Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
had great ones as its leaders (wood, i.e., trees, which represent great ones, as of God's people or as of the world). Our Lord exhorted the antitypical spies to be courageous in the face of any danger confronting them in their spying activities. He also charged them to bring of the fruits developed in the sphere of the Truth and its Spirit. What these were we will show when interpreting v. 26. The time of His starting to send out the antitypical spies was that of the reaping's beginning (time of the first ripe grapes). This we construe in part from the fact that the periods of 29-69 and 1874-1914 are set forth from the standpoint of various figures, i.e., the harvest, fishing (Matt. 13: 24-30, 37-43, 47-50), gathering ripe grapes (Cant. 2: 13; 7: 12; Is. 24: 13; Deut. 24: 19-21), etc. It is also construed from the fact that it was immediately after our Lord's baptism (Oct., 29 A.D.) that He, the first member of the Jewish Harvest's Caleb, and then later its Joshua, beheld the first spiritual things seen (Matt. 3: 16), and from the fact that it was in Oct., 1874, that our Pastor spied out the first Gospel Harvest Truth, the invisibility of our Lord in His Second Advent. Thus the facts of the case prove our views of the spies' time of starting.
(20) In executing this charge of our Lord the Parousia spies investigated every phase of the sphere of the Truth then due and of its Spirit, even as the typical spies searched out the whole of Canaan, from the place where its extreme southern part bordered on the wilderness of Zin (thorn, the condition of the curse in Christendom) to the place where its extreme northern part bordered on Rehob (breadth, heathenism) and the entrance [a mountain valley or pass running from the Mediterranean Sea to Hamath] to Hamath (fortress, Parousia infidelity, v. 21). How thoroughly they did this antitypical searching we can see in part from the writings referred to in paragraphs 8-17. There was not a nook or corner in the sphere of the
Truth and its Spirit then due that they did not search out in detail. Their investigations covered the ground from the curse in Christendom to that in heathenism and infidelity, and covered all that lay outside of these, i.e., the Truth and its Spirit, as well as the infesting evils, including the alliance (Hebron, friendship—alliance, v. 22) between the devil (Ahiman, brother of a gift—Satan as Lucifer was a brother of the Logos, whom God gave us as our Savior, the Gift of gifts), the world (Sheshai, clothed in white, or whitish—the world seeks to palm off itself as righteous; self-justification is a prominent fault of the world in its alluring appeals to God's people) and the flesh (Talmai, furrowy,—the flesh is much rent by the plow of depravity). Very much, especially along linguistic, exegetical, historical, doctrinal and ethical lines, has been investigated in the devil, the world and the flesh, each individually and in their unholy alliance. This alliance was formed during "the world that then was" (the antediluvian order of affairs), which was a complete period (seven years) before "the present evil world" (Egypt, fortress) was established as Satan's empire (Zoan, emporium, where the goods of evil are the merchandise). These three—the devil, the world and the flesh, singly and in alliance—certainly are the children of evil (Anak, giant), and we have so found them.
(21) In their spying they certainly advanced to the study of the Truth on the new will, the New Creature (the brook of Eschol, cluster, v. 23; Deut. 1: 24, 25), and on this subject by their study (spied, cut down) they gathered together an immense amount of truths on the graces (cluster of grapes; John 15: 2, 4, 5, 8). Without any doubt some of the finest of the spy work was on this subject. Here the lexicographers, concordance-makers, translators, interpreters, index-makers, sacred historians, dogmaticians and especially ethicists, did much good spying. Especially Bro. Russell and certain of the pilgrims wrought thereon fruitfully.
