Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
everything on a given subject is given in any one Scripture, rather "here a little, there a little," is the way the Bible gives its thoughts on each of its topics.
(20) Though the record (v. 14) does not show it, Moses very likely expressed the pleasure that as a patriotic Israelite he felt over the glorious victory won and the prey and spoil taken. But the Lord did not design to express this phase of Moses' feeling, since He designed through Moses in this place to show that our Lord, as Leader and Executive, was displeased with things not done aright in the Parousia warfare. This anger was directed against the officers of the host, the captains of thousands and the captains of hundreds. These officers type the pilgrims and auxiliary pilgrims. The twelve pilgrims who were the most active and efficient toward the public, i.e., in public meetings, are the antitypes of the twelve captains over thousands. At present we are unable positively to identify all twelve of these, but we are, from the captains that David placed monthly over the monthly 24,000, able with certainty to identify seven of them (1 Chro. 27: 1-15). Jashobeam (v. 2; 11: 11) types our Pastor as a pilgrim, not as that Servant, who was the captain over the first thousand; Eleazar the Dodaian (v. 4; 11: 12) types another brother, who was the captain over the second thousand; Benaiah (vs. 5, 6; 11: 22) types J.F. Rutherford, who was the captain over the third thousand. It will be noticed that Shammah (2 Sam. 23: 11), who types Bro. Barton, was not among the captains of a monthly 24,000. This was doubtless due to the fact that he was not specially prominent in the public work. Abishai, type of Bro. John Edgar, who did not do much public work, is likewise not mentioned among the captains of a monthly 24,000. While we are not yet able to identify them with their typical mighty men in the lists of David's mighty men (2 Sam. 23: 8-31; 1 Chro. 11: 11-47), we conclude from the uses that Bro. Russell made of
them in the public work, that Bros. Hemery, MacMillan, Sturgeon and Raymond quite certainly, and Bros. Sexton, Bundy and Rockwell less certainly, are the antitypes of seven other captains of the monthly 24,000 in 1 Chro. 27: 1-15, as well as of the other seven captains of seven of the thousands of our study. We are still less certain of the other two. Perhaps they were Bros. Lundborg of Sweden and Koetitz of Germany. The rest of the 132 captains, 120, represent the rest of the pilgrims and auxiliary pilgrims. The Lord was wroth with these as they were returning from the campaign of the war; because they had preserved the lives, not of some, but of all the women that they had captured (vs. 14, 15). Moses considered that those who through Balaam's counsel had enticed the Israelites at Baalpeor to sin, and who had, accordingly, brought a plague upon Israel, should have been slain by the captains' orders before the return (v. 16; see Chap. VII).
(21) The following facts will make this episode of our study clear in the antitype. The 12,000, capturing and preserving the non-virgins and boys (v. 17), brought as captives to the camp such as did not deserve to be brought there. In this they type how the antitypical 12,000 won for the Truth people more than they should have won, some that did not deserve to be associated with the Truth people—some that were never consecrated, as all of us know, some whose consecration had been unfaithfully kept, the non-virgins, and some (the boys) who, while accepting some of the Truth, fought for some of antitypical Midian's errors. The antitypical soldiers were too anxious to win numbers, as suggested by the type, and thus were not particular enough to indoctrinate thoroughly on consecration those whom they attracted with the Truth and to require of them that they meet that high standard, which, if those attracted were not willing to meet, should have prompted the soldiers to keep them away from the association of Truth people. The Lord Jesus
held the leaders mainly accountable for this neglect, for they should have influenced the others not to "capture" such unfit ones and bring them in among the Lord's Truth people. Hence He was especially displeased with the leaders for their over anxiety to win numbers and for their neglect to restrain the others from the same course. The killing (v. 17) of the non-virgins and boys types the cutting off of their antitypes from among the Lord's people, which usually occurred through the refutatory teachings and acts of the leaders and others during the siftings large and small, though it often occurred in the cases of individuals apart from siftings. The charge to preserve alive (v. 18) the virgins, who type the truly consecrated (Rev. 14: 1-5; Matt. 25: 1-12; Ps. 45: 14, 15; Cant. 6: 8, 9; Prov. 31: 29), as well as the charge to slay the non-virgins and boys, was given by our Lord in both cases through the pertinent Truth teachings and providences. The antitypical virgins were preserved alive for God's people by the loving care and thorough teachings that they received at the hands of the brethren. In both the cuttings off and the preservings it was the leaders who were most active, and whose course toward both realized the Divine intention as to them.
