THE TEN COMMANDMENTS. SUNDRY LAWS. SEALING THE LAW COVENANTS. THE GOLDEN CALF. MOSES' TWO STAYS IN MOUNT SINAI. 

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OUR LAST study brought us into Parousia and Epiphany happenings in the very presence of the Kingdom, that has since Oct., 1874, in Jesus, the Head, and since April, 1878, in the Church, His Body, been forming beyond the veil. Our present study gives us the laws that God has been giving and will continue to give throughout these two periods. These laws, as the antitype of those which were the foundation of the Old Law Covenant, are laws connected with the New Covenant, whose sum is supreme love to God and equal love to one's neighbor, i.e., they are the laws of justice, duty-love, as distinct from the laws of love, disinterested love. Such duty-love, which will also be the law of the New Covenant, extends over all God's free moral agents—The Christ, the angels, the Ancient and Youthful Worthies, the Great Company and the human family as such; for God's law of justice; under which God Himself is and acts, is universal and eternal. Hence the same law of justice, which will be the law of the New Covenant, will not only be over those who will be under that Covenant, but also is over beings who never will be under the New Covenant, e.g., God, the good angels, The Christ and the Great Company. However, these are not under the law of justice as the expressed law of a covenant, but under it as the law of their being. This law of justice was written in the minds, hearts and wills of Adam and Eve; and while it has been transmitted to us as their descendants, vestigewise by reason of our inherited depravity, yet it is still the law of our being (Rom. 2:14, 15); and we accepted it also personally as such in justification, on agreeing to live righteously. 

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(2) In addition to Jesus' having this law written in His perfect human heart and mind, like the perfect Adam and Eve, He also accepted the law of justice as the basis of the Law Covenant, under which He lived as a human being. Finally, as New Creatures, even as God is under the law of disinterested love, Jesus and all new creatures, the Little Flock and Great Company, by the covenant of sacrifice, now are and forever will be, and the Ancient Worthies were and the Youthful Worthies are and forever will be, under the law of disinterested love; for none while sin is in the ascendancy can carry out his consecration without disinterested love. During the Millennium, while under the law of disinterested love, sin no longer being in the ascendancy, the Ancient and Youthful Worthies will not sacrifice unto death, but will use the law of disinterested love enough to do the Levite work of that time, while rendering obedience to the law of duty-love in the New Covenant. But during the Little Season, when sin again will come into strength, if not into ascendancy, the law of disinterested love in their then Spirit-begotten New Creatures will lead the Ancient and Youthful Worthies to sacrifice unto death, which seemingly at its end will be by physical violence. The angels, too, are under the law of duty and disinterested love; but among the good angels, sin not being in the ascendancy, they do not by it sacrifice unto death. Seemingly it is God's will that spirit beings be all under the law of both duty and disinterested love, both of which will be gradedly higher, the higher the plane of one's spirit existence is, which means that those of the Divine nature will have the highest form of duty and disinterested love. Hence duty-love and disinterested love in some lead to higher expressions of them than in others, e.g., the duty-love of the restitution class will not put such high expressions upon them as duty-love in the Christ class puts upon its members. 

(3) It is very necessary for us to note the distinctions pointed out in the preceding paragraph. It is, 

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e.g., because some thought that, since all are under duty-love, and since the law of the New Covenant is duty-love, all are under the New Covenant, that the 1908-1911 sifters insisted that the Church is under the New Covenant. That the Church—both crown-retainers and crown-losers—has not been, nor is now, nor will later be under the New Covenant is evident from the fact that Ex. 19-23 (Heb. 12:22-29) treats of matters occurring in, and of teachings given during the Parousia and Epiphany, the giving of the Law there representing the first uncoverings of some of the first teachings belonging to the New Covenant, while the making of the New Covenant takes place later, as is shown in Ex. 24:1-8 (Heb. 9:13-23). But the fact that the angels are and the Ancient Worthies were under the natural law of justice and the former are not and never will be, and the latter in this life were not under the New Covenant, proves that to be under the former does not necessarily imply that one is under the latter, though in principle these two laws are similar. So, too, The Christ, as the Mediator attached to the New Covenant as its Guarantor, is not under the New Covenant, though they are under the law of duty-love, which is also the law of the New Covenant. The Christ's being attached as Mediator, High Priest, Prophet, Judge, etc., to the New Covenant to make it operate implies that, while these are not under it, many of its types are typical of their pertinent acts, duties, privileges, etc., and that because they are attached as such to it, and act and have duties, privileges, etc., in connection with it. But, being under the law of duty-love, they are under obligation to principles similar to those under which the world will be put by the law of the New Covenant. 

