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

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shows that some of Israel's encampments were greatly prolonged. This types that some of our experiences of endurance are long drawn out. And certainly we who have been in the way a long time know by experience that some of our trials are very long drawn out. Some brethren have experiences of testing along certain lines that have lasted for years, some for ten or even twenty years. From this we can readily recognize the longsuffering and patience of our dear Heavenly Father, and at the same time our slowness to learn, yea, even our stupidity. Surely some of us at such continued keeping at certain trials and very slow learning from them deserve, figuratively speaking, to wear the dunce cap and be put into a corner with our backs toward our fellow pupils. Yet, despite our slowness, He continues His mercy toward us, considering our frame, and remembering that we are dust. And let us therein be like the Israelites, who during a long encampment time remained encamped. That is, let us not resent the length of the experiences of trial, suffering and persecution and give up the antitypical encamping, i.e., cast aside our trials, refuse to learn the lessons that they are calculated to instill; for this would make us leave the Israel of God and wander away from God's people, just as an Israelite would have done in the type, had he refused to remain in Israel's camp as long as the pillar rested on the tabernacle. Rather, like those who remained in Israel's camp and thus remained with God's people, let us with patience persevere in enduring, and that joyfully, the trials, sufferings and persecutions that God apportions to us, realizing that, if faithful therein, the end will be glorious indeed; for these experiences are God's "charge" to us to endure faithfully. Nor will we be given further progress along this pertinent line until the "charge" is "kept."

 

(36) V. 20 indicates that some of Israel's encampments were but of a few days. Antitypically this means that some experiences of endurance in trial, suffering and persecution are of comparatively short duration.

 

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And we know from experience that this also is true. This as well as long drawn out experiences of endurance, is also of the Lord, even as the middle of v. 20 shows: "According to the commandment of the Lord they abode in their tents." Thus it is for the Lord, and not for us to decide whether our experiences of endurance be long drawn out or of short duration; for only He knows into what He desires to develop us in detail. Not knowing this, we are incapable of determining when we have been sufficiently tried. It is for us to continue under them in childlike faith, cheerful hope, strong love and full obedience as long as they last, regardless of whether they are of long or short duration. Let us not become restive under them, complaining against them and thus against the Lord, who arranged for them and the length of their duration. It is good for us to remember that in such experiences our strength will be in quietness and confidence. We need not worry about the outcome. We can well rest in, and wait upon the Lord, who will make us of good courage as we wait upon Him. And let the Winter threaten ever so sorely, Spring must and will finally come. Therefore wait, my soul, upon the Lord, and be of good courage, and He will renew thy strength; for another time of progress will in due time come, as it is written in the end of v. 20: "and according to the commandment of the Lord they journeyed." V. 21 shows us that some encampments lasted only over night, and some only over day. This, in the first place, types the fact that some of our experiences of endurance last only a short time indeed. And our experience abundantly corroborates this. Well were it for us that we could overcome in all of them quickly; for our quickly overcoming proves us to be strong in the pertinent particular, while long-drawn-out experiences of endurance prove us to be more or less weak in the pertinent particular. Well, too, will it be for us, if, like the Israelites, we are ready after a very brief trial to go onward (v. 21); as well as after a longer or the longest experience

 

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of this kind we are ready to go onward (vs. 19, 20). In the second place, it will be well for us if after a night's trial (an experience of endurance along Old Testament lines in the Epiphany) we are ready to go onward in progress with the advancing pillar, as it was well with us if after a day's trial (an experience of endurance along New Testament lines in the Parousia) we were ready to go forward in new developments with the advancing pillar (v. 21).