(22) We now proceed with our study of Num. 31, beginning with v. 19. From v. 15 to v. 20 Moses is the speaker, and as such types here our Lord as God's appointed Executive, Mouthpiece and Leader for antitypical Israel during the Gospel-Age Harvest. As in vs. 19, 20, Moses gave directions for the cleansing of the typical warriors and captives, so our Lord during the reaping time gave the antitypical instructions for the cleansing of the antitypical warriors and their captives. The charge (v. 19) that these remain outside the camp of Israel indicates that these were unclean and that their antitypes would be unclean. Remaining without the camp seven days types the antitypes' remaining outside of the antitypical camp (here the Kingdom) until
their full cleansing has been effected. The camp here evidently does not mean the assembly of God's people yet in the flesh; for the antitypical captains and captives were during the reaping time in, and parts of that assembly. Killing a soul (so the Hebrew) types active Adamic weaknesses against our consecration, i.e., selfishness and worldliness, and touching the slain types the contamination of the depravity inherited from Adam. In both of these senses we must cleanse ourselves from the domination of the Adamic disposition, if we are to enter the Kingdom as overcomers. The cleansing on the third day types the cleansing that we receive in justification, i.e., from sin, which is accomplished by our suppressing it to the extent of our ability. This fight commenced at our tentative justification and will continue until death.
(23) The third-day cleansing suggests that which belongs to justification, as follows: Abraham was the first person to whom tentative justification, with its implications of righteous living to the extent of ability, was offered in anticipation of his coming into the Abrahamic Covenant relations with God. Abraham received this cleansing during the third 1,000-year day of human history. Hence the third-day cleansing is the one pertinent to the justified condition. Of course, the cleansing here meant is not that from the penalty of the Adamic sin, which is effected by Jesus' merit alone through faith; but is that from the power of the Adamic sin, which is effected by the co-operation of Jesus and the believer by works. The seventh-day cleansing types the overcoming of natural selfishness and worldliness pertinent to the consecration condition. We know from experience that we undergo both of these forms of cleansing. Did Jesus as the antitype of Moses' giving the directions for the typical cleansings give the directions for the antitypical cleansings? We answer, yes. Throughout the reaping period exhortations went out from Him to all Truth people, the leaders and the led,
to cleanse themselves from all filthiness of the flesh and spirit and from all forms of selfishness and worldliness. He spoke these through the Volumes, especially Vols. 1, 5 and 6, particularly the last, through Tabernacle Shadows, the Towers, the Hymns and Poems of Dawn, the Sermons, the pilgrims' talks, the elders' lessons and the pertinent conversations of the Lord's people. Thus the pertinent facts prove that the antitypes of v. 19 were fulfilled during the time of our Pastor's ministry, the Parousia.
(24) The details as to what were to be cleansed are given in v. 20—garments, things of skin, works of goats' hair and every wooden thing, as well as the persons themselves. Garments type qualities of the new creaturely heart and official powers (Col. 3: 12; Ex. 28: 2, 40). The leaders and the led were to cleanse their new-creaturely heart qualities and their office powers from all contamination from natural, as distinct from sinful selfishness and worldliness. The allusion to the things of skin covers the same thoughts as those typed by the curtains of the tabernacle of rams' skins dyed red and of badgers' skins. The former curtains represent our covering of Christ's merit and the latter our appearance as despicable to the world. To cleanse the things of skin, therefore, types two things: to cleanse away any spots on our robes and to put aside faultful qualities that would make the Lord's people have a bad appearance to the world. The curtain of goats' hair covering the tabernacle represents our justified humanity. To cleanse every work of goats' hair would therefore type our cleansing our good human qualities, covered as they are by our Lord's righteousness, from human faults that attach to them. Wood in the tabernacle represents corruptible humanity. We have faults in our humanity that are not attached to our natural good qualities but are their opposites. These are represented by the things of wood in v. 20. Hence to cleanse the things of wood types our ridding ourselves
of such faults. The exhortation to cleanse themselves types Jesus' exhortation to the New Creatures to overcome their new-creaturely lacks by developing them, the New Creature being typed by the linen curtain. Thus the five typical things that were cleansed type five distinct things that are cleansed in the antitype.
