Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
of the Priests' and the antitypical Kohathites' and Gershonites' writings, and in some cases with helpful writings originating among writers of the antitypical non-Levitical tribes, we can readily see that these are the only Helps originating outside of themselves that the Priests and the nominal people of God need for their participation in the Divine service. Of course, there are writings which have originated among the Priests that help them and God's nominal people, as there are writings which have originated in the "Camp" which have helped the Priests and the nominal people of God. But in general their need of scholarly help in the way of scholarly works has been supplied by the antitypical Kohathites; their need of new Priests has usually been supplied by the efforts of the antitypical Gershonites, in leading certain ones to justification and consecration; and their need of publications has usually been supplied by the editing, printing and circulating efforts of the antitypical Merarites. What other human helps originating outside of themselves could the Priests need for their sacrificing? None. What other human helps originating outside of themselves and the Priests could the world need for their relations to God? None. Evidently, therefore, the above three groups of justified believers are the antitypes of the three Levitical groups; and the above-described activities of these three groups of justified believers are the antitypes of the activities of the three Levitical groups. Therefore the harmony between the Scriptures and the facts relating to the types and antitypes convinces us that the above presentation is correct. When we study antitypically the other types as given in Num. 3: 21-51, etc., we will find this harmony still further corroborating our presentation. These considerations unanswerably demonstrate the Scripturalness, reasonableness and factualness of tentative justification; for they show us just who are, and what are the activities of, the tentatively justified.
(23) Above we studied briefly the Gospel-Age Levites in their sixty groups. These groups do not mark fixed individuals as such; rather they mark classes of workers according to the character of their work. So far as individuals are concerned one may be for awhile laboring in one group, and then later be laboring in another group. Yet, during the same period he may be laboring in several of these groups. As an example we might cite Dr. Edward Robinson, who is generally considered the greatest American Biblical scholar of the last century. As a Greek and Hebrew lexicographer he worked as an Amramite Kohathite. When he prepared his Harmony of the Gospels and did exegetical work he labored as an Izeharite Kohathite. As a writer of a Biblical Dictionary and as a writer on the Biblical Antiquities and Geography he labored as an Hebronite Kohathite. When he wrote on doctrinal subjects in his magazine, he worked as an Uzzielite Kohathite. As a preacher he was a Libnite or a Shimite Gershonite, accordingly as he preached for unjustified or justified persons; and as the editor and translator of others' theological works he acted as a Mahlite Merarite. Thus the group with which he acted at any particular time depended upon the character of his work at that particular time. Many of the Gospel-Age Levites began their official careers as ministers, which gave them opportunities to do evangelistic work as antitypical Libnites, and pastoral work as antitypical Shimites. Some of these, later, by their studies qualified themselves for Kohathite work, which in due time they did. In fact, this has been the usual course among those Levites who became antitypical Kohathites. Accordingly, we see that the typical Levitical groups did not represent for the Gospel Age fixed individuals in fixed antitypical Levitical divisions and groups; rather they represented classes of workers according to the character of their activities. It remains to be seen whether the Transitional
Levites—the Epiphany Levites—will in the finished picture have the peculiarity that we have just noted in the Gospel-Age Levites. We will have to wait some years before we can from the standpoint of facts reach certainty on this subject, though it would not surprise us, if this should prove to be the case. During the Millennial Age such a transition from one division into another division of the three Levitical divisions will be impossible; for no Ancient Worthy will become a Great Company member or a Youthful Worthy, and vice versa, though it is likely that within each of the three divisions every individual of each division will partake in the work of its various subdivisions, but not in the work of other divisions than his own.
