Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
These vessels were of four kinds: the lamps, the tongs or snuffers, the snuff dishes and the oil vessels. The lamps type the doctrines, which are the especial things that give enlightenment; the tongs or snuffers, used to trim the wicks, etc., represent the refutations of error (Is. 6: 5-7); the snuff dishes or trays, used as depositories of the wick trimmings, etc., represent the corrections of bad qualities and misconduct; and the oil vessels, used as oil containers, represent the instructions in righteousness, in which the spirit of understanding (oil) is held. The priests' covering the lampstand with blue represents the fact that the faithful service of their antitypes toward the antitypical lampstand appears to God and the Priests as being faithfully done; and their covering its vessels types the fact that their antitypes faithfully use the antitypical vessels—teachings—in enlightening the brethren, and are recognized by God and the priesthood as so doing, while the repulsiveness to the non-priests of the Church and its teachings in their enlightening capacity, when faithfully exercised, is typed by the covering of the lampstand and its vessels with seal skins. The placing of these so covered upon a bar was likewise typical. Since the priesthood receives its main enlightenment from the New Testament, we understand the bar used to carry the covered lampstand and its vessels to type the New Testament. The priests' putting the bar in position for the use of the Levites in carrying the lampstand and its vessels, types the faithful Priests commending the New Testament to the Levites for their use in ministering to the antitypical Priests and Israelites as respects the antitypical lampstand and its vessels.
(65) Vs. 11 and 12 treat of the covering of the golden altar and its vessels. While these verses do not expressly mention vessels as connected with the golden altar, v. 12 implies that such vessels were connected with the golden altar, by the expression, "all the instruments
of the ministry wherewith they minister in the sanctuary," i.e., the Holy as distinct from the Court and the Most Holy. Apart from the vessels that belonged to the table and the lampstand, and that were covered with the pertinent furniture, all of the vessels of the Holy belonged to the golden altar. Another consideration is in line with this thought: Lev. 16: 16 by the expression "tabernacle of the congregation" means the Holy, while Lev. 16 everywhere that it uses the expression, Holy, means the Most Holy. The atonement for the tabernacle of the congregation accordingly means atonement for the Holy as distinct from the Court and the Most Holy; but this atonement according to Ex. 30: 10 was for the golden altar. Hence the golden altar, as the most important thing in the Holy, sometimes stands for the Holy, and reversely the term, Holy, sometimes stands for the golden altar. Such we understand to be the case in v. 12 in the use of the term, sanctuary, which word is the translation of the same Hebrew word as is usually translated, the Holy. Accordingly, we understand the vessels referred to in v. 12 to mean the vessels of the golden altar. It will also be noted that these verses do not particularize different kinds of vessels as is done in connection with the table, the lampstand and the brazen altar; nevertheless, because the two altars view the same things from different standpoints, the golden altar giving the Divine viewpoint, and the brazen altar giving the human viewpoint, we are warranted in assuming that, apart from the censers, there were four kinds of vessels connected with the golden altar, as there were four kinds of vessels, apart from the censers, connected with the brazen altar (Ex. 38: 3).
(66) The covering of the golden altar with the blue cloth represents the faithful service that the priesthood give the antitypical Golden Altar—the Church in sacrificial respects, and also types that Jehovah and the priesthood regard such service as faithful, while the
covering of it with the seal skins represents that the priesthood's service toward the antitypical Golden Altar is abhorrent—repulsive—to the non-priests. The same thoughts apply to the covering of the vessels belonging to the Golden Altar: the priesthood's faithful presentations of the doctrines, refutations, corrections and instructions pertaining to the antitypical Golden Altar are regarded by God and the priesthood as faithful and by the non-priests as abhorrent, who thus are prevented from understanding them. The staves used to carry the golden altar, as in the case of the staves of the ark, the table and the brazen altar, represent the Old and the New Testaments. Their placing these in the rings represents the antitypical priesthood commending them to the antitypical Levites for their use in serving the sacrificing Church in sacrificial respects, while the bar that was used to carry the vessels of the golden altar seems to represent the Old Testament, which even more than the New Testament is used by the priesthood in connection with the teachings pertaining to the Church in sacrificial respects. This is apparent from the many allusions to the Old Testament that are found as to sacrificial matters in the writings of the Apostles and Secondarily Prophets, e.g., the book of Hebrews and our Pastor's writings. Placing the vessels on the bar represents the antitypical Priests commending the Old Testament to the antitypical Levites for their use in ministering to the Biblical teachings pertinent to the Church in sacrificial respects.
