Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
Nazarite on that day—the eighth day—types the fact that the office of the antitypical Nazarite is again set apart for him—that he is reinstated into his office without prejudice to him. This entire transaction well types our Lord's mercy and faithfulness toward the offending, but repentant and believing Truth servant (Heb. 2: 17), an example of which we see in His dealing with the Apostle Peter.
(48) The Nazarite's renewing his vow (v. 12) types the Truth servant anew dedicating himself to the Lord in his office. He must renew his devotion, and also recover the ground lost through the sin, and that with all faithfulness and zeal in living the Truth and in executing the responsibilities of his office, which is typed by the former days of the defiled Nazarite's vow not counting, and by his making the renewed vow for the full time formerly fixed by him. The Nazarite's bringing a ram of one year as a trespass offering types the fact that the offending, but repentant and believing Truth servant must not only undo the wrong which he committed, but also must root out of his character the evil quality or qualities from which the wrong flowed. This is more or less of a laborious process, requiring watching, praying, battling and persevering spiritual exercise; because these evil qualities are more or less entrenched in the disposition; and the devil, the world and the flesh struggle against his efforts to dislodge them. His bringing a ram as the trespass offering also types the Truth servant's faith in Christ's character which he pledges to imitate.
(49) The rest of the chapter beginning with v. 13 gives the law's requirement on the Nazarite when his vow was fulfilled. Actually, in the antitype the things represented by what was done on the day of the fulfilment of the typical vow are done from the outstart of the antitypical Nazarite's service. But the Lord in the type had them figured forth at the end in order to show the progressive work unto a completion in the
antitype. At least one of the things done in the type—the burning of the Nazarite's long hair under the peace offering—could not have been done at the beginning of his vow; for his hair was not then long, nor was it at that time hair which was grown during the Nazariteship. Sometimes the Lord presents a typical matter at the outstart of a typical service to show the finished work in the antitype, e.g., Aaron robed in beauty and glory before his consecration and anointing was to show that God views "the things that be not, as though they were," in view of what they would be; and sometimes, as in the case before us, the Lord arranged a certain feature of a typical transaction at the end of a type, to show the progress of the antitype unto a completion. We will readily see this to be the case as we study the rest of this chapter, which describes the services of and for the Nazarite on the day his vow was completed. The last clause of v. 13 should be rendered, "he shall cause himself to go to the door of the tabernacle." He was not brought there, but went there of his own free will; and so in the antitype—the antitypical Nazarite is not forced to perform the service of his office, but willingly does it (1 Pet. 5: 2, 3); for he comes before the Lord and serves Him before His people willingly and openly.
(50) There are certain similarities and dissimilarities between the Nazarite's offerings in vs. 14-20 and those made for the priests at their consecration as given in Lev. 8; and the dissimilarities, as was seen above, enabled us to recognize the antitypical Nazarites. The fact that the types of the Church's sacrifice show many sacrifices, does not imply that there are many sacrifices of the Church; but they show various aspects of the one sacrifice of the Church, in which, of course, the Truth servants, the antitypical Nazarites, share. Thus the sin-offering types the atoning feature of the Church's one sacrifice; the burnt offering types its manifested acceptableness; the peace offering
or ram of consecration types the covenant obligations, vows, that it assumes in its sacrifice; the meat and drink offering types that the sacrifice is offered by spreading the simple and deep truths as due; the wave offering types the continuity and elevating character of its sacrifice; the heave offering types the glorification of God and Christ through its sacrifice being offered from holy qualities; and the free will offerings represent the spontaneity of its sacrifice. Most of these aspects of the part of the Church's sacrifice offered by the Truth servants are brought out typically in vs. 14-20. Thus the Nazarite brought as the burnt offering the he lamb of the first year without blemish to type the faith of the antitypical Nazarite in Christ's unblemished and mature merit as making his sacrifice acceptable before God. Thus the Nazarite brought the ewe lamb of the first year without blemish to type the sacrifice of the antitypical Nazarite as a part of the sin-atoning sacrifice of the Church. Its being one year old types the maturity of the antitypical Nazarite's sacrifice, and its being without blemish types that the antitypical Nazarite's sacrifice, covered by Christ's merit, is unblemished in God's sight (Heb. 13: 16; 1 Pet. 2: 5). The typical Nazarite's bringing the unblemished ram as a peace offering, types the Truth servants' assuming vows, covenant obligations, which they fulfill by faithfully ministering in their office.
