Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
pouncing upon the Society again, causing the by-laws to be passed contrary to law on electing officers and directors, first for 3 years and 10 months, thereafter for 3 years, etc., etc.? Certainly fretting is a finely-fitting descriptive word for the unclean use of official powers in power-grasping and lording in his case. And the same thing in principle holds in the cases of others, like H. J. Shearn, Wm. Crawford, Jesse Hemery, Isaac Hoskins, etc., etc. Of course, in such cases a declaration of uncleanness by the examining priest had to be made (it is unclean, v. 51) and must be made in similar cases whenever proven to have the same qualities in principle.
(39) V. 52 tells what the examining priest should in the type do with such a garment—it had to be burnt. Regardless of whether the garment was linen, woolen, or of skin, or whether the plague was in the warp or woof of the linen or woolen garment, or in the skin or thing made of skin—it had to be burnt. What does this type? The abused office powers must be taken away from the offender—they must be made non-existent so far as he is concerned. Let us see how this occurs, first in the case of usurping general elders, then of local elders. In the case of general elders Jesus does this and announces the fact through His mouthpiece, as we can see in the case of Diotrephes (3 John 9, 10). In the Epiphany Jesus has been doing this and has been announcing it through the Epiphany messenger. How are the office powers vacated? By dismissing the offender from membership in the Little Flock, whereby one loses his office of general elder in the Little Flock; for certainly a general elder who loses membership in the Little Flock loses the office of general eldership in the Little Flock, since, to hold such an office, one must be a member in that company, just as anyone losing citizenship in a country thereby loses any office he may have had in that country. Such a dismissal does not imply losing an office in a business
corporation, e.g., J.F.R. 's dismissal from the Little Flock did not imply his loss of the presidency of the Society. He committed usurpations against the Church as general elder and in his office as president of the Society, but the loss of official powers that his power-grasping and lording brought upon him were those that he had as general elder in the Little Flock; for the initial uncleanness that characterizes the Great Company is the uncleanness that deprives one of membership in the Little Flock. The same principles apply to other power-grasping and lording usurpers among general elders in the Little Flock. In an ecclesia, its validly pronouncing a local elder a usurper in power-grasping and lording likewise manifests him as having been cut off from the Little Flock by our Lord previously, which cutting off deprives him of his right to his office as a local elder in the Little Flock. If the entire ecclesia sanctions his usurping power-grasping and lording, it is cut off from being a Little Flock ecclesia, just as a group whose members were in the Little Flock movement, partisanly supporting a power-grasping and lording general elder, becomes a Great Company group or movement. "It shall be burnt with fire." This types the complete annihilation of such persons' official powers (v. 52).
(40) Vs. 47-52 describe an undoubted case of a leprous garment. Vs. 53-58 describe cases in which for awhile there is a measure of doubt, and how certainty in one way or the other is reached. If at the end of the seven days' shutting up the priest's examination manifests that the plague has not spread in the garment in warp or woof or in anything of skin (v. 53), the priest shall command it to be washed and then shut up seven days more (v. 54). Antitypically if the examining priest finds that the power-grasping has not continued in its former unfolding, nor in new directions, nor in a combination of them, neither toward the Church (linen), nor toward the justified
(wool), along the lines of teaching usurpations (warp), nor of arrangement usurpations (woof), nor toward the world (skin), along the two just mentioned lines (v. 53), the antitypical examining priest shall exhort the priests and others to apply to the offender the water of the Word (Eph. 5: 26) to cleanse him from the uncleanness of his former usurpations (v. 54). Such usurpations were not in themselves extreme enough to manifest the offender as a persistent usurper in power-grasping and lording. But after this antitypical washing the offender must be antitypically shut up (v. 54) for the antitypical seven days, i.e., he must be put under restraint, circumscribed in his official activity, not shown so much respect, esteem and cordiality, etc., as formerly. This must be done by our High Priest through His special eye, mouth and hand, when the offender is a general elder, and by the local ecclesia, if the offender is a local elder. Sometimes the restraint consists of debarring the offender for awhile from all official activity. This should be done, if the offence is more or less public, and if it is more or less exaggerated, as a safeguard to all concerned. With a local elder this may be done by letting him remain unelected at the next election, or giving him less important services as his duties.
