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





Num. 9.




OUR STUDY of the book of Numbers has brought us to the ninth chapter; and we pray that the Lord may bless it to all of our readers. Generally speaking, though not exclusively so, the antitypical difference pointed out by the original Passover in Egypt and its annual celebration is the following: the original celebration represents the actual sacrifice of Christ, our Lamb, and the Church's Gospel-Age feast upon Him as her justification throughout her consecrated course (1 Cor. 5: 7, 8); while the annual Passover represents the annual celebration of the Lord's Supper, which is related to our Lamb as the annual lamb was to the original lamb in Egypt (1 Cor. 11: 24-26). While this remark shows the general thought, the first annual celebration as narrated in Num. 9: 1-14 shows that certain features of the antitypical real feast, as distinct from the annual symbolic feast, are also indicated in this first annual celebration. Yea, even certain Millennial features are therein brought to our attention. As we come to these features we will point them out. Our purpose of calling this matter to the attention of our readers at this stage of matters is to forestall a possible misunderstanding arising from an exceptionless application of the general rule just given, i.e., that while the original Passover in Egypt represents Christ, our Lamb, and the Church's feast on Him as her justification throughout her consecrated course, the annual Passover represents the annual Lord's Supper.


(2) In harmony with the general rule just stated,



we understand the Lord's charging Moses to command Israel to keep the first annual Passover (vs. 1-3) to type, primarily, God's charging our Lord to institute the annual Lord's Supper and directly to instruct the Church to keep it annually (Luke 22: 19; 1 Cor. 11: 24, 25), and, secondarily, and indirectly, through the Apostles (1 Cor. 11: 23-34) and other servants of the Truth throughout the Gospel-Age, to instruct the Church to keep it annually. The charge being given in the wilderness of Sinai (v. 1) types the fact that the charge is a Gospel-Age matter, belonging to the Church's wilderness experiences. Its being done in the first month of the second year (v. 1) suggests the thought that the charge to keep the first annual Lord's Supper very properly sets in after the thing (the reality) of which it is a symbolic representation and commemoration had, at least in its beginnings, been in fulfillment (John 6: 32-58). And, of course, the appropriateness of the annual Supper as a thing to be partaken of after consecration, is typed by the charge to keep the typical annual Passover after Israel left Egypt

(v. 1). This is further indicated in v. 2 by the express statement that it was the children of Israel who were to keep the typical annual Passover. The clause of v. 2 translated, "Let the children of Israel also," should be rendered, "And let the children of Israel," since the Hebrew word, ve, has three meanings, and, also and even; for the charges of the preceding chapter were not given to Israel especially, but to Moses and Aaron; hence the connection does not suggest the word also. This corrected translation shows that the charge to keep the Passover was given immediately after the charges on the cleansing and consecration of the Levites were made, v. 1 being in narrative form to show the transition of thought from the one to the other transaction. The requirement that the typical Passover be kept at its appointed season, Nisan 14, types the charge that the Lord's Supper be kept on



Nisan 14, even as our Lord said, "As oft as ye do this [slay and feast on the typical lamb], do it [keep the Lord's Supper] in remembrance of Me." The fact that the symbolic representation and commemoration of the original typical Passover was kept annually on its anniversary implies that the antitype of the annual Passover, i.e., the Lord's Supper as the symbolic representation and commemoration of Christ as our Passover, be kept on the anniversary of our Lamb's death, i.e., on Nisan 14 (v. 3). In the antitype this is all the more appropriate, since the entire Gospel-Age is the antitype of the night of the original Passover in Egypt, while the annual Lord's Supper is the antitype of the annual Passover.


(3) The annual lamb was to be slain at the same time—6 P.M., "between the two evenings" (see the margin of v. 3), as the original lamb (Ex. 12: 6). This suggests the thought that the Lord's Supper would the first time be celebrated on the same day that our Lord would die—a thing emphasized in the Scripture by the records of Matthew, Mark, Luke and Paul (1 Cor. 11: 23). The emphasis on the exact date (v. 3) as to the time of keeping the annual type, serves to emphasize the fact that the antitype be kept annually. The charge to keep the typical Passover according to all its rites (chok; literally, statutes,—A.R.V., which indicates its pertinent practices) and according to all its ceremonies (mishpat; literally, judgments, or ordinances,—A.R.V., which indicates its pertinent teachings), types the Lord's charge during the Gospel-Age to celebrate the Memorial Supper according to the practices that Jesus gave at its original institution and according to the doctrines that He there set forth, and as these were later by Him elaborated through His Apostles. The antitypical statutes (here mistranslated rites) required unleavened bread and wine instead of the typical Lamb (Matt. 26: 26-28; Mark 14: 22-24; Luke 22: 19, 20; 1 Cor. 11: 23-25), the celebration annually