(67) Vs. 13 and 14 treat of the covering of the brazen altar. This altar represents the sacrificed humanity of the Christ class. The ashes of the altar represent the past sacrificial services of the Christ class as memories, histories. The taking of, these out of the altar represents the thought that these deeds are of the past and, apart from the lessons to be derived from them, are to be set aside, and new deeds of sacrificial service are to take their place, e.g., there was a sacrificial service that pertained to the sowing. Such service,
being no longer due to be done, exists now only as a memory of past actual services, and though good lessons are to be derived from its activities, they were set aside as services no longer due when the reaping time came, and reaping service was done in their stead; later among those that have been reaped other forms of service were to be performed, e.g., garnering, etc. The setting aside of a finished service, which now exists only as a memory of a former actual service, is what is typed by the removal of the ashes—they are now no longer acts to be performed, but are only past services as memories or histories.
(68) It will be noticed that a purple cloth was spread over the brazen altar. One may ask why not a blue cloth? We answer that purple is a combination of blue and scarlet, and was designedly used by the Lord to type: in its blueness, the faithfulness of the priesthood, and in its scarlet, the atoning work of the priesthood; while the purple, arising from the mixture of blue and scarlet, typed the thought that this sacrificing priesthood was the prospective royal priesthood. The faithful, sacrificial and royal character of the priesthood's service is, therefore, typed by the purple cloth. God and the priesthood regard their service in connection with the altar and its vessels from this standpoint, while the world regards this sacrificed humanity of the Christ—the antitypical Brazen Altar—and their sacrificial acts for the antitypical Brazen Altar as repulsive, and while their sacrificial service in connection with its pertinent teachings is regarded as repulsive by the non-priests, which facts are typed by the seal skin covering the altar and its vessels.
(69) There were five kinds of vessels used at the brazen altar (v. 14, compared with Ex. 38: 3). We have already shown that the censers type the Bible passages that the priesthood use in sacrificial service. The flesh hooks, used to manipulate the flesh to and on the altar, represent the corrections that the Word gives to
the faults and weaknesses of the flesh. The shovels, used to manipulate the fire and the ashes, represent the instructions in righteousness used in connection with the sacrifice of the Christ's humanity. The pots represent the doctrines that assist in the sacrifice of the Christ's humanity. The basins, translated fire pans in Ex. 38: 3, represent the refutations of error that help the Christ class in sacrificing its humanity. The staves, as in all the other cases, represent the two parts of the Bible, the Old and the New Testaments, that enable the Levites to give certain helps to the antitypical priesthood and Israelites in connection with the sacrifice of the humanity of the Christ class. The placing of the staves into the altar's rings, types the antitypical Priests' commendation of the Old and the New Testaments to the antitypical Levites for their use in ministering as to the sacrificed humanity of the Christ. While the Levites could touch the staves and bars, they were not permitted to touch the furniture and the vessels (v. 15), which, if done, would result in their death. This seems to type the fact that the antitypical Levites should not attempt to do with the antitypes what the antitypical Priests did with them— sacrifice with them; for any attempt to do so would lead to a contamination, a corrupting, a misusing of the antitypes; and any antitypical Levite who would do so, would lose his Leviteship—would antitypically die as a Levite.
(70) It is quite fitting that in connection with the account of the furniture and the vessels, mention should be made of the one in charge of these as well as of the tabernacle and its appurtenances. Eleazar, the elder of Aaron's two surviving sons, was given this charge (v. 16). For the Gospel Age up to its Harvest, Eleazar types the twelve Apostles; and for the Harvest of the Gospel Age, he types that Servant, as we have already shown (P '22, 10, par. 3). How do we know this? From Scriptures, facts and the correspondence of the types and antitypes. Jesus directly shows that to bind
and loose was given to the Apostles (Matt. 18: 18, 19), i.e., to give the obligatory teachings, constitution and practices to the Church and to free them from all other teachings, constitutions and practices. These things the Apostles did, first orally and later in writing, for the Churches of their day. This, through their writing, they have also ever since done, as their general charge of the Church as to teachings, organization and practices. Thus Scriptures and facts prove this with reference to the Apostles. Our Lord's statement with reference to that Servant (Matt. 24: 45-47; Luke 12: 42-44) proves that our Pastor as antitypical Eleazar had this work of teaching the truths, organization and practices of the Gospel-Harvest Church, as well as the management of its general work.
(71) When we look at the correspondence of the type and antitype, the same thing is manifest. Eleazar's charge of the oil, for the light, types first the Apostles' and then that Servant's having the charge of the right understanding of the Truth. Therefore all other servants of the Truth were by the Lord's arrangement obligated to submit their understanding of religious teachings to the decision of the former; and any attempt to present such teachings not submitted to the former was an infringement on their office powers. The sweet incense represented the things sacrificed by the priests—their human perfections actual or reckoned—and these were in the charge of the antitypical Eleazar in the sense that their uses in manner, method and spirit, in the Lord's service, was to be according to the directions of the antitypical Eleazar as indicated from the Word. The daily meat offering types the praise and worship of Jehovah through the antitypical Priests' setting forth the Word that reflects credit upon God—praises Him, and through their ministering to the outworking of His Plan. Thus the general direction of the work of presenting the Truth as a means of praising and serving Jehovah, was undoubtedly under the
Apostolic care in their days and during the Gospel-Age— under their direction as they were represented in their writings, while in the Gospel-Age Harvest this general oversight was exercised by our Pastor, as the facts prove.
