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


literary attempt to set forth the Truth, about twenty-three years after the first literary attempt, i.e., Calvin, Beza, Bullinger, Farel, with the backing of Reformed theologians elsewhere, under the lead of Calvin, first betrayed Servetus to the Catholic Inquisition, from whose sentence to the stake Servetus escaped only through a timely flight from prison, then afterward at Geneva had him burned at the stake under exceptionally cruel circumstances, because of his anti-trinitarian teachings. Thus the Calvinistic Church in its ordeal experienced the swollen belly and the shrunken thigh. These examples will suffice to show how the denominational churches under ordeal of crucial trial underwent the antitypical belly-swelling and thigh-shrinking.


(22) V. 23 shows how typically the priest wrote the curses of the ordeal into the book, i.e., the book of the law, and then with the water of the earthen vessel wiped the ink (so written in the book) into the water in the earthen vessel; for the statement literally is "and shall wipe [it] into the bitter waters." This was to show the woman that the curses were in harmony with the Law of God (shall write them in the book), and would with justice be mingled with the waters. Antitypically, our High Priest set forth these curses as harmonious with the Law of God, and has justly caused them to mingle with the pertinent truths and corroborations from Church History in the earthen vessel used with the pertinent antitypical guilty woman. As examples of these curses in the Lord's Word, we may cite Rev. 2: 20-23; 3: 15-17; 6: 8, compare with 13: 10; 17: 1-6. We know from experience and observation both in the Parousia as far as the denominational churches were concerned and in the Epiphany as far as the Great Company sects are concerned, that the Lord put such "ink" of the curses into the Truth and facts of Church History into the antitypical earthen vessel in His hand.



(23) The priest's causing the woman to drink the waters (v. 24) types our Lord's manipulating the pertinent truths in such ways as to bring them to the attention of the various denominations and the true Church at the time of the antitypical ordeal of each one. The water's becoming bitter to the guilty woman types how distasteful to the denominational churches and to the Great Company sects of the Epiphany the truths that oppose their errors became to them at the time of their ordeal.


(24) But before (v. 26) the waters were given to the woman to drink, the priest took the meat offering from the woman's hand and waved it before the Lord (v. 25), typing how our Lord would use continually (wave) in the Lord's service the special truths given to the denominational churches and the true Church as their stewardship. The fact that the denominations have mistaught on some subjects does not imply that the Lord would not use the truths that they did have and teach. For a long time using them as His mouthpiece (Rev. 2: 8, 10; 3: 16), He of necessity served— used those teachings for—the Lord's cause by the administration of these truths, and His long and rightly doing this is typed by the priest's waving the woman's meat offering before the Lord. His bringing it near (literal translation; only a handful was offered, see v. 26) to the altar (v. 25), represents our Lord as pointing out their relation to the Sin-offering as He administered such truths in the advancement of God's cause. The antitypes of this verse were in each case begun before the ordeal proper— the drinking of the water—was entered into. Hence the type (v. 26) states that the priest did that service before the woman drank the water.


(25) The priest's taking a handful of the meat offering (v. 26) as the memorial proper—typing that feature of the pertinent truth which was kept right and that assisted to bring out the fidelity or infidelity of



the antitypical woman, hence typically called "offering of memorial" (vs. 15, 18), represents our Lord's making a full and powerful use of such truths in the Lord's service. The priest's offering this as a perfume (literal rendering) to the Lord, types our Lord's offering to God through such truths a very acceptable sacrifice, He doing the sacrificing work as Leader and Director of the members of His body, who co-operated with and under Him in the pertinent sacrificial work. Such a service was indeed a sweet smelling savor unto the Lord (2 Cor. 2: 14-16; Rev. 8: 3-5).