They, the Truth part of the spies and the nominal-church part of the spies (between two), administered (bare) their pertinent work by means of the Bible (staff). This collection of graces consisted of the higher and lower primary, the secondary and the tertiary graces, especially the ingredients of charity joy, peace, long-suffering, gentleness, goodness, faith, meekness and self-control, as described in Gal. 5: 22, 23, and additionally the non-charity graces: patience, fortitude, piety and brotherly love, as given in 2 Pet. 1: 5-7. These the spies described as they exist in God, Christ and new creatures especially, though they also described vestiges of these as they exist in the natural man. They also searched out and described in great detail the fruits of Christ's redemptive work (pomegranates; Ex. 39: 24, 25; Cant. 4: 3, 13; 6: 7, 11; 7: 12; 8: 2), which are instruction, justification, sanctification, deliverance, for the four elect classes, restitution for fallen men and restoration for penitent fallen angels, the eternal annihilation of all evil and the everlasting establishment of justice and love everywhere. They also searched out and described the joys of the saved of all classes (figs, whose sweetness, like that of honey, suggests these joys— especially the joys at the prospect of the first resurrection, glorification and restitution). These the spies, especially the Truth spies, brought back from their spying work, as the most important finds in the sphere of the Truth and its Spirit. Please note the repetition of the matter of Eschol and the cluster of grapes (v. 24), as emphasizing the fact of the commanding importance of the graces. Yet from certain quarters we hear strictures made against character development as an evil thing
(22) Having spied out in its various parts the full sphere of the Truth and its Spirit, so far as they were due to be seen during the Parousia, the spies returned at the end of forty years (after forty days, v. 25) from their spying work, which, accordingly, covered
the period of 1874 to 1914, i.e., the Parousia. How do we know that the spying ceased in 1914? Not only because that was the end of the Parousia, as numerous Bible passages and facts prove, to which we referred in giving our 63 proofs for the Spirit-begettals' ceasing in 1914 and the sealing in the forehead in 1916 (Studies, Vol. III, 387-404; Vol. VII, Chap. V), but because of the facts of the case, particularly the World War, whose distractions put an end for awhile to making new and continued investigations in the sphere of the Truth and its Spirit. Let theological literature be searched during this time and the absence for several years of such investigations will be noted. How could war-rent Germany, France and England, the chief countries of Europe where the spying was done, afford their scholars the leisure and quiet for such work? Their scholars, particularly those in Germany and France, up to 72 years of age were drafted into the army, e.g., Gregory of Berlin, one of the ablest New Testament text critics, was killed while acting as a sentinel in a fortress. The vast bulk of American theological scholars likewise were too distracted to do further investigation after the war broke out, and this distraction was increased as America drifted toward, and became involved in the war. Little publishing work could be done on such works, which had to be written by October, 1914, because of lack of printers. Thus the great activity of spying and reporting that marked the 40 years from 1874 to 1914 ceased shortly after the outbreak of the war in Europe.
(23) Nor are we to understand that no reporting was done in the antitype until after October, 1914; for the facts of the case contradict such a thought; for all of the writings that we mentioned in paragraphs 8-17 were either first produced or received important revisions, additions or rewriting during the Parousia time. And let us repeat the remark: We have mentioned a mere fraction, the most important fraction, of the spy
pen-products of that period. E.g., All our Pastor's writings appeared before October, 1914, except Tower articles and sermons, which for a large part were not newly written, but worked over or reprinted; and those containing new thoughts furnished certain foundations for the Epiphany, and hence were Epiphany, not Parousia truths, e.g., on Elijah and Elisha, on announcing manifested Great Company members as such, etc. But what do the facts of the case prove as to the time of giving the antitypical spy reports? They prove that these reports were made by the lectures given and the publications appearing from time to time throughout the entire period. In other words, the reporting was done then from time to time during those forty years, just as the parallel reporting of the Jewish Harvest was done from time to time during its forty years. We saw a parallel phenomenon in the challenging of antitypical Goliath during the Parousia and yet antitypical David was refuting him throughout the Parousia, while the type by placing the fight at the end of the forty days thereby indicates the limit when the last feature of the antitypical attack would be made. Hence we are to understand that the antitypical spies' report was given in its final installments at the end of the Parousia; and thus the forty days in the type are not intended, as likewise they were not in the parallel cases of the Jewish Harvest and of David and Goliath, to point out the beginning, but the end of the antitypical report, which in the antitype was being made in various installments during the Parousia's entire time.