(24) In Num. 3: 21-26 we have a brief description of the Gershonites and their work. The description here is a general one and involves all the Gershonites upward of thirty days of age; while the description of them and their work in Num. 4: 21-28 is a more particular one and involves the serving Gershonites alone. In Num. 3: 22 the number of them from thirty days old and upward is given as 7,500. It will be noticed that from the same standpoint the Kohathites (v. 28) numbered 8,600 and that the Merarites (v. 34) numbered 6,200. We believe this types the following thought: that there would be more antitypical Kohathites in their officiating and supporting members than there would be of the officiating and supporting members of the antitypical Gershonites, but that the latter would be more numerous than the serving and supporting members of the antitypical Merarites. This is apparent because almost without exception the justified support the work of the antitypical officiating Kohathites, while not a few of the justified have withheld support from the antitypical Gershonites. Still smaller numbers support the officiating editors, publishers and printers who constitute the antitypical Merarites. The position assigned the Gershonites on the
west side, in the rear of the tabernacle (v. 23), seems to type the fact that their position and work were from the Divine standpoint the least honorable and useful of the Levitical divisions. This also becomes manifest when we consider the parts of the sanctuary and its articles that each division had as its charge, and when we consider the positions about the tabernacle occupied by the other Levite divisions and by Moses, Aaron and his family. We have already given our thought on v. 24 as teaching that the evangelistic workers—those inciting people to repentance, faith and consecration—have been the most influential group among the antitypical Gershonites and therefore are the antitype of Eliasaph, the son of Lael.
(25) In vs. 25 and 26 the sphere of Gershonite activity is set forth. The description in Num. 4: 25, 26 is somewhat fuller than in the vs. that we are now studying; for Num. 3: 25, 26 omits mentioning both the seal (incorrectly rendered badger) skin covering of the tabernacle and the instruments of the cords for the court's curtain and gate, both of which are mentioned in Num. 4: 25, 26. It was our study of the articles mentioned in these verses and their symbolisms that enabled us to recognize that the Gershonites type for the Gospel Age those justified ones who as missionaries, ministers, evangelists, lay helpers and their supporters assist people to repentance and faith, and who as ministers, evangelists, lay helpers and their supporters assist justified ones to consecration and in some respects give the Priests help in their New Creatures and in their humanity. As we proceed, this, we trust, will become clear. First of all, the Gershonites had charge of the tabernacle, i.e., the linen curtains that were next to the boards. This restricted use of the word tabernacle, which usually, and in its broad sense, refers to the entire structure, types the Church as new creatures, either in the begotten or in the born condition (Heb. 8: 2, 9, 11; Rev. 13: 6; 15: 5; 21: 3).
Accordingly, the antitypical Gershonites have had a charge toward the new creatures. How could they have ministered to these? This will become manifest especially when we remember that throughout the Age until 1846, but more especially until 1878, there had been no outward separation between the Consecrated as a class and the justified, and that many of the former were members of churches in which some of the latter acted as pastors, evangelists and lay helpers. The sermons, teachings, conversations and writings of these have in not a few cases assisted the Priests, especially on questions of proper conduct. And thus they served the antitypical "tabernacle"—new creatures. The Gospel-Age Levites, of course, for obvious reasons, could not serve the Spirit-born new creatures, except indirectly, through advancing Jesus' work until 1878, and from then on His and the glorified Church's work.
(26) The next part of the Gershonites' service was the tent—the curtains of goats' hair that covered the "tabernacle"—the linen curtains. The use of the goats' hair curtains—which are here called the tent—ohel—the word usually translated tabernacle-as a tent to cover the linen curtains, readily suggests the thought of our humanity, which is expressly called a tabernacle, as being the tent, or house—the cover—of our New Creatures (2 Cor. 5: 1, 4; 2 Pet. 1: 13, 14). Its being white represents our humanity, justified through the righteousness of Christ (Is. 1: 18; Rom. 4: 6-8). Its doubled part in front of the tabernacle types the doubled feature in justification—tentative and vitalized justification. How have the antitypical Gershonites served the justified humanity of the Priests as typed by the Gershonites' ministry toward the "tent"—the curtains of goats' hair? We answer: By their sermons, teachings, conversations and writings they sometimes threw out suggestions that helped the Priests better to keep their justified humanity and to act in
harmony with righteousness, as well as to cleanse in a measure their earthen vessels; also by some of their teachings explaining and defending justification-the part of this curtain doubled in the front of the tabernacle-they helped the Priests. The third part of the tabernacle that was in charge of the typical Gershonites was the cover of the tent made of rams' skins dyed red. This part of the tabernacle, covering that which types our justified humanity, would very fittingly type our Lord's ransom sacrifice as our righteousness, which covers the blemishes of our humanity, making it righteous in God's sight (Is. 61: 10; Rom. 4: 6-8; 3: 21-26; 10: 4; 1 Cor. 1: 30; Gal. 2: 16; 3: 22; Phil. 3: 9). The red color—the color of blood— represents the thought that this righteousness could be made available to us only by the shed blood—the death— of the Lord Jesus. Rams' skins were used because Christ's humanity sacrificed unto death is frequently represented by the sacrifice of a ram. In the antitype, how did the Gospel-Age Levites minister to the humanity of the Priests in connection with the righteousness of Christ as its cover? This was done by their sermons, teachings, conversations and writings, which from time to time moved various of the Priests to lay firmer hold on the righteousness of Christ as the cover of their blemishes. If those of us who were Spirit-begotten while yet in the nominal church look back to some of our slips and blemishes of those days, we will doubtless recall how such help was rendered us by some antitypical Gershonites' work which sent us "to the blood again which makes and keeps me whole."