(26) The woman's drinking (v. 27) the water types the denominational churches and the true Church taking note of and studying the testing truths set forth before them by our Lord through the pertinent servant at His disposal at the time in question. The guilty woman swelling in her belly and limping in her thigh, types the thoughts already explained above. Her becoming an oath and a curse to her people, her kinsfolk—the secondary curse—types how each denomination after being proven guilty of infidelity to the Heavenly Bridegroom, through her progressing in false teaching and committing added wrong acts, has become an object of solemn abhorrence and avoidance (the oath) and of deep execration (the curse) to the Lord's people, real and nominal, who eschew those particular forms of her symbolic fornication. Not only the true Church and many denominations eschew the fornication of the Catholic Church, but, e.g., the true Church and the Congregationalist, Unitarian and Baptist churches eschew the Episcopal and Presbyterian churches, because of the fornication involved in their union of church and state in certain countries and in their union with the clericalistic institutions of Episcopacy and Presbyterism.


(27) The Lord in vindication of the innocent woman, not only preserved her from the swollen belly, the limping thigh and the shunning and execration of



her kinsfolk, but positively blessed her with motherhood (v. 28)—a thing especially desired by Israelitish wives in hope of their becoming the mother or at least ancestress of the Messiah. This was also typical, shadowing forth that the true Church would emerge from her trials not only free from the blame of infidelity, but from the bane of false teaching and wicked practices, and in due time from the abhorrence, avoidance and execration of others, but also fruitful in grace, knowledge and service. If we attentively consider how she emerged from each' one of the five siftings of the Parousia, it will be recognized that after each one she became very fruitful in knowledge, grace and service. The same thing is now partly true, and will eventually be fully true after the sixth sifting is over, as now we also see the Great Company sects with swollen bellies and shrunken thighs, and, as such, objects of abhorrence, avoidance and execration to the Faithful, in proportion as these at this incomplete stage of the sixth ordeal see the actual conditions.


(28) As the type made the ordeal described in this chapter obligatory ("this is the law, etc."—vs. 29, 30) on the jealous husband to require it, and on the suspected wife to submit to it, so Jehovah requires our Lord to test all churches claiming to be His espoused as above indicated, and requires every church to submit to this antitypical ordeal. And as the typical husband who fulfilled this law was absolved from guilt as well as the innocent wife, and as the guilty wife bore her iniquity (v. 31), so in the antitype. Jesus as Bridegroom, according to Scripture (Rev. 2: 20-23) and in harmony with the facts of Church History, some of which have been given above, faithfully fulfilled the antitype of this law as respects the husband and priest. Accordingly, He stands before God as a worthy and honorable Bridegroom and Priest. The true Church, according to Scripture and history, has fulfilled and is fulfilling her part in this antitypical



law, and therefore stands approved as a worthy and honorable Espoused. But each one of the denominational churches and each one of the Epiphany Great Company sects, while keeping this antitypical law is Scripturally and historically demonstrated as unfaithful, in that it has experienced and is experiencing the swollen belly, shrunken thigh and abhorrence, avoidance and execration of those not guilty of its particular form of symbolic fornication.


(29) Our study of six chapters of Numbers, in harmony with St. Paul's statement in Heb. 3 and 4, corroborates the thought that Fleshly Israel in Numbers types Spiritual Israel in the Gospel Age. The rest of Numbers is, among other things, also typical of Gospel-Age matters. It will be noted that the above applications are Scriptural, factual and reasonable, and in these qualities are quite different from the presentations so frequently made by the Levites, who seem to be suffering from an irresistible itch to rush into print, regardless of the unreasonableness of their views. How fully their effusions and conduct prove them to be swollen in belly and shrunken in thigh in their advancing into deeper darkness and in their wrongs against the Epiphany-enlightened saints, as the latter are serving the Lord's Truth now due for those to understand who have been faithful to the Lord, the Truth and the Brethren! May the Lord keep us faithful, and then will we be, after the ordeal and in each of its phases, fruitful in knowledge, grace and service.


(30) We have above pointed out the fact that the pillar in the Most Holy typing the book of Revelation, being over against the board typing the book of Numbers, represents the thought of the relation of these books to one another, and implies that the main things symbolized in Revelation are typed in Numbers. The seven churches of Rev. 1-3 in their activities symbolize the real and nominal people of God in their activities, just as the twelve tribes and the tribe of Levi in Num: 1-4



and 26 do in their activities. As the harlots of Revelation symbolize the unfaithful churches, so does the unfaithful spouse in Num. 5. As the chaste bride of Revelation symbolizes the true Church, so does the chaste spouse of Num. 5. As the bridegroom of Revelation represents our Lord, so does the bridegroom of Num. 5. And as the seven angels of the seven churches symbolize the Lord's special mouthpieces throughout the Gospel Age, so do the male Nazarites of Num. 6 type these same servants of the Truth. Our study of this chapter will serve to bring out this thought, and will thus be another evidence of the close relation between Revelation and Numbers.