(24) The antitypical spies reported to Jesus (Moses, v. 26; Deut. 1: 25), to Aaron (the Priesthood) and to the rest of God's people in and outside of the nominal church (all the congregation). They did this by their pertinent lectures before varying sized audiences and by their publications in books, booklets, magazines, pamphlets, tracts, papers, etc. This was done in the first part of the Millennium (Paran),
which began with the Parousia, and that while the people were in the presence of the step of consecration (Kadesh). To these they delivered, as the facts prove, in the above forms their findings (brought word back unto them, etc.). Their lectures and writings certainly contained the answers to the questions typed by the questions contained in vs. 1820. Especially did they expound to and before these the fruits of the Spirit, in their kinds, parts and relations, the fruits of Christ's redemptive work and the joys of the Lord's people in their inheritance (shewed them the fruit). The repetition of the statement (told him, Moses, v. 27), that the spies gave their report to Moses, emphasizes the thought that he sent them, and that they reported especially to him, typing the emphasis on the thought that Jesus sent the antitypical spies, and that they made their report especially to Him. The act of giving these lectures and publishing these pen-products was the telling to the Lord that they had carried out His charge (we came unto the land whither thou sentest us). Their findings in their very nature proved very emphatically that the sphere of the Truth was one of rich abundance of spiritual nourishment (surely it floweth with milk) and of rich abundance of joy, both for the present and the future (honey; a good land which the Lord our God doth give us; v. 27; Deut. 1: 25). Then in those lectures and writings they displayed to the admiring sight of all professed Christians the wondrous fruits of the Spirit, the fruits of Christ's redemptive work and the sweet hope for the Church and the World (this is the fruit of it).
(25) Whereas vs. 26 and 27 and Deut. 1: 25 contain the typical report as to the land, vs. 28 and 29 contain the typical report as to the inhabitants and cities of the land. We are not to forget that the report as given in vs. 26-29 was strictly true; only after Caleb sought to encourage the people to go up at once and possess the land did the ten spies misrepresent and slander it.
Antitypically, the report covered in vs. 26-29 was also true; misrepresentations and slanders came after the report from the antitypical twelve spies had been given. We will now look at the particulars typed in vs. 28 and 29. Remembering that the peoples of Canaan represent the various evils that infest the fallen natural mind, we are prepared for the understanding of the antitypes of these two verses. These evils in all their particulars are strong (the people be strong that dwell in the land, v. 28). Indeed they are: Who in the battles of the Spirit against these evils has not found them strong and conquerable only by fasting (self-denial) and prayer? The strongholds of these evils (the cities), especially the stronger ones of these, are mightily fortified by pertinent institutions, customs, habits, etc. (walled, and very great). This part of the report is certainly true. And what makes matters worse is that the devil, the world and the flesh (sons of Anak) are there present (there) to fight against the efforts of the New Creature to subdue these strong evils, particularly the strongly fortified ones.
(26) Sin in its many forms, like idolatry, faithlessness to God, unbelief, disobedience, hatred, adultery, theft, perjury, covetousness, etc. (Amalekites, valley dwellers, v. 29), is ready to resist us at our entrance into the sphere of the Truth and its Spirit (dwell in the south). Ruling selfishness in its forms acting on self (Hittites, fear), like love for the good opinion of self and of others, of ease, of life, of self-defense, of aggression, of safety, of concealing disadvantageous things, of gaining and retaining, of food and drink, etc.; and in its forms acting on the world (Jebusites, trodden down), like love for the opposite sex, spouse, children, parents, friends, home and native land, oppose attaining the heights (dwell in the mountains) of Christian character. So, too, does error (the Amorites, mountaineers) in its many forms, as seen in heathenism, infidelity, Mohammedanism, Judaism and
churchianity; also worldliness (Canaanites, merchants), the spirit of the world seeking through the wills of others to control our wills, seeking to draw us down to their level, which is rebellion against God (dwell by the sea), or even lower than rebellion against God, i.e., utter apostacy (by the coast of Jordan, which from the sea of Merom onward increasingly descends below sea level). Certainly, they reported well when they described sin in its many forms, selfishness in the manifoldness of its two forms, error in its multiplied forms and worldliness in its diverse forms. They surely reported truly when they said that the Christian warfare is against these inhabitants that infest our natural hearts and minds, and must be displaced therefrom by the New Creature in its ever enlarging of its sphere of the Truth and its Spirit in our minds.
