Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
coupled with the further fact that he understood the Bible, which his detractors who knew Greek and Hebrew greatly misunderstood, puts them to shame, for it shows that God has hidden the Truth from the wise and prudent of this world and has revealed it to babes—the humble and meek. How did our Pastor make up for his deficiencies in Greek and Hebrew? By using antitypical Amramite writings on these subjects. In hundreds of cases nominal-church errors were entrenched in mistranslations and inapplicable correct translations, while the Truth lay in the correct and applicable translations. How was it possible that our Pastor, not knowing the Greek and Hebrew, grounded the Truth on the corrected translations? First, the Lord, working on his mind, suggested the correct thought to him. Then, going to his Greek and Hebrew dictionaries he found that, among the various meanings that the pertinent words had, such as gave the right thought occurred. Then, going to his Greek and Hebrew concordances and various translations, e.g., the Diaglott, he searched out the passages in which that particular meaning occurred and thus he saw in the pertinent Hebrew and Greek words the thoughts that the Truth required to be in those words. We might instance the Hebrew words Jehovah and Adon, ruach and nephesh, sheol and qeber and the Greek words krino, krisis and krima, egersis and anastasis, hades, mneion and gehenna. When we first studied through the six volumes we counted several hundred instances in which the Truth lay in the correct and appropriate translations, as our Pastor gave them, while in those cases the errors rested on mistranslations or inapplicable meanings. This fact was very reassuring to us, who at that time knew that our Pastor was not a Greek or Hebrew scholar; and it helped us to recognize that the Lord was using him as that Servant. In a similar way he got helps from the antitypical Gershonite Amramites on interpolations and variant readings,
e.g., Tischendorf's renderings of the Sinaitic, Vatican and Alexandrian MSS, wherever they varied from the A. V., as these were given at the bottom of the pages of Tauchnitz's edition of the New Testament.
(85) Other antitypical Kohathites gave him pertinent help. Some of the exegetical notes quoted in the Diaglott from various commentators assisted him. How could he have written the chronological parts of Vols. 2 and 3 without assistance from the chronologians? How could he have written the anti-Christ chapter of Vol. 2 and the first parts of Vol. 3 without the help of Church historians, e.g., that long quotation that he makes in that chapter, wherein the pope boasts of his title, prerogatives, riches, servants and territories, he quoted and abridged from Foxe's Acts and Monuments of the Martyrs? The chapter gives direct evidence that in its preparation he consulted Mosheim, Lord, White and other writers on Church history. How could he have written the Pyramid chapter of Vol. 3 without assistance from antitypical Hebronites in the field of archeology? Vol. 4 contains multitudes of quotations from antitypical Hebronite Kohathites. Vol. 5 contains much lexical and grammatical information that he got from antitypical Eliezerite Amramites. So, too, very often in the Tower does our Pastor quote or use matter from antitypical Kohathites of all four of their groups. Thus we see the special help that he as a special mouthpiece Priest received from the antitypical Kohathites; and he also, on suitable occasions, acknowledged his indebtedness to these for such help.