 

(37) It will be noted that vs. 19, 20, do not state definitely how many days were involved in the pillar's remaining on the tabernacle. V. 19 indefinitely states the period as of many days, and v. 20 as of a few days. Hence we applied their thoughts as typing generally long and short trials for the Lord's people. But in v. 21 a day-time tarrying and a night-time tarrying of the pillar are specifically mentioned. These we have specifically applied respectively to a Parousia and to an Epiphany experience, as they also apply to a Jewish Harvest experience or to one during the period between the Harvests. Again in v. 22 specific periods are mentioned: two days, a month and a year. We understand the two days to type the two Harvests with their following nights—the whole Gospel-Age—and the tarrying of the Israelites to represent the experiences of endurance on the part of the Church along common lines during the two Harvests and their following nights, i.e., during the whole Gospel-Age. 1 Cor. 10: 6-14 is a passage that shows certain experiences of hard pressure to be common to the Lord's people living in these two periods, "upon whom the ends of the Ages have come" (1 Cor. 10: 11). Heb. 3: 2—4: 11 shows this for the interval between the Harvests, and during the Epiphany's miniature Gospel-Ages. The period mentioned as the month's tarrying of the pillar on the tabernacle and the Israelites' remaining camped therein seems to represent the experiences of trial, suffering and persecution to which the twelve graces (Rev. 21: 19, 20) of the Church are subjected, the testing of each being during

 

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its symbolic month. A similar thing is suggested as to the world's developing these twelve graces (Rev. 22: 2). When v. 22 mentions a year as the period for the encampment it seems to type the fact that some experiences of endurance last throughout the entire Gospel-Age irrespective of its periods, e.g., the oppositions of the world, of the nominal people of God and, especially, of the mystery of iniquity, which began to operate during the Jewish Harvest and still continues. The Israelites' encamping during these periods (v. 22) suggests to us the lesson to abide in such trials unto a completion, and their not marching during such periods (v. 22) suggests to us the lesson not to run away from our untoward experiences, since this surely would make us leave the company of God's people, but to abide therein, faithfully with God facing them unto a completion. V. 23 recapitulates the statements of vs. 18 and 19, with the added item that the Lord's commands in these particulars were given by Him through Moses, which types the fact that Jehovah directs all our experiences of development and endurance through the agency of our Lord Jesus, who is both the Interpreter and the Executive of all God's plans and purposes, as well in their generalities as in their details, and this because all things are of the Father and by the Son (1 Cor. 8: 6).

 

(1) What part of the book of Numbers will we now study? Of what does Num. 9: 1-14 treat? What, generally speaking, is the difference between the original Passover and the annual Passover, so far as concerns their antitypes? What suggests this thought? How do the cited Scriptures prove this? How does this general remark apply as to the first annual Passover, i.e., the one at Sinai? When will this be pointed out? Why is attention called to this at this point?

 

(2) What is primarily typed by God's charging Moses to command Israel to celebrate the first annual Passover at Sinai? Secondarily? How do the cited Scriptures prove this? What is typed by the charge being given in the wilderness of Sinai? Being given in the first month of the

 

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second year? In what relation to this thought is John 6: 32-58? What types the appropriateness of keeping the annual Supper after consecration? How is this further shown? Why so? What correction in the translation of v. 2 is offered? What does it suggest? What is typed by the charge to keep the typical Passover on Nisan 14? Why is this? Why in the two antitypes is this thought also implied?

 

(3) At what time of the day were the original and the annual lambs slain? What does this suggest for their antitypes? What does the emphasis upon the time of the type imply as to the antitype? What is the proper translation of the words, chok and mishpat? What does each mean? What is typed by the charge to keep the Passover according to all its statutes? All its ordinances? What were all the statutes in the type and in the antitype of each type? What were all the ordinances in the type and the antitype of each type? How is each proved by the cited Scriptures? What is the translation of Luke 22: 20 required by the Greek? What does this prove to be the Lord's second thought as to the things symbolized by the bread and wine? What does the antitype show as to our explanation of the words chok and mishpat? What consideration weighs against their A. V. renderings?

 

(4) What is the difference, type and antitype, between the charges of vs. 2, 3 and that of v. 4? What is typed by the Israelites' annually slaying, roasting and eating the lamb with unleavened bread and bitter herbs? How do the cited Scriptures prove this? What is typed by their doing this on Nisan 14? In the wilderness of Sinai? The Israelites' doing it according to all the statutes and ordinances? What additionally is typed by the first annual Passover? During the Gospel-Age? During the Millennium? Where are these things set forth typically?