(72) The anointing oil represents the Holy Spirit in its growth in the graces, etc., fitting the priesthood for the present and future ministry (Ps. 45: 6; 133: 1-3). This antitypical anointing oil was in the charge of the antitypical Eleazar in the sense that they were to explain it clearly, and direct the general work of building up the brethren in the various features of the anointing. This, also, they certainly did. Eleazar's oversight of the tabernacle and its contents and its vessels and their contents, types the fact that the antitypical Eleazar would have the general charge of the Church in all its Spirit-begotten aspects and all its teachings, privileges and possessions. Certainly, the direct Scriptures, the correspondencies of type and antitype, as well as the facts of the case, show that the twelve Apostles and that Servant were the antitypical Eleazar.
(73) Antitypically, vs. 17-20 contain an exhortation by Jehovah to Jesus as God's Executive (Moses) and to the Christ class as the priesthood (Aaron), to encourage the antitypical Kohathites to do their work, and to restrain them from busybodying in the Priests' work, both being done to safeguard the antitypical Kohathites in their proper service. By not properly and faithfully presenting the truths and serving the Church from its various aspects, and by encouraging the antitypical Kohathites to touch or look at (vs. 15, 20) the antitypical furniture or vessels, the antitypical Moses and Aaron would cut off the antitypical Kohathites in their various groups from among the antitypical Levites, and thus prevent their serving the antitypical Priests and Israelites according to the Lord's arrangements; as a faithful and proper "covering" of the antitypical furniture and vessels and encouragement ("appoint")
of the antitypical Kohathites, on the part of antitypical Moses and Aaron, to do their various works would inure to the antitypical Kohathites remaining such ("live and not die") and performing a service helpful to the Antitypical Priests and Israelites (vs. 18, 19). But the antitypical Kohathites should not presume to go beyond their appointed service and speculate on the things pertaining to the Holy ("not go in to see," v. 20), for this would result in their misrepresenting the spiritual things, which would occasion their death as antitypical Kohathites.
(74) Indeed, the Lord has forbidden not only the non-priests, but even the priests, except His special successive priestly mouthpieces to them throughout the Gospel Age, to do what to the former He calls "to gaze" (Ex. 19: 21-25). The Hebrew word translated "to gaze" in Ex. 19: 21, is the same as that translated "to see" in Num. 4: 20. It means antitypically, to speculate. As the type indicates an effort on the part of the people and the priests "to gaze" during the preparation for giving the Law Covenant, so the antitype shows that during the Gospel Age when preparatory acts of giving the New Covenant are performed, there has been much effort made "to gaze"— speculate—on the part of the people and on the part of those Priests whom the Lord has not used as special mouthpieces—Aaron (lights, Ex. 19: 24). Those Priests who have persisted in this "gazing" have lost their priesthood; and some of them are now being manifested as Great Company Levites by presenting their speculations— false revolutionary teachings—before the Church. Yea, some of them have gone so far in this as to lose life altogether—those who speculated until they denied the Ransom, or the Church's share in the Sin-offering, or both. During our Pastor's life there was considerable of such "gazing," against which he frequently gave warnings; but more especially since his death there has been an ever-increasing measure of such gazing. This is manifesting Great Company member after
Great Company member as such, and we fear is manifesting some of the Second Death class. As our Pastor in the Lord's name repeatedly warned against it, so in the Lord's name we exhort the brethren everywhere, "Break not through [the bounds Divinely set to your privileges in an attempt to come] unto the Lord to gaze"; for many have thereby lost the priesthood and not a few additionally have thereby lost life itself; which danger is indicated in the word: "Lest He break forth upon them," and "many of them perish" (Ex. 19: 24, 21).
(75) Our study of Num. 4: 5-20, given above, and our other Epiphany Truth presentations are not such speculations; but are, as the Scriptures cited in connection with them show, the Divinely given light on the subjects now due in the Epiphany for the Epiphany-enlightened saints to enjoy and use. May the Lord bless their reading and study to all of us.
(1) What two chapters of Numbers are analyzed in P '20, 108-110? What two classes are typed in these chapters? How? What other antitypes are implied in these chapters? What does numbering symbolize? Prove it. What does this view of it imply as to the typical teaching of Num. 1-10? What will help to a better understanding of our present study?