(86) The Epiphany messenger likewise acknowledges his indebtedness for help derived from Gospel-Age Levites. We will instance this in several cases. Without the facts that he gathered from Church historians and biographers he would have been unable to write articles like: Elijah—Type and Antitype, Ahab and Ben-Hadad—Type and Antitype, Ahaziah—Type and Antitype, Jehoram of Judah—Type and Antitype,
the Gospel-Age Israelites, the Gospel-Age Levites, the Gospel-Age Sinners, the Gospel-Age Nazarites, the Offerings of the Gospel-Age Princes, etc., etc. In preparing the parallel passages in our Helps For Devotional Service, he saved much time by the assistance of the antitypical Korahite Izeharites, as these have also saved him much time in other articles by furnishing him collections of passages topically arranged. In the Robisono-Universalism series he quoted from the best grammars of the Greek New Testament, thus using helps from one of the branches of the antitypical Eliezerite Amramites. In discussing separate words like parousia, epiphaneia, apokalypsis, aion, aionios, nephesh, ruach, psyche, pneuma, etc., etc., he made as time savers much use of Bruder's Concordance to the Greek New Testament and Davidson's Concordance to the Hebrew Old Testament, as well as the Englishmen's Hebrew, Chaldee and Greek Concordances. Dr. Strong's and Dr. Young's concordances were also laid under contribution. Various translations and Greek and Hebrew dictionaries were used on pertinent questions. In his work he very frequently has occasion to refer to the writings of Gospel-Age Kohathites. For this reason his library consists largely of the best works that the Gospel-Age Kohathites have produced; and it has been built up largely from the standpoint of the Gospel-Age Priestly and Levitical picture. We are not from the above acknowledgment of the indebtedness of the mouthpiece Priests to the Gospel-Age Levites to understand that they get their teachings (the antitypical vessels) from such Levites; for these carry the antitypical vessels covered, ununderstood; but we are rather to understand from the above that such Priests get from such Levites helps that greatly save their time and furnish them with facts and items that clarify or prove various features of the teachings, e.g., what great time savers to a mouthpiece Priest is a Greek or Hebrew concordance that gives every word
everywhere it occurs. A Priest who knows Greek and Hebrew could get all of the occurrences of various Greek and Hebrew words by reading the Hebrew and Greek Testaments through in a search for them; but he has no time for that. Instead he takes Bruder's, etc., or Davidson's, etc., Concordances, and thus quickly he can study each passage in which the pertinent Greek or Hebrew word occurs, as we did in the case of the Greek and Hebrew words mentioned in this paragraph, and as our Pastor did with the words mentioned in paragraph 84. How much light, e.g., is thrown on the story of Jacob and Esau and the birthright by the knowledge that archeologists have given us on the duty of a firstborn to fast and the afterborn to feast on the birthday of a notable ancestor, according to which Esau asked Jacob on Abraham's birthday to fast in his place, while Esau feasted in Jacob's place, thus forfeiting the birthright! It is to minister such services as these that God has given the Gospel-Age Levites to the Priests, but not to give them the Priestly teachings themselves.
(87) So, too, were the Gospel-Age Merarites given to the Under-priests for their help, but, of course, in different ways from the Gospel-Age Gershonites and Kohathites. The Gospel-Age Merarites stand as a connecting link between the other two sets of Levites, especially of the Kohathites, and the Priests. They do not stand free from them in their service of the Priests. In their publishing and editing vernacular Bibles they do a work for the Priests, but as intermediaries of those Gospel-Age Eliezerite Amramites, who acted as translators of the pertinent versions; and in their editing and publishing Greek or Hebrew Bibles, they do a work for the Priests as intermediaries of the Gospel-Age Gershonite Amramites, who acted as the Greek or Hebrew text recensionists. Again, as editors and publishers of dictionaries, grammars and concordances of the Greek and Hebrew or of the vernaculars, they do a
service for the Priests, but as intermediaries of the antitypical Eliezerite Amramites who wrote those books. These same remarks apply to the publishing and editing of the various Gospel-Age Izeharite, Hebronite and Uzzielite works. In other words, how could the Priests avail themselves of the writings of the Gospel-Age Kohathites, unless they were edited, printed and published, which is the work of the Gospel-Age Merarites? If this were not done to them they would be written in vain. Accordingly, the Gospel-Age Merarites are the connecting link between the Gospel-Age Kohathites and the Priests to make available to the latter's use the literary works of the former. The Gospel-Age Gershonites have also produced some writings, such as lead people through repentance and faith to justification and from justification onward to consecration. These works the Gospel-Age Merarites edit and publish and thereby co-operate with the Gospel-Age Gershonites in serving the antitypical Camp, Levites and Priests, and the Camp by such cooperation with the Gershonites in helping them as to their Camp relations to God, the Levites by such co-operation with the Gershonites in bringing them to justification and in helping some of them onward to consecration, and the Priests by such cooperation with the Gershonites in furnishing them with antitypical Levites and Priests. Accordingly, we see, from the part of v. 19 that we have studied, that all of the Gospel-Age Levites have assisted the Priests, and for this reason have been given wholly to them.