(25) In vs. 21-24 Eleazar as high priest gives some instruction on the cleansing work. The distinction between Moses' and Eleazar's giving the pertinent instruction is the following: Moses gave it as the Divinely appointed executive, mouthpiece and leader for Israel, while Eleazar gave it as the high priest reconciling the warriors and their captives with the good will of God, making them pleased with the Divine will. In the antitype four functions of our Lord's work in connection with our cleansing ourselves are typed by Moses' and Eleazar's pertinent activities. As Executive Jesus gives us the experiences needed for our cleansing; as Mouthpiece, the teachings needed for our cleansing; as Leader, the direction of our course needed for our cleansing, while as High Priest He does the reconciling work in us, makes us pleased with the good will of God. Experience proves that during the reaping time, as called for in this type, Jesus officially functioned toward the leaders and the led in these four ways. Eleazar's telling (v. 21) the warriors that he was explaining to them the things that God commanded through Moses, types the fact that our Lord as High Priest in the reaping time told us that He was expounding to the antitypical warriors the things that as God's appointed Executive, Mouthpiece and Leader for antitypical Israel He had received from God as God's pertinent will for such cleansings as are described above. The expression, ordinance of the law, types the thought of the teachings of God's Word (Ps. 1: 2; 119: 18, 97, 113, 142, 163, 165). Experience proves that in His work of making us pleased with the good will of God, the second feature of His reconciling (High-Priestly) work,
Jesus as High Priest during the Parousia explained the pertinent teachings of God's Word, as having been given Him as the Divinely appointed Executive, Mouthpiece and Leader for antitypical Israel for that time.
(26) It will be noted that there is a twofold method of cleansing set forth in vs. 22, 23. The metals, because they could withstand fire, were to be cleansed by a different process from that used with materials that could not withstand fire. The former—the gold, silver, copper, iron, tin and lead—were to be made clean by being made to pass through the fire and by the sprinkling of the water of separation, and the latter by being made to pass through the water and by sprinkling with the water of separation. The distinction in the typical process of cleansing these two kinds of implements was, of course, to bring out an important distinction in the things that must undergo the antitypical cleansing. Both Scriptures and experience show that we are cleansed from some of our faults by submission to the influence of the Word alone (Ps. 119: 9; John 15: 3; Is. 4: 4; 1 Cor. 5: 7; 6: 11; Eph. 5: 26). And this is typed by the cleansing done by washing in water and by sprinkling with the water of separation. Scriptures and experience also show that we are cleansed from others of our faults by submission to the influences of the Word and providences, disciplines of the Lord (Ps. 94: 12; 119: 67; Hos. 5: 15; Rom. 5: 3; 1 Cor. 3: 12-15; 2 Cor. 4: 17; Heb. 12: 4-14; Jas. 1: 4, 12; 1 Pet. 1: 7; 4: 14). This form of cleansing is typed by the way the metals were cleansed. The distinction between the antitypical washing with water and sprinkling with the water of separation is this: The former is a cleansing made by any part of the Word apart from the antitypes of the Ancient Worthies' experiences, while the latter is the cleansing effected by the antitypes of the Ancient Worthies' experiences. When the cleansing is effected by the Word alone it is accomplished by the new will laying such faithful hold on the
pertinent truths and obediently holding them so firmly on the faults as to cast them out entirely. This occurs, however, only in the cases in which these faults are more or less surface, not deep-seated, faults. Where deep-seated faults exist the cleansing is not accomplished by such a process alone, though it must cooperate with the other process. In such cases disciplinary experiences must be added to the first process, and amid such disciplines one must submit himself obediently to the influence of the pertinent parts of the Word. Such a course amid such disciplines will result in the cleansing. In some cases this second process works comparatively quick results, in others slow results, depending partly on the degree of faithfulness exercised and partly on the hold the faults have. In some cases it lasts for years and in many to the end of life. We know by the Bible and experience the above described methods of the antitypical cleansing. We also know that antitypical of Eleazar's pointing out their types our Lord during the Parousia, the reaping time, pointed out their antitypes through the writings of our Pastor, the discourses of the pilgrims, oral, printed and abbreviated in notes, the talks and lessons of elders and the conversations, exhortations and testimonies of the brethren.