(27) The Little Flock from here on typed by Caleb, who, being of the tribe of Judah, before the events of v. 30 typed the spies of the Presbyterian or Reformed (Calvinistic) Church during the time of the delivery of the above-described antitypical report, noting in the people more or less dissatisfaction against our Lord (not "before," but "concerning" Moses, see Young's Translation, v. 30), sought to calm (stilled) the people against the spirit of fear infused by the antitypical report and of resentment against our Lord. This fear held the people back from consecration, as those of us who witnessed it during the Parousia know. The Little Flock did not attempt in combating this spirit to minimize the enemies that infest antitypical Canaan, which they truly, like the spies, set forth; but they stressed the ability of God's faithful people to conquer these enemies, since God by an oath (Gen. 22: 16, 17) promised that He would enable them so to do. The Little Flock urged promptness and decision in the making and carrying out of consecration (Let us go up at once). It set forth the thought that the faithful consecrated were well able to
conquer all the enemies that infest our Canaan (we are well able to overcome it). In making this thought clear, it stressed the thoughts that in God's Word is all the enlightenment, energy and weapons for the conquest, that in God's Spirit are all the faculties and powers necessary for the conquest, and that in the Lord's providence are all the plans, strategies, reinforcements and reliefs necessary to make the conquest. Thus by consecration made and carried out our Canaan can be dispossessed of its present inhabitants and occupied as the eternal dwelling place of God's faithful people. Certainly, the Parousia Little Flock did so preach consecration and its sure victory for the faithful to nominal and real Christians. And in so doing they antityped Caleb in v. 30.
(28) Now interference with the Little Flock's encouragement is made by the antitypical ten spies, who, from here on, represent those among the spies who, in their pertinent acts, lost their crowns, manifested later by their becoming plague-stricken. These claimed that God's people did not have the power to overcome their inherent evils, alleging that the latter were stronger than they (We are not able … stronger than we, v. 31). They were misled on this matter by a confusion and misunderstanding of justification by faith and sanctification by works, yea, by an ignorance of the distinction between justification by faith and an obtaining of the high calling by works and faith, as to what each gives its recipients. To them justification by faith implies that its recipients have in it a passport to heaven, guaranteeing them an instantaneous entrance thereto at death, whereas justification restores reckonedly what Adam lost, the earthly Paradise and the condition of sinless righteousness and perfection of the whole man, counts him as perfected at the Millennium's end. But the high calling, based upon faith-justification and supported by it throughout our Christian warfare, is won by the good works of consecration
faithfully carried out, and without such works developed unto crystallized Christ-likeness no one enters the Kingdom (Heb. 12: 14; Matt. 16: 24). Those having the erroneous view of faith-justification entertained in the nominal church and set forth above, also usually hold the erroneous doctrine of total depravity; and, of course, to such the antitype of the ten spies' language, "We are not able to go up against the people; for they are stronger than we," seems to be gospel truth; whereas the total depravity doctrine, its basis, is false, so also is the conclusion that they base on it false—that justification by faith entitles one to inherit the Kingdom, which it certainly does not do.
(29) By reason of our inherited depravity, which, though affecting evilly all of our faculties and qualities, is not total, we, of course, cannot justify ourselves. We are justified by God's grace through Christ's merit reckoning us perfect and accepted by faith. But after being so justified and then later Spirit-begotten, supported by God's grace, Christ's High-Priestly ministry and the operation of God's Spirit, we can by our faithful consecration qualify by works and faith for the Divine nature and joint-heirship with Christ in the Kingdom. This requires the defeat of our enemies who infest our Canaan; and unless we defeat them we will not attain the Divine nature and joint-heirship with Christ in the Kingdom. The antitypical ten spies, usually holding their false doctrines on total depravity and on faith-justification entitling its recipients to the Kingdom honor and jointheirship with Christ, of course fought the Little Flock's Parousia preaching on consecration made and faithfully kept entitling one to joint-heirship with Christ in heaven, alleging that this doctrine contradicted their alleged Truth on total depravity and faith-justification. Hence they fought heatedly against the possibility of our overcoming various forms of sin, error, selfishness and worldliness, alleging our inability (total depravity) thereto and their greater strength than our alleged total depravity allows
us to have. Their combativeness led them into gross falsehoods and exaggerations—in a word, slander (mistranslated, evil report) of the sphere of the Truth and its Spirit. Their first falsehood was that the sphere of the Truth and its Spirit, viewed as we look upon it as being in the consecrated condition, was a lean, starving and famine-stricken condition (a land that eateth up the inhabitants thereof, v. 32). Thus they falsely set forth "Millennial Dawnism" in their controversial sermons, conversations and writings. The isolation, (usual) poverty, littleness in man's view, fewness, tribulations, persecutions and siftings of the Truth people they took as proofs that the sphere of the Truth and its Spirit was a symbolic starvation country.