(31) For a number of reasons we understand that the Nazarites type the servants of the Truth that God places in the Church for its upbuilding in grace, knowledge and service (1 Cor. 12: 28; Eph. 4: 11-13). That the Nazarites type special consecrated persons is evident from the fact that they were taken out of a consecrated nation, and by a special and added consecration ("When either man or woman shall make a special vow, the vow of a Nazarite, to separate himself unto Jehovah," Num. 6: 2, A. R. V.) were set aside unto the Lord; even as the Truth servants of the Church are taken out of a consecrated spiritual nation, and by a special and added consecration are set aside to serve the Body of Christ as its official servants. Their bringing a sin offering (v. 14) as distinct from a trespass offering proves that they type persons who share in the Gospel-Age atonement sacrifices, i.e., Priests; while their bringing a ewe lamb as distinct from a male lamb, proves that they are but a part of the second Sin-offering, even as the female is represented Scripturally as being a part of the male (Gen. 2: 23; 1 Cor. 11: 7, 8, 12). Furthermore, the Nazarite's bringing no leavened loaf (Lev. 7: 11-14) with his peace offering (vs. 15, 19), proves that he does not type Millennial persons; while his not bringing an



unleavened cake (Lev. 8: 26) with his oiled cake and anointed wafer, proves that his particular kind of consecration types one that occurs in certain ones after they participate in that one typed in Lev. 8 as the priestly consecration, even as the special consecration of the servants of the Truth in the Church occurs after their priestly consecration. These reasons prove that the Nazarites type the servants of the Truth set by the Lord in the Church for its upbuilding (Eph. 4: 11-13), i.e., the apostles, prophets, evangelists, pastors and teachers— brethren separated by the Lord from the rest of the brethren, as their Divinely appointed teachers and servants, but not lords. A study of Num. 6 will show in detail that this understanding is correct. We will now proceed to such a study.


(32) V. 2 shows us that there were both male and female Nazarites. We understand the male Nazarites to type the same persons as are symbolized by the seven angels of the seven churches, i.e., the twelve apostles and those of the "secondarily prophets" who have been the Lord's special eye, mouth and hand in their times—brethren like Polycarp, Irenaeus, Arius, Claudius of Turin, Berengar of Tours, Abelard, Peter Waldo, Marsiglio, Tauler, Wyclif, Huss, Wessel, Savronarola, Luther, Zwingli, Hubmaier, Servetus, Cranmer, Browne, Fox, Wesley, Stone, Miller, Russell, etc. The female Nazarites type (1) those of the "secondarily prophets" who were not the Lord's special eye, mouth and hand, like Mark, Luke, Barnabas, Titus, Timothy, Apollos, Silas, etc., in the Jewish Harvest and the pilgrims during our Pastor's day, (2) evangelists and (3) pastors and teachers. Our reason for so understanding the antitypes of the male and female Nazarites is because the Scriptures represent the female as the "weaker vessel," and the female Nazarites would, therefore, fittingly represent the less influential-powerful-servants of the Church, while the male Nazarites would fittingly represent the more



influential—powerful—servants of the Truth. The word Nazarite means one separated or consecrated. The A. R. V. properly translates this verse, and by its wording shows that the vow of a Nazarite was a special vow—"shall make a special vow—the vow of a Nazarite." A vow itself implies consecration (Ps. 116: 12-14), and a special vow would imply one that only special consecrated ones make, and this is just what our understanding of the antitypical Nazarites implies.


(33) Before entering into a discussion of v. 3, we desire to remark that after the second verse there is no more express reference to female Nazarites, which is confirmatory of our understanding that the male Nazarites type the seven angels of the seven churches, i.e., the apostles and those "secondarily prophets" who have been the Lord's special eye, mouth and hand; for the relation of the book of Numbers to Revelation implies that the former refers to the same general things as the latter. Hence it should, among other things, give some details on the seven angels of the seven churches, which it does by describing their types in Num. 6 after v. 2. But while after v. 2 there is no reference made to female Nazarites, we are to understand that in the type the same general prohibitions and commands applied to them as to the male Nazarites, as is indicated by the connection between vs. 2 and 3, and that, accordingly, the same general antitypical prohibitions and commands have applied to their antitypes.