(27) The fourth part of the tabernacle that was in the charge of the Gershonites was the cover of seal skins, which lay over the cover of rams' skins dyed red (Num. 4: 25). This represents our flesh as it appears to the world-repulsive and abhorrent. The Gershonites having this in charge type how ministers, evangelists, missionaries, lay helpers and their supporters
have made excuse for the real or supposed blemishes of the Priests' humanity, and defended them from more or less of opposition to their sacrificial course on the part of inimical persons. The last part of the tabernacle proper in the charge of the Gershonites was the first veil, the door of the tabernacle. This as we have learned types the death of the human will—the surrender of the human will; for if one desired to enter the Spirit-begotten condition he had to lay down in death his human will. In no other way could he become a New Creature. Hence the door of the tabernacle represents the death of the human will. What is typed by the Gershonites having this veil in their charge? We answer, the ministers, evangelists, lay helpers and their supporters encouraging by their sermons, teachings, conversations and writings tentatively justified persons to consecrate, and assisting them on various points until they consecrated. It is very remarkable how clearly some of these have understood the act of consecration—a thing which the natural man can understand. Thus we see that so far as the Faithful themselves—the true Tabernacle of God—are concerned, the Gospel-Age Gershonites have rendered them some service.
(28) Let us now look at the Gershonite activities as they pertain to the court. These are described in v. 26, while Num. 4: 26 adds a particular not found in Num. 3: 26, i.e., the instruments of the cords belonging to court hangings and gate. Our dear Pastor has shown us that the linen court hangings type Christ's righteousness, which the Gospel-Age Levites have been privileged to hold up to all in the antitypical Camp and Court, and that it has proven to be a wall of unbelief to those who remain without, in the Camp, and a wall of faith to those who come into the court. This court curtain being in the charge of the Gershonites types the fact that the Gospel-Age Gershonites would be privileged to serve by their sermons, conversations,
teachings and writings the justified and Unjustified with respect to sin, righteousness, the fall, the curse, the ransom, repentance, faith, justification, and right living. The second article of the court that was in the Gershonites' care was the gate of the court. This represents our Lord Jesus as the Door through whom alone one enters into justification (John 10: 7; 14: 6; 1 Cor. 1: 30). Their having a charge respecting the gate of the court types the fact that it is the peculiar privilege of the Gospel-Age Gershonites in their Libnite branch—ministers, missionaries, evangelists, lay workers and their supporters—to hold up to the world by their sermons, conversations, teachings and writings the teachings that center in Christ as the Savior of sinners— teachings like those pertaining to the fall, sin, the curse, righteousness, repentance, Christ's righteousness and sacrificial death, faith, and justification by faith. The third thing connected with the court, and spoken of as being in the Gershonites' charge, consisted of the cords of the court's hangings and of the gate (Num. 3: 26; 4: 26). There seems to be no other mention made of these particular cords in the Scriptures. That they are not the cords that held the pillars in place is evident from the fact that these were in the charge of the Merarites (Num. 3: 37; 4: 32). They seem to have been cords that in addition to the hooks on the pillars helped to hold the curtains and the gate of the court in their proper positions on the pillars. These cords, like the hooks, probably passed through eyes at the top, and less probably at the bottom, of the curtains and gate, and then were bound about the posts, probably above the top and below the bottom hooks, thus co-operating with the hooks in holding the curtains and gate in their proper positions. If this is true, they would seem to represent teachings that refer to the Lord Jesus as Savior and to His righteousness, and that the Gospel-Age Gershonites would use for the help of one another and their Merarite and