on the same day of the month (and that as a supper in the evening) as that of the type (1 Cor. 11: 25), to be annually preceded by the casting out of antitypical leaven (1 Cor. 5: 7, 8; 11: 28), as the typical feast was preceded by the purging out of typical leaven (Ex. 13: 7), to be partaken of amid trialsome experiences (Matt. 26: 31; 1 Cor. 11: 31, 32), as the typical one was with bitter herbs (Ex. 12: 8), and to limit the partakers to the consecrated (shown by the eleven partakers of the original Lord's Supper, as representing the consecrated), even as only the circumcised might partake of the typical annual lamb (Ex. 12: 43-49). The antitypical judgments; or ordinances (doctrines), connected with the Lord's Supper are the ransom sacrifice, justification by faith (Matt. 26: 28; Mark 14: 24) and, what the typical lamb does not show, but what is typed in the bitter herbs, the joint sacrifice of the Church with Jesus. This is taught by Jesus in Luke 22: 20, where the Greek construction shows that the clause, "that which is being poured out for you," does not modify the word "blood," as the A. V. suggests, but is the predicate of the word "cup." The following translation and order of words, necessitated by the Greek Grammar to make the thought clear to an English-speaking person, will clarify this matter. This cup—that which is being poured out for you—is by My blood the New Covenant, i.e., the sufferings (cup) that God arranges for the Church to undergo are by Jesus' merit [the seal of] the New Covenant. The Apostle Paul (1 Cor. 10: 16, 17) likewise connects this thought with the bread and wine as symbolizing the Church's share with Jesus in the Sin-offering. The antitype shows that our explanation of the Hebrew words chok (statute) and mishpat (judgment; ordinance) is correct, while the renderings of the A. V. (rites and ceremonies) are not distinguishable in clear-cut meanings, and hence are clearly incorrect.


(4) While in vs. 2, 3, the type of God's charge to



Jesus on instituting the Lord's Supper and on commanding His Own to keep it, is given, in verse 4 Jesus' fulfilling these charges is typed; for Moses' commanding Israel to keep the annual Passover (v. 4) types Jesus' commanding His Own to keep the Lord's Supper, which, of course, implies its original institution. This in its wording is a command to the Lord's people to keep it. The Israelites' keeping of the Passover (v. 5), i.e., slaying the lamb and roasting and eating it with unleavened bread and bitter herbs, types the Gospel-Age Israelites' consecration of the bread and wine and partaking of these with the unleavened bread of sincerity and Truth (1 Cor. 5: 8), with the bitter herbs of the trials, external and internal, sufferings and persecutions of their consecration (2 Tim. 3: 12). Their doing this on Nisan 14 (v. 5) types the Church's celebrating the Memorial on Nisan 14. The Israelites' doing this in the wilderness of Sinai types the Church's doing this in her wilderness experiences, especially, though not exclusively, during the Harvests. The Israelites' doing this according to all that Jehovah commanded Moses (v. 5), i.e., according to all the statutes and ordinances, types Spiritual Israel, especially during the Harvests, doing this according to all the practices and doctrines that God commanded Jesus to inculcate in His Own. So much of the types of vs. 1-5 apply to the Lord's Supper; but it will be recalled that above we remarked that, while ordinarily the annual Passovers of the Jewish-Age type the Lord's Supper of the Gospel-Age, the first annual Passover (vs. 1-5) had associated with it certain features and teachings that apply to the antitypical real, as distinct from the antitypical symbolic feast, throughout the Gospel-Age; yea, that some of its features and charges refer even to the real feast of the Millennial Age. These things are set forth typically in vs. 6-14. To these we will now devote our attention, we trust, in a profitable study.