(34) Three things were prohibited the typical Nazarites: (1) indulgence in the direct or indirect products of the vine (vs. 3, 4); (2) cutting off their hair (v. 5); (3) defiling themselves by the dead (vs. 6-9). These three typical prohibitions, in harmony with Scriptural symbology, very fittingly represent three things prohibited all the Lord's people, but especially prohibited the servants of the Church—the apostles, prophets, evangelists, pastors and teachers. A



summary of the first prohibition is typically set forth in v. 4 when it says, "All the days of his separation shall he eat nothing that is made of the grape vine [literally, wine vine], from the kernels even to the husk." What does this grape vine represent? Certainly it does not type Christ, our Vine (John 15: 1-8); because as such the servants of the Truth, as branches of that Vine, would be incapable of eating therefrom, though as such they imbibe Its sap, which the Lord instead of prohibiting them gives them for their growth. But there is a vine other than the Vine of the Father's right hand planting, eating from whose products is prohibited all the Little Flock, but especially its servants— the vine of the earth (Rev. 14: 18, 19). Everything made from, or produced by, this vine of the earth—the counterfeit kingdom of God—is prohibited the servants of the Truth, because it would effect their misleading the Lord's people, who look to them for spiritual teaching and help. Therefore, the servants of the Church should beware of accepting anything that is characteristic of, produced by, or derived from, the vine of the earth.


(35) Certain details of these prohibited products of the vine of the earth are given in v. 3. Seven of such details are mentioned in this verse, all of them very significant for the antitype and confirmatory of our understanding that the Nazarites type the servants of the Truth in the Church. Of these seven details, the first four are grouped separately from the last three. The first four items in the first thing prohibited are wine and strong drink and vinegar of wine and vinegar of strong drink. Wine as a symbol, just like the vine, is in the Bible used in both a good sense and in a bad sense. In a good sense it symbolizes joy-producing truths, especially ethical truths—truths pertaining to good conduct and character—when used in connections with corn as symbolical of doctrinal Truth (Is. 25: 6; 55: 1; Joel 2: 19; 3: 18). In a bad sense it



symbolizes error, especially ethical error when used in connection with strong drink (Rev. 14: 8; 17: 2, 4; 18: 3; Is. 28: 1, 7). In Is. 28: 1-7, we are given a description of the clergy of Christendom drunk with ethical and doctrinal errors, under the symbols of the leaders of Ephraim drunk with wine and strong drink. Accordingly, we understand the wine of Num. 6: 3 to mean ethical errors, and the strong drink to mean doctrinal errors. As ethical errors we might point out the Roman Catholic teachings that divorce is never permissible, that persecution for dissent from papal doctrines, organization and practice is a good work, etc., and the Protestant teachings that the participation of the consecrated in war is right, and that to promote the reformation of people by legislation is a part of the Church's present work. Papal and Protestant doctrinal errors are so patent as to require no illustrations. By the vinegar of wine and the vinegar of strong drink, we understand teachings of the vine of the earth somewhat related to ethical and doctrinal errors, because the vinegar of wine and strong drink are related to wine and strong drink as their product. Thus we understand the vinegar of wine to represent Babylon's false corrections of misconduct and her supposed corrections of right conduct; while the vinegar of strong drink we understand to represent her attempted refutations of Truth attacks on her errors and her attempted refutations of truths. As examples of the former we may instance the false basis of the Papacy's objections to the divorce of Henry VIII, and her denouncing as revolutionism the reformatory works of Protestant leaders; and as examples of the latter, the Protestant attempted refutations of arguments against eternal torment and in favor of future probation may be given.