(41) V. 55 shows the case of the suspected garment after being washed not showing any improvement (not changed its color, even if the plague did not spread). In such a case the garment should be destroyed (burnt in the fire), because it is unclean. It is an inward fret regardless of whether the leprosy shows itself on the interior or exterior of the garment. After a sufficient time has elapsed in the antitype, following the priest's exhorting the offender to amend, his case should be re-examined. The typical garment not changing its color from green and red types impenitence, refusal to confess the wrong and to promise amendment, on the part
of the offender. His office powers should be taken from him, even if he has not continued to exercise his former usurpations, nor usurped in other directions, nor combined the two forms of usurpation (be not spread). By his impenitence, etc., he proves that his office powers are defiled with Great Company uncleanness—power-grasping and lording—hence he must be dismissed from his office: his office powers must cease to exist. If he be a general elder, Jesus will do the dismissing, both from the Little Flock and from his office, and manifest it through His special mouth making the pertinent announcement. If the offender be a local elder, the Lord Jesus will dismiss him from his place in the Little Flock and by the ecclesia from his office as local elder in that ecclesia ("Thou shalt burn it in the fire") (v. 55). In the garment it was a fret inward, i.e., in the interior of the garment, regardless of whether it showed itself externally (without); i.e., on the outside surface of the garment, or internally (within), i.e., on the inner surface of the garment. Antitypically there is unholy ambition in the heart of such an one (fret internally), which expressed itself in former power-grasping and lording. That it still exists in his heart is evident from his impenitence, regardless of whether he let it appear externally, i.e., publicly to many (bare without), or internally, i.e., privately to a few (bare within). The impenitence is the thing that manifests the real trouble. Bro. Shearn is an example of this form of power-grasping and lording. After our washing him with the water of the Word he promised amendment, but thereafter when Wm. Crawford learned of this he persuaded him to withdraw his repentance, which he did. Hence the old colors of antitypical green and red appeared. Hence his office powers were severed from him (burnt).
(42) V. 56 discusses the case of the washed leprous garment that loses its green and red colors, but is somewhat dark after the washing and shutting up seven
days. The discolored part was to be torn out of the garment. This represents the case of official powers that were used usurpatorially, but that under the washing through the Word and sufficient restraint were cleansed partly from power-grasping (green) and lording (red). Accordingly, the offender partly repented and partly gave up his usurpations. What is typed by the rending of the dark spot out of the garment? It seems to type the removal of those features of service wherein the power-grasping and lording partly persist. E.g., if a pilgrim would usurp powers connected with public meetings, he should, even if he repent partly, be retired awhile from giving public meetings, though continuing to give parlor meetings, or be removed from pilgrim work, but allowed to do evangelistic work or colporteur work. If a local elder be given the opportunity of giving discourses to the Church (linen), to the justified (wool) and to the world (skin), and use these to grasp for powers not implied in giving such discourses, whether in teaching (warp) or arrangement (woof), even if he partially repent, he should be refused the privilege of giving discourses and be limited to leading Berean studies or testimony meetings.
(43) V. 57 treats of a garment wherefrom the dark part was rent and wherein afterward the plague appeared again. This case types official powers once misused, in the unholy ambition of power-grasping and lording, and under some repentance partially withdrawn from such misuse, and later on being again fully misused, toward the Church (linen), the justified (wool) or the world (skin), in teaching (warp) or in arrangement (woof). There have been such cases; and doubtless there will still be such cases. The type indicates what is to be done with such. It calls such a case a spreading plague. This types the fact that one who once was partially healed of power-grasping and lording and then falls again into them has an unholy ambition
spreading from one act of power-grasping and lording into another, that his cleansing was not fully undergone, and that not watching and praying against it, he fell again into this evil. It shows that the matter of power-grasping and lording is not simply a weakness, but is a matter of a large degree of willfulness against which he has not properly set himself. Moreover, it indicates that the evil is deep-seated, yea, so deep-seated as to require his official powers to be taken entirely away from him (thou shalt burn that wherein the plague is with fire). How is this done? In the case of a general elder Jesus cuts him off from the high calling which, of course, deprives him of his office as a general elder, and then causes his Great Companyship to be announced through His special mouth. Thus his manifestation as a Great Company member demonstrates his loss of his official powers as a general elder. In the case of a local elder Jesus cuts him out of the Little Flock and causes this to be announced through the vote of the ecclesia which declares him guilty of power-grasping and lording, and thereby deprives him of his office as elder.
