1: 5). Asher types the Methodist Church, whose stewardship doctrine is: The Divine love is God's ideal for His people (1 John 3: 16; 4: 7, 12, 16, 21; 5: 2, 3). Naphtali types the Unitario-Universalist Church, whose stewardship doctrine is: There is but one God, whose highest attribute is love (John 17: 3; 1 Cor. 8: 6; 1 Tim. 2: 5; 1 John 4: 7, 8, 10, 11, 16, 17). Accordingly, we see that in the camp of antitypical Dan the three stewardship doctrines of its three respective denominations have as their central thought that of love. Our examination, accordingly, proves that the time order of the going forth of the antitypical four camps is not represented by the time order of the going forth of their respective typical camps. It rather proves that the logical or thought order in their relation to the four great Divine attributes is the thing of order observed in the order of the antitypical camps' going forward in the journeyings. But our examination does

 

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prove that in each camp the antitypical three tribes went forth in the time order of the typical tribes of the respective typical camps. And for the reason above given, that of the completed going forth of antitypical Naphtali (Unitario-Universalism) is no exception to this rule, when viewed from the standpoint of its time of journeying, compared with that of the Methodist Church as antitypical Asher, whose type in birth is later than Naphtali.

 

(29) V. 14 specifically states that the standard of Judah journeyed first. This types the fact that God's power as it appears in the three doctrines: (1) The Christ Class crucified, represented in the Lord's Supper; (2) The Bible as the Christian's only creed, the center of Christian unity; and (3) The chronology pointing out the Kingdom as the over thrower of evil and establisher of good, logically comes first in the Christian warfare. And without any doubt, the Cross, the Word and the chronologically designated Kingdom, working in power, logically come first in Christianity. And in the logical order of development, as well as in the time order of their development, these three doctrines follow one another in the demonstration of power in the time order in which they were made the stewardship doctrines of their respective denominations. The first of these is the Christ, Head and Body, crucified, as pictured in the Lord's Supper. It comes in logical order first of all Christian doctrines and in time order was properly made the first of the three stewardship doctrines of the antitypical camp to the east. Our study of the offerings of the Gospel-Age Princes (Num. 7: 10-89) and of the priests' blowing the trumpets with alarms for the camps' marching (Num. 10: 5-8) enables us to see the time relations between such offerings and blowings and the tribal journeyings. In explaining the tribal journeyings we will in each case point out these three separate sets of acts, which will enable us to have a full view of the antitype in its three

 

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salient features as they developed during the Gospel Age. We begin with typical and antitypical Judah. As we have seen, the tribe of Judah (praised) types the Calvinistic Church, which in non-English-language nations is called the Reformed Church and in English language nations the Presbyterian Church. It was Zwingli who in 1521 began to blow forth the silver trumpets, i.e., proclaim the message that the Lord's Supper represents (1) the death of Jesus, (2) faith appropriating justification from the merit of His humanity and life laid down unto death, and (3) the fellowship of the consecrated in suffering (though he did not understand this as implying the Church's share in the sin-offering, which it actually does). His proclaiming this message quickly brought to his side Oecolampadius as his special companion helper and others who joined him in the proclamation, and this resulted in a widespread Little Flock movement having the pertinent doctrine as its keynote. For a number of years this movement remained a Little Flock movement.

 

(30) But presently, under the lead of John Calvin a sectarianizing of this movement began about 1538. To him a number of other able men, like Beza, Bullinger, Farel and Knox joined themselves and before many years turned the Little Flock movement started by Zwingli into the denomination called the Reformed or the Presbyterian Church. For details please see Chapter IV. The work of these crown-lost leaders resulted in gathering about them an aggressive denomination, which, next to the Lutheran Church, is the largest of the Protestant denominations. It is at this point, i.e., starting the sectarianizing of this Little Flock movement, resulting in a large sectarian following gathering about these leaders, attracted by these leaders' offering their antitypical bowl, charger and spoon, that the antitype of the journeying of the children of Judah set in (v. 14). Thus the crown-lost leaders led the vanguard of antitypical Judah. Judah's journeying under

 