(30) The second falsehood that they brought up against the sphere of the Truth and its Spirit was that all of the forms of sin, selfishness, error and worldliness were stronger, greater and hardier than God's faithful people (all the people … men of great stature). This falsehood was based on their error of total depravity. None of these forms of evil were such, though doubtless some of them were strong, great and hardy, but others were weak, small and delicate in varying degrees. That they misrepresented the facts on this subject is manifest from the fact that there were many overcomers in the Parousia, a feature of the Gospel-Age antitype of Joshua's conquest of Canaan. In the type a third falsehood was told, i.e., that Anak's sons (v. 33) were the same kind of giants as the offspring of the fallen angels (Gen. 6: 4), in fact were the descendants of those giants (nephilim [fallen ones]; this Hebrew word occurs only in Gen. 6: 4 and Num. 13: 33, and is translated giants in both places. Other Hebrew words are translated giant but do not refer to the descendants of the angels and daughters of men, who alone are referred to as the nephilim). Since those giants that perished in the Flood type the various combinations of governments, capital, church and labor as oppressors of the people
(D 359: 1; 364: 4; 369: 3), this falsehood seems to imply the falsehood that the devil, the world and the flesh were more or less identical with these combinations. Then they grossly exaggerated the strength of these and the weaknesses of the Lord's people (we were in our own sight as grasshoppers, and so we were in their sight). What they should have said is, "By God's grace, Christ's help and the Spirit's endowments we are powerful and they are weak, and by contrast we are great and they are small, both in their and our sight." Thus not saying this, but its opposite, they slandered by untruths and exaggerations the sphere of the Truth and its Spirit. We who lived in the Parousia and shared in its Truth privileges know that our nominal-church new-creaturely assailants misrepresented and exaggerated the conditions. Among such misrepresenters and exaggerators were the Mooreheads, Eatons, Whites, Blackstones, Biederwolfs, Torreys, Greys, Sundays, Gaebleins, Haldemans, Hillises, etc., of the Parousia. In fact, all of the members of the ten antitypical spies were more or less guilty of such misrepresentations and exaggerations; and their unholy course and its consequences ought to make us wary of such; and also of their soul-mates, the present uncleansed Epiphany Levites; for their gross misrepresentations and exaggerations against the Epiphany Truth, its work and its workers are like those of the ten antitypical spies.
(31) The misrepresentation of the sphere of the Truth and of its Spirit, of which the antitypical ten spies were guilty (Num. 13: 31-33), had a most discouraging effect on the nominal people of God, as td their prompt and energetic consecration, and on many of the consecrated as to their carrying it out (v. 1; Deut. 1: 26). The spirit of fear so seized upon them as to make them forget the good things reported by the antitypical twelve spies, and to forget the exhortations and encouragements of the Truth people as to their ability through God's grace, Christ's ministry and the
Spirit's power promptly to enter and to conquer the antitypical land. On the contrary, they allowed the spirit of fear to fasten their minds on the misrepresentations of the sphere of the Truth and of its Spirit, as the all-engrossing and overpowering thing in their thoughts and affections, and thus mourned over the situation as offering a fair prospect impossible to realize. Therefore they resented the thought of invading and conquering for themselves the sphere of the Truth and of its Spirit, as expounded by the Little Flock, fearing that they would be unable to achieve it. Hence they mourned over the thought of their supposed sure defeat (wept). This mourning persisted during the time of their error on the subject (that night). Enraged against the Truth and its Spirit, they began to fight it on all sides, which was a factual murmuring (v. 2; Deut. 1: 27, 28) against our Lord as the Divinely appointed Executive, Mouthpiece and Leader and the World's High Priest (Moses and Aaron, v. 2). So much were they in their unbelief and fear disappointed that they wished that they had not turned from sin to righteousness, but had remained in the condemned condition until death (had died in … Egypt), or had died soon after consecration (died in this wilderness), accordingly as they were of the unconsecrated or consecrated class, all (all the children of Israel; the whole congregation) doing this, except our Lord and the Little Flock, His faithful followers.