Kohathite brethren in holding up Christ as the Door of Justification and His righteousness as the covering for human imperfection. By the expression, "their instruments," probably is meant the copper or silver used for the eyes of the hangings and gate through which the cords passed, and the copper or silver used at the ends of the cords. If copper was used, it would suggest the thought of justification, as our dear Pastor explained the copper sockets, etc., in the court. If silver was used, the thought of verity would be suggested, as he explained as to the symbolism of the chapiters, hooks and fillets of the pillars. However, it behooves us not to be dogmatic on these cord instruments as they are very indefinitely presented in Scripture, and apparently are referred to only in Num. 4: 26, on which we are commenting.
(29) Certainly as we study the symbolisms of the tabernacle—the linen curtain, its covering of goats' hair cloth, its doubled part in front of the tabernacle, the covering of rams' skins dyed red, the covering of seal skins, the first veil, the court hangings and the gate, with their cords and the latter's instruments—it is very manifest that the Gershonites who had these in charge type those justified ones who have sought to win people to repentance toward God, faith in our Lord Jesus and consecration unto the Lord, and who have rendered some help to the Priests in their New Creatures and in their humanity, personally, as well as have measurably defended before the world the Priests' misunderstood course in sacrifice. The symbolism of the parts of the tabernacle and its court in their charge combined with the facts of the Gospel Age demonstrate the correctness of the above presentations on who have been the Gospel-Age Gershonites and what has been their Divinely appointed work.
(30) The chapter which we are explaining—type and antitype—in vs. 27-31 discusses the work of the Kohathites. In the next chapter, vs. 1-20, there are given many details connected with their work and with
the things with which they had to do. Of these greater details we hope to treat when, D.v., we discuss that chapter. We will just now limit our attention to the particulars mentioned in Num. 3: 27-31. Above we explained the Gospel-Age antitypes of the Amramites, Izeharites, Hebronites and Uzzielites; therefore we need not go into detail on v. 27. We explained also, in our comments on v. 22, the antitypes of vs. 28 and 34. We will therefore make no further comments on v. 28. In v. 29, the place of the Kohathites' tents relative to the tabernacle is given as located on its south side. Apparently the south side of the tabernacle was, next to its east side, its most important side; and it was for this reason that the Kohathites, as the most important of the Levites, were privileged to dwell on the south side of the sacred structure, typing that the Gospel-Age Kohathites would be the highest class, as well as do the most responsible and important work of the Gospel-Age Levites. Certainly in the type the Kohathites carried the most sacred articles of the tabernacle, which types the fact that the Gospel-Age Kohathites would do a more important and responsible work than that of any of the other Gospel-Age Levites. We have already explained v. 30 to the effect that Elizaphan, the chief of the Kohathites, types the dogmaticians as the most influential of the Gospel-Age Kohathites.