(5) Vs. 6-8 give an episode that is most interesting



in the antitype. Those defiled by the dead body of a man on Nisan 14 and thus debarred from keeping the Passover on that day type those who spend their whole life under the Adamic curse and die thereunder (Num. 19: 11-18; T 105-110). The dead man of this verse is Adam. From him, dead in trespasses and sins (Eph. 2: 1, 5), we all derive depravity (defiled) and condemnation by heredity, whereby we are symbolically in Adam's presence; and we touch him in the sense of acting sinfully in such depravity. In the type these defiled ones had been in the presence of, or touched a dead man within less than seven days from Nisan 14, consequently when it came less than seven days after they had incurred their defilement (Num. 19: 11, 12, 14, 16, 19), they were defiled, and in such a state could not participate in the Passover. This types the fact that whoever to the end of his life during the night of antitypical Nisan 14, the Gospel-Age, does not through a persevering tentative or vitalized justification cleanse himself of the Adamic condemnation and depravity cannot celebrate the real feast at all (1 Cor. 5: 7, 8), nor its annual Memorial, worthily. Thus by faith he cannot lay hold on Christ as his Lamb taking away his sin and condemnation (John 1: 29, 36), i.e., cannot "offer an offering of the Lord in its appointed season" (v. 7). The defilement and its condemnation lasting seven days types the fact that one must undergo actual or reckoned cleansing of the Millennial Age, the antitypical seventh day, in order to be rid of the Adamic defilement and condemnation. The ceremonial purification on the third day types tentative justification (tentative justification starting with the Abrahamic covenant, which began to operate in humanity's third Millennium in sin or death) and that of the seventh day types reckoned or actual justification as operative in the reckoned or actual Millennium (Num. 19: 12). Hence these defiled men represent the non-elect world, who in this life do not keep the real antitypical Passover. Accordingly,



they die, lost under the Adamic condemnation. Their coming before Moses and Aaron (v. 6) types the world's coming to the attention of Jesus as God's Executive (Moses) and as God's High Priest (Aaron). Their doing this at a time that Moses did not know the answer to their question (v. 8) types the fact that the condemned and depraved race came not physically but to our Lord's attention, mind, for the matter on hand at a time when He did not know the answer; and yet it was after His baptism, since then He first became the [tentative] Executive and High Priest of God. When could this have been? We answer: between His baptism and the beginning of His ministry, i.e., for the most part during the 40 days that He spent in the wilderness. An examination of the facts will prove this; for when Jesus returned from the wilderness, He knew that the condemned race would in the Millennium have the opportunity to celebrate the antitypical Passover. Not even being God's [tentative] Executive (antitypical Moses) and High Priest (antitypical Aaron) before His baptism, He must have gotten the answer between His baptism and emergence from the wilderness.


(6) Let us notice how this was: Jesus began to get the knowledge qualifying Him for His ministry just after His baptism, as for the first time "the heavens [the higher, spiritual things] opened unto Him, "became clear to Him (Matt. 3: 16). The first spiritual things that He saw was His begettal, according to the citation just made, since with the opening of spiritual things He saw the Spirit descending to and abiding in Him. Having a deep knowledge of the general details of the Plan when He came back from the wilderness, needed to explain that Plan to others, He must have gotten that knowledge from the time of His baptism to that return. Doubtless the general features of the Plan were opened up to Him in an orderly sequence, which implies that He first learned of God's will with



reference to Himself. The Spirit in Him meditating on the Scriptures, as shown by His experiences, etc., as to the Word, in Ps. 119, opened up before His mind the thought that the New Creature Christ must sacrifice His humanity, as the antitypical Lamb and Bullock, in order to the satisfying of Divine justice for the world's sin, if He were to become their Deliverer from the curse. After He had gotten a large and clear view of His own place in the Plan, doubtless the Lord's Spirit opened His eyes of understanding on the Church as His fellow-sufferers and co-reigners, as the second great feature of the Plan. Thus, as in the mirror of the Word He saw Himself reflected, He likewise in that Word saw the Church depicted as, with Him, the mystery hidden from Ages and generations, made manifest then to Him, the First of the saints in point of time and rank. Then the question came up before His mind as He mentally saw the rest of Adam's race, and as He inquired of the Word, What is there in the Plan for these? The Spirit opened up the Scriptures to Him as holding out the hope of Millennial restitution as the portion that Jehovah had arranged for them. And with this there were made clear to Him the three great features of the Plan, Christ, the Church and the world. With this explanation we are now ready to look at the particulars of vs. 6-11. Seeing the defiled and condemned race standing before His mind's eye He antityped Moses and Aaron seeing the defiled men standing before them.