(51) As we have seen, there was no cake of pure unleavened bread in the basket of unleavened bread that the Nazarite brought, as there was in the basket at the consecration of the priests (Lev. 8: 26); but the unleavened bread that he brought consisted of cakes of fine flour mingled with oil and wafers anointed with oil, just as were in the basket at the priests' consecration. This types the fact that the Nazarites as such appear on the scene of service some time after they as priests were consecrated, i.e., sometime after their justified humanity (the cake of pure unleavened bread)
was offered in sacrifice. The Nazarite's cake mingled with oil types the same thing as the similar cake did at the priests' consecration—Spirit-begetting, sanctification. So, also, the Nazarite's wafer represents the same thing as the priests' wafer—the hope of glory, glorification. The meat offerings and drink offerings represent worship—service— and praise. We worship—serve—God by furthering His plan; and we praise Him when we declare His works which reveal His glorious attributes: wisdom, justice, love and power. In other words, serving and spreading the Truth are the antitypical meat and drink offering, the meat offerings—the solids—representing the deeper truths, and the drink offerings—the liquids—representing the simpler, the surface, truths. Thus the Nazarite's bringing the meat and drink offerings type the Truth servants' serving and declaring the deep and the surface truths of the Lord; and thereby they worship and praise God.
(52) The priest (v. 16) who presented the Nazarite's sacrifices represents our Lord as the High Priest of all the Under-priests, and therefore of the Truth servants—the antitypical Nazarites. The priest presenting the Nazarite's offerings types our High Priest offering the Truth servants' sacrifices, their co-operation with Him therein being represented by the Nazarite's bringing them, by his waving the sodden shoulder with the cake and wafer thereon together with the priest, and by his cutting off his hair and putting it on the fire under the peace offering. In what sense does Jesus offer the sacrifice of the Truth servants? By initiating every one of their sacrificial acts, i.e., He plans their sacrificial acts; He manipulates them into the surroundings and circumstances calling for them; He enlightens their minds as to what and how to sacrifice; He arouses their New Creatures to do the sacrificial things; and He sustains them in such activities unto a completion. What is meant by their co-operating
with Him in the sacrifice? Their yielding their heads, hearts and all else they have to Him in the performance of the sacrificial acts? Those, among whom are the Amramites, are entirely mistaken who think that Jesus does all our sacrificing without our cooperation. Many Scriptures, e.g., Heb. 13: 16, 17; 1 Pet. 2: 5, as well as the type that we are now examining, prove the reverse. Moreover, our experience proves the reverse; for we certainly join with Him in using up our all in spreading the Truth. We know by experience that we have as volunteers, sharp-shooters, colporteurs, conversers, teachers and preachers, declared the Truth, using, under our Lord, of our consecrated human all to perform these services. We praise the Lord that Jesus offers our sacrifices, and that we are privileged to co-operate with Him therein.
(53) The priest offering the Nazarite's sin-offering (v. 16) types that our Lord offers the sacrifice of the Truth servants as a part of the Church's Sin-offering; and His offering the Nazarite's burnt-offering types God through our Lord Jesus manifesting through the merit of Jesus' sacrifice the sacrifices of the Truth servants as acceptable to God. The priest offering the Nazarite's peace offering (v. 17) types our Lord enabling the Truth servants to fulfill the covenant obligations of their office—the promises, vows, that they made the Lord as to their office. The priest's doing this with the basket of unleavened cakes types the fact that our Lord enables the Truth servants to fulfill these vows as New Creatures in sanctification and in the hope of glory. The priest's offering the meat and drink offering with the peace offering types the fact that our Lord as the High Priest enables the Truth servants to know and declare the seasonal Truth in its deep and surface features.
(54) The Nazarite's shaving his hair (v. 18) was preparatory to his putting it into the fire under the peace offering, in order to facilitate the latter's burning.