(88) We will now consider the second half of v. 19, the part treating of the Levites' making an atonement for the Israelites and thus preventing plagues coming upon Israel in their approach to the tabernacle. At first thought we might be surprised at the expression that the Levites were to make an atonement for the people; but if so, this surprise vanishes when we remember that the atonement comprises two
features: (1) making God pleased with the people; and (2) making the people pleased with God. The Levites had nothing to do with making atonement for the people in the first sense of the word; for that was done by the priests, represented in Aaron, by the sacrifices of the Day of Atonement. Nor did the Levites effect the more important part of the second feature of the atonement; for this, too, was effected by the priests; but they did perform a subordinate part in the second feature of the atonement work; for by their teachings and example they encouraged the Israelites to become pleased with Jehovah in His Word and Ways; for they taught the people the various privileges, beliefs, heart qualities and works connected with their relation to the Lord and His service, as these centered in the tabernacle, and thereby encouraged them to live and act in harmony therewith. Their appreciating and obeying these arrangements, etc., likewise encouraged the people to do the same; and by these various things the Israelites were helped more and more to become pleased with the Lord. Thus in this sense the Levites made an atonement for the people of the Lord.
(89) Looking at the antitype it is easy to recognize how the antitypical Levites made atonement for the antitypical Camp, the unjustified nominal people of God. Certainly, it was not in the sense of sharing in the sin-offerings, and thus effecting the first part of the atonement; for this work is that of the Christ, Head and Body, alone (Heb. 7: 26, 27; 10: 1-10; Heb. 13: 10-13). Nor has it been as the chief workers of the second feature of the atonement work; for this, too, was the exclusive work of the Priesthood, the crown-retainers and crown-losers of the Gospel-Age, since it was the special work of these as possessors of the Spirit to reprove the world—the antitypical Camp—for sin, righteousness and judgment to come (John 16: 8-11). But the faith-justified in their three groups
were privileged to be the assistants of the new creatures in this work, and they succeeded in working in the people a measure of pleasement with God, that much as they would allow compatibly with their being parts of the antitypical Camp; for those in the antitypical Camp were not in quantity or quality so much pleased with God as the Levites were and certainly much less so than the Priests were. Nor did God expect that degree of pleasement with Him from the unjustified antitypical Camp as He did from the Levites or the Priests. Any degree of being pleased with God and His ways short of real repentance and faith was sufficient to keep one in "good standing" in the antitypical Camp. This would include their having a measure of knowledge of God, of Christ and of His death for sin, of the Bible, of sin, of righteousness and of their having some of God's favor and a measure of love for God, Christ and the Bible and of a desire to live at least with a degree of harmony with these things as God's professed people. But their development in these respects would stop short of repentance and faith, which are the transitional steps out of the antitypical Camp into the antitypical Court. And these things were in part ministered to them by the Gospel-Age Levites, who thereby effected in them the above-described measure of the second feature of the atonement work, which measure was necessary for them in order to have such a degree of pleasement with God as was indispensable to their being of the antitypical Camp.
(90) Nor is it hard to see how the various groups and sub-groups of the Gospel-Age Levites effected such an atonement. Of course, the Libnite Gershonites, in preaching, writing on, etc., the general features of the Law and the Gospel, gave them some of the knowledge above described, as well as stirred up in them the desire to have some of God's favor, to reverence the Bible and to live measurably against sin and
for righteousness. Such knowledge, love and desire increased in them by their attendance on the preached and written ministries of the Shimite Gershonites on right living and consecration. Some little help would they get from the recensional work of the Gershonite Amramite Kohathites, especially as this would be reflected in translations, though a few learned Camp members have gotten some larger help from the Greek, Hebrew and ancient translation recensions of such Kohathites. Such help would be promotive of the knowledge and heart's attitude above described for members of the antitypical Camp. The Gospel-Age Eliezerite Amramites have been more assistful to the Camp in gaining the above things, especially by their translations and concordances, while the more learned in the antitypical Camp have gotten some helps to that pertinent knowledge and heart's attitude from these and also from Grammars and Dictionaries of the Biblical Hebrew and Greek. The Zichrite Izeharites, by introductory thoughts on the Bible have helped the Camp better to corresponding knowledge and to cherish a measure of reverence for the Bible. The Nephegite Izeharites, as exegetes, have helped the antitypical Camp to understand some Bible verses or parts of them; and the Korahite Izeharites have, by their digests, harmonies, references and indices to the Bible, given them a better idea of some Bible subjects, with a corresponding better heart's attitude. The Hebronites, especially by their Bible Histories, Biographies, Geographies and Antiquities, have helped them to the pertinent knowledge and heart's attitude. The Elzaphanite Uzzielites by their doctrinal teachings, and the Mishaelite Uzzielites by their ethical teachings, have contributed a great deal to these ends. Especially helpful against various forms of unbelief and in favor of believing the Bible from "kiver to kiver," as some from the Camp have expressed it, have the Zithrite Uzzielites been, through their attacks on unbelieving theories,
through their proofs of the Bible's veracity and through their defenses of it against infidelistic attacks. Of course, the antitypical Mahlite Merarites, by their editorial work, and the antitypical Mushite Merarites, by their publishing work, with reference to the books on the above-indicated lines of antitypical Gershonite and Kohathite service, also assisted in this phase of the atonement work for the Gospel-Age Camp.