(44) V. 58 gives us the case of a garment that becomes free of the plague by the washing in the water—free from it in linen, in wool, either in warp or woof, in skin or in work of skin. This would indicate that the leprosy was not deep-seated in the garment and that after obtaining its cleansing it could readily be used as before it became leprosy-stricken, the only condition being that it must again be washed in water. This represents a case, either in a general or local elder, who grasped for power and lorded it over others, either the Little Flock (linen), the justified (woolen) or the world (skin), either in teaching (warp) or arrangement (woof) respects. But as the water of the Word was applied to him he recognized his wrong, bewailed it, acknowledged it and put it effectually aside, regardless of whether it was against the Church (linen), the
justified (wool) or the world (skin), or whether it was done in teaching (warp) or arrangement (woof) respects. His was a genuine repentance which worked a reformation that need not be repented of. The case, therefore, was one largely of ignorance, or of weakness, or of both. Hence it did not lead to his loss of his official powers in the general Church, if he were a general elder, or in a local church, if he were a local elder. In the type a second washing in water was necessary. This represents the fact that such a misuse of one's official powers, though properly amended, implies natural weakness toward unholy ambition, and this must be cleansed away by a second washing of the water, i.e., through the Word an energetic and successful effort was made to purge out of the character the weakness toward unholy ambition. V. 59 sums up the subject as given in vs. 47-58.
(45) We now come to the study of Lev. 14, but will deviate from the order there given, because we think we can better present our subject, if we study the sixth form of Great Company uncleanness as presented in vs. 33-48— leprosy in a house—before studying the cleansing of leprous persons and houses. Doubtless the Lord presented the cleansing of individual Great Company persons in vs. 1-32 first because in vs. 33-48 the Lord treats of the leprosy in a house. We hesitated for some time before deciding to change the order of this chapter's discussion, but finally made it, because the brethren will likely understand it better after our previous studies, if the sixth form of Great Company uncleanness is presented before the cleansing of the individuals and sects is studied. The antitype of the persons and the act of v. 33 are the same as we found in Lev. 13: 1, even as the language of the two verses is the same. Hence our former explanation will suffice. Vs. 34-53 give instructions that apply not to the wilderness sojourn of Israel, but to their living in Canaan (v. 34). The reason is apparent; for Israel did not
build houses during their wilderness sojourn, but then dwelt in tents; and because of the antitype the Lord arranged the type to suit the conditions of Israel dwelling in Canaan, where they ordinarily lived in houses. These houses wherein leprosy was God designed to represent Great Company groups, subdivisions, i.e., their sectarian bodies. Hence the leprous houses of Canaan are used to represent the Great Company sects; and these suggest to us the sixth form of Great Company uncleanness—their sectarianism, their partisan support of power-grasping and lording leaders. We have frequently in these columns called attention to the fact that partisan support of power-grasping leaders is one of the marks of Great Companyship, since both the usurpations of such leaders and their partisan support are revolutionism against the Lord's arrangements.