(7) It is this transaction connected with the unclean men that gives us the thought that the first annual Passover did not type exclusively the Lord's Supper. Rather, the Lord used it to represent the real and symbolic antitypical Passover, as the sequel will show. As the uncleanness of the pertinent men (v. 6) prevented their partaking in the Passover on that Nisan 14, so those not consecrated cannot partake of the real antitypical Lamb during the antitypical Nisan 14, the Gospel-Age.



Their drawing near (v. 6) before Moses and Aaron represents the condemned world coming to the attention of our Lord as Jehovah's [tentative] Executive and High Priest in the wilderness just after His baptism, as He was studying the various features of God's Plan in order to learn God's will for Him toward the world. By this we are not to understand that the condemned world actually, physically, presented themselves before the Lord in the wilderness. Rather, the antitypical presentation was mental, as an activity of our Lord's mind, in which He mentally viewed them, which put them mentally before Him. Nor are we to understand that there was a verbal speech made by the world to our Lord. Rather, it was their condition of Adamic defilement and condemnation until death that spoke to our Lord, in the sense of manifesting to Him their defilement and condemnation unto death. ("We are defiled by the dead body of a man," v. 7.) This condition conveyed the thought to our Lord that these could not partake of the Gospel-Age salvation of election, i.e., keep the feast antitypical of Nisan 14 in Egypt and at Sinai, after the question was raised in His mind by that condition, "Wherefore are we kept back, that we may not offer an offering of the Lord [by faith lay hold on Christ, sacrificed for us as our substitute, acceptable to Jehovah in our stead] in its appointed season [during the Gospel-Age] among the children of [Spiritual] Israel?" In other words, the defiled men by their question to Moses type the condition of the condemned and defiled race raising in our Lord's mind the question as to why the non-elect world could not have the opportunity of keeping the antitypical Passover, i.e., have the opportunity of obtaining the salvation of the High Calling operative during the Gospel-Age.


(8) When this question first struck our Lord's mind He did not understand the answer, typed by Moses' not knowing the answer to the typical question (v. 8).



Moses' charging the men to stand (the word still is not in the original), i.e., wait for an answer, types Jesus' mentally bidding the race to wait for an answer. Moses' looking to the Lord to hear the Lord's answer to the question for the men, types our Lord's looking to God to speak to Him through His Word as to God's will for the world as to whether they should have an antitypical Passover (v. 8). Jehovah's giving Moses an answer types God's giving our Lord an answer through the Old Testament (v. 9). This answer was given to our Lord during the 40 days' experiences in the wilderness. The typical answer (v. 10) that the unclean and distant wayfarer might keep the Passover types God's answer that the condemned, defiled and erroneous race will have an opportunity to keep antitypical Passover, i.e., have an opportunity to gain salvation through Christ's death. God's charge to Moses to speak this to the children of Israel types God's charge in the wilderness to Jesus to preach salvation for the world to Fleshly and Spiritual Israel. It will be noted that while the question was as to the defiled alone, the Lord answered as to these and the wayfarers wandering afar from the whereabouts of Israelites. What is the difference between these two? We understand that those unclean by the dead body of a man type those Adamically defiled and condemned as such, while the wanderers type those astray in error as such. Generally, but not exclusively, speaking, the defiled are nominal Jews and Christians; and generally, but not exclusively, speaking, the wanderers are the heathen. Both of these classes are, of course, excluded from the opportunity of the elective salvation, but for both of them God has in reservation a Passover keeping, an opportunity of gaining salvation. The expression, "of you or of your posterity," suggests the thought that as the type applied to all Fleshly Israelites so the antitype applies to all antitypical Israelites.