(91) The purpose of making such an atonement is stated in v. 19, as follows: "that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary." In the type a literal plague or calamity is referred to and this statement was in harmony with the Lord's covenant arrangements with Israel: to give them physical blessings and to shield them from physical evils, if they were obedient to their covenant obligations, but to bring upon, and not shield them from physical ills, if they were disobedient thereto. The Levites faithfully performing their part in the pertinent atonement work toward Israel were instrumental in keeping them in a condition in which plagues did not afflict them, while their unfaithfulness in performing their part in such atonement work resulted in Israel's violating their covenant obligations, becoming more or less displeased with God and His ways, which was followed by literal plagues of various kinds coming upon them. Thus the times of Israel's prosperity were marked by faithfulness in the Levites to their work, as can be seen in a general way in the reigns of David, Solomon, Hezekiah and Jehoshaphat, while their unfaithfulness therein can be well seen, among other ways, in the great plague that came upon Israel in connection with the rebellion of Korah and his company of 250 Levite leaders, who were doubtless aided and abetted by less influential Levites in the rank and file.
(92) Turning to the antitype, we can see that when the Gospel-Age Libnite and Shimite Gershonites faith
fully preached and wrote on repentance, faith, justification and consecration, when the Gospel-Age Gershonite and Eliezerite Amramites wrote and lectured faithfully on Biblical recensions and other linguistic helps, when the Gospel-Age Zichrite, Nephegite and Korahite Izeharites wrote and lectured faithfully on introductional, interpretational and harmonetical phases of the Bible respectively, when the Gospel-Age Hebronites faithfully wrote and lectured on Biblical history and biography, on Church history and biography and on Biblical geography, archeology and chronology, and when as systematic theologians the Gospel-Age Elzaphanite Uzzielites as dogmaticians, the Mishaelite Uzzielites as ethicians and the Zithrite Uzzielites as apologists, faithfully wrote and lectured on their pertinent subjects, the antitypical Camp was shielded from the pestilences of error that infested it when the above-mentioned writing, preaching and lecturing were not faithfully performed. England from about 1740 to 1840 gives us a splendid illustration of how pestilences of error were kept away from the antitypical Camp during that time. The bulk of that century felt the powerful effect of the Wesleyan priestly movement, which mightily aroused the antitypical Levites to do their work faithfully, with the consequence that many preachers, evangelists and lay workers, as antitypical Gershonites, preached and wrote fruitfully for the antitypical Camp, working in it more interest in God, Christ, the Bible and right living. This effect was not much felt among English antitypical Gershonite Amramites, but was fairly well felt among English Eliezerite Amramites in the way of Bible translation and concordance making (Cruden's and the Englishman's Hebrew and Greek concordances, etc.), among the English Izeharites (Home's Introduction, Patrick, Lowth, Whitby and Arnold's Commentary, William's Cottage Bible, Macknight's and Townsend's Harmonies, etc.), among English Hebronites (Milner's Church History,
etc.) and among the English Uzzielites (Lardner's Credibility of the Gospel History, Butler's Analogy, Paley's Evidences, etc.). They were by their service able to turn away from the English section of the antitypical Camp the pestilence of Deism and keep England in the religiousness of England's nominal-church members.