(32) By their words and acts of unbelief and fear they actually faulted God (why hath the Lord, v. 3; Deut. 1: 27), blaming Him, as though He had betrayed them unto destruction through sin, error, selfishness and worldliness (fall by the sword), and their churches (wives) and converts (children) unto captivity (a prey), thus blaming Him as frustrating all their hopes, ambitions and prospects of an easy conquest of antitypical Canaan. Under such circumstances they considered in their hearts, first the question as to whether they had not better go back to the old life of
sin, error, selfishness and worldliness in Satan's empire (return to Egypt). Then, after such thoughts had taken lodgement in their hearts, they began by their acts to exhort one another to choose a leader to bring them back to harmony with Satan's empire (said … a captain … to Egypt, v. 4). Whether they realized it or not, that is exactly what their attitude and acts meant in God's sight. Some, of course, went to greater extremes than others; and some, the persistent crown-losers and the measurably unfaithful Youthful Worthies, did this in an attenuated manner. The main ways in which they did this was in the threefold stages—as the slain in the sanctuary, in the court and in the city—in each of the five siftings. They did it in greater or lesser degrees of taking up with various forms of sin, error, selfishness and worldliness. Among Truth people the sifting leaders were thought of by the siftlings as the captain. For the Nominal Protestant Church as a whole, the Federation of Churches, was thought of as the captain. For those that took up with anti-Christian movements the leaders of such movements were thought of as the captain. However, as in the type no captain was actually chosen to lead them back to Egypt, so in the antitype only complete apostates actually left the antitypical Camp; hence no captain was actually chosen in the antitypical Camp, Court or Holy to lead those back to Satan's empire in a way in which they were not already in it as parts of it. Many went in more private ways, as individuals, apart from siftings, back to the ways of the evils above-mentioned, and thus forsook the Lord.
(33) The turning of all, except the Little Flock (the faithful Youthful Worthies being ignored in this type), some more, some less, against the Parousia Truth and its Spirit into more or less of the reverse of these, deeply chagrined our Lord as Executive, Mouthpiece and Leader (Moses) and the World's High Priest (Aaron) and led to Their humiliating Themself as such before all Christendom (fell upon their faces
before the whole assembly of the congregation, v. 5). How They did this is typed by Joshua and Caleb rending their garments (v. 6) and entreating the people to the contrary (vs. 6-9). Our Lord did it by His humble efforts to turn the people back from their murmuring through His using the Little Flock, especially in its leaders, humbly and sorrowfully to bear (rent their garments) with the people's murmursomeness as they sought to bring them into a right attitude toward the Truth and its Spirit. This is also shown in Deut. 1: 29-31. All of the harvesters can testify that they suffered deep grief (rent their garments) at the unbelief and fear as to entering and conquering the sphere of the Truth and of its Spirit on the part of the nominal people of God and many so-called Truth people. In them our Lord, as antitypical Joshua, and they, as antitypical Caleb, symbolically rent their symbolic garments—grieved. How earnestly did these praise the sphere of the Truth and of its Spirit as nourishing and happifying (flowing with milk and honey, v. 8; the land … exceeding good, v. 7) in their contacts with such unbelieving and fearful ones. This they said from the assurance of personal and accurately acquired knowledge (we passed through to search it). They assured such unbelieving and fearful ones that all that was necessary to their obtaining it was their having the Lord's good pleasure (if the Lord delight in us, v. 8). This good pleasure, on the basis of their faith justification, they assured these unbelieving and fearful ones they could obtain by putting aside their unbelief and fear (rebel not … neither fear, v. 9) and by making and carrying out their consecration (fear them not). They did not detach themselves from, but took the place of being parts of these people (will bring us, … will give us not, bring you … will give you, v. 8).