(9) But there is a difference in time of the defiled



ones' keeping their Passover from that when Israel in general kept it. While the latter kept it the night of the 14th of the first month, the former were to keep it on the 14th of the second month (v. 11). We have already indicated that the night of Nisan 14 types the Gospel-Age, during which the antitypical clean Israelites have kept the real antitypical Passover, while the antitypically defiled could not then keep it. We know that the world will get its opportunity for salvation (have its Passover) during the Millennium. Hence the typically defiled ones' date for keeping Passover, the 14th of the second month, types the Millennium. And their keeping the Passover on the 14th of the second month types the world taking part in the restitution privileges by faith and obedience during the Millennium. Accordingly, the two Passover keepings of the second year of Israel's deliverance from Egypt represent respectively the Church and the world gaining their salvations during the Gospel and Millennial Ages respectively. Hence one of the thoughts of the type under consideration is that of the two salvations. Another is that of their different times of operation. And a third is that the deliverance of the Church and the world depends on their appropriating life from the antitypical Passover, Christ, through appropriating (the Church by faith, the world by faith and works) Christ's righteousness, or, to put it in another form, Christ's perfect humanity, in His right to life and His life-rights. For the defiled class to sacrifice the lamb between the two evenings

(v. 11) types that each one as soon as the Millennium would begin for him (which will vary with the individuals, depending on when the Millennial privileges will in each case begin to operate) should avail himself of its benefits and accept the Lamb by faith and obedience from the outstart of his opportunity to lay hold of Him. With some— the Epiphany camp of the then living—this will take place as soon as the Millennial restitution opportunities set



in, and they become aware of the fact. Through the teachings that they, the unconsecrated Gentile and Jewish believers, will have received from the Great Company and the Youthful Worthies, they will be intently watching for the return of the Ancient and Youthful Worthies, which will be to them the signal that the restitution salvation is operating; and they will then immediately avail themselves of it, i.e., begin to keep the Millennial Passover, thus beginning it between the evenings, at their transition from the one to the other dispensation. With others this will set in also as soon as they come in touch with Millennial conditions, which means for the bulk of mankind at their awakening from the dead.


(10) The defiled ones eating the Passover with unleavened bread (v. 11) types the restitutionists purging out the leaven of error and sin from themselves and partaking of and with the Truth and its Spirit in a manner similar to our keeping our Passover (1 Cor. 5: 7, 8). But how about their partaking of the antitypical bitter herbs (v. 11)? We have seen that our bitter herbs are sufferings and persecutions for righteousness and trials and tests of character. In the next Age there will be no persecutions and sufferings for righteousness; for the conditions of those times will be easy for the practice of righteousness (Ps. 72: 7); and no more will anyone be allowed to persecute for righteousness (Is. 25: 8). Hence these two kinds of our bitter herbs the restitutionists will not receive. Nevertheless this type proves that they will have to partake of antitypical bitter herbs. What are these? Such sufferings and hardships as are incidental to their overcoming their weaknesses and to their striping for bad deeds to their reforming their character depravity; for then the judgments of the Lord will be abroad in the earth, striping wrong-doing and correcting evil habits (Is. 26: 9). It will be more or less hard for wrongdoers to make restitution to their present victims, and



it will be more or less difficult to climb up by exertion of one's full strength from the depths of depravity to the heights of perfection. But those who will so do, enduring the incidental stripes and difficulties, will thereby be eating the Millennial bitter herbs. Hence the Millennial bitter herbs will consist of the stripings for wrong and the trials incidental to reformation and to character testings. But these must be eaten, appropriated, together with the unleavened bread of the Truth and its Spirit, if they would eat their Lamb as their Passover.


(11) In describing the type of the Millennial Lamb, v. 12 says that none of it shall be left over until the morning, i.e., that is, all of it must be eaten that night. But in describing the type of the Gospel-Age Lamb, the account (Ex. 12: 10), in addition to telling Israel that nothing of it was to remain until morning, adds that if it were, it should be burned. At first glance there seems to be a discrepancy between the two charges. But a careful consideration of the antitypes shows that it is only a seeming discrepancy as between the two texts. How may we reconcile the two verses? We answer, by limiting Ex. 12: 10 to the Gospel-Age and Num. 9: 12 to the Millennial Age. The charge in each verse to leave none of the lamb over until morning means that all the merit needed must be appropriated before the respective Age is ended, and the next one begins, i.e., in the Gospel-Age each one must appropriate unto a completion to himself by faith as much of Christ's merit as is needed to bring up his deficiencies to perfection, and none of such needed merit should be left unused; for if any of such needed merit were left unused by an individual until the Millennium he would lose life, since there would be uncovered imperfection in him when his trial time would be over. This happens when begotten ones die impenitent; for in such a case when the Millennium (the morning for the Church) comes, he is in that Age with some of the



Lamb's flesh left over and consequently he must be lost. And for the Millennial Age the thought is the following: Each one must appropriate by faith and works for himself in their entirety Christ's perfect humanity, His right to life and His life-rights before that Age is over and the Little Season sets in. If he leaves any part of these unappropriated, he enters the. Little Season with an imperfect character and thus will fall in the final trial during the Little Season. Thus there is, apart from a difference due to the dissimilarities of a faith as distinct from a works justification, substantial likeness between the leaving of nothing of the Lamb over until the two antitypical mornings, that of the Millennium and that of the Little Season.