(93) At the same time in Germany the unfaithfulness of the Levites under the lead of Semler was responsible for the plague of Deism in the form of Rationalism, which for a while almost entirely destroyed the faith of the majority of German people in the Bible and in the Christian religion. But it has been reserved for the Parousia and Epiphany time to furnish the most impressive examples of how the unfaithfulness of the Levites to their work has resulted during the six siftings in the six accompanying plagues devastating the antitypical Camp. During these times increasingly, as Gospel-Age Gershonites, the preachers, evangelists and lay workers have left off preaching, teaching and writing on subjects connected with justification and consecration and have increasingly given their efforts to promote sensationalism, worldliness, reform, social uplift and fighting the Truth. During this time the Gospel-Age Kohathites have increasingly ceased to lecture and write on linguistic, exegetical, historical and systematic subjects helpful to the antitypical Camp, mainly leaving such work to the antitypical 12 spies to do. And, consequently, during this time the Gospel-Age Merarites, forced thereto by the comparative unproductiveness of books, etc., by the other two classes of the Levites, have increasingly ceased to edit and print pertinent productions, and have increasingly been either editing and printing the works of the antitypical 12 spies or secular books, mostly novels and other works bereft of, and often inimical to the Christian phase of matters. As a consequence increasingly has the antitypical Camp been plagued by no-ransomism, infidelism, combinationism, reformism,
contradictionism and revolutionism, in the many forms of each of these plagues as they have been afflicting that Camp as God's nominal people.
(94) The last clause of v. 19, "when the children of Israel come nigh unto the sanctuary," refers to the Israelites' taking part in services connected with the Lord, centering in the tabernacle. It brings out the thought of their being in covenant relations with God that required them to use His sanctuary in connection with their approaching to serve Him as their Covenant God. In the antitype this clause suggests the thought of the Camp in its activities toward God, Christ, the Bible, sin, righteousness, repentance and faith; for it is in these respects that the unjustified ones have some slight dealings with these persons and things. And while engaged in such activities they have been helped to keep themselves pleased with God in the sense above described, by the faithful ministries of the Gospel-Age Levites, as when the latter have been unfaithful in their ministries in these activities symbolic plagues have infected the antitypical Camp. Vs. 20-22 simply state as matters of fact how the Lord's charges as to the Levites in the preceding parts of this chapter were carried out. And since we have explained the antitypes in connection with the charges themselves, it would be unnecessary repetition again to go over them.
(95) In the rest of this chapter the period of the Levites' laborious service is set forth. They were to begin the laborious part of the Levite service at the age of 25 (v. 24) and cease from it at the age of 50. The word translated "service" in vs. 24, 25 and 26, and the word translated "serve" in v. 25, refer to the laborious work connected with the tabernacle. The performance of the harder parts of the Levite work, like carrying heavy parts of the tabernacle, etc., is thereby meant. While the Levites beyond 50 years were not to take part in such laborious service, they could do lighter works connected with the tabernacle, as well as teach
the people of the camp their duties and privileges connected with the tabernacle, which lighter works are what are meant by the expression, "shall minister with their brethren in the tabernacle of the congregation, to keep the charge." At first sight there seems to be a contradiction between the age 25 years—that v. 24 gives, and the age— 30 years—that Num. 4: 3, 23, 30, 35, 39, 43, 47 give, as that at which Levites were to begin their "service." We harmonize the apparent discrepancy as follows: At 25 years the Levites started to be trained as helpers, or apprentices, of the full serving Levites, and at 30 years their apprenticeship ceased and they became full-fledged laborious Levites. Vs. 24 and 25 give the full period of the apprenticeship and laborious service, while the verses in Num. 4 give only the period of the laborious service.