(2) What chapter does our present study investigate? From what standpoints? How do the antitypes of this chapter differ in the Gospel-Age Parousia and Epiphany? Who are the Gentiles of Rev. 11: 2?
(3) What are the usual antitypes of Moses and Aaron in Numbers? Cite some examples of this. What are two of the antitypes of Moses and Aaron? What do Aaron's sons type when not mentioned by name? When mentioned by name what do they and Aaron type? Prove this. What is typed by the childlessness of Nadab and Abihu? Briefly summarize the antitypes of Num. 3: 1-4.
(4) What do Moses, Aaron and his sons type in Num. 3: 5-10? What three things does verse 6 type? What do the two charges (v. 7) of the Levites type? What were
the two kinds of tabernacle service and what did they type? What charge (v. 8) was given the Levites? What does this type? What is typed (v. 9) by the Levites' being wholly given to the priests? What does this imply in the antitype? What is typed (v. 10) by Moses' appointing Aaron and his sons to their service? What does the death penalty to the busy-bodying stranger represent? Give illustrations of this.
(5) What three sets of antitypes in their relation to God are pictured in vs. 11-13? What thing that was done in the type (v. 13) is not done in the antitype? Why not? Give an example on this point.
(6) Summarize type and antitype, vs. 14-21. What are meant by the terms "house of their fathers" and "by their families"? What is typed by the Levites' being held back from service until 30 years old, and by their being numbered from 30 days old and upward? How was this done antitypically? Of how many general divisions did the Levites, type and antitype, consist? What is typed by the Kohathites' having no chariots and carrying their burdens on their shoulders? What did the Kohathite service type for the Gospel Age? What is typed by the Merarites' having chariots and by their services? What is typed by the Gershonites' having chariots and their services? What has our Lord had to do with these antitypes?
(7) How were the Gershonites subdivided, type and antitype? How were the Libnites subdivided, type and antitype? How were the Shimites subdivided, type and antitype? How have the officiating antitypical Levites and their helpers been typed? How have those been typed who ceased serving?
(8) What were the four subdivisions of the Kohathites? What do their names mean? Whose descendants alone were Amramite Levites? Why? Which was the chief Levite group? Why? Which was the chief subdivision of these? Why? Which antitypical subdivision of the Kohathites has done a service nearest like that of, and most helpful to, the Priests? Why did their service partake of such characteristics?
(9) How many subdivisions were there among the Amramites? What were they called? What and whom did the Gershonite Amramites type?
(10) What and whom did the Eliezerite Amramites type in these four groups?
(11) Why have the antitypical Amramites been the most helpful to the Priests? Whose experience illustrates this? Whom additionally have they helped? Along what lines especially?
(12) What does Izehar mean? What three things are symbolized by oil? Prove this. What is the general work of the antitypical Izeharites? What are the groups, type and antitype, of the Izeharites? Name some of the representatives of the three antitypical groups. Describe the three classes of Kohathite Izeharites, type and antitype, and name some of the latter, describing briefly their work.
(13) What does Hebron mean? How many families were there among the typical Hebronites? What kind of tentatively justified men, and how many classes of these did they type? Describe, type and antitype, each of these classes, mentioning individuals of each antitypical class. What class of writers have wrought in all departments of antitypical Hebronite activities? Mention some of them by name.
(14) Who were the fourth group of Kohathites? Of how many subdivisions did they consist? What does Uzziel mean? Who have the antitypical Uzzielites been? What two considerations seem to prove this? Explain the three subdivisions, type and antitype, of the Uzzielites, and mention some individuals of each of the antitypical subdivisions.
(15) State briefly the kind of work that each of the four groups of antitypical Kohathites had to do. In general, what kind of men were they? Why are these men to be considered the antitypical Kohathites?
(16) What was the third group of Levites? What were its two subdivisions? What is meant by the names of this group and its subdivisions? What is the relation of the antitypes of this group to the antitypes of the other two groups of Levites? What are the antitypes of the Mahlites? Explain their work in detail. What are their two kinds, type and antitype?
(17) What are the antitypes of the Mushites? How did they do their work before and since printing was invented?
How many kinds of Mushites, type and antitype, are there? What did each antitypical kind do?
(18) Who were the chiefs of the three Levite groups? What did their names mean? Whom did they type?
(19) How many groups, divisions, etc., of the Levites have so far been studied? According to 1 Chron. 23 and 24, how many others were there? What do all these total and type? What kind of Levitical sections did the twenty Levite leaders of 1 Chro. 23 and 24 type? What are the three subdivisions of antitypical Shimites? What do the four Shimite Levites of 1 Chro. 23: 10, 11 type? What may we gather from 1 Chro. 23: 30 as to the third and fourth of these?