(4) But the pertinent principles apply so differently to them that the former are not obligated to do many things that the restitution class will be obligated to do, e.g., Christ and the Church and the Great Company will not have to pray for the return of their dead friends and relatives, provide lodging, food and clothing 

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for them, etc., as the restitution class will have to do in fulfilling the terms of the New Covenant (Matt. 25:36), and Christ and the Church have not in this life stood, nor will they stand trial and final sentence under the terms of the New Covenant in the Little Season, as the restitution class will have to do. On the other hand, since the principles of the law of duty-love and the law of the New Covenant are the same, many things have been prohibited Jesus and the Church while in the flesh which will be prohibited the restitution class; and many things have been commanded The Christ while in the flesh which will be commanded the restitution class. Hence these apply as types to the Church, as matters of justice, but without their being under the New Covenant, the things in Ex. 20-23 which will apply as antitypes to the restitution class under that Covenant. Hence many a happening under the Old Law Covenant the Apostles apply to the Church, e.g., the two or three witnesses that the Law required in case of capital crimes (Heb. 10:29), because of their being attached to the New Covenant as Mediator, etc., and because of the principle underlying it, and the thing itself also applies to the next Age as antitype. It is because of this principle that we will in Ex. 20-23:19 apply to the Church many things which as parts of the Old Law Covenant will have their antitypes as parts of the New Law Covenant, as our Pastor very frequently did. It will also be helpful for us to remember in this connection that it is during the Parousia and the Epiphany that the Lord sets forth many of the laws that apply to the restitution class, because in principle they apply under the law of justice to the Church. And in the study of these chapters we will not attempt to point out their Millennial antitypes, as not yet due. With these introductory remarks made we are now ready to begin our study of Ex. 20—23, for which may the Lord grant His enlightening grace. 

(5) These principles of justice, as the heart of His law of duty-love, God Himself, as their Source, has 

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been proclaiming throughout the Parousia and Epiphany, not indeed by His voice making itself heard as a sound on the air, but by multiplied agencies at His command and use, as will be shown in connection with each prohibition and command. While giving these laws during the Parousia and Epiphany, during which in principle they as justice apply, yet they are laws of the New Covenant as antitypes, which as such will obligate the restitution class, while the world as prospective restitutionists are now having these laws forcibly brought to their attention. But as yet, as the type shows, they have not accepted and agreed to keep them, which will be a Millennial matter (God spake all these words, Ex. 20:1). He makes it known to His present and prospective people and to the prospective restitutionists that He is their Creator and the self-existent One of perfect wisdom, justice, love and power (I am Jehovah thy God, 2), who delivers them from Satan's empire (brought thee out of … Egypt) and from the bondage of sin, error and the curse (house of bondage). In view of His being and doing such, He demands, as due Him, that He be given the place of supremacy over all other beings in the minds, hearts and wills of all His free-moral agency creatures, especially His present and future people (Thou shalt have no other gods before [ahead of, above] me, 3). This principle, kept fully in heart and mind, inevitably leads to consecration, both constructively, as to good, and destructively, as to evil. As it is the first word (so the Hebrew, not commandment) and charges supreme devotion to God, so it forbids giving any creature the place of supremacy in our minds, hearts and wills; hence it forbids putting self in any of its forms, the world in any of its forms, sin in any of its forms and error in any of its forms in the place of supremacy in our minds, hearts and wills, as well as putting Jesus, saints, angels, good or bad, or any other creature, into supremacy in our hearts, minds and wills. God has been and is giving these charges and prohibitions mainly in the teachings on consecration

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that He has issued through His consecrated and justified people, especially in the Truth, but also in the nominal church, during the Parousia and Epiphany. In fact, any individual that has been setting forth consecration has been a means of God's speaking this first word. He has been giving it through Truth and non-Truth channels, in their speaking against sin, error, selfishness and worldliness in any of their forms in relation to God's supremacy. Especially through the writings and preachings of the Parousia and Epiphany messengers has God been speaking this word. It will be seen as we proceed that it is largely through God's people that He has been speaking the first four "words" (commandments). 