(31) In v. 31, apart from the laver, of which no mention is made in the present Hebrew text of this verse, the particular articles of the tabernacle that were the charge of the Kohathites are set forth. It is a singular fact that the present Hebrew text of Num. 4: 1-20, where the furniture of the tabernacle is enumerated, also omits mentioning the laver; yet the latter, being a part of the tabernacle furniture, was, of course, in charge of the Kohathites; and therefore very properly no mention is made of its being among the articles carried by the other Levites (Num. 3: 25, 26, 36, 37; 4: 25, 26, 31, 32). The Septuagint, the Samaritan
Pentateuch, and the Samaritan Version, all of which are many centuries older than our oldest MSS. of the present Hebrew text, contain in Num. 4: 14 the statement that the laver was covered first with a purple cloth and then with seal skins, and, the reference occurring where it does, the laver evidently was carried by the Kohathites. We believe that these very ancient texts correctly represent the facts of the case. The first thing which v. 31 says was a charge of the Kohathites was the ark. As we have learned, the chest part of the ark types The Christ as the depository of Jehovah's full arrangement (T 121); and its mercy-seat, cherubim and glory-light type Jehovah—the Head of The Christ (T 123, 124). Hence the Kohathites bearing the ark type for the Gospel Age the fact that the tentatively justified Kohathites would perform services through their lectures and writings for God, and The Christ class in their condition beyond the veil, i.e., in the glorified condition, though not understanding clearly the Lord's mind on these subjects. Let us consider briefly how the four branches of the Gospel-Age Kohathites have rendered some service to the Priests and people in their labors pertaining to the antitypical Ark—God and The Christ beyond the veil. The Gershonite Amramites, who have had to do with the preservation of the Hebrew, Chaldee and Greek texts and of the ancient Versions, by doing such work gave the Priests and people the means for gaining a proper understanding of God, in His Person, Attributes, Plan and Works, and of The Christ as Divine, immortal Beings, as an elect Priesthood and as the Law's Fulfiller and Executor; for the passages which treat of these subjects they preserved to us, and thereby helped us, not to understand these subjects, but to have that which gives a right understanding of them. The Eliezerite Amramites, as Hebrew, Chaldee and Greek lexicographers and grammarians assist us by their definitions and grammatical explanations of Biblical words, phrases, clauses and
sentences in our understanding of the words and sentences of the original, relating to God and the glorified Christ; as translators they assist us by various renderings more clearly to see the Biblical thoughts on God and the glorified Christ; and as concordance-makers they assist us in our study of the meaning of Biblical words, sentences and teachings pertaining to God and the glorified Christ. In these ways the antitypical Amramites have assisted the antitypical Priests and people; and in giving these helps with reference to God and the glorified Christ they have borne the Ark.
(32) The antitypical Izeharites have also rendered help to the antitypical Priests and the people by carrying for them the antitypical Ark—ministering with respect to God and the glorified Christ. The introductionists (antitypical Zichrites), who have set forth the Divine origin, genuineness, credibility, and canonicity of the Bible, and the divisions and general contents of its books, have thereby given some help to an understanding of God as the Revealer of His Plan and of the glorified Christ as the Mouthpiece and Executor of God's Plan. The exegetes (antitypical Nephegites), who by their Biblical expositions, have shed some light on some of the texts that treat of God and the glorified Christ, have thereby as bearers of the antitypical Ark helped the antitypical Priests and people; and the Scriptural harmoniticians, by bringing together parallel verses and accounts, and topically arranged passages and indices, in so far as they treat of God and the glorified Christ, have borne the antitypical Ark, and thus have served the antitypical Priests and people, e.g., Nave, in his topical Bible brings together 90 pages of topically arranged texts treating of God, 93 pages of topically arranged verses treating of Jesus Christ, many of which refer to Him in his glorified condition, and nearly 30 pages of topically arranged passages treating of the Church. Furthermore, under other topics he cites many other verses treating of God and
of the glorified Christ. From his topical Bible, therefore, both the antitypical Priests and the people can find much help, though, of course, not infrequently he quotes passages under some topics to which they do not belong, as well as misapplies others. Accordingly, we recognize how the three groups of antitypical Izeharites bear the antitypical Ark.
(33) So, too, have the antitypical Hebronites shared in bearing the antitypical Ark. Those historical lecturers and writers (antitypical Jekameamites) who have given histories of God's activities as shown in the Bible and in Church History and who have described the resurrection history of the Lord Jesus and His work in Church History have borne the antitypical Ark. Those who have treated of these subjects from a chronological standpoint (antitypical Jahazielites) have from that standpoint borne the antitypical Ark. Those who have treated these subjects from the archaeological standpoint (antitypical Amariahites) and from a geographical standpoint (antitypical Jeriahites) have from these standpoints borne the antitypical Ark. As an illustration we might cite Dr. D'Aubigne's History of the Reformation as one which is thoroughly permeated with the idea of God's and Christ's hands shaping the events, etc., of that period; and from this standpoint he co-operated in bearing the antitypical Ark.