(96) There are some interesting antitypes of vs. 24-26. The fact that no Levite could begin the Levite tabernacle service in any sense before 25 years of age types the fact that the immature faith-justified should not be given work to do in the Lord's service in an official way before entering into the necessary preliminary training required by the pertinent office. This applies to the Gospel-Age Gershonites as preachers, evangelists and lay workers, to the Gospel-Age Kohathites as scholars writing and lecturing on linguistic, exegetical, historical and systematic lines, and to the Gospel-Age Merarites as editors and publishers of the writings of Gospel-Age Gershonites and Kohathites. Otherwise they would commit serious blunders, hurtful to all concerned. That the Levites had to undergo a five-year training as apprentices and helpers of the full-fledged laboring Levites before they could become of the latter kind of Levites, types the fact that a generous amount of time, fully sufficient for their proper training, had to be devoted by the justified to their preparation for the heavy service required officially from the justified preachers, evangelists and lay workers,
as Gospel-Age Gershonites, from the justified writers and lecturers on linguistic, exegetical, historical and systematic subjects, as Gospel-Age Kohathites, and from the justified editors and publishers of the works of the other Levites, as Gospel-Age Merarites. Usually a man's powers are at their best between 30 and 50 years of age, for which reason God fixed those years as the years for the laborious work of the Levites. Their beginning to be full-fledged laboring Levites at 30 years of age, at which age one's powers come to their best, when they finished their training, types the fact that the responsible official service of all three classes of Gospel-Age Levites should be undertaken by them only when their powers come to their best, after their preliminary training is complete for their respective forms of service. Their continuing to serve for the 20 years in which a man's powers ordinarily are at their best types the fact that the heavy work of the Gospel-Age Levites is to be done by those only who are at their best, not in natural age, of course, but in the needed abilities and attainments.
(97) The Levites' ceasing from the laborious service at 50 years of age types the fact that none of the Gospel-Age Levites should attempt to do, or be encouraged to do, work that is beyond their abilities and attainments. Their still performing lighter work about the tabernacle and teaching the people after they were beyond 50 years of age types the fact that, though the abilities of the Gospel-Age Levites are for certain official Levitical work decaying, they are nevertheless to do such service for the Priests and people as they are able to do in their declining condition. The increasing disabilities of the Levites as they continued to advance in years beyond 50 requiring an ever lightening of their work in order to "fit the burdens to the backs," types the fact that as the abilities of the three classes of Gospel-Age Levites decrease with time, sickness, poverty, etc., etc., their responsibilities in the service of the
Lord are to decrease. A Levite becoming totally disabled from service by disease or senility would type those Gospel-Age Levites whose talents have become unavailable for any form of service—one who ceased being a Gospel-Age Levite altogether, by reason of sin or error. The variations of abilities in the Levites to serve either the tabernacle or the people, would type the fact that individuals in all classes of Gospel-Age Levites have differed greatly in their abilities for Gospel-Age Levite work. Of these some have been more able and efficient preachers, evangelists and lay workers than others; some have been more able and efficient writers and lecturers on Biblical linguistic, exegetical, historical and systematic subjects than others; and some have been more able editors and publishers of the formers' writings than others. And it is for this reason that, just as the Lord makes different uses of various Priests, dependent on their varying talents, providential situation and their spirit of consecration, so has He made different uses of the various Gospel-Age Levites in their various groups, dependent on their various talents, providential situations and spirit of faith and righteousness.
(98) The last sentence of v. 26, "Thus shalt thou do unto the Levites touching their charge," emphasizes by repetition the charges given in vs. 24-26. It served to impress upon Moses the duty of doing these things toward the Levites as to the time of their beginning the training for their laborious service, the time of actual entrance into it, during its duration and the time of cessation from that laborious service and entering into easier work. Such emphasis served to make Moses all the more careful to see to the enactment of the pertinent matters just as God commanded, and such fulfillment of the Lord's charge by Moses served to the best interests of the Priests and the people, as well as to the Levites themselves. This types the fact that Jehovah impressed it upon our Lord to see to it that the anti
types were carried out in all the above-indicated details. Moses' performing the type properly types our Lord's properly putting the details of the antitype into fulfilment, which has resulted in blessing to the antitypical Priests and Camp, as well as to the Gospel-Age Levites themselves.
(1) Of how many classes have God's professed people consisted during the Gospel-Age? What are these? What two sets of types figured this forth in these classes? What does the type of a fleshly Israel imply? How do the cited Scriptures prove this? Whereby, especially, has this been shown in these columns? To what studies do we return in this article? What is the subject of this article? On what Scripture is this study based? How should we approach it? Why?