(6) The second of the ten words (again we say, This is the literal translation of the Hebrew for the A. V.'s "commandments") forbids images (graven image, or likeness, 4), which antitypically means any work of man to which he gives his devotion. The chief of these are the church creeds and the pet theories of individuals and groups, like evolution, higher criticism, atheism, agnosticism, materialism, pantheism, deism, the sifting errors in the sanctuary, court and city, as well as Millennial, especially Little Season, errors deified. Furthermore, they can be art, science, literature, education, politics, etc., possessions, friends, relatives, leaders, sex, sect, in short every thing to which one bows down in devotion (bow down, 5) other than the Lord, regardless of whether these be spiritual (heaven above), earthly (earth beneath) or sinful (water [sea, rebellion and rebels against righteousness]). These put in the place of God (bow down … serve) arouse His zeal to vindicate Himself against rivals (jealous, literally, zealous). By the law of heredity does God especially, also by other ways, punish such and other sins to the third and fourth generation of His enemies (visiting … hate me), showing kindness to lovers and obedients (mercy … love, and keep my commandments, 6). In addition to the above prohibitions this commandment charges that we subordinate everything

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thing to the Lord in our thoughts, motives, words and acts, in their relations to the things on which they work. God has spoken this "word," especially through the Parousia and Epiphany movement, more particularly by literary and oral denunciations of the things mentioned above, e.g., Bro. Russell's "Creed Smashing" sermons, the two Messengers' writings and speakings against the many errors in their phases of the six siftings and the participation of the rest of the Truth people against these. In some of these things even justified and consecrated nominal-church adherents have taken part, as they and the Truth people have taken part in announcing the bowing down to physical things, like possessions, etc., to be forbidden. 

(7) The third word in general denounces misuse of God's name (take the name … in vain, 7), i.e., God's appellation, nature, character, reputation, teachings, official authority and honor. This is done by cursing, swearing and perjuring with His name, blaspheming it, falsely teaching as to it, bewitching with it, carelessly using it and violating the terms of our consecration. Positively this "word" charges a true, reverential, believing, hoping, loving and obedient use of it and loyalty to our consecration vows. Such charges were in antitype given by Truth writings and preachings, also by such on profanity, cursing, perjury, blasphemy, false doctrine, witchcraft and careless use of God's name, by nominal-church members' writings and teachings, by court exposures of perjury, by testimony against practice of spiritism and occultism and by protest against ordination vows to creedism. Certainly, God has punished and will continue to punish all such misuses of His holy name. The fourth "word" prohibits the unrest of sin and the curse (six days … labor … do all thy work, 9) and commands the rest of freedom therefrom (Sabbath … holy, 8). To God's Gospel-Age people this prohibition in principle forbids their living in sin as though under the curse, in groaning and travailing, in fellowship with the race under 

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the curse, in the dread of God's wrath, real or fictitious (eternal torment) and in dread of the devil and the effects of the curse. It charges them in principle to exercise the rest of faith in peace with God as to His forgiving them, imputing to them Christ's righteousness and fellowshipping them. 

(8) It implies that they are to reckon themselves as having already gotten all the Millennial blessings and as living beyond the Little Season in human perfection. It also implies that they have the peace of God guarding their hearts and minds. This is their antitypical Sabbath, kept every day of the week throughout their lives. To the restitution class it means that they are to rest in Millennial freedom from the labors and travails of sin and the curse and in the enjoyment of the ever-increasing blessings of restitution, physically, mentally, artistically, morally and religiously, while overcoming sin and practicing righteousness. Every thing that the Lord's people now are and the restitutionists then will be is to be kept in the Sabbath rest pertinent to each respective class (not do any work, thou … stranger within thy gates, 10). Here (Ex. 20:11) God gives His six creative days' work and His Sabbath (six days … seventh day … blessed, 11) and in Deut. 5:15 He gives His delivering Israel from Egyptian bondage, typical of the deliverance from Satan's empire, as the reason for Sabbath keeping, the former typing God's putting into activity during six 1000-year days the ways, means and agencies of His pre-Millennial plan and His rest during the seventh 1000-year day after completing those six 1000-year days' work. We have elsewhere set forth God's pertinent activities in the antitypical six creative days. God gave utterance to this word through the written and oral teachings on the fall, the curse, the permission of evil, the death state, the ransom, justification, now by faith, later by works, consecration, restitution. All of these teachings went out from Truth circles, some of these were set forth by justified and consecrated ones