(34) Earnestly did the Little Flock plead with alt the unbelieving and fearful not to rebel against the Lord (rebel not, v. 9), which is done by rejecting His Truth and its Spirit, and not to fear the spiritual enemies
that infest the natural mind, but to go on in courageous consecration. They assured such that these spiritual enemies were spoil within our power to take, if we but trust the Lord (bread for us, v. 9), that in the presence of the Captain of our Salvation they have no real defense (their defense is departed from them). They further, as the best thing, assured them that the Lord is on the side of the antitypical Israelites, to strengthen; enlighten, guard, lead, defend and support them in the warfare, regardless of how hard the devil, the world and the flesh would seek to support the fortresses of sin, error, selfishness and worldliness in and about us (the Lord is with us). Let us look back, beloved, at our experiences during the Parousia in dealing with the fearful and unbelieving ones, and, if we were then faithful, we will surely be able to recall many experiences in which we were privileged to act out our part in antitypical Caleb's pertinent exhortations and encouragements and expostulations as to the fearful and unbelieving; and when so doing we were showing forth our antitypical Joshua's participation with us in this good work.
(35) The pertinent activities of our Lord and the Parousia Little Flock met no kindly reception from the Truth apostates and the members of the nominal church; for all of these cried out that their doctrines as symbolic stones should be used as refutative of our Lord's and the Little Flock's pertinent teachings (all … bade stone them, v. 10). And on all sides Truth apostates, crown-losers, the nominal church, especially the members of the ten antitypical spies, the tentatively justified clergy and laity and the unjustified hangers-on (all the congregation) attacked our Lord, the Truth and the Little Flock with their errors, which, being such, did not refute the Lord, the Truth and the Little Flock. Hence no stoning was done in the type, since that would have typed an actual refutation. The refutations of these attacks by our Lord, the Truth and the Little Flock are typed by the statement of v 10:
"The glory of the Lord appeared on [not in, as in the A.V., since the people could not have seen it, if it had appeared in the tabernacle] the tabernacle of the congregation before all the children of Israel." By the glory of God the perfection of God's character is meant in the antitype (Is. 60: 1, 2), while in the type a light of great splendor is meant by that expression. How did this glory appear on the antitypical Tabernacle, Jesus and the Church? We answer: In every controversy between the Truth and error during the Parousia, the Truth that rested upon Christ and the Church, and that was by them held up before Truth apostates and the whole nominal church caused the wisdom, justice, love and power of God, each in itself and each in its blending with the others to be displayed in their splendor, and that splendor was seen more or less clearly by all the antitypical Israelites.
(36) The course of the people in unbelief of God and in fear of the devil, the world and the flesh, as to their power to manipulate sin, error, selfishness and worldliness against them, culminating in their rejection of the Parousia teachings of our Lord and His Church, even to the extent of seeking to subvert these by false teachings, ended God's longsuffering with them; for their course provoked Him (provoke Me, v. 11; Deut. 1: 34); and He strongly disapproved of it by the two questions of v. 11: "How long will this people provoke Me?" and, "How long will it be ere they believe Me?" God had longsufferingly borne with their unbelief and fear from the Jewish Harvest throughout the Gospel-Age and into this Harvest, even until the time of the events antitypical of those in Num. 14: 1-10. And now further longsuffering on His part would cease to be a virtue; hence He would no longer exercise it to the full as formerly. Had God not shown His Gospel-Age people the many wonders and signs which He did throughout the Age and in the Parousia (for all the signs … showed), He would have continued His longsuffering with them. But their course was one of
sinning against much light, which forbade Him longer to exercise full longsuffering toward them. There were two courses open before God as to how to deal with this situation: (1) entirely to cut off the fearful and unbelieving and substitute another people for them (smite … disinherit them … make of thee a greater nation and mightier); or (2) to keep them as His people, but subject them to severe punishments. The former was to Him the preferable course, hence He mentions it first; but to please our Lord in His intercession for them (vs. 13-19), God accepted the to Him less preferable course (I have pardoned according to thy word, v. 20). The threatened pestilence (v. 12) seems to type an accentuation of one or more of the five siftings, probably the no-ransomism and infidelism siftings, to such a degree giving liberty to Satan, the great sifter, as would result in all, except antitypical Joshua and Caleb, renouncing the Ransom and the Bible and thus reducing them to utter heathen; and then from Christ God would raise up a new people greater and mightier than those, apart from the Little Flock, developed during the Gospel-Age.