The Nazarite's hair, as shown above, types the official powers of the Truth servants. These powers, of course, are used from the time of their reception even unto the end of their ministry to facilitate the fulfillment of the Truth servants' official obligations—burning the peace offering, which thought is typed by burning the hair in the fire under the peace offering. In the type the hair could not have been cut off at the beginning of the Nazarite's vow, for the two reasons above given, as well as for the reason that it would have been in violation of his vow. But Jehovah wisely arranged the type so as not to make it impinge against its own requirements and yet bring out the antitypical burning of the hair throughout the entire period of the antitypical Nazarite's service, by having the hair cut off and burned under the peace offering at the expiration of the vow period, the principle of a progressional work unto a completion being here used by Him, so as to make the type and antitype harmonious with one another without prejudice to the type. The Nazarite's shaving his head at the gate of the tabernacle types the fact that the Truth servants publicly, before the Lord's people, make their official powers available for the fulfillment of the obligations that they assumed when they accepted the office that the Lord gave them.
(55) Vs. 19 and 20 describe the wave offering: v. 19 showing the Nazarite's part, and v. 20 showing the priest's part therein. The shoulder of the ram is, of course, a part of one of its forelegs; and if a shoulder is mentioned as that of a human being, it would by relation suggest his arm and hand. In the symbols of the Bible, the arm represents power and the hand represents service. The powerful service of Truth servants is, therefore, typed by the sodden shoulder of the ram of the peace offering; and such a service he is to present continually (wave) before the Lord as long as his ministry lasts. The unleavened cake and wafer were placed on this shoulder to symbolize that this powerful
service continually presented before the Lord was that of a New Creature in sanctification and in hope of glory—of glorification. The wave offering being performed in the type after the Nazarite cut off his hair, is in perfect keeping with the antitype; for the Truth servants first begin to use their official powers (cut off the hairs and burn them under the peace offering) before they can offer a continued service (the wave offering).
(56) Not only did the Nazarite wave the wave offering; but the priest also did it (v. 20). This double participation was accomplished by the priest's putting his hands under those of the Nazarite, supporting, empowering and controlling him in the waving. And this is exactly what we know to be true in the antitype; therefore we infer that it was done in the type. By a somewhat different figure this is shown by our Lord's holding the seven stars in His right hand (Rev. 1: 16, 20; 2: 1). Thus our Lord, as the High Priest, has assisted, supported, empowered and controlled the Apostles and certain "secondarily prophets" as His special mouth, hand and eye, in their pertinent stages of the Church. The breast (which contains the organs of breathing) used in waving represents the intellectual faculties of the Truth servants in which is the Word of God—the breath of the Lord. The thigh (mistranslated shoulder) used in heaving, represents their heart faculties in which are the Spirit's qualities, the feet, legs, thighs, in the Bible symbolizing conduct, characteristics. The waving by the priest and the Nazarite represents continued use of the intellectual faculties of the Truth servants for the Lord's service; and the heaving of the thigh would, therefore, represent the raising of the Truth servants' graces to God in services that honor Him. When it is said that the sodden shoulder and the cake and wafer were the priest's, there is typed the fact that the Lord Jesus gets pleasure and service from the powerful works of
Truth performed by the antitypical Nazarites in their sanctification of the Spirit and in their hope of glorification. By the priest's getting as his the wave breast there is typed our Lord getting for the furtherance of His ministry the intellectual faculties of the antitypical Nazarites, for a continued work on behalf of God's plan; and when it is said that the priest received as his the heave thigh, there is typed the fact that our Lord has received honor and exaltation (heave) by the heart qualities and conduct—the graces of the Spirit expressed in the good deeds—of the antitypical Nazarites.
(57) The statement (v. 20) that after this the Nazarite might drink wine, does not type the thought that the antitypical Nazarites, after the completion of their service, may accept false teachings; but it calls attention to the fact that the person who had completed the above service was no longer a Nazarite, but was an ordinary Israelite, and, therefore, cannot type an antitypical Nazarite after fulfilling his office, like Sts. Paul and Peter, etc., after they left the earth. Another significant item is suggested in v. 21 by the expression, "beside that which his hand shall get." This implies that what is stated of him above was the minimum that he should offer; but that if able he should offer more. We understand this to represent that there would be degrees of development in antitypical Nazarites. And, of course, experience shows that this is true. As a class the Apostles were, except that Servant, the greatest of the antitypical Nazarites; and the antitypical male Nazarites have been greater than the antitypical female Nazarites. Moreover, in each class of antitypical Nazarites, certain ones' "hands"— service—brought them more than those of others. St. Paul was easily the greatest of the apostolic antitypical Nazarites, as our Pastor was the greatest of the special mouthpieces who were "secondarily prophets." The thought, therefore, is that some would be able to offer more because their hand—service—would get more,
would accomplish more. This thought also types the fact that the Lord advances His servants in proportion as their "hand shall get," or to put it in another form: in proportion to their use of their "pound" in His service.