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the leadership of Nahshon (subtle), the son of Amminadab (my people is willful), types the members of the Calvinistic Church, under the direction of the above-mentioned crown-losers, starting to engage in controversy on the Lord's Supper, both from a refutational and a correctional standpoint, though less markedly they presented this teaching from a doctrinal and ethical standpoint. They controversially defended their doctrine of the Lord's Supper against the Romanists' attacks on it, from the standpoint of transubstantiation, and against the Lutherans' attacks on it, from the standpoint of instrumentalization. And they vindicated the representative and commemorative view of it. Not only did they thus refute the attacks coming from the defenders of the two above-mentioned errors, but they attacked these errors with telling effect, which demonstrated their erroneousness. In waging a defensive and aggressive warfare against these two errors, they made good use of the Bible as profitable for reproof, refutation (2 Tim. 3: 16). But they used their doctrine of the Lord's Supper also correctively (2 Tim. 3: 16), to cleanse themselves thereby from sin, for which this doctrine, as inciting to self-examination and purging out the old leaven, very nicely lent itself. They, of course, used the doctrine also constructively, i.e., to inculcate an understanding of its various phases (doctrine) and to develop a pertinent character (instruction in righteousness). All four of these features, but more particularly the first and second above mentioned, are typed by their journeying. The armed men of Judah going forth on this journeying at the sound of the alarm more particularly represent the controversial aspects of the case as to error and sin, while the other Judahites represent more particularly their teaching as to the constructive features, in indoctrination and ethical conduct. Yet all of them, generally speaking, in their journeying picture all four aspects of these uses of God's Word on the Lord's Supper.

 

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In this activity they vindicated God's power as working in both salvations, as symbolized by the three features of the Lord's Supper.

 

(31) The second tribe of the camp of Judah was Issachar (hire), whose leader was Nethaneel (gift of God), the son of Zuar (little, humble). The Little Flock leader who began the Little Flock movement which was later sectarianized into the Campbellite Church was Barton Stone, who in 1804, in Tenn. and Ky., began to preach the doctrine that the Bible alone as the creed of God's people is the center of their unity. In 1809 Thomas Campbell, the father of Alexander Campbell, in southwestern Pennsylvania began a similar movement and thus became the second of the two of whom Barton Stone, as the star-member of the two, was the first. These were soon joined by other Priests, all blowing on the two trumpets as related to the teaching that the Bible as the Christian's sole creed is the center of unity for God's people. As a result a lively Little Flock movement was set into operation by these Priests, under the lead of Barton Stone and Thomas Campbell. Presently Alexander Campbell joined this movement and began to sectarianize it. In such sectarianizing work he was joined by Samuel Rogers, John Smith, Thomas Allen, Walter Scott, Isaac Errett, etc. As an outcome of their efforts the Campbellite, or Christian, or Disciple denomination arose. For details please see Chapter IV. It was at this point of their sectarianizing this movement, that antitypical Issachar (the Campbellite Church, the crown-lost leaders being in the vanguard) started out on his Gospel-Age journey. It was the Priests' blowing of the antitypical alarm on the doctrine that became the Campbellites' stewardship doctrine that started their crown-lost leaders out as the vanguard of antitypical Issachar; and they started the march by offering their antitypical bowl, charger and spoon (v. 15). Soon they were joined by sectarian followers who were not consecrated.

 

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The non-leaders of typical Issachar beginning their journeying represent these Campbellites entering controversially into a progressive growth in the knowledge of this denomination's stewardship doctrine refutatively against the opposing teachings of others, and using it to cleanse themselves and others from the sectarian evils against which that stewardship doctrine was a protest, as well as advancing constructively in the knowledge of this doctrine and in heart qualities in harmony therewith. So doing they made a proper use as unbegotten people of their stewardship doctrine. By such a course they shook the confidence of many in the sectarian creeds and advanced the idea of true Christian unity, despite their sectarian denial of it in act. By the foregoing course they advanced power as an attribute of God, working by the Bible in its relation to unity among God's people.

 

(32) The third tribe in the camp of Judah was Zebulun (habitation), whose prince was Eliab (my God is father), the son of Helon (strong). This tribe types the sect called the Adventists. The Little Flock member who began the movement that was later sectarianized into the Advent Church was William Miller, who in 1829 began to advance the thought of the chronology as proving the nearness of Christ's Second Advent and the Kingdom of God for the overthrow of evil and the establishment of righteousness. This doctrine likewise emphasized the idea of Divine power, centering it in the object of Christ's Second Advent and Kingdom. Thus William Miller blew the alarm on his symbolic trumpet, and continued to do so for about 20 years. He was constantly involved in controversy with the post-Millennialists and this proves the alarm character of his blowing, though, of course, he also on proper occasions sounded the non-alarm, the constructive teachings, doctrinally and ethically, of this doctrine. Bro. Miller's special Little Flock companion was Bro. Wolf, these two constituting the two companions sent

 