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in the nominal church. Thus we see that the first table of the Law types duty-love to God in the Millennium, though the principles of such duty-love, apart from the antitype, apply to all God's free-moral agents and, therefore, as principles apply to God's Gospel-Age people. And we see how—by what means—God has spoken these words during the Parousia and Epiphany to the prospective restitutionists. The reason why we Christians are not subject to the Jewish Sabbath is that it was never given to us and that it was not a part of the natural law of justice implanted in the hearts of Adam and Eve and transmitted to the whole human family by heredity. It, with the other nine, was a law given to the Jews alone (Ex. 34:28; Deut. 4:13; 5:2, 3). When Seventh Dayists insist that it is a part of the moral law, and hence binding on all men, we reply that whatever was moral law in the ten commandments was such not because it is in the ten commandments but is such because it is a part of the law written in the heart of Adam; but the Sabbath command was not given to Adam, hence is not binding on all men, but only on the Jews, to whom alone it was given. It is not a part of the moral law, but of the typical law (Col. 2:16, 17; Gal. 4:9-11), hence Christians are not subject to it (Rom. 14:5, 6). Jewish Christians by coming into Christ are free from Moses (Rom. 7:1-7). That the Law Covenant centered in the ten commandments is meant by St. Paul in Rom. 7:1-7 is evident from v. 7, which cites the tenth as one included in the law of which he speaks. Gal. 2—4 are complete proof that Christians are not under the law of the ten commandments, but by nature are under the moral law written in Adam's heart. 

(9) We now come to the second table of the Law, which types duty-love to the neighbor for the Millennial world, though as matters of justice its principles, but not as under the antitype, have a universal application. First, we will study its first, which is the fifth word. To us its principle charges that we reverence

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(Honor, 12) God as our Father and the Oath-bound Covenant as our Mother (father and mother). It also implies that we love, trust, serve and obey them as such. As humans its principle implies that we honor, love, trust, serve and obey our earthly parents and those who are over our humanity, like rulers, teachers, employers, etc., as it prohibits their opposites, even as justice requires this of all natural men. In antitype this word charges the restitution class to honor, love, trust, serve and obey Jesus as their Father, the Church as their Mother, and the Ancient and Youthful Worthies and Great Company as their rulers, teachers, etc., as it prohibits the opposite of these things. During the Parousia and Epiphany God has been speaking and will continue during the rest of the Epiphany to speak this word through His people in the Truth and in the nominal church, through parents, employers and teachers, through legislative, executive and judicial departments of the State, through newspapers, magazines, correctional agencies and institutions, whereby the things commanded and prohibited have been widely set forth. It promises prosperity (well with thee, Deut. 5:16) and long life (long) to its obeyers. The sixth word by its prohibition (not kill, 13) forbids our inflicting any injury on the bodies, minds and hearts of ourselves and our fellows; and by its command implications it charges that we wish and do ourselves and them good in body, heart and mind, as we are able, and as we and they stand in need. Through the records of murders' suicides, legislative, executive and judicial processes, of cruelty, oppression, neglect, indifference to need, unjust wars, etc., God has been issuing the prohibitions of this word; and in the records of movements and institutions of mercy and benevolence, in the publication of the merciful and benevolent acts of private individuals, as well as of states, and in the pertinent teachings of His people in and out of Babylon, as well as noble worldlings' written and verbal sayings, God has been making known the things of the sixth word. 

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(10) The seventh word applies as a principle in its prohibitions and command implications to all humans in sex matters (not commit adultery, 14). To the subjects of the Oath-bound Covenant its principle forbids all participation in a union, alliance or quasi-alliance of state and church and all membership in or cooperation with Babylonian institutions. For the restitutionists its antitype forbids Millennially all longings for reunion, etc., with the institutions of Satan's destroyed empire, all longings Millennially for union with institutions other than those that the Kingdom will establish, and in the Little Season all union, etc., with the institutions, movements and associations that Satan will then establish or seek to establish. In its charge implication it commands the natural man to be chaste and encourage others to be chaste, and spouses to be faithful to each other and to encourage such faithfulness in others. It also implies that spouses fulfill all the obligations of their marriage vows, such as mutually to love, respect, help, trust and please each other, as well as the sole duties of husbands to wives, e.g., headship and support, and the sole duties of wives to husbands, e.g., obedience and care. To those in the Oath-bound Covenant it implies fidelity to Christ and separation from all things inconducive to such fidelity, and it will to the restitutionists as antitype of this word make them loyal to all the Millennial arrangements of The Christ for them. In its prohibitions this word has during the Parousia and Epiphany been going forth through the exposures of marital infidelity, the social evil, unchastity in the unmarried, pertinent legislative, executive and judicial actions anent these evils, the press, the pulpit, the platform and vice crusades. The consecrated in and out of Babylon by printed page and word of mouth have uttered this prohibition, as the Lord's people have exposed and protested against the union, alliance and quasi-alliance in state and church and individual union and cooperation with the Babylonian symbolic harlots and other Babylonian institutions. In its implied command 