(58) Vs. 22-27 give us a clue to the thought of our chapter, and glorious indeed are the thoughts that the Lord has typed in these verses. Jehovah commanded through Moses that Aaron and his sons should use the words of vs. 24-26 as their benediction on Israel, ever as Jesus as God's Executive has charged Himself as High Priest and His Body, especially the Truth servants, as under-priests, to confer blessing upon antitypical Israel. This blessing was, like those of Lev. 9: 22, 23, doubtless extended with hands uplifted toward Israel. At any rate, the antitypical blessing is conferred by the antitypical hands extended toward antitypical Israel, i.e., the services—the hands—that Christ and the Church have performed have conveyed a blessing of a threefold character, as in the type. Each of the three parts of the blessing was twofold, and was so for good reasons. How have the antitypical Nazarites been blessing the people? (1) As Jehovah's agents they (a) led the amenable by repentance from the antitypical camp toward the gate of the antitypical court and (b) preserved them in that repentant attitude. (2) As Jehovah's agents they (a) led them to faith in Christ (through the gate), into justification—the antitypical court, and (b) through the antitypical court, giving them knowledge of the teachings centering in the Sin-offerings—the antitypical brazen altar—and helping them to cleanse themselves by the water of the Word—the antitypical laver. (3) As Jehovah's agents they (a) led them by consecration and Spirit-begetting into the antitypical Holy, and (b) there enlightened them with knowledge at the antitypical lampstand, strengthened them with grace at the antitypical table, and made them fruitful in service at the antitypical golden
altar unto their ending their sacrifice under the second vail. It is with these three forms of double blessing that especially the Truth servants have as Jehovah's agents blessed the blessable Israelites.
(59) With this statement of actual facts—antitypes—let us quote and in brackets briefly expound the Aaronic benediction, which we will find to type the bestowal of these facts or blessings. Incidentally, this explanation proves that this benediction has no reference to the trinity, as alleged by the Nominal Church. "The Lord bless thee [Jehovah by our services grant thee repentance], and keep thee [maintain thee in a reformed attitude against temptations to turn back into sin]. The Lord make His face shine upon thee [Jehovah by our services give thee tentative justification, smiling upon thee with a reconciled face], and be gracious unto thee [by giving thee a knowledge of all truths connected with justification, and by helping thee to love and practice righteousness and hate and forsake wickedness]. The Lord lift up His countenance upon thee [the Lord give thee grace for grace, i.e., the high calling for thy justified human all which He first gave thee] and give thee peace [prosperity of the Spirit in grace, knowledge and fruitfulness in service]." Certainly, especially by the Truth servants, the Lord has wrought these blessings on antitypical Israel. And by conferring these blessings through their ministry of the Word these Truth servants have put God's name (character) on antitypical Israel, and thereby Jehovah has blessed antitypical Israel (v. 27). Praise our God, dear antitypical Israel, for antityping unto you the Aaronic benediction! Love and prize the still faithful antitypical Nazarites through whom He ministered this antitypical benediction; and, dear fellow antitypical Nazarites, let us faithfully serve antitypical Israel with our extended hands—our ministries—blessing them as Jehovah's agents, thus putting His character on them as the expression of His greatest blessing!
(1) What chapters of Numbers have we previously studied? From what standpoints and applications? What chapter, and from what standpoints and applications, does this study cover? How may the rest of Numbers be viewed? What are typed by certain corner boards and pillars in the Most Holy? What are the antitypical relations? Wherein will the study of Numbers and Deuteronomy help?
(2) Who are typed in Num. 5: 1-4? Prove this of each class. What is typed by expelling the unclean from the camp? Why should this be done? What does Israel's obeying the injunction type?