(46) As we proved from literal Scriptures of each of the other five forms of antitypical leprosy that they are forms of Great Company uncleanness, so we desire to prove this of this sixth form of antitypical leprosy by literal Scriptures. Ps. 107: 11 in its last clause is such a proof: "And contemned the counsel of the Most High." We have already shown that God's "counsel" or plan consists of the various series of arrangements whereby He brings various classes to eternal life. He who revolutionizes against these arrangements, i.e., sets them aside and puts others in their place, condemns, considers negligible, of no importance, the counsel of the Most High. One of God's arrangements for His Church is its unity under Christ alone (Ps. 133: 1-3; Eph. 4: 3-7). Partisan support of power-grasping leaders is sectarianism in opposition to this unity
(1 Cor. 1: 11-13; 3: 1-23). Hence, according to Ps. 107: 10, 11, it is an evidence of Great Company uncleanness. St. Paul by his application of 1 Kings 19: I8 in Rom. 11: 4, 5, to the Gospel-Age Elect, has given us a clue to understand 1 Kings 19: 18 from its connection as applicable during the Epiphany, when
we have the 7, 000 of the very Elect who overcame Baal worshiping and kissing, all others then living being more or less guilty of one or the other of these. Baal means lord and refers to Satan as the usurper, the power-grasper and lord over others. To worship Baal means to serve him in his power-grasping, which is done by imitating his power-grasping to bring people under control, and thus ultimately under Satan's control. Hence all power-graspers are Baal-worshipers. Accordingly, the power-grasping leaders among God's people are afflicted with the Great Company uncleanness of Baal worship. In ancient times loyalty was pledged by a kiss, as now it is pledged by a handshake. Hence for any of God's people to kiss Baal means to give partisan support to power-grasping leaders in their devotion to what is actually Satan's power-grasping course.
(47) Hence the Baal-kissers among God's real people are the partisan, sectarian, supporters of power-grasping leaders. These are, therefore, afflicted with Great Company uncleanness, since none of the 7, 000 bow the knee to Baal nor kiss him. Acts 20: 30 is another passage that is in line with the thought we are expounding—"to draw disciples after them." These Scriptures are sufficient to prove that partisan supporters of power-grasping leaders— sectarians—are crown-losers. Hence we understand the house of v. 34 to represent the Great Company as a sect or a combination of sects. And the leprosy in such a house we understand to be partisan support by the sect of its leaders—sectarianism. Sectarianism is a great sin; for it does not act from devotion to the Truth, the Truth arrangements and the Spirit of the Truth, but from devotion to partisanship. The Truth, its arrangements and its Spirit are by it neglected or antagonized whenever this is in the interests of the sect. Their actual, though not verbal motto is: "My party—I stand for it, right or wrong." Therefore they support
their sect and leaders regardless of how wrong they are. Among Truth people the partisan support that the Societyites have given "the channel" and "the present management" in their gross wrongs and errors ever since 1917 is a classic example of the partisanship, sectarianism, that is a part of Great Company uncleanness. This partisanship is at least as extreme as that which the most bigoted of Romanists give the papacy and their church. In what sense can God be spoken of as putting the plague of antitypical leprosy into such a sect? Somewhat after the manner of His sending strong delusions upon reprobates (2 Thes. 2: 9-11). He withdraws hindrance from Satan's efforts to make them partisans, sectarians.
(48) In the type (v. 35) the owner of the house was to tell the priest of his fears that the house was plague-stricken. We understand the owner of the house to represent the leaders of the Great Company sects; for the sectarian support that they are given comes from those symbolically owned by them, since these in a sense give themselves to the leaders. Hence these Baal-kissers surely belong to the Baal-worshipers. But how do these owners come to the priest, the Lord Jesus in this case, as acting through His special eye, mouth and hand, since the matter is not one of a local, but of the general Church? Or to put it concretely, How did J.F.R. and his subordinate leaders tell our Lord as He acted through His eye, mouth and hand, that symbolic leprosy, Great Company uncleanness, afflicted the Societyites as a sect? Certainly they did not do it by word, for they do not believe they are leaders of a sect, nor that their following is a Great Company group, nor that it is afflicted with Great Company uncleanness. As often stated in these columns, typical speeches are usually antityped by acts. And surely by their acts they have told the Lord that the Society is a sect, that their following is a Great Company group, and that it is afflicted with Great
Company uncleanness. Their revolutionary acts in teaching, arrangement, power-grasping, lording and sectarianism, as very multitudinous as they are, are crying out in deafening loudness that the Society is a sect, that their following is a Great Company group, and that it is afflicted with Great Company uncleanness. And their followers by yielding them partisan support are giving a loud amen to the loudly sounding acts of their leaders. ("It seemeth to me there is, as it were, a plague in the house. ") Similar acts on the part of the P.B.I., the Dawn, the Bolgerite, the B. S. C., etc., leaders cry out loudly with reference to their respective houses, "It seemeth to me, there is, as it were, a plague in the house." This is clear and factual.