(34) The antitypical Uzzielitos have had something to do in bearing the antitypical Ark. Those who as ethical writers (antitypical Mishaelites) have described the holy character of God and of the glorified Lord Jesus and of the glorified Church did their part toward bearing the antitypical Ark. Those who as dogmaticians (antitypical Elizaphanites) wrote on the Person, Attributes, Plan and Works of God, on the Person, Attributes and Works of the glorified Lord Jesus, and on the Attributes and Works of the glorified Church, likewise bore the antitypical Ark. This is true
also of those justified ones (antitypical Zithrites) who lectured and wrote on the evidences of the Bible and its religion, and against the attacks of enemies of the Bible and its religion. Thus as they proved the Existence and Attributes of God and vindicated various features of His Plan, and Works, and as they proved the fact of the resurrection of Christ and defended His works in the history of the Church, they bore the antitypical Ark.
(35) Of course, we do not mean to say that the antitypical Kohathite Levites have seen clearly either the antitypical Ark or the other articles of the antitypical Tabernacle's furniture and their pertinent vessels and instruments which have been theirs to bear; for the next chapter shows (Num. 4: 5—15) that the typical Kohathites carried under cover everything that they bore. This types the fact that the Gospel-Age Kohathites serve in connection with the antitypical Tabernacle's furniture and vessels without clearly seeing—understanding—them, yet having some general ideas thereon which are helpful to the antitypical Priests and people. What we have said above on their service of the antitypical Ark shows such to be the fact.
(36) The next article of the tabernacle that v. 31 shows as a charge of the Kohathites is the table of shewbread. This table types The Christ holding up the Bread of Life to the brethren, whereby they are strengthened in every good word and work for their journey (T 115). It therefore represents the Christ class developing one another in Christlikeness. This they do, not by enlightening one another's minds, which is done by them as the antitype of the golden candlestick, but by nourishing, stimulating and poising one another with pertinent parts of the Word—the antitypical Shewbread. The Kohathites' carrying the table represents, for the Gospel Age, the fact that the Kohathites of this Age minister to the Church in its capacity of strengthening the brethren in grace by giving
them some helps conducing to this result. Thus as antitypical Gershonite Amramites those justified ones who have preserved the Scriptures in their originals and ancient versions have served the Church as the antitypical Table in so far as they preserved those parts of the Scriptures that are used by the Church in strengthening the brethren, and thus they bore the antitypical Table. So, too, those Eliezerite Amramites who as lexicographers have defined, and as grammarians have grammatically explained, those terms that apply to the work of the Christ class as strengtheners of the brethren have ministered to The Christ in this respect, and thus have borne the antitypical Table. Those antitypical Eliezerite Amramites who as translators have rendered those parts of the Scriptures that are used by the Christ class as strengtheners of the brethren thereby served, and thus bore, them as the antitypical Table. Likewise those Eliezerite Amramites who as concordance-makers supplied the Christ class as strengtheners of the brethren with pertinent Scripture references served, and thus bore, them as the antitypical Table.