(36) In other words, these four prohibited things in the antitype are the counterfeits of the four uses that the servants of the Truth are to make of the Scriptures,



i.e., they are to use the Bible for inculcating doctrine, for refutation of error, for correction of misconduct and for instruction in righteousness (2 Tim. 3: 16, 17). But as the four prohibited antitypical things are the counterfeits of the four things for which the servants of the Truth are to use the Scriptures, it is self-evident that the antitypes of the wine, strong drink, vinegar of wine and vinegar of strong drink, are prohibited the antitypical Nazarites—the servants of the Truth in the Church. If they should accept (drink) Babylon's ethical, doctrinal, correctional and refutative errors, they would not only injure themselves, but also the Church. Hence, while such errors should be shunned by the entire priesthood, it is especially necessary that its teachers should shun them, because their acceptance and consequent teaching of them would be doubly injurious—injurious to themselves and injurious to the Church. That the Lord has given the antitypical prohibitions to the antitypical Nazarites is evident, among other things, from St. Paul's exhortations to Timothy and to Titus, and from our Lord's seven letters to the angels of the seven churches along these lines. Thus we see that the four suggested antitypes are not fanciful interpretations, nor wild speculations, but sober facts.


(37) The last three features forbidden in the first thing prohibited the typical Nazarites are: grape juice (liquor of grapes) and moist (fresh) and dried grapes (raisins). Since wine and strong drink, with their vinegars and grape juice, are all produced from grapes, either fresh or dried, the grapes must represent the source from which the antitypes of these five things flow, i.e., the principles from which the errors of the vine of the earth flow. Consequently we understand these grapes to represent the false principles upon which Babylon's errors are built. E.g., How many doctrinal, ethical, refutative and correctional errors have flown from Babylon's principle—an antitypical



grape—that the Church was commissioned to convert the world, and then rule over it 1,000 years before the Lord's Return—Post-Millennialism! How many errors have resulted from the higher-critical principle—an antitypical grape—that the principle of religious evolution operating in Israel forbids the acceptance of the Mosaic authorship of the Pentateuch—the first five books of the Bible—since that principle requires centuries of development of a nation of slaves before they would be capable of evolving so complex a system of religion as is now contained in the Pentateuch!


(38) The dried grapes would type old Babylonian principles, like the Catholic teaching that Tradition is equally with Scripture a source and rule of faith and practice. The fresh grapes would type new Babylonian principles, like one that Mr. Panin contends for—that we are obligated to accept the Masoretic reading of the Hebrew text unless corrected by itself. This contention is made by him in order to force us to drink antitypical grape juice, i.e., the acceptance of the 480 years—the present reading of 1 Kings 6: 1—as against the 580 years which the Bible data elsewhere shows to be correct. Grape juice, which is the unfermented product of the grape, therefore, types the immediate deduction of a false principle. It, therefore, types the less developed and minor errors of the vine of the earth as distinct from antitypical wine, strong drink and their vinegars—the fully developed—fermented—errors of Babylon. It is, of course, self-evident that the teachers of the Truth in the Church should not accept the old or new principles of the vine of the earth, or their immediate deductions, as, e.g., The P. B. I. have done on Chronology, on Revelation and on Daniel. Thus our examination of vs. 3 and 4 prove that the teachers of the Church are to abstain from all forms of error and their underlying principles, as well as from the immediate deductions of the latter; and, therefore, by antithesis these verses imply that the



teachers of the Truth should hold to the Truth in all its forms, as well as to their underlying principles and the latters' immediate deductions. Undeniably these things are required of the teachers of the Church.


(39) The second thing prohibited the typical Nazarites was cutting their hair (v. 5). The expression, "All the days of his vow of separation," implies that Nazarite vows were fixed to periods of time, some of which were not, and some of which were, lifelong. As illustrations of the latter kind, we might cite the Nazarite vows—made for them in each case at first by their parents—of Samson, Samuel and John the Baptist, who were thus lifelong Nazarites—Nazarites from their birth. Usually Nazarite vows were assumed by adults, and that for a definite period in each case; but beyond that period the vow did not extend, unless it was broken, when it was renewed for the full period (v. 12). Lifelong Nazarite vows seem to type vows of classes of persons, extending over the whole period of their activity, e.g., from the experiences of the Epiphany Samson we conclude that the Gospel-Age Samson types in the primary instance those "secondarily prophets" who functioned as the stars of the Thyatira, Sardis, Philadelphia and Laodicean churches in their capacity of battling against sectarians as the oppressors of the Lord's people. Thus the antitypical Samson in Claudius of Turin killed the antitypical lion—the papacy—by refuting its mouthpieces on papal absolutism and idolism; in Berengar of Tours killed the antitypical thirty Philistines in the controversy on transubstantiation; burned down their fields and smote them with a great slaughter in Peter Abelard's attacks on papal principles and in Peter Waldo's exposure of the wrongs of the papacy; carried away the gates of antitypical Gaza by Marsiglio, Tauler, Wyclif and Huss forcing the pope and cardinals to submit to the reform agitations of the 14th and 15th centuries, culminating in the three reforming