(27) Eleazar's directions given in v. 24 also find their antitypes in Jesus' High-Priestly directions given during the Parousia. The antitypical "clothes" are the Faithfuls' graces and official powers. As the uncleanness of the typical clothes required their being washed in water, so did the antitypical garments have to be washed in the antitypical water from uncleanness of the flesh and spirit. Any fault attaching to our graces must be washed out with the water of the Word; and any uncleanness of the flesh and spirit attaching to our official powers as priests, regardless of whether as such we had an office in the local or general Church or not, must be washed out by the water of the Word, which the
type shows occurred during the Parousia. If this was not done we cannot enter the Kingdom. If it was done, and we remain Priests, we will enter the Kingdom—come into the camp (v. 24). The washing of the clothes on the seventh day types the fact that the antitypical washing related to us in our consecration aspects as distinct from our justification aspects. The antitype of v. 24 so understood found its factual fulfillment in the many exhortations that our High Priest as such caused to be given us through that Servant's writings, through the pilgrim's discourses, the elders' teachings and the other brethren's conversations, exhortations and testimonies.
(28) This is a good place to make a general remark on Num. 31: 1-24—the factualness of its antitypical fulfillment when understood as applying to the Parousia considered from the standpoint of a military campaign. In the second paragraph of this chapter we stated that Num. 31: 1-24, 48-54, gave us a type of the Parousia under the figure of a military-campaign. Our study of Num. 31: 1-24 proves that the pertinent part of this statement is true; for we have found for every detail of these 24 verses factual antitypes. The presented antitypes are not stretched, whittled, tortured, but most naturally are in harmony with known Biblical teachings elsewhere given, and convey the thoughts suggested by their types. It will also be noted that all the main movements and activities of the Parousia as they come under the figure of a military campaign are brought out clearly: the pertinent time feature (v. 2), the reasons for the antitypical war (vs. 2, 3), the antitypical preparation, numbers and mustering of the warriors with their commander (vs. 4-6), the antitypical fighting (vs. 7, 8), the antitypical spoils and destructions of the war (vs. 9, 10), the return of the antitypical victors with their captives (vs. 11, 12), the antitypical Executive, Mouthpiece, Leader and High-Priest and leading brethren meeting the returning host and their captives
(v. 13), our Lord's displeasure in the pilgrims and auxiliary pilgrims for attracting unworthy ones (vs. 14-16), His requiring through the Parousia controversies the unworthy to be cut off from among the Lord's people (v. 17) and the retention among them of the worthy (v. 18), His exhorting to purification from faults connected with their justification and sanctification regarded from certain standpoints (vs. 19, 20), His indicating the two ways by which the cleansing occurs and the reason for the difference between them (vs. 20-23), and the things that need cleansing in the consecrated condition (v. 24). Everyone conversant with the Parousia viewed from the standpoint of a campaign of war recognizes that in the above-mentioned particulars there is complete harmony between the type and the main Parousia happenings from a military viewpoint as antitype. Facts prove the correctness of the suggested antitype; and more facts to the same effect will appear when the antitypes of vs. 48-54 are presented. Therefore we may with confidence say that the right antitypes for the pertinent verses have been suggested.
(29) As stated in paragraph (2) vs. 25-47 will be found to give us the main Epiphany events under the picture of the division of the spoil as representing the division of the Lord's people into the Little Flock and the Great Company. We now proceed to the study of vs. 25-47. As the Source of the Truth and of the carrying out of God's plan, entrusting their stewardship to Jesus as His appointed Executive, Mouthpiece and Leader for antitypical Israel, God is typed by His action in v. 25: "The Lord spake unto Moses, saying.'' God's commanding Moses, and through him Eleazar and the chief fathers of the congregation, to number (take the sum of) the prey, both of humans and beasts, types His charging Jesus as God's Executive, Mouthpiece and Leader for antitypical Israel, and through Him as such antitypical Eleazar and the chief fathers of the
congregation, to describe the antitypical prey. Whenever in Biblical types and symbols a numbering of persons or things is required or done it signifies that the antitypes are required to be described or are described. This is manifest from Ps. 48: 12—"Walk about Zion … tell the towers thereof." The word "tell" in old English meant count, number, which also is the meaning of the Hebrew word saphar, here used. Zion, of course, is the Church. The charge to walk about her, if addressed to new creatures, means a mental, not a physical journey. It means, therefore, to meditate on her. Her walls are her powers, which are the Truth and the Truth arrangements. Her towers are her main truths, e.g., the ten main Biblical doctrines. To number her towers, accordingly, means to describe her main doctrines. Thus to number in Biblical symbols represents to describe, to explain, to show what the pertinent things are, in the understanding of the expounder.