(37) The Gospel-Age Izeharites have also co-operated in bearing the antitypical Table. The Zichrite Izeharites have done such a service to the Church as the strengtheners of the brethren by showing the Divine origin, etc., of the Biblical books that contain thoughts helpful for the strengthening of the brethren. The Nephegite Izeharites have co-operated in such work by giving helpful expository thoughts as sprouts (Nepheg, sprout), of Truth on passages that strengthen the brethren; and the Korahite Izeharites have shared in such carrying of the antitypical Table by gathering together parallel and topically arranged passages and indices that apply to the strengthening of the brethren. The Gospel-Age Hebronites have in many ways helped the Church in its capacity of strengthening the brethren, as can be seen from the
historical, biographical, chronological, archaeological and geographical facts that they have given upon the Bible and Church History, illustrative of and conducive to such strengthening activities; for these frequently have helped the brethren to strengthen one another. The Gospel-Age Uzzielites, more particularly their Mishaelite branch, as lecturers and writers on incentives to character-development have by hints thrown out here and there helped the Church to strengthen the brethren in Christian character. So, too, in a less degree, by throwing out pertinent doctrinal-hints have the Elzaphanite Uzzielites helped the Church as the strengtheners of the brethren in Christlikeness. In some respects the Zithrite Uzzielites have assisted herein; for these assisted the Church to strengthen the faith of the brethren by defending the Truth of the Bible and various of its teachings, and by refuting infidel attacks on the Bible and its religion. In these various ways the Gospel-Age Kohathites have borne the antitypical Table.
(38) The third article of the tabernacle that was a charge of the Kohathites was the lampstand. As we have seen, this types the Christ class as the enlighteners of the brethren (T 115, 116). While the antitypical Table strengthens their hearts in Christlikeness, with the Truth, the antitypical Lampstand enlightens their minds with the Truth. The latter represents us as engaging in teaching work, the former in character-developing work. Accordingly, the antitypical Kohathites of the Gospel Age have assisted in various ways the Christ class in their work of enlightening, instructing and teaching the brethren. The Gershonite Amramites have done this while preserving the Scriptures in their originals and ancient versions, by providing the Church with the passages which the latter use to enlighten the brethren. The Eliezerite Amramites, through their lexicographers defining pertinent words, through their grammarians explaining various pertinent
matters grammatically, through their translators giving helpful renderings of pertinent words, etc., and through their concordance-makers collecting verses under pertinent words, have rendered the Christ class very much assistance in enlightening the brethren on the Lord's Word. Thus have the Gospel-Age Amramites borne the antitypical Lampstand. Likewise have the Gospel-Age Izeharites assisted the Christ class as teachers of the brethren, and thus have borne the antitypical Lampstand. The Gospel-Age Zichrite Izeharites in their giving general introductional information on the Bible and its books, the Gospel-Age Nephegite Izeharites by throwing light as exegetes on various passages, and the Gospel-Age Korahite Izeharites by collecting parallel and topically arranged passages and indices, have one and all assisted the Church in its work of enlightening the brethren, and thus have borne the antitypical Lampstand. So, too, have the Gospel-Age Hebronites borne the antitypical Lampstand. How, for example, could we expound the prophecies of the book of Revelation without the help of the Gospel-Age Jekameamite Hebronites, who in their Church Histories and in their Biographies of noted Christians have set forth the facts that are symbolized in that book? All of us know how much help the Church as enlighteners of the brethren have received for pertinent work by the lectures and writings of those Gospel-Age Hebronites who have furnished us with chronological, archaeological and geographical information. Every time we get from a Biblical Dictionary or Religious Encyclopedia some religious information that helps to clear up matters for the brethren we are assisted by Hebronites. In giving the Christ class help in these various ways for the enlightenment of the brethren, these Hebronites carry the antitypical Lampstand. Whenever a Mishaelite Uzzielite gives us information on ethical subjects, whenever an Elzaphanite Uzzielite gives us information on a doctrinal question, and whenever a Zithrite
Uzzielite gives us information on a matter of Christian evidence and apologetics, and whenever we use such information to enlighten the brethren, they bear the Lampstand.