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the agencies above mentioned have advocated literal chastity, faithfulness to all marriage obligations. Here, too, God's people in and out of the Truth have made their voices heard, especially in the Espoused Virgin keeping herself pure and chaste from all worldly and secular alliances in fitness to become Christ's Bride, and have advocated separation of state and church. 

(11) The eighth word in its prohibition forbids all dishonesty as to the neighbor's business and property right, such as stealing, robbing, swindling, cheating, defrauding, larceny, plundering, piracy, profiteering, burglary, extortion, blackmail, kidnapping, etc. (not steal, 15). In its implied command it charges to protect, help, further support and counsel him in his business and possessions, and in his business and property need succor, befriend, counsel, relieve, ameliorate, remedy and lend to, him as able. Such are the prohibitions and commands to the natural man. To the Lord's people the principle of this word forbids to do the dishonest things mentioned above in religious matters, e.g., to rob, defraud, etc., others of the Truth, the heavenly affections, the new will, the graces, opportunities of service, privileges of suffering for the Truth, to take away their reputations, etc. The prohibitions of this word were grossly violated by great papacy during the Dark Ages and by little papacy throughout its entire career, especially in 1917. The command of this word is kept when we supply the needs of our brethren as to the Truth, the heavenly affections, the graces, opportunities and offices of service and suffering for Christ and witnessing to the world along the lines of overcoming sin, practicing righteousness, the offer of repentance, faith and the Kingdom. The prohibitions of this word as antitypes will be for the Millennial world not to rob, defraud, etc., one another as to truth, righteousness and opportunities of service, and its command will be to help them to gain these. The prohibitions of this word have gone forth from God during the Parousia and Epiphany through His people in and out of the Truth testifying

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against the list of things mentioned above as the ways these prohibitions have been violated. God's voice has also gone forth in the exposures of corruption in judges and politicians, of graft, land frauds, squandering of state funds, stock frauds, watering and manipulating, profiteering, dishonest competition, palming off inferior for better materials, adulterations, landlord exactions, dishonesty of bank, insurance, labor and trust officials, bribery, tax dodging, sweat-shopping, underpaying employees, cheating and stealing from employers, exploiting the poor and weak, etc. These exposures were made by authors, like Lawson, Tarbell, Stephens, etc., by lecturers and professional agitators, by newspapers and magazines, by legislative, executive and judicial officers, by politicians and by reformers. Many of these agitated the command side of this word, along lines of benevolence, charities, hospitals, refuges, asylums, loans at small or no interest and easy payments for the worthy poor, housing projects, etc. Above all, God's people in and out of the Truth stressed honesty and philanthropy and the religious benefits that they and the world should bestow upon the needy. 

(12) The ninth word concerns speaking of our neighbor. It prohibits misrepresenting our neighbor, saying uncomplimentary things of him, whether true or false, undermining his good name, evil surmising and suspicion as to him, whether unuttered or uttered (not bear false witness, 16). Its command feature charges that we tell true complimentary things of him, defend him against misrepresentation, give him a good reputation, put as good construction as possible on his motives, words and acts, believe good things of him, etc. The principle of this feature of justice, like those of all other features of justice, obligates all of God's free moral agents, though the antitype of this command, like all others of the ten words, obligates only the restitution class in the Millennium. Certainly, during the Parousia and the Epiphany this word has been going forth from God through many agencies and in 

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many ways. Especially the two messengers have testified against slander and false witnessing, legislatures have passed laws against it, judges have assessed heavy fines against it. False witnesses have been imprisoned for perjury by judges, prosecutors have inveighed against it. Gossips and reputation assassins have been exposed. Liars have been held in much contempt when exposed. God's people in and out of the Truth have preached telling only true complimentary things of others, defending attacked reputations, giving others a good reputation, and putting a good construction on others' motives, words and acts. Thus has this word gone forth during the Parousia and the Epiphany. 