 

(5) What do vs. 6-8 give? What is typed by being defiled by the dead body of a man? Who is the dead man? What do we by heredity get from him? Within how long before Nisan 14 were these men in the presence of, or touched a dead person? What is the difference between being in the presence of and touching the dead antitypically? What resulted from this? What does this type? What is typed by the defilement and condemnation lasting

 

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seven days? By the cleansing on the third day? On the seventh day? Whom do they type? What is typed by their coming before Moses and Aaron? What is typed by their coming before them before Moses knew the answer to their question? After what and before what must it have been? Why so? When, accordingly, did the antitype take place?

 

(6) When did Jesus begin to get the knowledge qualifying Him for His ministry? What was the first of this knowledge? What kind of a knowledge of God's Plan did He have as he emerged from the wilderness? What follows from this? How did the knowledge come to Him? What does this imply first? Why? What does it imply secondly? Why? What does it imply thirdly? Why? What is antityped by His seeing the condemned race standing before His mind's eye?

 

(7) What thought do we get as to the first annual Supper from the story of the defiled men? What is typed by their being debarred from partaking in the Passover at that time? Their drawing near to Moses and Aaron? What does this not mean that the world did to the Lord in the wilderness? How was the antitypical presentation? What else did the world not then do to the Lord? How did they speak to Him? What thought did their condition suggest to our Lord as to the Gospel-Age salvation? What question was raised in Jesus' mind by their condition? What is typed by this question being asked Moses?

 

(8) What is typed by Moses' not understanding the answer to this question? By his charging the men to stand by? His looking to hear the Lord's answer? By Jehovah's giving the answer? By His charge to tell His answer to Israel? Of what two classes did God's answer treat? What is the difference between them, type and antitype? Generally speaking, how do the antitypes differ? From what are both of them excluded? What is reserved for them? What is typed by the expression, "of you or of your posterity"?

 

(9) What is the difference in the time of the clean and unclean Israelites' keeping Passover? What does the night of Nisan 14 type? What have the clean antitypical Israelites been doing during this antitypical night? What could the antitypically defiled then not do? When will the world have its Passover? What does this mean? What is typed by the 14th of the second month? What will the world be

 

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doing then? What, therefore, do the two Passover keepings of the second year of Israel's departure from Egypt type? What are the three thoughts associated with its antitypes? What is typed by the defiled class slaying the Passover lamb between the evenings? Who will be the first to enter into keeping the Millennial Passover? Who will constitute the Epiphany camp? How will they be prepared for the Millennial Passover? As what will the return of the Worthies serve to them? Into what will they at that signal immediately enter? Of what is this time element the antitype? How will doing this between the two evenings find its fulfillment with the rest of the restitutionists living and dead?

 

(10) What is typed by the defiled ones eating the Passover with unleavened bread? How will it be as compared with ours? Of what will their bitter herbs consist? Of what kind of bitter herbs will they not partake? Why will these be lacking in theirs? How do the cited Scriptures prove this? What will their bitter herbs be? Why will they have them? Why will they be bitter to them?

 

(11) What does v. 12 type as to eating the Millennial Lamb? What is the similarity and the difference in this respect as to our and the world's Lamb? How, in general, do we reconcile the statements of Ex. 12: 10 and Num. 9: 12? What is typed by the charge of each verse as to leaving some of the Lamb over until morning? What are the details on this for our Age? For the Millennial Age? What are the dissimilarities and likenesses on this matter so far considered?

 

(12) What is the main difference in the typical teachings of these two verses? To what does this difference not amount? To what is the difference due? What is not done with all of Christ's merit during the Gospel-Age? What is done with a part of it? With the rest of it? What results therefrom at the end of this Age? How is this related to the part of the lamb left over in Ex. 12: 10? What is typed by its being burned by fire? What are the details that belong to this thought? What is meant by the imputable merit ceasing to exist? Why will there be no burning of the Lamb's remains after the Millennium? What results therefrom to those who sin during the Little Season. Why?