(12) There yet remains a difference, however, between the two verses, because Num. 9: 12 says nothing about burning any of the uneaten parts of the lamb, while Ex. 12: 10 does direct the burning of the uneaten parts of the lamb. The difference, of course, is not a contradiction, but is due to a different dispensational dealing at the ends of the two Ages. It will be noticed that during the Gospel-Age not all of Christ's merit is imputed to any individual, but only that amount of it that is necessary to bring the deficiencies in the flesh of each individual new creature up to perfection. Consequently, when the end of the Gospel-Age comes, some of Christ's merit on deposit with God will not have been imputed, though all of it has been on deposit with God as against Adam's sentence as it involved us, which made an imputation of the part needed to supplement our deficiencies sufficient to give us an imputed justification. This unimputed portion of Christ's merit is the part of our Lamb that is left over, referred to in Ex. 12: 10. And what is typed by its being burned with fire? It will be recalled that it is a part of the merit deposited with God to make possible an imputed justification, and as such was usable— ready for use for imputations throughout the Gospel-Age. But with the



end of the Age of imputed justification, such imputed justification ceases to operate—no more of such justifications will be made; and hence imputable merit ceases to exist, not in the sense of the merit itself going out of existence (for it will be then used, by way of application as distinct from imputation, to make operative a works-justification), but in the sense that the merit will never again be used for purposes of imputation. This, then, making it cease to be an imputable thing, is what is typed by burning what was left over until the morning of Nisan 14, while all of the merit being applied to make the Millennial justification operative, all of it must be used up before the Little Season begins, regardless of whether each will use up unto completion his share in all of it, since all of it—100% of it—will be applied for each individual Millennially; and hence none will be left over for appropriation after the Millennium; and hence all of it must be eaten before the Little Season, as none will exist after that for appropriation. Whoever, therefore, during the Little Season sins must go into the Second Death, as there is no more any of Christ's merit available to protect him from sins' wages, which must then be received.


(13) The charge that not a bone of the lamb should be broken (v. 12) is likewise significant, and applies as an exhortation to both the Gospel and the Millennial Age. To break a bone of a lamb would be doing it violence. And who are those who do violence to Christ, our Lamb? Ransom deniers and the new-creaturely consecrated who, like the washed sow, turn to wallowing in the mire of sin. These ransom deniers trample under foot the Son of God (Heb. 10: 28), while those who return to wallowing in the mire of sin crucify the Son of God afresh, and put Him to an open shame (Heb. 6: 6); and both classes go into the Second Death. Some during the Gospel-Age do these two things (Heb. 6: 4-7; 10: 26-29; Jude 4; 1 John 5: 16); and some during the Millennium and during its Little Season will do these two things—the infant of days



during the Millennium, and the old men who have not filled their years [with good] after the Millennium (Is. 65: 20). The typical exhortation not to break a bone of the lamb (v. 12) represents the warnings of both Ages against doing these two evil things. The exhortation to keep the Passover of the 14th of the second month according to all its ordinances (chukath—statute, practice; not mishpat— judgment, ordinance, doctrine) is similar to that given in verse 3 with reference to the statutes. The only difference is that the antitypical bitter herbs do not include persecutions and sufferings for righteousness. Hence, having explained these while commenting on v. 3, we need not repeat them here. It will be noted (see A.R.V.) that the word chukath (statute) is singular. This singular does not refer to one statute, but to all the pertinent ones, even as the word every (not all here) before it implies. Thus the word law frequently means all the laws. It will also be noted that the word for judgment, ordinance, doctrine, does not occur in this verse. It is to be understood as implied; for the restitution class will have to hold to the pertinent Truth while they will be keeping the Millennial Passover.