(3) What is typed in vs. 5-10? What four things were done in the type for wrong-doing? What does each one of these four things type? In what cases should confession to man not be made?
(4) What is typed by making restitution to God and the priest? What does our reformation do to God and Christ? What is typed by bringing the ram to the priest and his offering it for atonement?
(5) How many distinct things are mentioned in v. 9 as being the priest's? What do the seven kinds of sacrifices type? What was the heave offering, type and antitype? What else were called heave offerings? What do all these kinds type?
(6) What are typed in vs. 11-31? In what respects? How were they typed? What is an ordeal? Describe the ordeals of the heathen and of the Dark Ages in Christendom. Describe in contrast the only Biblical ordeal. What does its antitype enable us to recognize?
(7) How will we study vs. 11-31? What is typed by the husband, wife, priest and ordeal of Num. 5: 11-31? State and refute three objections to this setting.
(8) What is set forth in verses 12-14, type and antitype? What were these circumstances? What are typed by the guilty and the innocent woman? Where and how are the antitypes described? What is not and what is typed by the husband's ignorance of, and efforts to ascertain the true character of the wife?
(9) What is typed by the husband's bringing the wife to the priest? Why to the priest, type and antitype? What is typed by the offering, its being furnished by the husband,
its being a tenth ephah of flour? What was the antitypical meat offering of the Greek, Roman, Lutheran, Reformed and Baptist Churches, and of the true Church?
(10) Among other things, what do oil and frankincense type? Prove it. Why, type and antitype, were no oil and frankincense put on this meat offering? Explain the reasonableness and appropriateness of the antitype. What illustrates it? In what two ways did the meat offering serve?
(11) What is meant and typed by bringing the woman near before the Lord? Give three special examples from Church History wherein the antitype is seen. Give three general cases antitypical of this.
(12) Whence was the holy water obtained? Prove it. What does it type? Prove it. What does the earthen vessel type? Name some of these. What does the dust of the tabernacle's floor type? What does the mixing of the water and dust in the vessel type?
(13) Why is the fact of the woman's setting before the Lord stated again? What is symbolized by an uncovered and covered head? Prove it. What is typed by uncovering the woman's head? What would follow from this in the case of the antitypical guilty and innocent woman? Why? What corroborates this understanding?
(14) In what two capacities did this meat offering stand? What is typed by the priest's putting it in these capacities into the woman's hands before the ordeal proper? Give four illustrations of this. Why, positively and negatively, must this have been?
(15) What is typed by the priest holding in his hand the earthen vessel? Give and explain a passage which includes this, among other thoughts. What uses of the seven stars has the Lord made beside this?
(16) What was done to the woman, as is shown in vs. 19-22? What is the difference between v. 19 and vs. 20-22? What did she by being sworn agree to? What do the oath details type? Give some illustrations of these antitypical things implied in the oath, as acted out by the churches and the Church.
(17) How would drinking the water affect the innocent and the guilty woman? How was the difference effected? Wherein did the primary and the secondary working of the curse differ? Of what two parts did the primary curse consist?
What is typed by no harm and pain being experienced by the innocent woman? Show this from experiences in the Parousia and Epiphany. What will be found when the sixth sifting is over?
(18) What is meant by "the kings of the earth"? What is symbolic fornication? What are the guilty called in Revelation? What is typed by the swelling belly? Explain Scripturally the aptness of this picture. How does the belly symbolize teachings? How is the symbolic swelling effected?
(19) How has this occurred in the cases of the Catholic, Lutheran and Episcopal churches as illustrations of such belly-swelling?
(20) What was the second feature of the typical primary curse? What did it make impossible? What do walking, upright walking and limping walking symbolize? Show this from the Bible. What does the shrunken thigh type? Who have had it? Show this and the antitypical belly-swelling from the history of Huss and the Catholic Church, in the latter's dealings with Huss, Jerome of Prague and Huss' followers through the Emperor.
(21) Show this from the history of Servetus and the Reformed Church. How many special times did Servetus work literarily against trinitarianism? What Reformed leaders opposed him? What one at his second witness especially opposed him? What two efforts did Calvin make to destroy Servetus? How did he succeed in the second? What did his activity therein—approved by his fellow leaders—manifest?