 

(13) What is the character also of the statement that none of the lamb's bones be broken? As an exhortation

 

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when does it antitypically apply? What is done when a lamb's bones are broken? In what two ways may the antitypical Lamb's bones be broken? What do the Ransom deniers do with Christ? Those returning to wallow in the mire of sin? How do the cited Scriptures prove these things? At what times do these antitypes occur? How do the cited Scriptures prove this? What is typed by the exhortation not to break a bone of the lamb? How do the antitypical exhortations of vs. 12 and 3 compare as to the statutes and ordinances? In only what way do they differ? What is implied in the singular of the word statute in v. 12? Why? What similar usage do we have with the English word law? What word that might be expected to occur in this verse does not there occur? Why does it not there occur?

 

(14) What threat is held out in v. 13? Against what two classes? Under what conditions only? During what Ages does it antitypically apply? Who are the Gospel-Age clean? Who are the Gospel-Age non-wayfarers? What privilege do they alone have during the Gospel-Age? What is meant by their not keeping Passover? In a word, how may they be summed up? Who are the clean of the Millennial Age? Who are its non-wayfarers? What will happen to these two classes if they do not keep the Millennial Passover? When will those simply enlightened, but not fully cleansed, who so refuse perish? The cleansed and enlightened? What is the typical reason given for this? What does it mean in the antitype? How will this leave them before God's justice? What is the result?

 

(15) What antitypical explanation has in The Present Truth been given of the strangers in the land? In what articles and passages? What is typed by their dwelling in the land? Their not being born there? Of whom does v. 14 treat antitypically? How must they do in keeping the Passover, compared with the begotten of the present time? According to what two things must they keep it? What is implied in keeping it according to the ordinance? The statute? What is typed by the statement that there is one law to the stranger and to the native born? What are the details here? Wherein is there no difference? Wherein is there a difference? What must both classes alike do? What peculiarity belongs to the Youthful Worthies in the keeping of antitypical Passover?

 

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(16) Of what does the second part of Num. 9 treat? Read the main Biblical references to the cloudy, fiery pillar. What is the first proof that it is typical? The second? The third? The fourth? What conclusion do these four reasons warrant? What does the Bible not specifically mention as to its typical signification? What three Biblical things show its typical meaning? What is its typical significance? How is this shown by its leading Israel from Egypt to Canaan? How do the cited Scriptures prove this use of it? How does 1 Cor. 10: 1, 2 prove this antitype? How does God's speaking and acting from out of it prove this antitype? How do the cited Scriptures prove this? What conclusion may we draw from these three methods of proof?

 

(17) What reason corroborates this conclusion? By what do God's people gain life? How do the cited Scriptures prove this? What leads them on their way? How do the cited Scriptures prove this? What results from not having the Truth? How do the cited Scriptures prove this? What, additionally, leads God's people? What is its relation to giving life? How do the cited Scriptures prove that the Spirit also gives life? What is the second thing in this connection that the Spirit does? How do the cited Scriptures prove this? What results from the absence of the Spirit's operation? How do the cited Scriptures show this? What two things occur in the real baptism? How do the cited passages prove this? How do the cited Scriptures prove that God speaks and acts from out of the Truth and its Spirit? What conclusion follows from the Scriptures and facts given in this paragraph on the antitype of the cloudy, fiery pillar? What corroborates the conclusion? In what particular does this pillar type the Truth and its Spirit?

 

(18) What does v. 15 first state? Ex. 40: 33, 34? What does the tabernacle represent? In what three capacities? What does the tabernacle in the wilderness usually represent? Solomon's temple? How also do we find the words tabernacle and temple applied? How do the cited passages prove this? What is the antitype of the tabernacle in v. 15? What, accordingly, is its antitypical day? What is typed by the rearing up of the tabernacle? As what? Previous to what did it not exist? When did the antitypical court, its altar and laver, the first vail and the High Priest stooping

 

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under it first come into existence? What came into existence at Jesus' begettal? At His death? Resurrection? What has come into existence for the Church since Pentecost through her justification and consecration? Through her Spirit-begettal? What has been going on since then as member after member has had these three experiences? When were the antitypical court and Holy completed, so far as the Church is concerned? How long has the antitypical second vail been in process of erection? When will it be completed? Since when and by what have the antitypical Most Holy and chest of the Ark been coming into existence for the Church? When will these be completed? What in brief is typed in v. 15 by the erection of the tabernacle? What is the time for this work? What does this prove as to the day of v. 15? How do the cited Scriptures show this?