councils of Pisa, Constance and Basel; in Luther, Hubmaier, Zwingli, Servetus, Cranmer, Browne, Fox, Wesley, Campbell and Miller, the instigators of the ten reform movements, broke the antitypical seven green withes—new doctrinal errors—with which sectarians sought to bind him, broke the new ropes—new erroneous arrangements—with which sectarians sought to bind him, and carried away by his official powers the antitypical Philistines' pin of the beam and web—their efforts to refute his reformatory teachings. But in these ten reformers he was made captive and deceived, when overcome by flatterers; and then he labored under restraints to give religious instruction to the sectarians; but in the angel of the Laodicean Church, since 1874 he has been pulling down Churchianity by its two pillars—apostate Catholicism and apostate Protestantism; and shortly after antitypical Gideon's Second Battle and antitypical John's rebuke and beheading are complete, the antitypical Philistine temple will be in utter ruins and the Laodicean messenger will as a public opponent of sectarian error cease his work.


(40) We have introduced this brief exposition of the primary antitypical Samson, because it well help us to a better understanding of the antitype of the second prohibition of Num. 6—not letting a razor come upon his head. In Samson's case we learn that his strength was in his hair (Judges 16: 17). The Nazarite's hair, therefore, typed the powers of the servants of the Church; and as the antitypical Nazarite's powers grew out of his office, so the Nazarite's head types the office of the antitypical Nazarites, out of which their powers grew, e.g., the special powers of the apostolic office were, plenipotentiariship, inspiration, infallibility, binding and loosing, and bestowing the gifts of the Spirit, as the special powers of the office of the special "secondarily prophets" have been to act as the Lord's special eye, mouth and hand, with respect to the seasonal



teachings and works of their days. These powers grew out of their offices—symbolic heads. For the typical Nazarite to permit his locks to grow long types the fact that the antitypical Nazarites should continue to exercise and develop their official powers; and for the typical Nazarite to permit others to cut off his hair would type an antitypical Nazarite permitting others to make him cease exercising his official powers, as to cut them off himself would type an antitypical Nazarite giving up the exercise of his office powers. St. Paul, refusing to permit his apostolic powers to be taken from him, as the second epistle to the Corinthians and the epistle to the Galatians show him to have done, is an antitype of a Nazarite not allowing a razor to come upon his head; while the above-mentioned ten reformers in permitting their office powers to be taken from them by sectarians of their own movements, antitype a Nazarite allowing his hair to be cut off. The antitypical shearing would imply either a measure of unfaithfulness, or at least of carelessness (as typed in Samson), in the exercise of antitypical Nazarite powers, unless a direct command from the Lord would charge the antitypical Nazarite to permit it. John Wesel, in repudiating under the threats of the inquisition his teachings, and thus his office powers, seems to antitype a Nazarite who cut off his own locks. The Lord, by Sts. Paul and Peter, exhorting the servants of the Church to be faithful in using their office powers (1 Cor. 4: 1, 2; 1 Pet. 5: 1-4), and by St. Paul, saying to Timothy, "Do the work of an evangelist," "make full proof of thy ministry," in part antitypes Jehovah's charging the typical Nazarite to let his locks grow long. If we consider the explanations just made as to the antitypical Nazarite's head, hair, the latter's growing long, and its cutting off, we will readily recognize their Scripturalness, reasonablesness and factualness.