(49) Since the leprous house types a Great Company sect, the priest to whom its examination in the type was referred must represent our Lord as High Priest, hence must have been the typical high priest, which is also implied in the word the before the word priest in v. 35. That Jesus is typed by the examining priest is evident from the fact that a Great Company sect is formed of crown-losers, not from one, but from many ecclesias, and of some belonging to no ecclesia. Hence it grew out of a movement affecting the general Church, which implies that its examination is a thing that our High Priest handles, since a local ecclesia has no jurisdiction outside of its own sphere. Accordingly, both the language, the priest, and the nature of the case imply that Jesus is the antitypical examining priest, which implies, as already shown, that He does it through His special eye, mouth and hand for the time. Since there were no Great Company sects until the Epiphany, it follows that He does the pertinent examination through the Epiphany messenger. With this the facts of the Epiphany happenings are in harmony. The charge to empty the house of things not yet contaminated by the leprosy (v. 36), types the
fact that our Lord requires all things of teachings and arrangements in a Great Company sect not yet contaminated with Great Company uncleanness to be separated in mind from that sect, so that these might be preserved from corruption and so that the things distinctive of that sect (house) may be examined in themselves. After making this mental separation then the priest is to examine the pertinent sect. This implies that the antitypical priest must limit himself to fault-seeking in his examination when faults factually exist. This is one of the objections that Levites make to the pertinent course of The Present Truth. They charge that it is devoted to criticism and knocking only. While asserting that the bulk of the matter appearing in The Present Truth is in exposition of the Word free from criticism of Great Company uncleanness, as our readers know, we admit the charge in so far as our examinations of Great Company sects are concerned, declaring that this is the Divine will in respect to this matter, even as v. 36 teaches. Under the circumstances it would be only unnecessary work to mention their agreements with Truth teachings and arrangements, since according to the charge of v. 36 these are to be passed by. Hence the omission of the mention of these implies that they are present in the pertinent Great Company sect. In other words, God wants the antitypical priest to attend strictly to the matter at hand—see whether there is any Great Company uncleanness in the sect or not. Perhaps one reason why the average Levite thinks that The Present Truth contains nothing but criticisms and "knockings" is that, apart from subscribers, we send to the members of each group those issues only that examine the uncleanness of that group. The priest going in to see the house (v. 36) types our Lord directing His attention, in His eye, to the pertinent Great Company sect. It is a mental going.
(50) V. 37 shows the typical examination and its
finding of the typical leprosy. This types how the Lord Jesus through His eye makes the antitypical examination of a Great Company sect and finds signs, symptoms, of antitypical leprosy. The walls of a house, like the walls of a city, Biblically symbolize powers. Hence the walls of the leprous house symbolize the powers of a Great Company sect. The word strakes is the old English word for streaks. These hollow streaks are somewhat like the streaks of mold that one sees in a damp, musty house. They represent the Great Company uncleanness found in their sects. The colors green and red, as we saw in our study of Lev. 13: 49, type power-grasping and lording respectively—evils that are always present in uncleansed Great Company sects; for their leaders in their unholy ambition (Acts 20: 30) are always guilty of these and their followers support them therein. And it is particularly, though not exclusively, their followers' support of their power-grasping and lording that is typed by the green and red color of the hollow streaks. These latter being deeper than the surface of the walls, like the leprosy of the person being deeper than the skin, types the willfulness of the partisan support of power-grasping and lording. The priest leaving the house (v. 38) types the Lord in His eye directing for the time His attention away from the examination, after He has sufficiently done it for the purpose at hand and preparatory to His putting the pertinent sect under restraint. His so doing is typed by the priest shutting up the house. It consists in His curbing its activities and privileges, usually by untoward experiences, e.g., the Society in our exposures of its leaders in 1917, the P.B.I. by our 1918 and 1919 exposures of their evil doings of the immediate past, etc. The seven days have the same antitypical meaning as we have shown in this article before—a sufficient time to elapse to allow for further development of the pertinent uncleanness, which is a reasonable thing.