(14) We find that a threat of death is held out as the penalty for the clean and the non-wayfarer, if they refrain from keeping the Passover. This threat applies antitypically during the Gospel and Millennial Ages. The Gospel-Age clean are the consecrated—those on whose behalf the merit of Christ has been imputed. Hence the Church of the Firstborn and the Youthful Worthies are the clean of the Gospel-Age. The non-wayfarers of the Gospel-Age are these from the standpoint of their having the Truth, who, accordingly, are not wandering off into error. Thus the clean and the non-wayfarers of the Gospel-Age are all who are put on trial for life or for faith and righteousness during the Gospel-Age. What is meant by those of such not keeping the Passover? Their failing to maintain their faith in the precious blood of Christ and to carry out



their consecration, their failing to purge out the old leaven of sin and error, to eat the unleavened bread of sincerity and Truth and to endure the incidental trials, sufferings and persecutions. In a word, their proving unfaithful. The threat of death upon the types of these represents the threat of the Second Death or loss of Youthful Worthiship, as the case calls for, made to those who fail to keep the antitypical Passover of the Gospel-Age. The clean of the Millennial Age are the world of mankind freed from the Adamic sentence and either partly or wholly lifted up from its effects into perfection. The Millennial non-wayfarers are the world as respects their being enlightened as to the Truth. If such refuse to keep the Passover they will perish in the Second Death. Those of the Millennially enlightened who refuse so to do for a hundred years are then cut off. And those of the enlightened and cleansed who refuse to do this during the Little Season are likewise cut off. The reason for this is typically given as follows: "because he brought not the offering of the Lord in its appointed season," (v. 13), i.e., did not present to God as his sufficient substitute our Lord as the antitypical Lamb, with true faith, hope, love and obedience. This left him without protection from the justice of God; and consequently he had to bear his own sin (v. 13), which means the Second Death for the unfaithful of both dispensations on trial for life, and for the unfaithful Youthful Worthies, a loss of their standing as such now.


(15) A number of times in The Present Truth, e.g., when treating of Ex. 12: 43-50, in the article on Israel's Enslavement And Deliverance, and of Ruth 2-4, in the article on Ruth, Type And Antitype, we pointed out that the strangers in the land (v. 14) type the Youthful Worthies. Their dwelling in the land types their being consecrated, i.e., in the Truth and its Spirit, while their not being born there types their not being Spirit-begotten. It is of the Youthful Worthies that v. 14 treats. For such an one to keep the antitypical Passover



unto the Lord, it is necessary that he do exactly what the new creatures do with it (v. 14). He must keep it according to the statute (chukath) of the Passover and according to the judgment, ordinance (mishpat) of the Passover. According to the doctrine (mishpat—judgment, ordinance) he must keep it, i.e., in living faith in the Lamb as tentatively justifying him, through the tentative imputation of His merit. And according to the practice (chukath—statute) he must keep it, i.e., during the Gospel-Age from 1881 onward as a part of Nisan 14, with the leaven of sin and error purged out, with the unleavened bread of sincerity and Truth and with the bitter herbs of trials, sufferings and persecutions, with the staff of God's Word in hand as his support, with the girdle of service about his loins and journeying out of symbolic Egypt to antitypical Canaan. When v. 14 tells us that there is one statute for the stranger and the Israelite born in the land, it gives us the thought that in the antitype there is no difference in what consecration requires of the new creatures and of the Youthful Worthies. They make the same vows of deadness to self and the world and aliveness to God. The difference is, therefore, not in the obligations that they take upon themselves, but in the use God makes of their consecration: the consecration of some is accepted by God through the begettal of the Spirit and that of the others is not. But the same antitypical Passover doctrines and practices both classes are to live out—one statute to the stranger and to the one born in the land. But as the Youthful Worthies now do these things, not as the parts of a trial for life, but of faith and loyalty, they will unto a completion do these things Millennially and in the Little Season as the parts of a trial for life.