(41) The third prohibition of Num. 6 (vs. 6-9)



forbade the Nazarites to defile their heads by contact with, or to come into the presence of, the dead. Death coming to the whole race as a result of Adam's sin (Rom. 5: 12), the dead type sin and sinners (Num. 19: 11-22). As to touch the dead made one typically unclean, so to "touch" sin and sinners, to fellowship in spirit with them, i.e., to sin, makes one antitypically unclean, contaminates, defiles him. Vs. 7 and 8 show that to come in contact with the dead would make one unholy; and this proves sin and sinners are typed by the dead and that contact with them or being in their presence types the act of sinning. Sin is the universal defiler. It makes us unclean before God. Its defilement is fittingly typed by that of the dead; for death is its effect, (Rom. 6: 23; 5: 12; Gen. 2: 17). Therefore the prohibition of the Nazarite's coming in contact with, or in the presence of, the dead, types Jehovah's forbidding the servants of the Church to defile themselves by sin, contact with the dead typing a more serious sin than being in the dead's presence does. All will admit that God does this especially to the servants of the Church, though He also does this to all the members of the Church. The three antitypical Nazaritic prohibitions—not to accept false teachings, principles, and the latters' immediate deductions, not to give up or permit others to take away their official powers, and not to defile themselves with sin, all must admit embrace all God's prohibitions to His antitypical Nazarites; and these three prohibitions covering all the cases demonstrate that our understanding of the antitypical Nazarites is correct. Here is no fanciful interpretation; here is no wild speculation; rather here are only Scriptural, reasonable and factual interpretations presented for our acceptance.


(42) V. 6 shows that the prohibition of the typical defiling covered the whole period of the typical Nazariteship. This proves that the prohibition of the antitypical defiling covers the entire period of the antitypical



Nazariteship. God desires clean servants. "Be ye clean that bear the vessels of the Lord" (Is. 52: 11). Sin-defiled servants of the Lord are a hindrance to the free transmission of the Spirit and Word of the Lord, while clean servants of the Lord further His cause and bless those to whom they minister (2 Tim. 2: 21). Therefore God gave the typical and antitypical prohibitions as to defilement by the dead. Therefore, let the servants of the Church see to their freedom from sin's contamination.


(43) In v. 7 the Lord gives, as to typical defilement, particulars which the natural man would consider extreme; but they are inserted into the type to show that no matter how near the relationship with the dead might be, no defilement should be allowed to come therefrom—not even from contact with, or being in the presence of, a dead father, mother, brother, or sister. This seemingly extreme charge was because of the antitype. For spiritual contamination can very readily come from a dead spiritual father, mother, brother, or sister. Evidently, the dead spiritual father cannot be God, as the Father of the Truth servants; for in Him is no sin nor darkness at all. But the Scriptures speak of those whom God uses as ministering the begettal to us as our spiritual fathers. Thus St. Paul speaks of himself as the father of the Corinthian brethren, of Timothy, Titus and Onesimus, because he ministered the begettal to them (1 Cor. 4: 15; 1 Tim. 1: 2; Tit. 1: 4; Phile. 10). The dead father would thus represent such an one turning from the Lord to sin. We would, therefore, understand the prohibition of the Nazarite's defiling himself by his death father to type the prohibition of a Truth servant's permitting the one who ministered the begettal to him, but now spiritually dead, so to influence him as to drag him into sin after him. By the antitypical Nazarite's mother, we would not understand the Oath-bound Promises to be here meant; for there is no sin nor darkness in it. But as



the Scriptures speak of those who develop the embryo new creatures as their spiritual mothers (Gal. 4: 19, 27; Is. 54: 1, 5, 13, 17), so we would understand the dead mothers of the antitypical Nazarites to type such brethren as formerly nourished their spiritual lives and later fell away. The antitypical Nazarites should not touch or be in the presence of these-they should not allow them in their spiritual deadness to contaminate them with, or draw them into, sin. The dead brother types a sinning Little Flock member who was not a special helper to an antitypical Nazarite; and the dead sister types a Great Company member who has gone into sin (2 Cor. 6: 16-18). The antitypical Nazarite should not let such influence him into sin. Our Pastor has given expression to the substance of these thoughts in the Manna comment for Sept. 17, which please see.