(30) Accordingly, the charge of v. 26 antitypically is that there should be given a description of the spoil taken during the reaping time. This spoil consisted of antitypical virgins (of man), the consecrated new creatures, and of things connected with their and others' justified humanity (of beast). Accordingly, a description of these was charged by the Lord Moses' counting the spoil types our Lord, as the Divinely appointed Executive, Mouthpiece and Leader of antitypical Israel, giving a description of the antitypical spoil, the antitypical virgins and things pertaining to their and others' justification. Eleazar's counting the spoil types not only Jesus, but Jesus, the Head, and the Church, the Body, as the World's High-Priest, giving a description of the antitypical spoil, the new creatures and things connected with their and others' justification; for in matters pertinent to dealing with the Great Company in its separation from the Little Flock, the World's, and not simply the Church's High-Priest functions, as
per the day of atonement type, which so far as the Great Company's sufferings are concerned, is for the world's wilful sin, and so far as the Church's co-suffering with Jesus is concerned, is for the world's Adamic sin. It is because of the twofold nature of the world's sins that in the antitype the World's High-Priest, and not simply the Church's High-Priest, functions toward the Great Company as Azazel's Goat. The chief fathers of the congregation counting the spoil types the crown-lost leaders of the Epiphany among the Truth people giving a description of the antitypical virgins and the things pertinent to their and others' justification. This fact further corroborates the fact that Eleazar here represents the World's High-Priest; otherwise the Little Flock would have no share in this description, while the Great Company leaders would.
(31) Jesus as Executive, Mouthpiece and Leader has given this description with the pertinent works, first from Sept. 20, 1914, to Oct. 30, 1916, through that Servant, and thereafter through the Epiphany messenger. Accordingly, our Pastor during those over two years had so much to say and do pertinent to the Little Flock and Great Company in their mutual relations and prospectively in their separation. And since that time the Epiphany messenger has been active in teaching and acting in the same respects. Jesus and the Church as High-Priest have given this description in so far as it relates to their work of bringing the Great Company brethren into increasing oneness with the Lord: (1) along the lines of dealing with Azazel's Goat, which is a preliminary to bringing its members into such a oneness, and (2) along the lines of dealing with the antitypical Levites in their cleansing and consecration, which work is mainly future. Just as we saw that in the Gospel-Age picture the chiefs of the congregation were the crown-lost leaders of the Gospel Age, so during the miniature Gospel Ages of the Epiphany their crown-lost leaders are the antitypical chiefs of the
congregation. These, too, offer a description of what they think are the antitypical spoil: the new creatures and things pertinent to their and others' justification. But their description, like that of the crown-lost leaders of the Gospel Age, is more or less faulty, particularly as to their claims that their ledlings are the Little Flock. Their description in due time will be corrected. Facts that we have observed since 1914 prove that the things suggested above as the antitypes of the counting of the spoil of Israel's war with the Midianites have been occurring, which corroborates our understanding as true.
(32) In vs. 24-47 the special Epiphany work of separating the Little Flock and the Great Company is typically set forth. This is indicated by dividing the spoil into two parts or halves, giving one part to the warriors and the other part to the congregation (v. 27). (1) Not only is this separation shown by the fact that all the virgins, typical of the new creatures, were divided into two companies, which we know antitypically are the Little Flock and the Great Company, but also from several other facts: (2) The one part was given to the warriors, who represent the Little Flock, as standing for it. (3) To show that such virgins represent the Little Flock, representatives of these (one of each 500) were given to Eleazar as a heave-offering (v. 29), showing that in the antitype these represent the entire Little Flock as a heave-offering, since these virgins in the type stand as representatives of the whole half-number of the virgins. (4) Then, so far as the other half of the virgins are concerned, their being given to the congregation shows that they stand representatively for the Great Company, who serve, not toward God and the altar, as the Little Flock do (Ezek. 44: 15, 16), but toward the people (Ezek. 44: 10-14). (5) Again, the one out of fifty that was given from the people's part to the Levites (v. 30) indicates that since such were representatives of the whole half given to the congregation, that entire half represents the Great
Company. (6) Further, the fact that the same relative proportion as was given to the altar from the warrior's part and as was given to the Levites from the congregation's part, obtains, as was the proportion given to the priests from the Levites' tithes (Num. 18: 26-28); for from the tithes of the people's offering to the Levites one-tenth was given the priests, thus giving the Levites ten times the amount given the priests, just as one out of fifty is ten times as much as one out of five hundred. As in v. 29 Eleazar types the Christ, Head and Body, so in Num. 18: 28 Aaron stands for the Christ, Head and Body. (7) Moreover, the symbolic meanings of the numbers of the two halves of the spoil prove the same lines of thought. This point we will give in some detail a little further on in our discussion. We would remark in passing that the equal halves into which the spoil was divided do not signify an equal number in the two antitypical companies, any more than the equal number of the wise and foolish virgins of Matt. 25: 1-12 do.