(16) The second part of Num. 9 treats of the pillar of cloud and fire, which is mentioned quite frequently in the Bible, as the following references prove: Ex. 13: 21, 22; 14: 19, 20, 24; 33: 9, 10; 40: 34-38; Num. 9: 15-23; 10: 11, 12, 34; 12: 5, 10; 14: 14; 16: 42;



Deut. 1: 33; Neh. 9: 12; Ps. 99: 7; 1 Cor. 10: 1, 2. That it is typical is, among other things, proven by St. Paul's allusions to it in 1 Cor. 10: 1, 2, compared with vs. 6, 11. Its typical character is likewise proven by the fact that it was, as several of the above references show, a part of the Law arrangement. So, too, its relation to the tabernacle, which was typical, proves its typical character. Its being involved in certain other typical events, like Israel's march to the Red Sea, their experiences at the Red Sea, in Mount Sinai and thence in their journey from the Red Sea to Canaan, in the erection of the tabernacle and God's manifestations at Aaron's and Miriam's murmuring and at the murmuring of the Israelites over the death of Korah, Dathan, Abiram, etc., prove the same thing. Hence it was undoubtedly typical of better things to come. While the Bible nowhere expressly mentions the thing of which it is typical, the connections in which it occurs, the things that it did and the things in connection with which it was used, clearly prove that it types the Truth as due and its Spirit as the things that represent the Divine presence with God's people. Thus, as it led Israel all the way from Egypt to Canaan, it did for them what the Truth as due and its Spirits do to us—they lead us all the way from symbolic Egypt to heavenly Canaan (Neh. 9: 12; Ex. 40: 36-38; Num. 9: 15-23; 10: 11, 12, 34; Deut. 1: 33). Its symbolizing one of the parts of the real baptism (1 Cor. 10: 1, 2), as the sea symbolizes death as the other, proves that it symbolizes the Truth and its Spirit. Again, its being that from out of which God acted and spoke (Ex. 14: 24; 33: 9, 10; Num. 9: 17-20, 23; 10: 11-13; 12: 5; 14: 14; Deut. 1: 33; Ps. 99: 7) proves that it represents the Truth and its Spirit. Thus, while the Bible does not expressly state its precise antitypical meaning, its uses, its connections and its activities abundantly prove that it types the Truth as due and its Spirit.


(17) It is evident that by the Truth as due and its Spirit the Lord leads His people from the present evil



world (symbolic Egypt) to heavenly Canaan (the kingdom), as the Scriptures so amply prove. Thus it is by the Truth that they gain life (Ps. 119: 93; Matt. 4: 4; John 6: 63, 68). The Truth leads them on the way as the lamp to their feet and a light to their path (Ps. 119: 105; 2 Pet. 1: 18, 19; 1 John 1: 7; Is. 30: 21; Micah 2: 7). Apart from the Truth there is no true way to go, all contrary things leading to death (Is. 8: 20; Micah 3: 6). So, also, the Bible teaches that the Spirit of the Truth leads God's people. Thus it is the Spirit that gives life (John 6: 63; Rom. 8: 1-4, 11-14; 2 Cor. 3: 6; Gal. 6: 8). It is also the Spirit that guides God's people (John 14: 17; 15: 26; 16: 13; 1 John 4: 6). And certainly, apart from the Spirit, there is no true way, all things contrary leading to death (Matt. 26: 41; Rom. 8: 13, 14; Gal. 5: 16-21). We also know that while we in our humanity are immersed into death in the real baptism, we are in the New Creature immersed into the Truth and its Spirit (Matt. 3: 15-17; 28: 19 (into the name [mind and heart—disposition]; not in the name); Rom. 6: 3-11; 1 Cor. 10: 1, 2; 12: 13; Gal. 3: 27; Col. 2: 12). We also know that it is from out of the Truth and its Spirit that God speaks to us (Heb. 1: 1; 4: 12; 13: 7; Rom. 10: 8, 14-17; Ps. 68: 11; John 14: 24; 17: 8; Titus 1: 3; 1 Pet. 1: 11, 12, 25; 2 Pet. 3: 2; Rev. 3: 8; John 14: 17; 15: 26; 16: 11; Neh. 9: 20; Is. 61: 1; Acts 2: 4; 1 Cor. 2: 10; 1 John 5: 6; Rev. 2: 7, 11, 29; 3: 6, 13, 22; 14: 13; 22: 17). Thus we see that the literal Scriptures furnish us the antitypes of the uses put to the fiery, cloudy pillar. Our experiences corroborate these thoughts. Hence we are warranted in concluding that the cloudy, fiery pillar types the Truth as due and its Spirit, in their capacity of leading God's people of the Gospel-Age from antitypical Egypt to antitypical Canaan.


(18) V. 15 first states that on the day the tabernacle was erected the cloudy pillar covered it. This is also stated in Ex. 40: 33, 34. The tabernacle represents Jesus and the Church, as God's place of residence,