(2) Where were our last studies in Numbers? What were their subjects? How far in our study of Numbers did they bring us? Which sets of Levites are we not studying in this chapter? Why not? What does this move us to do with them? To what set of Levites will we limit this study? Why study these? Of what is this study intended to assure us? How many sets of Levitical antitypes are there?
(3) What kind of proof has been given before on the Gospel-Age Levites? As such, what kind of Levites are they? Who in the finished Gospel-Age picture are the Levites? In the meantime what do the facts prove? Into how many parts will our study be divided? What are they? In what part of Num. 8 is the command of their cleansing set forth? Of their consecration? Of the carrying out of these commands? What will a careful study of Num. 8: 5-26 bring to light? What does v. 5 show? Who did-not originate this service? Who was its sole originator? What two things prove this?
(4) What two charges does God give Moses in v. 6? Whom do God and Moses therein represent? What do they respectively type in the pertinent activities? In general, by what did antitypical Moses sever the antitypes? In what five ways did He do this? What kind of persons does the Camp, represent? What three acts are implied in the widest sense of the word sever? To what sense of this word do the words of v. 6 apply?
(5) In what senses is the word cleansing Biblically used? What does it include in its wide sense combinedly? In its narrow sense distributedly? Under what term is the second narrow sense covered in v. 12? Where are these senses combined in the wide sense? What does v. 7 directly describe? How manifold is the cleansing process? What is the first? Second? Third? What do these three complete? What is the character of these three things?
(6) What is the relation of the waters of purifying and separation? How is this Scripturally proven? What is the Hebrew word translated purification in v. 7? What are its five meanings in Hebrew? What Scriptures prove this? Which of these five meanings apply in Num. 8: 7; 19: 9, 17? Where does our Pastor treat of these waters? What do they type? For what is the antitype useful? What does Num. 19: 11-22 teach was the typical use of these waters? Whom do the dead of these verses type? What is represented by being in their presence? By touching them? By the ashes of the red heifer? By the living water? What illustrates this? What does the mingling of the ashes and water represent? The vessel that contained them, as applied to the above example? To what else do these definitions apply? From what in sin do such teachings cleanse? From what in sin do not they, but something else cleanse?
(7) For what do these considerations prepare us? What does God's charge to Moses as to the sprinkling of the Levites type? How many forms of truths are implied in the antitypical sprinkling? What are these kinds? How many kinds are the typical truths? What are they? What does each one imply? What are some examples of those furnishing such truths? How many kinds are the antitypical truths? What are they? What does each one imply? For what would both kinds serve in the antitype? What does the sprinkling type? What has our Lord seen to on this head throughout the Gospel-Age? Why?
(8) What stories were, accordingly, told the prospective faith-justified? What was given in connection with them? Give illustrations of such. In what were these things taught the prospective faith-justified? What agents did our Lord use to do this work? What resulted therefrom? What
three ends did such instruction serve? What did these three purposes serve? What resulted therefrom? What general work did the sprinkling further? Why? What are parts of repentance? What is the function of repentance?
(9) By what language of v. 7 is the second cleansing process set forth? What is the literal translation of this part of v. 7? What does the razor represent? In what two senses does the razor imply the Law? Prove this. How many forms has the Law had? What will its other form have? What is a Scriptural function of the Law? Prove it Scripturally. What does it first do to accomplish this? What does it secondly do to accomplish this? In what two ways does it accomplish the first of these? The second of these? What, besides the revealed Law, assists in such works? What does the Law thus do with honest hearts?
(10) What other thing does the Law do? On this what does it do with responsive hearts? What does this first arouse in their hearts? Why? What does it next arouse in them? What desire does it raise in them? What two things does it work in them as a result of the foregoing effects? In what does this result? What does it stir up in them? What does the Law then do? Why? What can it not give man? What must do this? What, then, is the Law's limitation in the process of bringing people to Christ?