(13) Finally, we come to the tenth word. It prohibits one's unjustly desiring anything belonging to one's neighbor. There are some things of his that we cannot desire without sin, e.g., his wife, but there are some of his things that we may desire, if it is in harmony with his will, e.g., we may desire to buy his house, his ox or ass or any other piece of his property that is for sale or that he may be willing to sell; but if not, our desiring such would be unjust. Again, we may desire to obtain an employee of his, if it is agreeable to him. If not, it is wrong for us to continue to desire it; for that would be coveting, which is an unjust desire to possess ourselves of what is our neighbor's. Covetousness often leads to murder, adultery, theft, envy and false witness, as the case of Ahab, Jezebel and Naboth shows, as it also dishonors the Lord and our superiors. Such covetousness is forbidden as to business, civil and religious privileges, offices, positions, honors, etc., of our neighbor, now and in the Millennium. All unjust desires for our neighbor's possessions are by this word forbidden. The thing that this word commands is generosity toward others, rejoicing in their prosperity, privileges, offices, honors and positions, encouraging their wives and servants to be loyal to them, and helping them by word and deed to prosper in their affairs now and Millennially. The ways and 

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agents by which God has been speaking this word are those shown above in connection with the fifth to the ninth words inclusive; for all of those ways and agents by their pertinent savings prove that in one form or other, those guilty of those evils are antecedently guilty of covetousness. Our brief study of the principles and antitypes of the ten words indicate what a grand law of justice these principles and antitypes are, since they embrace every duty of God's creatures to Him and one another; and, therefore, are a proof that the Bible on duty-love comes by inspiration of God. 

(14) During the Parousia and Epiphany the real and prospective people of God (all the people, 18) have witnessed the involved controversies (thunderings), the flashes of Truth (lightnings), the proclamation on secular and religious matters coming from the Lord (noise, literally, voice, of the trumpet) and the great tribulation caused by the establishing of the Kingdom (mountain smoking). These things being perceived by them (people saw it), they, seeking to evade these conditions, go in mind and heart far away in their efforts to flee from the Kingdom in its principles, spirit and acts, e.g., the exposures drive them away, the World War, with famines and pestilences, in its two phases drives them away, the revolution and anarchy, with their famines and pestilences, will drive them away, Jacob's trouble in its first phase (from 1881 to 1954 at least) drives Israel away, and its second phase temporarily will do the same (removed). And in that distant attitude all will temporarily remain a long while (stood afar off). They by act and attitude beseech and will continue to beseech Jesus in His mercy to deal with them (Moses, Speak with us, 19) and they will promise to listen to Him (we will hear); and by act and attitude they plead and will continue to plead that God in justice deal not with them (let not God speak with us); for they fear that, if He should so continue to do, all of them will perish (lest we die, Matt. 24:21, 22). Some have already asked these things, more will continue

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so to do as the evils of this day of wrath continue; and as it comes to a climax all will so do. Jesus encourages each one of the suppliants as he comes to them in their distant attitude, and thus finally will encourage all of them, not to fear (Moses … Fear not, 20), as He will increasingly make known to them that God has busied Himself to test them (God … prove you) and prepare them by the untoward Parousia and Epiphany experiences to develop in them a proper reverence of Him in head and heart (his fear may be before your faces), that thus they may be kept from sinning (that ye sin not). But for a long time the people's fear will keep them in a distant attitude (stood afar off, 21), while the Christ class in the flesh in heart and mind and time draw ever nearer and nearer God (Moses drew near) amid the trouble that comes out from God's giving His attention to the world conditions (thick darkness where God was). Jehovah charges the Christ class (said to Moses, 22) to declare to the people (say unto … Israel) that they have been, are and will be experiencing (have seen) God's dealing with them in the justice of the time of wrath (talked with you) by the arising Millennial powers of spiritual control beyond the veil (from heaven). 