(20) What do the two Gershonite descendants of Amram (1 Chro. 23: 16; 24: 20) type? What do the Eliezerite descendants of Amram (1 Chro. 23: 17) type? What do the two Korahite descendants of Izehar by Abiasaph (1 Chro. 23: 18; 24: 22) type? What do the four Elzaphanite descendants of Uzziel type?
(21) What do the five Mushite descendants of Merari (1 Chro. 24: 26, 27) type? What does the Mahlite descendant of Merari through Kish (1 Chro. 24: 29) type? How many Levite groups are given in the Bible?
(22) Briefly summarize the mutual activities of the three groups of antitypical Levites to one another, to the Priests and to the nominal people of God. From whom else have the Priests and the nominal people of God gotten help? What Priestly needs did the three antitypical Levite groups satisfy? What do these need-satisfying activities of such persons prove? What other considerations add force to the proof?
(23) What do and what do not the above Levite types mark? Give an example that illustrates this. How did many Gospel-Age Levites as such begin their careers? Into what did some of these develop? How will this principle as to fixed individuals apply to the Epiphany Levites? The Millennial Levites?
(24) Of whom and what kind of descriptions are given in Num. 3: 21-26 and in Num. 4: 21-28? How many Levites were in each group? What is typed by the difference in the numbers of the three groups? What is typed by the dwelling in the rear of the tabernacle? What other considerations
strengthen this thought? What does Eliasaph, the son of Lael, type?
(25) What is set forth in Num. 3: 25, 26? How do these verses differ from Num. 4: 25, 26? What do the articles that the Gershonites bore prove of the Gospel-Age Gershonites? In what two senses is the word tabernacle used in this connection? Who bore it in the restricted sense of that word? What did it type? What does this teach as to certain Gospel-Age Gershonite activities? How did they perform such services both to Spirit-begotten and Spirit-born persons?
(26) What was the second part of the Gershonite service? What did it type? Why? What is typed by its being white? Why? What is typed by one of its parts being doubled as a part of the front of the tabernacle? What things are typed by the Gershonites' bearing it? What was the third part of the tabernacle in the Gershonites' charge? What did it type? Why? What did its being red type? Why did it consist of ram skins? Explain the antitype of the Gershonites' bearing that ram-skin covering of the tabernacle. '
(27) What was the fourth part of the tabernacle in the Gershonites' charge? What did it type? What is typed by the Gershonites' having it in charge? What was the fifth and last part of the tabernacle proper in the Gershonites' charge? What did it type? What is typed by the Gershonites' having it in charge?
(28) Of what do Num. 3: 26 and 4: 26 treat? What does the latter give that the former omits? What do the court hangings type? What is typed by their being in the Gershonites' charge? What was the second court article in the Gershonites' charge? What did it type? What is typed by its being in the Gershonites' charge? What is the third thing of the court in the Gershonites' charge. Distinguish between these cords and those in the Merarites' charge. What do the cords in the formers' charge type? What is probably meant by their instruments? What did they probably type?
(29) What is manifest from a study of the parts of the tabernacle borne by the Gershonites? What do the pertinent symbolisms combined with the facts of the Gospel Age prove as to our view of the Gospel-Age Gershonites?
(30) Whom does Num. 3: 27-31 discuss? What does Num. 4: I-20 give of them? What is represented by the Kohathites' dwelling on the south side of the tabernacle? What other reason can be given for this fact?
(31) Where is mention made of the articles carried by the Kohathites? What article of tabernacle furniture is not mentioned in Num. 3 and 4? What three reasons prove that the laver was in the Kohathites' charge? What was the first piece of furniture in the Kohathites' charge? What do the ark's chest, mercy-seat, cherubim and glory-light type? What is typed by the Kohathites' bearing the ark? How did the antitypical Gershonite Amramites and the Eliezerite Amramites bear the antitypical Ark?
(32) What were the antitypical Zichrite, Nephegite and Korahite Izeharites? How did the antitypical Zichrite Izeharites, the antitypical Nephegite Izeharites and the antitypical Korahite Izeharites bear the antitypical Ark?
(33) What were the antitypical Jekameamite, Jahazielite, Amariahite and Jeriahite Hebronites? How did each of these subdivisions bear the antitypical Ark? Describe a Jekameamite Hebronite's work.
(34) What were the antitypical Mishaelite, Elizaphanite and Zithrite Uzzielites? How did each one of these subdivisions bear the antitypical Ark?
(35) How did the typical Kohathites bear all the articles of the tabernacle's furniture with their pertinent vessels? What did this type? What do the antitypical facts prove as to this point?