(37) In vs. 13-19 our Lord's resourcefulness and effectiveness as an Intercessor are most strikingly typed. What antitypical Moses meant in the antitype by deliverance from Egypt can be understood when we remember (1) that during the Gospel-Age there has been a reckoned deliverance from antitypical Egypt going on, and (2) that during the Epiphany there will be an actual deliverance therefrom. It is to the former of these that the deliverance of v. 12 refers; for the deliverance here referred to must be one prior to that effected in the Epiphany, since the antitype of Moses' statement in v. 13 was made in the Parousia, and hence refers to one that had been operating from before the Parousia. This deliverance refers to faith justification. There has also been during the Gospel-Age, for the consecrated, an actual deliverance from the power of darkness (Col. 1: 13) in antitypical
Egypt, a deliverance to which even the crown-losers, after the destruction of their fleshly minds at Azazel's hands, have attained; but it is to the reckoned one that reference is made in v. 13. Of course, if God had allowed the justified and the unclean crown-losers to be reduced to utter heathen, the unjustified nominal people and the heathen, from whose midst God had delivered these (broughtest up this people, v. 13), could have charged, after learning of it (shall hear it), that God allowed Satan to reduce these to utter heathen, because He was not able to bring them to actual salvation (not able to bring this people into the land, v. 16). Such antitypical Egyptians would have told (tell … the inhabitants of the land, v. 14) the various evils that infest antitypical Canaan of this supposed inability, not by word, but by their inveigling such returning "heathen" into all sorts of evil, i.e., by subjecting them in defeat to the evils that infest antitypical Canaan, These evils, viewed from their antitypical Egypt and wilderness standpoints, had experienced (heard) certain defeats at the hands of antitypical Israel. These defeats these had experienced as due: (1) to God's having favored antitypical Israel (Thou … among this people, Deut. 1: 29, 30); (2) to God's having revealed Himself clearly to antitypical Israel (Thou … seen face to face, Deut. 1: 30); (3) to God's Spirit and providence having been exercised on behalf of antitypical Israel (Thy cloud standeth over them, Deut. 1: 31); (4) to God's giving them during the Harvests the New Testament truths especially (Thou goest before them by day time in a pillar o f cloud, Deut. 1: 33); and (5) to God's giving them during the interim between the Harvests the Old Testament teachings especially (in a pillar of fire by night, Deut. 1: 33), though not exclusively so.
(38) If God had thus reduced all the Parousia crown-losers, the tentatively justified and the mere hangers-on to pure heathen (kill all this people as one man, v. 15), the evils infesting antitypical Canaan by
their acts of triumphing over such would be boasting that they were stronger than God (not able to bring this people into the land, v. 16), despite the fact that these evils had experienced defeats (heard the fame of Thee, v. 15) from antitypical Israel in antitypical Egypt and in the antitypical wilderness. Thus by act they could boast of God's alleged inability, despite His oath-bound promise (will speak, saying … into the land which He sware unto them). Our Lord, therefore, prayed (I beseech Thee, v. 17) that God would exercise His power (let the power … be great) to deliver and bring to victory His people for His glory's sake, despite the unworthiness of the involved antitypical Israelites. He grounds His intercessory prayer upon God's gracious character (longsuffering, great mercy, forgiving, v. 18) and promises (according as Thou hast spoken, saying, v. 17). But He did not ask God to violate His justice by His forgiveness, but to temper it with such longsuffering, mercy and forgiveness as were in harmony with the demands of justice (by no means clearing … visiting the iniquity). Thus our Lord's intercession did not imply that He prayed that the Parousia wicked people of God be freed from punishment, rather that their weakness and ignorance be forgiven and that their wilfulness be punished, the punishment to be inflicted until the wilfulness would be entirely striped out of the sinners (unto the third and fourth generation). Thus He seized on the principles of Truth, righteousness and mercy, in their varied applications to the case in hand, as the basis of His intercession for these Parousia sinners against God's Word. Please note His earnestness in the intercession, as well as its fairness and kindness (Pardon, I beseech Thee, v. 19). How complimentarily, as a wise Intercessor, does He address the Aggrieved One (according to the greatness of Thy mercy— literally, kindness)! He ended His prayer by showing that He is not praying for a new course on God's part, who had hitherto been exercising His forgiveness