(22) Into what book did the priest write? What did he write therein, and what did he do with the ink? What did such writing in the book indicate to the woman? What does the book, the writing and wiping the ink into the water type? In what book do we especially find these curses set forth? What on this line have we observed in the Parousia and the Epiphany?
(23) What is typed by the priest's causing the woman to drink, and by the water becoming bitter?
(24) Before causing the woman to drink, what did the priest first do with the meat offering? What does this type? What did not prevent our Lord from doing this? Prove this Scripturally. How is our Lord's doing this a
long time and in a right manner typed? What did the priest then do with the meat offering? What does this type? When were the two antitypical transactions performed relatively to the ordeal?
(25) What does the handful of meal type? What does the priest's taking it and offering it upon the altar type? What did the perfume of it type? Who co-operated with Him in this service?
(26) What is typed by the guilty woman's drinking the water? Repeat the antitypes of the swollen belly and the shrunken thigh. What was the secondary curse, type and antitype, in its two parts? Who are the antitypes of the kinsfolk? Give illustrations of the antitype as respects the kinsfolk of the Catholic, the Episcopal and the Presbyterian churches.
(27) From what evils did the Lord shield the innocent woman, type and antitype? What blessing did He give her, type and antitype? Give Parousia and Epiphany examples showing the antitype. What do we now see in Great Company sects?
(28) On whom were activities, involved in the ordeal, made obligatory, type and antitype? How would the complying husband, type and antitype, be regarded? What would the guilty woman, type and antitype, have to do? What say the Scriptures and Church History as to our Lord's compliance with the antitypical law? What kind of a Bridegroom and Priest does this prove Him to be? What say the Scriptures and Church History as to the Church's compliance with this law? What kind of an Espoused does this prove her to be?' What say the Scriptures and history of the compliance with this law on the part of each denominational church and each Great Company sect? What kind of an Espoused does this prove each of these to be?
(29) What thoughts are corroborated by our study of Num. 1-5; 26? From these chapters and Heb. 3 and 4, what may we infer as to the rest of Numbers? What is the character of the above presentations? In comparison with, and opposition to, them and their connected works, what do Levitical presentations and activities betray?
(30) What is typed by the pillar representing Revelation and the board representing
Numbers, in the Holy of
Holies, abutting one another? What does this imply as to their symbolizations? Show this in the tribal relations, in the faithful and unfaithful marital, and the seven angels' and Nazarite relation.
(31) Whom do the Nazarites type? What proves that they type special consecrated persons? What offering of theirs proves that they type sin-atoners? What feature in this offering proves that they type only part of the Church? What thing lacking in their offering proves that they do not type Millennial-Age persons? What thing absent from, and what things present in, their offering, prove that they represent persons whose special activities begin some time after their priesthood began. Give illustrations of this.
(32) What does v. 2 specifically show? What do the male Nazarites type? What do the female Nazarites type? What is the basis for this difference between the two kinds of antitypical Nazarites? What does the word Nazarite mean? How does the Amer. Rev. Ver. translate part of v. 2? What does an ordinary vow type? What is typed by a special vow?
(33) What kind of Nazarites are mentioned nowhere else than in v. 2? To what kind does the rest of the chapter refer? What do these things typically prove? Why does the rest of the chapter refer to the male Nazarites exclusively? What teaching does the rest of the chapter give as to female Nazarites? How is this proved? What antitypical significance does this contain?
(34) What three things were prohibited the typical Nazarites? What does their prohibition imply in the antitype? What is the summary of the first prohibition? What does the vine of v. 4 not type? Why not? What does it type? Why? Why are its products prohibited the Truth servants? To what should this prohibition influence them?
(35) Where are the details of this prohibition given? What and how many are they? What do they typically prove? What groupings of these seven prohibited things are made? What are the first four? In how many and in what symbolic senses is wine used Scripturally? What is its good sense? Give Scriptural proofs for this. What is its bad sense? Give Scriptural proofs for this. What do the wine and strong drink of v. 3 type? Prove this from parallel passages. Give illustrations of some Catholic ethical
errors, also of some Protestant ethical errors. To what do the antitypical vinegar of wine and of strong drink stand related? What does the vinegar of wine type? Why? What does the vinegar of strong drink type? Why? Give some examples of Catholic antitypical vinegar of wine. Give examples of Protestant antitypical vinegar of strong drink.