(51) The priest returning and examining the house (v. 39) after the seven days types our Lord through His eye re-directing His attention to the Great Company sect in question and re-examining its sectarian powers (walls). In the type, if the plague had during the seven days spread in the walls (v. 39), the priest was required to command that they take away the stones which the plague was and throw them into an unclean place outside the city. The spreading of the plague types the increase of the power-grasping and lording in teaching and arrangement respects. If this takes place, the antitypical High Priest through His eye, mouth and hand commands that the symbolic stones-power-grasping and lording leaders (1 Pet. 2: 5)—be disowned and cast out from among the Lord's people (city) as evil (unclean place). Several examples will clarify this. When the Society's uncleanness through its supporting J.F.R. 's revolutionism in teaching and arrangements became strongly manifest, after previous examinations, the Lord through The Present Truth sent word to its board of judgment to deprive him of all his office powers. At other times He sent them word to disown and cast off his illegal directors from among God's people, as being evil. Similar things were done with the P.B.I., Olsonites, Adam-Rutherfordites, etc., etc., etc. The dust on the walls within the house throughout it (v. 41) symbolizes the false teachings and arrangements of the Great Company sects. The scraping of the dust down from off the walls and gathering it represents The Present Truth refutatively gathering together the erroneous teachings and arrangements of the Levite sects. This was done in the articles reviewing and examining them, e.g., Olsonism Examined; P.B.I. Chronology Examined; Views and Reviews; Behold the Bridegroom, Examined; the Right-Eye Darkening articles; Riemerism on the New Creature Examined; Bolgerism examined; Brickerism Examined, etc., etc.,
etc. Certainly there was a thorough scraping down of the pertinent symbolic dust! This was poured outside of the symbolic city into an unclean place—cast out from among God's people as evil.
(52) Putting other stones (v. 42) in the place of the removed ones types supplanting the unclean teachers by clean ones, and putting other mortar in the place of that scraped off means to put true teachings and arrangements in the place of the wrong teachings and arrangements. In time this will be done in every case in which the group remains a Great Company group. Vs. 43-45 show what was to be done in case a house was cleansed from leprosy and the leprosy returned and spread abroad in the house. This would type what was to be done with a Great Company group that became unreformably defiled after a measurable cleansing. The return of the plague and the spreading of the plague abroad in the house types the re-defilement of the group, that the group as such, but not necessarily all the individuals, has become uncleansible. Such a thing could be the case only if it turns out to be an antitypical fretting leprosy, i.e., Great Company defilement in incurable partisan support of power grasping and lording leaders. V. 45 shows how the destruction of the house takes place. The breaking down of the house types the group as such being made to cease being a Great Company group. This occurs through our Lord casting entirely off such a body organized as it is from being a Great Company movement. This has occurred in the case of the original antitypical Uzzielites, Sturgeonites, as a group, the original antitypical Hebronites, the Ritchieites, as a group, and the original antitypical Izeharites, Olsonites, as a group. It has also in a certain sense occurred with the Society as a corporational group. This happened in 1920 when antitypical Boaz (Ruth 4: 9-11) "bought" from the Society editors, directors and management all the rights that they had in antitypical
Elimelech (Great Company leaders), Mahlon (the leaders of the more faithful justified). Chilion (the leaders of the less faithful justified) and antitypical Ruth (the Youthful Worthies).