(11) What is not antitypical Moses' part with the razor? What does He do with it? Of what two kinds are His agents therein? What are the priestly agents so used? What are the Levitical agents so used? What are the inanimate agents so used? What books have specially helped therein? To what two kinds of denominations have the pertinent Levites belonged? What are the examples of each of these two kinds of denominations? What, as a rule, was the means by which the ritualistic denominations gave the razor? The non-ritualistic denominations? What conclusion should not be drawn from these facts? Who did make a proper use of one or the other of these methods? Under what other circumstance did some receive the razor?
(12) How did these agents hand the razor to the prospective faith-justified? What does this imply? With what did they thereby acquaint them? What did this reveal to them? What was a mirror in this transaction? What two forms of sinfulness did this reveal to them? What did they
thereby see? In a few words, what did this give them? What did they thereby announce to them? Into what did some of these agents exaggerate the penalty of sin? With what result to many? What did our Lord do about this? What further effects did the handing of the razor work out? Summarize the effects of handing the razor. What condition of heart did these things effect?
(13) What did these agents not do? Who did this? What was preliminary to the shaving? What does seeing the antitypical razor represent? What does reaching out the symbolic hand and receiving the razor represent? What else did receiving it represent? What, finally, did it type? What does hair symbolize? How is this proved? What are sins in this connection? What must be done with such powers? What on this head does repentance effect? By what means does the sinner sever from himself such powers? What does shaving represent? What is the pertinent part of repentance? What is typed by the expression, "all his flesh"? What combination works repentance? What are the ingredients of repentance? How many of these are effected by the antitypical waters of separation and the razor?
(14) By what is the last of these ingredients worked? What do clothes type? For what especially are natural and symbolic clothes worn? Prove this of the latter. Explain St. Peter's thoughts on this figure? St. Paul's? What are spots and dirt on these garments? Prove this. How are we when these are removed from our symbolic garments? Explain the pertinent Scriptures. How were our Lord's symbolic garments? Prove this Scripturally. What is the symbolic water for cleansing symbolic garments? Prove this to be Biblical. What do these figures enable us to understand? What is symbolized by the Levites' washing their clothes? What vestiges do prospective Gospel-Age Levites have? By what are these contaminated? By what must they be removed? How is this accomplished? What parts of the Word are generally used therein? What does this mean? What is completed by a right washing of these symbolic clothes?
(15) From what two typical standpoints is repentance set forth? What are the Greek words for repentance and to repent? What are their literal meanings? What do these literal meanings import? What does its mental change import?
Its moral change? Its religious change? What is inseparably implied in it? Why? With what is true repentance freighted? What does the Bible call such a grief?
(16) What are the parts of repentance as to sin? Give Scripture proof for each. What are the parts of repentance as to righteousness? Give Scripture proof for each. What are the two features of repentance? How many parts does its sin feature have? Its righteousness feature? From what two sources do we know this? How is it related to justification? What must be added to it to reach justification?
(17) Give an analysis of the Scriptures in which the verb metanoein, to repent, occurs. Give an analysis of the Scriptures in which the noun metanoia, repentance, occurs.
(18) Wherewith was this chapter begun? What part of Num. 8 was studied above? What do these three verses bring to light? What special work was therein described? By what were the pertinent persons prepared therefore? How many processes does v. 7 show to bring sinners to repentance? What are they? By the co-operation of what two sets of activities is repentance brought to a completion? What else is necessary to accomplish repentance? What kind of persons are needed, if the three processes of v. 7 are to effect repentance? Why should we expect these processes to be sufficient for their purpose? What may we say with respect to all His works?
(19) What is the cleansing limit of repentance? From what can it not cleanse? What only can do this? How is this put in one of our finest hymns? Of what would one fall short, if one goes no further than repentance? What cannot work our complete cleansing? Why not? What is the limit of its work in cleansing? What helps us out of our otherwise helpless condition? What have these provided? What does the Law not offer us? What can it not work in us? Why not? What can and does accomplish this? Where in Num. 8 is its ability brought to our attention? Wherein is the Law feature of God's Word active, according to v. 7? For what does God have it preached and applied? What is the next thing to be expected as a thing to be taught and applied? Where is this done? As what is the Gospel typically brought to our attention in v. 8? In what way is it put in v. 8? What is needed to understand the connection between vs. 7 and 8 and how Truth preaching is shown in v. 8?