(36) What was the second article of the tabernacle furniture borne by the Kohathites? What did the table type? How does the Christ class fulfill the antitype of the table? What is typed by the Kohathites' bearing the table? How did the antitypical Gershonite Amramites and the antitypical Eliezerite Amramites bear the antitypical Table?
(37) How have the antitypical Zichrite Izeharites, the antitypical Nephegite Izeharites and the antitypical Korahite Izeharites borne the antitypical Table? How have the Gospel-Age Hebronites borne the antitypical Table? How have the antitypical Mishaelite Uzzielites, the antitypical Elzaphanite Uzzielites and the antitypical Zithrite Uzzielites borne the antitypical Table?
(38) What was the third article of tabernacle furniture in the Kohathites' charge? What did it type? What is the difference in the activities of the antitypical Lampstand and the antitypical Table? What did the Kohathites' bearing the lampstand type? How have the antitypical Gershonite Amramites and the antitypical Eliezerite Amramites borne the antitypical Lampstand? How have the antitypical Zichrite Izeharites, the antitypical Nephegite Izeharites and the antitypical Korahite Izeharites borne the antitypical Lampstand? How have Gospel-Age Hebronites borne the antitypical Lampstand? Give some illustrations of their helpfulness. How have the Mishaelite Uzzielites, the Elzaphanite Uzzielites and the Zithrite Uzzielites borne the antitypical Lampstand?
(39) What was the fourth article of tabernacle furniture borne by the Kohathites? What does it type? What is typed by the Kohathites' bearing the golden altar? How did the two antitypical Amramite groups bear the antitypical Golden Altar? How did the three antitypical Izeharite groups bear the antitypical Golden Altar? How did the four antitypical Hebronite groups bear the antitypical Golden Altar? How did the three antitypical Uzzielite groups bear the antitypical Golden Altar?
(40) What was the fifth article of tabernacle furniture in the Kohathites' charge? What does it type? How has each subdivision of the four Kohathite divisions borne the antitypical Brazen Altar?
(41) What was the sixth and last article of tabernacle furniture in the Kohathites' charge? What were its parts? What did it, its water and its two parts represent? Show the reasonableness in each case. Briefly how did the subdivisions of the antitypical Kohathite divisions bear the antitypical Lever?
(42) What belonged to each one of these six pieces of furniture? Who bore these? What other Tabernacle feature was in the Kohathites' charge? Why are these not discussed in the article under study?
(43) What subject is treated parenthetically between the description of the Kohathites' and Merarites' work in Num. 3? What was Eleazar's relation to the Levites and their leaders? What does this type for the Gospel-Age Levites? What does this type for the Epiphany Levites?
Against whom actually is revolutionism against "that Servant's" teachings and arrangements? Why? Who is actually the source of the Epiphany oppositions to Levitical revolutionism?
(44) What phases of the Levites in Num. 3 have we thus far studied? What phase of the Levites in Num. 3 yet remains to be studied? What did the Mahlite and the Mushite Merarites type for the Gospel Age? What is typed by their being the least numerous of the three Levite groups? What did Zuriel, the son of Abihail, type? What is typed by the Merarites' dwelling to the North of the Tabernacle?
(45) Where do we find a record of the tabernacle parts in the Merarites' charge? What does the antitypical significance of these parts prove as to the work of the antitypical Merarites? What parts of the tabernacle did the Merarites have in their charge? How many boards, sets of bars and pillars were there in the tabernacle? What do they total? Why is it reasonable to understand them to type the 66 books of the Bible? How can we harmonize the thoughts that the nine pillars type New Creatures and nine Biblical books? What symbolism shows that the boards in the Holy do not type New Creatures in justified human bodies? Why not? What do the boards of both the Holy and the Most Holy not type? Why do the bars not type new creatures in the flesh or in the spirit? What do these considerations prove as to the pillars in contrast with the boards and bars? What consideration proves that they have a typology similar to that of the boards? Why do we conclude that the boards, pillars and bars type the 66 Biblical books? What does this prove as to the Apochryphal books?
(46) Viewed from the standpoint of pieces and from the standpoint of sets of rows, how many bars were there? Which of these numbers types the corresponding number of Biblical books? What kind of Biblical books do they type? What is typed by the golden rings that held the bars in place? What are the Biblical books typed by the bars? Compare and contrast these nine books with the other Biblical books, particularly with the eight mentioned by name in our study. Why are these nine books represented by bars and not by boards or pillars?
(47) Of what do six of these nine books consist? How many bars as pieces and as rows were there for each of the three tabernacle walls? Of what did the top, bottom and middle rows consist? What did the three middle bars type? What did the three top and the three bottom bars type? Why did not the top and the bottom bars consist of but one piece each, as did the middle bars? Explain the details of this symbolism.