 

(19) What is typed by the cloudy, fiery pillar covering the tabernacle? What does this mean? How do the cited Scriptures prove this? What has been the Christ's peculiar prerogative? How is this shown positively and negatively in this type? To whom does this sound absurd? Despite this, what is true in this connection? What is implied by her being the depository of the Truth and its Spirit? How will this be, despite the world's denials and railings? How is it by contrast to the esteemed? What attitude does this give us toward the advantage of the world's most favored ones?

 

(20) What is the character of the day and night of v. 15? How many symbolic days and nights have there been in the Gospel-Age? What are the first day and night mentioned in paragraph 5? How do the cited Scriptures prove them to be such? How do 1 Cor. 3: 13 and Eph. 6: 13 also prove this? What is the night of Is. 21: 11, 12? What is implied as to its preceding day? How are these two periods set forth in John 9: 4? What is its second application? Why so? What do these two periods give us? What is the natural basis for the figure of these symbolic days and nights? What use, accordingly, does the Bible make of the symbolic sun and moon? How do the cited Scriptures show this? What names respectively would thus be given to the periods when each shines?

 

(21) When, self-evidently, did the symbolic sun shine? What two facts prove this? What results from this? What

 

 

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does this fact not exclude? How, relatively, did these two kinds of light then shine? What phenomenon of nature illustrates this? What does an examination of our Pastor's writings disclose? Why so? What will quickly show this? What New Testament writings were produced after the Jewish Harvest? How is this fact illustrated in the figure under study? What set in thereafter, lasting until the Gospel Harvest? How do the historical facts bear out this figure? Whose writings prove this? How did each one of these stand in relation to the star of his respective period? What is the reason for their writing mainly on Old Testament themes? From what two sources did the papacy mainly draw to form its errors? What are the main features of its counterfeit? What did this fact force the members of the four mentioned stars to do as to the Old Testament?

 

(22) What was not shining between the two Harvests? What implies this? In whose writings is this illustrated? What did their partial understanding of Old Testament passages enable them to do? What did this serve to accomplish? What part of the night set in during the Sardis and Philadelphia periods? What in nature illustrates such a long dawn? For what will this account? How did this proceed? What was the condition from this standpoint during the times of the last three members of the Philadelphia star? Who were these? What kind of a moon is shining in the Epiphany night? For what facts will this account? What is to be expected before it is over? How do the cited Scriptures prove this? What third day follows the Epiphany night? How does its dawn differ from the Millennial Dawn as used by our Pastor? What will then come to the fore, as suggested by the figure under study? On what New Testament book will this light come? What will its exposition incidentally do? What does this figure show as to the time of its coming, negatively and positively? What will this time consideration allow?

 

(23) In what kind of a Gospel-Age are we now? What, accordingly, is to be expected to shine now? Why is it unreasonable now to expect the symbolic sun to shine? On what ground do the Levites criticize the Epiphany Priests? For what do they ask instead? What reply do we make to them? How do we reply on their criticism of our use of types? If they continue their demands for

 

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New Testament light and their depreciations of Old Testament types, how do we further answer them? What cannot be done with either sun? Among whom can such clamorers and critics not be numbered? Why not? How is this indicated? As what do they do this symbolic barking? How is their course illustrated in nature? What thing in nature symbolizes the braying of the Levite leaders at the Epiphany full moon light? How are the Parousia and Epiphany lights to be viewed relatively? What is our attitude to be now toward the Epiphany light? What three reasons should effect this? What should we, therefore, do about it? Like whom should we not be? Why not?

 

(24) What may some say of our explaining the operations of the symbolic sun and moon in connection with our discussing the antitypical cloudy, fiery pillar? What reply may be given to them? What, then, is the relation between the symbolic sun and moon and the antitypical cloudy, fiery pillar? What different operations do these two sets of figures respectively bring out? Why can we appropriately call the cloudy, fiery pillar the manifestation of God's presence with Israel? What is a summary of our findings as to the Gospel-Age day times and night times? And of their symbolic suns and moons, or pillars of cloud and fire? What other day and night will there be in God's plan? What will be that day's cloudy pillar? That night's fiery pillar? How do the cited Scriptures prove this third day and night? How does Ex. 13: 20-22 stand related to that day time? What will never again come after the Little Season? Why not?