(36) Of what are these four prohibited antitypes the counterfeits? Quote the Scripture that shows these. What should be said as to the propriety of prohibiting these four antitypes? Why should the Truth servants not accept the prohibited antitypes? Who in general and who in particular should shun them? Give some illustrations which prove that the Lord prohibits the Truth servants from imbibing these four kinds of erroneous teachings. What is and what is not the character of these interpretations?
(37) What are the last three prohibited features of the vine's products? What do the grapes type? Why? What antitypical grape has produced a multitude of Babylon's doctrinal, ethical, refutatory and correctional errors? What antitypical grape has produced errors as to the authorship of the Pentateuch?
(38) What do the dry grapes type? Give an illustration of an antitypical dried grape. What do the fresh grapes type? Give an illustration of an antitypical fresh grape. What does grape juice type? Why? What should Truth teachers not do with the antitypical fresh and dry grapes and grape juice? Summarize the antitypical teachings of vs. 3 and 4. What conclusion by contrast follows from these prohibitions?
(39) What was the second thing prohibited the Nazarites? What does the expression, "all the days of his vow of separation" imply? As respects time what two kinds of Nazarite vows were there? Give examples of the lifelong kind. Describe the other kind. What do lifelong Nazarites seem to type? How does the primary Gospel-Age Samson show this? Give some of the leading Gospel-Age experiences of the primary Gospel-Age Samson.
(40) Why has the Samson type been introduced into this article? From it what do we learn to be the antitype of the Nazarite's hair? What did the Nazarite's head type? Why? Show this from the powers of the Apostles
and the special "secondarily prophets." What is typed by the Nazarite's letting his hair grow long? What would be typed by its being cut off by himself? By others? How did St. Paul refuse to permit others to cut off his antitypical hair? How did the ten instigators of the ten reform movements permit theirs to be cut off? What would the cutting off of the antitypical hair imply in Truth servants? Under what sole condition would such implications not be present? Who cut off his antitypical hair? Give several antitypes of Jehovah's prohibiting the Nazarite's hair from being cut off. What judgment should we express as to the character of the explanation on the second Nazaritic prohibition?
(41) What was the third Nazaritic prohibition? What is typed by the dead? Prove the answer. What is typed by the Nazarite's being defiled by the dead? How do vs. 7 and 8 prove this? How was the Nazarite defiled by the dead— type and antitype? How many of the Lord's antitypical Nazaritic prohibitions are covered by the three typical Nazaritic prohibitions? What does this fact prove as to our explanations?
(42) How long did the third prohibition—type and antitype—apply? Why does God desire clean Truth servants? How should this influence Truth servants?
(43) What would the natural man think of the particulars in v. 7? Why were they inserted in the type and antitype? What are these particulars? Who are not and who are the antitypical dead father, mother, brother and sister? Prove the answer in each case. What is typed by the Nazarite's being defiled by his dead father, mother, brother and sister? Give a Manna comment that treats of the subject matter of this antitype.
(44) Why was a Nazarite not to defile himself with the dead? What do vs. 7 and 9 teach to be the antitype of the Nazarite's head? What is the character of a Truth servant's office, and what does it require of him? Why?
(45) Even what would defile a typical Nazarite? What does such a death type? Cite an illustrative example. What would such a death require of a Nazarite? When? What did these facts type? When was the typical cleansing completed? What does this type?
(46) What is typed by the Nazarite's renewing his vow,
and that on the eighth day? And by the priest's making atonement for him, and that on the eighth day? What were the three grades of offerings brought by Israelites? What did these type severally? What is typed by the typical Nazarite's bringing the fowl as offerings? Whom did the priest type? Prove this. What is typed by the Nazarite's bringing the offerings to the gate of the court? To the priest?
(47) What is typed by the priest's offering one fowl for a sin offering and the other for a burnt offering? What is typed by the priest's making atonement for the Nazarite? How was atonement for Adamic sins thereby shown? What is typed by the priest's hallowing the Nazarite's head? And that on the eighth day? What does the entire transaction show?
(48) What is typed by the Nazarite's renewing his vow? What is typed by the former days' failing? By the Nazarite's bringing the ram as a trespass offering? What does the antitype imply? Why? What else is typed by his bringing a ram?