(48) What two sets of things do the nine pillars type? How many books do the nine pillars type? Why are there just nine pillars? What do the five pillars in the Holy type? Who were their writers? What do the four pillars in the Most Holy type? What are these books and who were their writers? What is the first reason for placing the types of the five in the Holy and the types of the four in the Most Holy? What is the second and deeper reason for their respective places? What are the facts and the parallels proving that Jesus was the writer of Revelation? Who taught this view?
(49) What three things were attached to the pillars? Of what metal were they? What were the fillets? What was their office? What was the office of the golden hooks? What did those type that were on the pillars in the Holy and in the Most Holy? What was the office of the pillar chapiters? What does a golden crown symbolize? What do the golden crowns on the 24 elders symbolize? What do the golden chapiters on the pillars type? What is typed by the golden fillets? What three things corroborate this?
(50) What were the dimensions of the Most Holy? What was the width of its boards? How many boards were in its west wall? How much of the end boards of the west wall were visible from within the Most Holy? How many whole boards were in the north and in the south sides of the Most Holy? How much of the southeast and of the northeast corner boards were visible and invisible from within the Most Holy? Of how many books does the New Testament consist? By what 27 parts of the tabernacle are these 27 books typed? By what parts of the tabernacle are the five books of Moses typed? Why are the thirds of four of these placed in the corners of the Most Holy? How many Old Testament books have not yet been typically pointed out by pertinent tabernacle parts? By
what tabernacle parts are these remaining Old Testament books typed? What is a proper characterization of the symbolic features of the tabernacle boards, bars and pillars? Why, briefly, do they type the 66 Biblical books?
(51) What parts of the tabernacle framework have not yet been studied? Of what metals did the sockets consist? Which sockets only were of copper? What is typed by boards and pillars resting on the silver sockets? What is typed by the pillars resting on the copper sockets? What was the office of the two golden tenons? What two things did they type? What did their fitting in the sockets type? What is typed by their being equally distant apart?
(52) What does the above discussion of the tabernacle's framework show? Why is it necessary to understand the typical significance of each part of the tabernacle, its furniture, etc., in its relation to the three Levitical groups? What does the Merarites' part in the burden of the tabernacle's framework prove was not the work of the Gospel-Age Merarites? What does this leave them for their work? How is this work typed? How did they fulfill this part of their work throughout the Gospel Age?
(53) What other two kinds of work did the Gospel-Age Merarites do? In connection with what parts of the tabernacle was this typed? What did the court pillars type? Why were there 60 of them? In what books are the 60 groups of Levites corresponding to these 60 pillars named? What three kinds of things were on these 60 pillars? Of what metal were they? What was the office of the hooks? What do they type? What does their holding up the court curtains type? What two things did the silver chapiters of the court pillars type? For what were the court pillar fillets used? What did they type? What did their steadying the pillars type? Of what did the court sockets consist? What did they type? What was the office of the court cords? In what two positions were they? What did they type? What did they type in respect to these two positions? Give some illustrations of this. What two thoughts are typed by the copper pins? What is typed by the pillars, so constructed and supported, holding up the linen curtains?
(54) What is typed by the Merarites' having charge of the pillars, sockets, cords and pins? Who is typed by those
dwelling on the east side of the tabernacle? What does its east side type? What was the typical and antitypical penalty of any stranger drawing near to these? What was the exchange of the Levites for the firstborn not designed to type? What is typed by the redemption of the 273 surplus firstborns? What was the redemption price for each one?
(55) Where has the service of the Gospel-Age Kohathites been described? What was their service, type and antitype, and how did they perform it? What preceded their performing their service, type and antitype? What was the character of the priests' covering the furniture and vessels of the literal tabernacle? What is purposed in this article?
(56) What privilege has the Lord given as respects the antitypes of the vessels, the furniture and their covering? What does such a privilege imply? What do the vessels of the tabernacle type? What passage proves this? Show this. Prove the meanings of the antitypical censers, chargers and bowls. When did the Lord first give the full view of the antitypical vessels? What did the lack of such an understanding prevent previously?
(57) What Scripture gave the clue to the antitypes of all the vessels of the sanctuary, apart from the censers? How many sets of vessels, apart from censers, were connected with the furniture in the Holy and with the brazen altar? What four uses have the Scriptures, according to 2 Tim. 3: 16, 17? How are these related to the four sets of vessels apart from the censers? Why is this so? What other evidence is in line with this thought?
(58) What is typed by the priests' covering the vessels and the furniture? Why were these things covered, type and antitype? What did the covering of the vessels, type and antitype, do to them? How is this done by the Priests in the antitype (1) with the furniture? and (2) with the vessels? How does such priestly activity affect the non-priests? What verse shows this antitype? Briefly show how it proves this. What qualities in the non-priests make such a result inevitable? What is typed by the blue covering? By the seal skin covering?