 

(25) How does Num. 9: 16 read? What two things are found in v. 16? What is set forth in this verse? What is its antitype? How has this been in the past? How will it be in the future? In what four periods has this proven true? For whom was this fulfilled? What contrasts do we find in this connection? What does this guarantee for the future? What proves this? Why is this true, according to God's design? To what should such faithfulness lead us? How has it exercised itself?

 

(26) What differences as to the pillar's distinctness existed for various Israelites? What two reasons account for this? Who dwelt and served nearest it? What did this effect? Who saw it the next clearly? Why? Who

 

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saw it with the least clearness? Why? What is the antitype of these three modes of seeing the pillar? What is the reason for these three differences? What other cause existed for differences of sight in the type and antitype? How is this illustrated among Priests? Levites? Campers, in type and antitype? How in this respect are some in the antitypical camp? How may this matter be summarized? What does this suggest? What results therefrom?

 

(27) What verses does v. 17 give in a summary? What does it show? What is the character of this statement? What two things furnish the answer to the meaning of the pillar's starting, proceeding and stopping? What is typed by the pillar's beginning to move? Why is this answer true? What is typed by the pillar's proceeding? Why is this answer true? What is typed by its halting? Why is this answer true? What is a summary of this line of thought? What two things would it necessarily have? How is each typed? What is brought to our attention thereby? How do the cited passages prove this? What peculiarity has Biblical Truth? Why is this? In contrast with what does Biblical Truth in this respect stand? How should this difference affect our course toward them?

 

(28) What pertinent remark has been made of the Bible? What pertinent characteristic has the Bible? Of what is this one of the surest proofs? Why so? Why is this reason true? What results from this? Why is this not a fanciful claim? Why has the Bible the quality of progressive adaptability? How does Jesus minister in this matter? What other reason is there for this Biblical quality? How does the meaning of Amos 3: 7 show this? What follows from this?

 

(29) What characteristic has every part of the Bible? Who are the main agents advancing God's plan? What two facts imply this? When do such things of the Bible speak out? What does it thereby prove itself to be? How is this Biblical feature related to the cloudy, fiery pillar? When does it cease so to speak? How is this typed? What kind of a process is this, from man's viewpoint? What is the force of Is. 28: 9, 10 in this connection? According to the connection, what is the reason for the course outlined in Is. 28: 9, 10? For the unfaithful? For the faithful? What lesson should we learn from this peculiarity of the Word?

 

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(30) What else is typical in v. 17? What were Israel's actions recorded in v. 17? What fact will clarify their antitypical significance? How, briefly stated, is this proven by the two cited Scriptures? Show from the cited Scriptures how the Christian life is a walk, a journey, and that they are here strangers and pilgrims. How is our advancing away from symbolic Egypt toward antitypical Canaan typed by Israel's wilderness journey? What antitypical application may therefrom be deduced? By what three steps especially do we progress toward antitypical Canaan? What is the thing typed by Israel's marches toward Canaan? Why is this true? Why is this reason true? Where will we stand at the completion of this course? What hymn explains this antitype? Please at this point of the lesson sing it.

 

(31) What three things cover completely the active part of the Christian life? What will prove this thought? What did Israel's various marches type as to these three things? In what order did we develop these three? How was our learning the Truth typed by the marching Israelites? Our ministries? Our practicing the Word in grace? What is the fire prerequisite of our successful journey to heavenly Canaan? What was the course of those Israelites who would not look at the cloudy, fiery pillar? What does this teach us? What other two pertinent things should we do? Against what should we guard ourselves? How are the three stages of our progress in the Christian life typed by Israel's marches?