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forth, Bro. Miller the star-member of the two and Bro. Wolf his non-star special helper. Other Priests joined these in sending forth the message on chronology designating Christ's Second Advent and Kingdom, which resulted in the development of a very vigorous Little Flock movement. But presently crown-lost leaders, Joshua Hines, James and Ellen White, Uriah Smith, Miles Grant, etc., associating themselves with these, began after the 1844 disappointment a sectarianizing movement, which culminated in the Adventist Church. For details please see Chapter IV. These crown-lost leaders were antitypical Eliab. In the antitype their sectarian emphasis on the chronology as pointing out the nearness of the Second Advent and Kingdom given in their antitypical bowl, charger and spoon started off antitypical Zebulun on his march (v. 16). In this sectarian emphasis they stressed the bowl, charger and spoon use of the doctrine that became the stewardship teaching of the Adventist Church. So doing, they started out as the vanguard of antitypical Zebulun. Those unbegotten persons who, attracted by these crown-lost leaders, joined their sect and began to use this stewardship teaching controversially, correctionally, doctrinally and ethically, progressing in these four respects especially amid controversy, formed the rest of antitypical Zebulun and by such activities started out in the journeying of antitypical Zebulun. In standing for this doctrine refutatively, correctively, doctrinally and ethically, they advanced and vindicated God's power as it is associated with the chronologically-indicated Kingdom.

 

(33) V. 17 shows that the Gershonites and Merarites journeyed between the camp of Judah and the camp of Reuben. This is not accidental, but Divinely designed. This can be recognized when we consider, on the one hand, that the camps between which they traveled typed—that of Judah, Divine power operating, and that of Reuben, Divine wisdom operating, and, on

 

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the other hand, that the work of the Gershonites typed the faith-justified bringing sinners to justification and justified ones to consecration, and that the work of the Merarites typed the work of editors, publishers, etc., preparing for the press, printing and circulating Bibles, books, magazines and tracts on the Bible, and of colporteurs and justified bookstore owners and clerks handling Biblical literature, justified scribes and printers of religious literature being reckoned among the antitypical Merarites; for we have seen, Chapter III, that such were the works of these two sets of justified workers. Accordingly, the evangelistic efforts of the justified, both by word of mouth and by writing pertinent literature, as well as the support of such in this work by justified believers, are the antitype of the Libnite Gershonites' carrying their part of the tabernacle; and the efforts of justified believers to induce justified ones to consecrate are the antitypes of the Shimite Gershonites' bearing their part of the tabernacle. But in so doing they stood for the justification and consecration features of the Gospel; and as their serving the justification features made them emphasize the main surface things of the human salvation centering in Jesus, they of necessity emphasized Him crucified, the power and wisdom of God (1 Cor. 1: 23, 24). So, in typing this fact, the Libnite Gershonites traveled in their logical place by journeying between the camps of Judah and Reuben. In the Shimite Gershonites' stressing consecration and thus seeking to help justified ones to consecration, they emphasized the surface features of the high calling, and thus completed their part in preaching the Christ crucified as, unconsciously to them, the Church sharing with our Lord in crucifixion; and thus they presented these as being, with Jesus, the Christ crucified, the power and wisdom of God (1 Cor. 1: 23, 24). Accordingly, in typing this the Shimite Gershonites traveled in their logical place by journeying between the camps of Judah and Reuben.

 

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(34) On further study we will also recognize the propriety of the Merarites' journeying between these two camps. The antitypical Merarites were the literary agents to establish the literary contacts of the antitypical Gershonites and Kohathites with the people, the Levites and the Priests. They, of course, did not minister through the oral services of the Gershonites (preaching and teaching by word of mouth) and Kohathites (lecturing and teaching by word of mouth). Rather, their service was to put the pen products of the antitypical Gershonites on repentance, faith, justification and consecration, and of the antitypical Kohathites on the linguistical, exegetical, historical and systematic Bible helps, into print and circulate them among the antitypical camp, Levites and Priests. From what was shown in the preceding paragraph on how the Gershonites journeyed in their logical place between the camps of Judah and Reuben for typical purposes, it follows that whatever the antitypical Merarites did for the help of the antitypical Gershonites in their work by putting their pen products into print and by circulating them furthered the Lord's matters along the line of His power and wisdom. And whatever they did that furthered the antitypical Kohathites for their literary products in ministering to Divine wisdom and power was, of course, on their part a ministering to Divine wisdom and power. Thus we see that both the typical Gershonites and typical Merarites were put in their logical place for the antitype when they were required to journey between the camps of Judah and Reuben. The taking down (v. 17) of their parts of the tabernacle by the Gershonites seems to type the preparatory work that the antitypical Gershonites would make for the furthering of their progress in knowledge, grace and service, as related to the pertinent antitypical journey, e.g., the antitypical Libnites in preparing their evangelistic campaigns, pertinent sermons and writings, the antitypical Shimites in preparing their