(59) Briefly show how this is in line with 1 Cor. 2: 1-16.
Give some illustrations that show these lines of thought to be true. Who take part in such works?
(60) With what two kinds of material were all the vessels and furniture covered? What additional things were used in certain cases? What did the blue cloths and the seal skins always type?
(61) What have the explanations hitherto given made clear? What else is to be brought out in this study? What is represented by the Israelites' marching, encamping, breaking camp and erecting camp? Who began breaking camp, type and antitype? How was this done? In what order did breaking camp proceed? What did this type?
(62) What is typed by Aaron's and his sons' covering the ark with the second veil? What effect did this have on the antitypical Levites and Israelites? Why? How is this represented? What is represented by the final covering of blue? What do the staves of the ark type? Why? What is typed by their being placed by the priests in the ark's rings?
(63) What does the table represent? What is represented by covering it with blue? What is represented by putting the shewbread and the table's vessels on the blue cloth? What does each of the four sets of table vessels type? Why? What is typed by putting the scarlet cloth over the table and the vessels? What is typed by covering all of these things with seal skins? What is typed by the table's two staves, and by their insertion into its rings?
(64) What do the lampstand and its vessels type? What is the difference between the antitypical lampstand and table? What does each of the four kinds of lampstand vessels type? Why? What is typed by covering the lampstand and its vessels with blue cloth and with seal skins? What does the bar type? Why? What does placing them on a bar type?
(65) What do the golden altar and its vessels type? Prove by two lines of thought that the expression, "all the instruments of the ministry" in v. 12, means the vessels of the golden altar. What is lacking from the description of these vessels? Why do we hold that, apart from the censers, they were of four kinds?
(66) What is typed by covering the golden altar with blue cloth? With seal skins? What is typed by covering its vessels with blue cloth? With seal skins? What do the staves represent? What does their being placed in the rings by the priests represent? What is typed by the bar? Why? What is typed by placing the covered vessels of the golden altar on the bar?
(67) What does the brazen altar represent? What do its ashes represent? What is represented by their removal before the camp would move? Give some illustrations that clarify this answer.
(68) What kind of cloth was used to cover the brazen altar? What did each ingredient of its color, and its color itself, type? What is typed by covering the brazen altar with it? and with the seal skin?
(69) How many kinds of vessels were used in connection with the brazen altar? What does each of these type? Why? What do the staves type? What does their placing in the altar's rings type? What were the Levites not permitted to touch? What would happen if they did touch them? What is their antitype?
(70) Why is Eleazar's office work, type and antitype, introduced in this connection? Who were the antitypical Eleazar? What two lines of thought prove this?
(71) What third line of evidence proves it? What is typed by Eleazar having charge of the oil for the lamps? The sweet incense? The daily meat offering? Give the reason in each case.
(72) What is typed by Eleazar's having charge of the anointing oil? The tabernacle and its contents? The vessels and their contents? Prove the reasonableness of each answer. Sum up the three lines of evidences proving who the antitypical Eleazar was.
(73) What do vs. 17-20 contain? Whom do Moses and Aaron here type? In what two ways could the typical and the antitypical Kohathites have been cut off from their service? In what two ways could they be helped to preserve their standing as Kohathites? What two things should the Kohathites, type and antitype, not do? What
happened, if they did these two things, type and antitype? What is antitypical "gazing"?
(74) Even who were in Ex. 19: 21-25 forbidden to gaze? What is the relation of the Hebrew word translated "to see" in Num. 4: 20, and "to gaze" in Ex. 19: 21? What is typed by the people's and the priests' gazing in Ex. 19: 21-25? Who only of the Underpriests could directly approach the Lord during the Gospel Age for first seeing the new truths that were about to become clear, without the sin of speculation? What has happened to the others—those who have disregarded this admonition? What even has happened to still others—the worst gazers? At what periods has such gazing been especially manifest? What exhortation was given on this line during the Parousia? What exhortation is now in the Epiphany especially appropriate on this line?
(75) Of what character do the Epiphany presentations not partake? Why not? How should we use them?
HOLINESS on the head;
Light and perfections on the breast;
Harmonious bells below, not raising the dead,
To lead them unto life and rest,—
Thus are true Aarons drest.
Only another Head
I have, another Heart and Breast,
Another Music, making live, not dead,
Without whom I could have no rest,—
In Him I am well drest.
Christ is my only Head,
My alone only Heart and Breast,
My only Music, striking me even dead,
That to the old man I may rest,—
And be in Him new drest.
So, holy in my Head,
Perfect and light in my dear Breast,
My doctrine turned by Christ, who is not dead,
But lives in me while I do rest,—
Come, people: Aaron's drest.