 

(32) Additional to these three active features of the Christian life, what other features has it? What must it endure? How do the cited Scriptures prove these three passive parts of the Christian life? Of what are they expressive? What else beside marching did the Israelites do on the way to Canaan? What do these represent? What two things suggest the truthfulness of this application? How does Eph. 6: 13 show the second of these? What third proof shows this? How is this shown in Ex. 14: 2-20? Num. 11: 4-34? Ex. 32: 1-35? Num. 25: 1-18? Num. 21: 4-9? Num. 16: 1-50? How are these five cases expounded in 1 Cor. 20: 5-14? How is this further shown in Num. 12: 1-16? Num. 13: 26—14: 45? What other consideration corroborates this? What conclusion are we warranted in drawing from these facts?

 

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(33) Of how many forms of endurance does the passive part of the Christian life consist? What is the first of these? How does endurance show itself as to our heads? Under what circumstance will one fail in a trial of his head? How does 2 Thes. 2: 9-12 prove this? In what two ways are such trials often very subtle? Why is the second way often very hard to endure? What else besides our heads must be tried? What variety is there in such trials? Why so? What are some of the means of such trials? How does the adversary offer some relief in such trials? Describe the second form of our endurance. What makes this often especially exhausting? What effects has such exhaustion been known to work? Who especially illustrates this? What does the Lord do to make such trials all the more crucial? What in us is especially taxed by this second form of endurance? What is the third form of endurance in the Christian? What brings on persecution? By what means is it brought? What have many faithful brethren not experienced? What must they all undergo? While undergoing trials, sufferings and persecutions, what are we antityping? What is typed by the Israelites' beginnings, continuances in, and breakings up of their encampments?

 

(34) What strong corroborative evidence that the cloudy, fiery pillar types the Truth and its Spirit is found in a comparison of the literal translations of the beginnings of vs. 17 and 18? What are these literal translations? How are they related in sense? What do they prove? Why? According to v. 18, who directed all Israel's journeys and stations? What does this type? What does Ps. 37: 23 teach in this connection? What, taught in Ps. 37: 31 and 44: 18, does this guarantee? On what condition? What else does v. 18 show? What does this type? What, therefore, comes from the Lord? Despite what? What third thing does v. 18 show? What are we not to understand the last clause of v. 18 to mean? Why not? How are we to understand the expression? What is typed by this clause? What lesson does it teach?

 

(35) On what are we not tried? On what are we tried? What follows therefrom? What do we infer from this fact? What does v. 19 show of some of Israel's encampments? What does this type? What does experience

 

658.

show on this point? What are some examples of such long-drawn-out trials? What things in God and in us are thereby discernible? What figurative treatment do some of us for this deserve? What qualities in God operate in this connection? What did the Israelites' long remaining in camp type? What lessons should we learn from this? What would not so doing effect? How should we receive and endure our untoward experiences? Why? What will be withheld from us until we endure faithfully?

 

(36) What does v. 20 indicate? What does this type? What corroborates this? From whom are our short untoward experiences? How is this typed? Whose is it and whose it is not to decide on the lengths of our experiences? Why should God and not we decide the lengths and kinds of our trials? What is ours to do therein? Against what should we guard ourselves in these experiences? What will therein be good for us to remember? What should we therein avoid and practice? What natural phenomenon suggests hope in, and waiting on the Lord therein? What will in due time follow? How does v. 20 suggest this? What does v. 21 suggest? What does this type? What corroborates this? What would be well for us in this respect? Why? What do long-drawn-out trials suggest? What else would be well for us? After what three-time kinds of trials? In what third way would it be well for us in this connection? In what way was it well for us in connection with this line of thought?

 

(37) What do vs. 19, 20, not definitely state? How do they respectively state the duration of the encampments? How, accordingly, did we apply them? How does v. 21 state the duration of the encampments? How, accordingly, did we apply its day and its night? How does v. 22 express itself on this point? How do we understand its two days antitypically? How does 1 Cor. 10: 6-14 show this thought? What seems to be typed by the month's tarrying in the camp? How do the cited passages corroborate this thought? What is typed by the year's tarrying of v. 22? What are some illustrations on this point? What lesson is suggested by Israel's tarrying these periods? By their not therein marching? What does v. 23 do mainly? What additional thought does it give? What does this type? How does He do therein?