(33) Since half of the virgins represent the Little Flock as New Creatures and the other half the Great Company as New Creatures, what is represented by the cattle and the sheep? We answer: the sheep represent the humanity of these new creatures from the standpoint of tentative justification and the cattle represent the humanity of these new creatures from the standpoint of vitalized justification. What, then, do the asses represent? Such true teachings and books containing true teachings as the Little Flock won as spoil from the antitypical Midianites. That asses represent true teachings and books containing such teachings, is evident from the antitype of our Lord's riding into Jerusalem upon an ass and its colt, and of the kings of Israel riding upon asses rather than on horses, which when contrasted with asses represent false teachings; though when there is no such contrast they represent a teaching, regardless of whether it is true or false. The
facts of the antitype will make this manifest: Everything in the creeds is not false. In addition to the twelve stewardship doctrines that we in the Parousia took away from the antitypical Midianites, we captured other true teachings from their creeds, spotted, however, with errors associated with them, e.g., certain of God's attributes of being and character and certain ethical, hortatory and prophetical teachings. These in part are typed by the asses that Israel captured from the Midianites. Again, there are various books that contained more or less truths, covered indeed, that we captured from the antitypical Midianites during the Parousia, e.g., (1) various Greek and Hebrew Bible recensions, editions, translations, Greek and Hebrew dictionaries, concordances and grammars; (2) Bible commentaries, introductions, harmonies, indexes; (3) Bible and Church histories, biographies, chronologies, geographies, antiquities; (4) doctrinal, ethical and apologetical works, Bible encyclopedias and dictionaries, giving more or less of the four above-named lines of helps. All of these amid many errors contain nuggets of symbolic gold and silver. Both the Little Flock and the Great Company have such spoil while divided from one another. Accordingly, we see that what was suggested as the antitypical spoil of man and beast has actually been taken during the Parousia and is now in the Epiphany being divided according to the Word and facts.
(34) Above we mentioned the fact that the symbolic meaning of certain Biblical numbers related to the figures occurring in both divisions of the spoil proves that the numbers given the warriors and heaved by them through Eleazar and the numbers given the congregation and by them given to the Levites demonstrate the view of the antitypical division as we have explained it to be correct. All of us are familiar with the fact that the number 7 and its multiples stand for things Divine and therefore, among other things, for God. We are
also familiar with the fact that the number 12 and its multiples stand for the Little Flock and Little Flock matters, which we showed in the preceding installment of this article. We are also familiar with the fact that the number 10 and its multiples stand for natures lower than the Divine, hence, among others, for the Great Company. Thus the 10,000 of Ps. 91: 7 and Deut. 32: 30 are the Great Company. With the symbolic meanings of these numbers let us do some figuring with the numbers given in connection with the twofold division of the spoil mentioned in vs. 32-46. We will do some dividing by 7, 12 and 10 of the total separate units of the booty.
(35) There were taken
675,000 sheep (v. 32)
72,000 beeves (v. 33)
61,000 asses (v. 34)
32,000 virgins (v. 35)
7) 840,000 total units of spoil
What does the symbolism of these divisors teach? This: God (7) in separating the Little Flock (12) and the Great Company (10) divided the latter into three (10, 10, 10) general divisions, corresponding to the three Levitical groups: Gershonites (10), Merarites (10) and Kohathites (10), leaving none of either class in the other, (1) not being a number of either. This corresponds to the lines of thought as to both elect classes.
(36) A half of the total units of the booty was given the warriors. A half of 840,000 is 420,000, which we will divide by 7, 12 and 10, dividing by 7 first, then by
12 before dividing by 10, since this set of figures stands for the part typing the Little Flock.