(53) What does this mean? Not that God has cast off antitypical Elisha, the good Societyites, from being a Great Company movement. Rather that He no longer from 1920 onward recognizes the Society, as a corporation working through its board, editorial and managerial officials, as managing the work of antitypical Elisha, the good Societyites. The work, therefore, that that corporation as such has been doing since 1920 God no longer recognizes as a Great Company and Youthful Worthy work; but He does recognize the proper work that individual members of antitypical Elisha as such do as a Great Company (and Youthful Worthy) work. The work that that corporation as such has been doing since 1920 as organized in its directors, editors and management is unqualifiedly Azazelian, i.e., Satanic, hence in no sense God's work. Stones (leaders), like Menta Sturgeon (now dead), and A.I. Ritchie, have been utterly removed from the group movement that they formerly controlled. There were two things that led to the casting off of the Society as a corporation in its officers—their denial of the existence of, and service to the Youthful Worthies (as set forth in the Ruth type) and their acting the hypocrite in getting from antitypical Naaman a prolongation of powers for the directors and officers of the Society (Gehazi hypocritically asking for and getting money and two changes of garments from Naaman). The breaking down of the timber of the typical house (v. 45) represents the disassociating of the members of such a Great Company group from membership in it and from their support, as a group, of its leaders, teaching and arrangements. The breaking down of the mortar represents the overthrow of the evil teachings and arrangements of such
a group as such. As illustrations of such we may refer to our final refutations of Olsonism, whereby the former Olsonites gave up their faith therein. The refutation of Society errors of teaching and arrangement after 1920 are further examples to the same effect. The Bible types the destruction of the P.B.I. as organized in their charter (Judg. 8: 17), which is to take place after antitypical Gideon's Second Battle. It will be noted that the priest does this breaking-down work (vs. 44-45), typing that it will be our Lord who will do the destructive work in the antitype (through His eye, mouth and hand). The carrying of all the house's materials outside the city types the casting out from among God's people the three above-mentioned items of the antitypical house. Casting them into an unclean place types that these antitypical things will be repudiated as unclean by God's people.
(54) V. 46 brings to our attention the contaminating effects of partisan support of a Great Company sect on those associated with it. To enter a leprous house during the time it was shut up was a forbidden thing in Israel and could only then be done, if revolutionism against God's typical arrangements was committed. A partisan attitude toward that house was shown to exist in the one who entered it while it was shut up. Such an intruder was to be unclean until evening. His entering such an house types association with that sect and implies a revolutionistic attitude on the part of the antitype; and that revolutionism consists in a partisan support of that sect. Such a support is bound to make one unclean; for the works of sectarianism are wrath, strife, envy, prejudice, partiality, enmity, persecution and misrepresentation of the faithful, approval of certain evils and disapproval of certain good things of the Truth and its arrangements. Sometime these friends will recognize these evils as committed by them, but the priesthood recognizes them already. And this uncleanness will more or less remain
in them until the end of the Epiphany (until the even). We are not to think that the cleansing of these will be instantaneous. So far as the cleansing that comes to them by the blood of the Lamb (Rev. 7: 14) is concerned, it will be instantaneous, but so far as the cleansing that comes to them by the water of the Word (Num. 8: 7) is concerned, it is a gradual matter, completed by the end of the Epiphany (even).
(55) V. 47 tells us of the defiling effects of sleeping and eating in a leprous house. In Bible symbols a bed represents one's faith, creed (Ps. 4: 4; 36: 4; 41: 3; 63: 6; Is. 28: 20). To sleep in a symbolic bed would signify to find rest in one's faith or creed. To sleep in a leprous house would, therefore, signify to feel at ease, rest in the beliefs of a Great Company sect while it is unclean. This would imply that such an one is content with the false teachings and wrong practices of that unclean Great Company sect. Of course, such a course would make his qualities (garments) unclean, defiling them with the disgraces and errors of that sect. This would require for their cleansing a washing in the water of the Word, as well as in the blood of the Lamb. To eat in Bible symbols means to appropriate to one's self the things symbolically eaten (Ps. 22: 26, 29; 78: 24, 25; Cant. 4: 16; 5: 1; Is. 3: 10; 4: 1; 7: 15; 30: 24; 55: 1, 2; 61: 6; 65: 4, 13). To eat in a leprous house, therefore, types to accept the false teachings and the wrong arrangements of an unclean Great Company sect as one's own. Such believing and practicing are bound to defile the symbolic eater. His qualities of heart and mind become defiled, his doctrines become defiled and his services become defiled. He becomes quite unclean, and this will manifest itself by his seeking to curb the progress of the Truth and to advance the interests of error. Hence his garments in all three senses of the word become defiled, and for him to become clean he must thoroughly
wash out the spots and filth from his garments, until they are clean.