(39) The fourth article of the tabernacle that was a charge of the Kohathites was the golden altar. This altar represents the Christ class, not as human beings, but as New Creatures, comforting, etc., their sacrificing brethren (T 120). As comforters and supporters of one another in sacrifice—the antitypical Golden Altar—they have received assistance from the Gospel-Age Kohathites, and thus these have carried the antitypical Golden Altar. From what we have shown to be the various phases of Gospel-Age Kohathite work we can the more readily see what is implied by their carrying the antitypical Golden Altar. Whatever the help is that the Christ class received for comforting, etc., their sacrificing brethren and for their prayers, if derived from the Scriptures preserved in their originals and in ancient versions, and from the lexicographical, grammatical, translational and concordantial labors of the Gospel-Age Kohathites, that help antitypes the work of the four Amramite groups in their charge as to the golden altar. Whatever the helps are that the Christ class received for their comforting and supporting fellow sacrificers and for prayer, if derived from introductional works on the Bible as a whole and on its separate books, from the exegetical works, and from the parallel and topically arranged passages and indices of the Gospel-Age Kohathites, these helps antitype the work of the three Izeharite groups in their charge of the golden altar. Whatever the help is that the Christ class received for their comforting and supporting fellow sacrificers and for prayer, from the historical, biographical, chronological, archeological and geographical works of the Gospel-Age Kohathites, that help antitypes the work of the four Hebronite groups in their charge respecting the
golden altar. And whatever the helps are that the Christ class received for their comforting and supporting fellow sacrificers and for prayer from the ethical, dogmatical and apologetical works of the Gospel-Age Kohathites, those helps antitype the work of the three groups of the Uzzielites in their charge toward the golden altar.
(40) The fifth article of tabernacle furniture in the charge of the Kohathites was the altar of burnt offering. This altar represents Jesus and the Church in their sacrificed humanity, that on and in which their life-rights are offered as an acceptable sacrifice to God. Whatever service the Gospel-Age Kohathites have rendered as to Jesus and the Church in their sacrificed humanity would be typed by the Kohathites bearing the altar of burnt offering. Thus by preserving the pertinent parts of the Bible in its originals and ancient versions, and by their pertinent lexicographical, grammatical, translational and concordantial works the Gospel-Age Kohathites have ministered as to the sacrificed humanity of the Christ class. Whatever Bible helps of an introductional, exegetical or harmonetical kind Gospel-Age Kohathites have given as to the Christ class in their sacrificed humanity antitype the Izeharites carrying the altar of burnt offering. Whatever historical, biographical, chronological, archaeological and geographical helps on religious matters the Gospel-Age Kohathites gave as to the Christ class in their sacrificed humanity, antitype the Hebronites carrying the altar of burnt offering. And whatever ethical, doctrinal, evidential and apologetical helps on Biblical lines Gospel-Age Kohathites gave as to the Christ class in their sacrificed humanity antitype the Uzzielites having the altar of burnt offering in their official charge.
(41) The last article of furniture in the charge of the Kohathites was the laver. This laver was of two
parts, a base and a bowl (Ex. 30: 18). The laver represents the Bible; the water in it types the cleansing truths of the Bible (Eph. 5: 26; Heb. 10: 22; 1 John 5: 6, 8); the base probably represents the Old Testament and the bowl the New Testament. Certain it is that the Bible consists of these two parts; certain it also is that the Old Testament is the basis of the New Testament; and certain it finally is that the cleansing truths of the Bible for the New Creation are mainly in the New Testament, even as the water of the laver was mainly in the bowl of the laver. It is hardly necessary to show how the Gospel-Age Kohathites have served with respect to the antitypical Laver; for all of their Divinely ordained work has been with reference to the Bible in its preservation, words, wording, books, verses, history, effects, precepts, teaching and truthfulness, which they have presented, among other ways, as the means whereby God offers us the cleansing truths.
(42) It will be noticed that we have said nothing respecting the vessels belonging to the tabernacle furniture and the second veil. These were also a charge of the Kohathites (Num. 3: 31; 4: 5-15). We have omitted a discussion of these, because they are not particularized in Num. 3: 1-51, but are particularized in Num. 4: 5-15. Hence we will leave them for future treatment, the Lord willing.
(43) The section that we have just treated, type and antitype, and the one that we will treat somewhat later have placed between them the remark that Eleazar, the son of Aaron, was the chief [prince] over the chief [princes] of the Levites, and had the oversight of those that had a charge in the sanctuary. This types how throughout the Gospel Age (Matt. 18: 18) the Twelve Apostles by their writings and arrangements in the Church were over the chief Levites— antitypical Kohathites; and for the Epiphany (Matt. 24: 45-47; Luke 12: 42-46) it types how that Servant through