What does the symbolism of these divisors teach? This: God (7) in separating the Little Flock (12) from the Great Company in its three groups (10, 10, 10) left not one (5 is not equal to, nor a multiple of, 10) Great Company member in the Little Flock. This fits the condition as respects the Little Flock.
(37) The other half of the spoil, that given to the congregation, also totals 420,000 units. Since this concerns the Great Company we will divide by our three pertinent figures in the order of 7, 10 and 12.
What does the symbolism of these divisors teach? This: God (7) in separating the three (10, 10, 10) Great Company groups from the Little Flock (12) left among them no Little Flock member (5 is neither equal to, nor a multiple of, 12). This fits the case as to the Great Company.
(38) According to vs. 37-40, the Lord's tribute of the units, typing Little Flock matters were
675 sheep (v. 37)
72 beeves(v. 38)
61 asses (v. 59)
32 virgins (v. 40)
This total we will divide by 7 and 12 and 10, in the order given, because they concern Little Flock matters.
What does the symbolism of these divisors mean? This: God (7) in separating the Little Flock (12) from the Great Company (10) left no Great Company member (1 not being 10 or a multiple of it) in it. This fits the facts as to the Little Flock.
(39) The Levites, getting ten times as many units of each kind as the priests (vs. 28, 30), got
8,400 total units
This total as being related to the Great Company we will divide by 7, 10 and 12, in the order named, thus:
What does the symbolism of these divisors mean? God (7) in separating the Great Company (10) from the Little Flock (12) put the Great Company (10) into such a condition as left no Little Flock member (1 is not equal to, nor a multiple of, 12) in it. This fits the facts as to the Great Company, as we know them to be.
(40) As 420,000 units were given to the warriors and 840 of these were given to the priesthood, the units left in the warriors' hands were 419,160 (420,000—840=419,160). This last number is significant, as can be seen from dividing it by 7, 12 and
10, in the order given, since it concerns Little Flock matters. Thus:
What does the symbolism of these divisors mean? This: God (7) in separating the Little Flock (12) from the Great Company (10) left no Great Company member (499 is not equal to, nor a multiple of, 10) in it. This fits the facts as to the Little Flock.
(41) As 420,000 units were also given to the congregation, from which it gave the Levites 8,400, this left in the hands of the congregation 411,600 units (420,000— 8,400 = 411,600). This last number is significant, as can be seen from dividing it by 7, 10 and 12, in the order given, since it relates to Great Company matters. Thus:
What is the symbolism of these divisors? This: God (7) in separating the Great Company (10) from the Little Flock (12) put the Great Company (10) into such a condition as left no Little Flock member (49 is not equal to, nor a multiple of, 12) in it. Since 49, the last quotient of this reckoning, is the square of 7 (7 x 7 = 49), it suggests to our minds that God (7) by this work manifested Himself as infinitely perfect (7 x 7 = 49). It will also be noted that above we have worked out 7 different problems, in which the antitypical numbering was symbolized. One of these seven covered both classes and three covered one, and three covered the other class. This seven-foldness again is symbolic, declaring that God was the actor in it all.
(42) This raises the question, Could these symbolic meanings of the divisors of the various sums be a matter of accident? Merely to ask the question suggests the impossibility of the theory of accident as an explanation of such a phenomenon; for from the standpoint of probability the case against an accident is as one against a set of figures of inconceivable quantity; since the matter is one of greatly compounded probability, as the following will show: if we were to limit the probability as to 7 as equal to the probability of any one of the digits between 1 and 7, though we would be as justified to make the probability lie between the digit 1 and any number as much higher than 7 as the involved dividend is, since it would be as probable for any such number to be the divisor to be used as 7. The same remark would apply to the numbers 12 and 10, each taken separately, first with the former as the first divisor, then with the latter being the first divisor. Then these results would have to be compounded with one another. Then this compound result would have to be compounded with the compound result of the second problem's probability. Then this result would have to be compounded with the compound probability of the third problem, and so on until it has gone through all seven of them. The final product would be as one to an inconceivably large number, which, of course, would reduce the theory of an accident to the proportions of the utmost absurdity. Hence this matter is unexplainable on the theory of accident.
(43) How did it, then, occur that these figures teach these meanings? We answer: God is the greatest of mathematicians; and He, seeing what thoughts He desired to symbolize by the seven involved problems, ordered matters so that there would be only so many units in each form of the seven problems—not one more, not one less— and thus secured the desired number of units in each one of the seven problems. To work out such a compounded problem would be beyond