(44) The reason why the typical Nazarite should not defile himself by the dead is "because the consecration of his God is upon his head," i.e., because he is especially consecrated to God in an office which forbids such defilement. It is especially from this verse and v. 9 that we derive the thought that the Nazarite's head types the office of the Truth servant. The office of an antitypical Nazarite is a specially consecrated thing. Therefore God requires a special consecration of its incumbent for its possession and exercise. Hence the consecration of his God is upon his office; and thus this office is by God separated from sin unto good works. Therefore it should not be contaminated by sin, as the sin of an antitypical Nazarite would certainly contaminate his office—his antitypical head (v. 9). Hence it is very necessary that he be holy (set apart) unto the Lord for His purposes, all of which are holy and sinless, all the time he exercises his office; even as in the type the Nazarite had to be holy unto the Lord all the days of his separation.


(45) V. 9 shows that even a sudden, unexpected



death in the presence of a Nazarite would defile him: "If any man die very suddenly by [beside] him, etc." Such a sudden death would type a Truth servant's being overtaken unthoughtedly, unexpectedly by a sin. Peter's denial of our Lord was such a sin. It was committed unthoughtedly and without deliberation. He was surprised suddenly, and by fear did what afterward broke his heart as he deliberated thereon. In the type such an unexpected death defiled the Nazarite's head, and required him to shave his head on the day of his cleansing—the seventh day—in token that his Nazariteship was defiled and needed cleansing before it could be renewed. This types the fact that a Truth servant should recognize that even in being overtaken by a sin, he defiles his office and forfeits the right of holding the office, unless he cleanses himself and as a Truth servant gains forgiveness. His recognizing that he has forfeited his office by his sin is typed by the Nazarite's cutting his hair off; and the genuineness of his desire for reinstatement is proven by his cleansing himself of the sin. The completion of the cleansing on the evening of the seventh day (Num. 19: 19) types the fact that the antitypical Nazarite is by full reformation reckoned as living in the end of the Millennium as a restored—a sinless—human being.


(46) But to picture forth the thought that he as a consecrated person is likewise reckoned as living in the eighth thousand-years day, during which reckoned time our Lord continues to impute His merit for the members of His Body who have sinned after their consecration and Spirit-begettal (1 John 2: 1, 2), the atonement for the Nazarite's uncleanness was made on the eighth day (v. 10). And to picture forth the thought that the cleansed antitypical Nazarite is renewed in his office in the reckoned eighth thousand-years day, the renewal of the typical Nazarite's vow was made on the eighth day after his cleansing began. In the offerings, subsequent to the atonement day, the typical offerings,



cattle, sheep or fowl or fine flour, were severally offered according to the varying ability of the offerers—the rich bringing cattle, typical of the perfect sacrifices at the end of the Millennium, the middle class bringing sheep, typical of the consecrated services of the world about half way up restitution, and the poor bringing fowl or fine flour, typical of the services of those beginning restitution consecration. The fact that the typical Nazarite brought two turtle doves or two young pigeons (v. 10), types the deep self-humiliation of the defiled antitypical Nazarite; for he must consider himself as the worst of offenders, because of his greater light and grace. The priest to whom he brings them can type no one else than our Lord as our High Priest; for He alone makes atonement for others during the Gospel Age—the reckoned antitypical eighth day. The Nazarite's bringing the two fowl to the door of the tabernacle types the antitypical Nazarite's exercising repentance and cherishing the desire for forgiveness—justification from his sin. His bringing them to the priest types the antitypical Nazarite's faith in our Lord as his sin and death atoning High Priest.


(47) The priest's offering one fowl as a sin offering (v. 11) types our Lord's making available His sacrifice, which provides a merit sufficient to work forgiveness for the repentant and believing Truth servant; and his offering the other fowl as a burnt offering types the fact that the Lord's sacrifice, so made available, is manifested as acceptable to the Father on behalf of the repentant and believing Truth servant. The priest's making atonement for the Nazarite types our Lord's imputing His merit and thus actually atoning for the repentant and believing Truth servant. To show that the atonement covers only Adamic sins in the antitype, the statement is made that the atonement was made for the one who had sinned by the dead—as an Adamic sinner. And the priest's hallowing the head of the