(56) From vs. 39 to 47 the things connected with a fretting leprosy in a house are set forth. V. 48 shows what is to be done with a house not stricken with a fretting leprosy. The priest's coming to the house (in v. 48) was after the removal of the infected stones, the scraping of the walls, the substituting of new stones in the walls for the removed ones and the plastering with other mortar. This represents that after a Great Company sect has been freed from power-grasping and lording leaders and partisan support of these and gotten better leaders and proper teaching and arrangements, the examining priest is to direct to it his attention for examining purposes. If the typical priest found that the leprosy had not spread in the house, he was to declare it to be clean, which types that if the examination, after replacing the infected symbolic stones and mortar by clean symbolic stones and mortar, discloses that there has been not only no increase of partisan support of power-grasping and lording, but also a setting aside of this evil, a real reformation, He, Jesus, is to declare the Great Company sect clean; for it has been healed of its stroke of antitypical leprosy along the lines of power-grasping and lording in false teaching and wrong arrangement. The bulk of the rest of the chapter (vs. 49-53) treats of the cleansing ceremony in the case of a cleansed leprous house. As this ceremony is somewhat akin to the first part of the cleansing of a leprous person (vs. 1-7), we will examine these verses later. Thus we have brought to a close our study of the six forms of leprosy as typical of the six forms of Great Company uncleanness; and in this study we have found a very fine description of typical and antitypical leprosy, and a marvelous and Divinely inspired description and vindication of the priesthood's Epiphany
work. "How firm a foundation, ye saints of the Lord, is laid for your faith in His excellent Word!"
(1) What will we study before studying Num. 12? Why? What is the character of leprosy? In what continent does it mainly exist? What did it, according to Lev. 13: 12, 13, type when covering the entire body? When affecting only parts of the body? Apart from vs. 12, 13, of what do Lev. 13 and 14 treat? Only how could we understand the facts brought out by these two verses and these two chapters aside from these two verses? What are the two kinds of antitypical leprosy thus brought to light? As distinct from the kind of leprosy of vs. 12, 13, what kinds of leprosy are referred to in the rest of Lev. 13 and 14? What are their six typical forms? Why does leprosy covering the whole person fittingly type the Adamic depravity? Why do the kinds of leprosy localized in parts of the person fittingly type Great Company uncleanness?
(2) Who is the classic type of the Great Company from the standpoint of leprosy? How is this proved by her pertinent contrast with Aaron? What, in the first place, in Miriam's experience shows that she types Great Company members? How is this proved by the cited passages? What, secondly, in her experience proves that she types Great Company members? How is this proved by the cited passages? How is Naaman such a type? Whom, therefore, does he type? How are Gehazi and his house such a type? Uzziah? When will details on him be brought out? Why are they here cited? For what will these cases here serve? How will the pertinent detailed proofs be given? For what do the generalities so far given prepare us?
(3) Whom does Jehovah speaking to Moses and Aaron in v. 1 type? What does v. 2 give as to leprosy? What do these symptoms not necessarily prove? What are they sufficient to arouse? What did such a fear require? What only are given in vs. 2-8? Where are the details given? Where will these be studied? What will the study of vs. 2-8 show? Whom does Aaron here type? What is typed by bringing a leprosy-suspect to Aaron? What proves that the antitypical leprosy here typed cannot be the Adamic depravity? What kind of antitypical leprosy is, accordingly, here typed? What does this fact constitute? What