(49) Of what does the rest of the chapter treat? From what time onward are the antitypical things done? Why did the type require them to be done on the day the vow was fulfilled? What was Jehovah's viewpoint therein? What fact shows this? Give several illustrations of Jehovah's unusual typical viewpoints. What shows the second viewpoint to be the one used in Num. 6? What corrected translation is suggested in v. 13? What does the corrected clause teach— type and antitype?
(50) What are the similarities and dissimilarities between the offerings of vs. 14-20 and those made for the priests in Lev. 8? To what do the dissimilarities assist us? What do the many typical sacrifices not show, and what do they show as to the Church's sacrifice? Mention the seven kinds of typical sacrifices and explain them as showing seven features of the one sacrifice of the Church. What do vs. 14-20 bring out with reference to the antitypical Nazarite's sacrifice? Mention the Nazarite's offerings and explain their antitypical details in respect to the he lamb, the ewe lamb and the ram.
(51) What was present in the basket of Lev. 8: 26 that
was absent in the Nazarite's basket? What does its absence type? What is typed by his cake and wafer? What did the meat and drink offering type? How do they type these things? What is typed by the Nazarite's bringing them?
(52) Whom does the priest to whom they were brought type? What is typed by his presenting these offerings? How is the antitypical Nazarite's co-operation typed? How does Jesus offer their sacrifices? How do they co-operate with Him therein? What mistake has been made on this subject, especially by the Amramites? Give Scriptural and experimental proofs of the Truth on this subject.
(53) What is typed by the priest's offering the Nazarite's sin offering? burnt offering? peace offering? the basket of unleavened bread? the meat and drink offerings?
(54) Why did the Nazarite cut off his hair? What did his hair type? Why could not the hair have been cut off at the beginning of the vow? What is represented by its being burnt in the fire under the peace offering? What proves this? When did the antitype begin? How long did it continue? Explain the harmony of the hair's being burned at the end of the vow with the antitype. What is typed by cutting off his hair at the gate of the court?
(55) What is shown respectively in vs. 19 and 20? What does a shoulder imply, and what is thus symbolized by a shoulder? Why? What is typed by the Nazarite's waving the shoulder before the Lord, and that with the cake and wafer? Explain the appropriateness in the antitype of the wave offering occurring after the shaving.
(56) Who else participated in the wave offering? How was the double participation likely performed? What did the priest do for the Nazarite? What did this type? What other figure suggests the same thought? What does the wave breast represent? Why? What did the heave thigh represent? Why? What did waving the breast and heaving the thigh type? Why? What is typed by the shoulder, the unleavened bread, the wave breast and heave thigh being given the priest?
(57) What is not typed in v. 20 by the Nazarite's being allowed to drink wine? Why is the statement made? What is suggested by the expression, "beside that which his hand
shall get"? What did it type in classes and individuals? Give examples in proof. What other thought is implied in the antitype?
(58) What do vs. 22-27 furnish? Explain the commands through Moses to Aaron and his sons to bless—type and antitype. What conclusion should be drawn from Lev. 9: 22, 23 as to the use of the hands in conferring the typical and antitypical blessing? How many parts did the blessing contain? Of how many subdivisions did each part consist? What three works of blessing do the antitypical Nazarites perform toward antitypical Israel? What were the two parts of each?
(59) Quote the Aaronic benediction and briefly explain each of its three parts to bring out these three works of blessing, each one divided into two parts. By ministering these three double blessings what have the Truth servants put upon Israel? What two things should these considerations impel antitypical Israel to do? Antitypical Nazarites to do?
Blessed is the man who hath not walked astray
In counsel of the wicked, and in the way
Of sinners hath not stood, and in the seat
Of scorners hath not sat. But in the great
Jehovah's Law is ever his delight,
And in his Law he studies day and night.
He shall be as a tree which planted grows
By watery streams, and in his season knows
To yield his fruit, and his leaf shall not fall,
And what he takes in hand shall prosper all.
Not so the wicked, but as chaff which fanned
The wind drives, so the wicked shall not stand
In judgment, or abide their trial then,
Nor sinners in the assembly of just men.
For the Lord knows the upright way of the just;
And the way of bad men to ruin must.