(15) The charges from here on to Ex. 23:19, while typing New Covenant obligations, may well be called types of things pertinent to the Parousia and Epiphany people of God, because they are, some as parts of The Christ, others as their special helpers, attached, some as Mediator, Priest, Prophet, Judge, etc., others as Levites, etc., to the New Covenant, because in principle they are applicable to them; hence we will speak of such as types without meaning that the Little Flock and Great Company are under the New Covenant. Now follow some charges (vs. 23-26) given during the Parousia and Epiphany. The Lord has during these periods been charging both His Parousia and. Epiphany and by them prospectively His Millennial people not to make as serviceable to God creed idols 

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(not make with me gods, 23), even though seemingly true (of silver) and seemingly Divine (of gold). This was a prohibition to brethren now inventing new teachings as true and from God, a prohibition which the six classes of sifters and others have disregarded. It impliedly charges that the teachings that God gives by Jesus be held, and no others. Millennially, this would prohibit the people's inventing "new light," and charge them to accept God's teachings by The Christ, through the Ancient and Youthful Worthies. Next God charges that the humanity of The Christ be God's Altar (An altar … make unto me, 24) while this class is in the flesh (of earth), and that the manifestations of God's acceptance of Jesus' sacrifice (burnt offerings) and the consecration vows (peace offerings) of the brethren (sheep), made acceptable by Jesus' merit (oxen), be offered thereon. This was to be in every condition of God's people (all places) harmonious with God's Word and character (where I record my name; literally, where I cause my name to be remembered), as God's condition of drawing near and blessing His people (come … bless thee). In contrast with the earthen altar as typing a non-fixed condition of the Altar members, i.e., the humanity of The Christ while in the flesh, which is more or less variable (for members of it by forfeiting their standing can fall, and some have fallen, out of it), the altar of stones (altar of stone, 25) seems to represent the humanity of The Christ as an abiding condition of the Altar members as unremovable from that Altar, hence the Millennial Altar. That Altar should be accepted by the Millennialists as God will have made it, without their trying to shape it by erroneous opinions of their own (not build it of hewn stone); for such opinions attached to that Altar (lift up thy tool upon it) would defile it (polluted it). Then God adds a final prohibition that in approaching The Christ as God's Altar, either in this or the next Age, thereon to offer one's sacrificial service (go up … mine altar, 26), one should not in vaunting ambition 

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exalt himself by grasping for powers not given him by God and by lording it over others (neither … by steps). Whosoever so does, now or Millennially, will fall into sinful practices against God's arrangements and into false teachings against God's Truth, and will be exposed unto shame as such (that thy nakedness be not discovered thereon). How often God in the Parousia and Epiphany has given this warning and how often has it been disregarded, unto the exposure of the bad qualities and false teachings of the pertinent wrong-doer. On the contrary, this passage suggests a self-abasing spirit manifested in one's sacrificial service, which in due time will meet exaltation by God. 

(16) We now come to Ex. 21, which, because of certain ones, The Christ and their Levitical helpers, being as its promoters attached to, but not under, the New Covenant, treats in part of Parousia and Epiphany matters; hence it gives types in principle of such, as such, while also typing Millennial matters. In our exposition we will give the application of types to such as now due, and not the Millennial antitypes, which are not yet due. Jesus and the Church beyond the veil have been receiving from God the charge to set before God's present people the doctrines that in type are set forth in Ex. 21-23:19 (judgments [doctrines] … set before them, Ex. 21:1). Some of these belong exclusively to the Parousia, some exclusively to the Epiphany and some to both. Vs. 2-6 as types describe the Great Company's experiences at Azazel's and sin's and error's hands. If Azazel, sin and error should acquire possession (buy, 2) of a new creature (Hebrew) who as such becomes their bondsman (servant), only during the time of his measurably wilful evil ways (six years) will he serve Azazel, sin and error (serve). When he comes to the time of his cleansing, he shall attain freedom from the service of Azazel, sin and error, without a price given Azazel, sin and error therefore (go out free for nothing). He shall attain this liberty in the same condition in which he was before he forfeited it,

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i.e., if he came into their slavery by himself, without supporters (If he came in by himself, 3), he will regain his freedom by himself, without supporters (go out by himself); but if he is a leader and thus went into bondage to Azazel, sin and error with his supporters (if he were married), then his supporters will regain their liberty with him (his wife … with him). 

(17) But if Azazel, sin and error give him supporters (master have given him a wife, 4), and if by these he has developed religious movements (borne him sons) and gained official powers (daughters), when he cleanses himself unto freedom from Azazel, sin and error, these will remain with them (shall be her master's), e.g., Bro. Geo. Fisher was by Azazel, sin and error given supporters; and by these he developed various movements as a pilgrim and an editor and had official powers as a pilgrim and editor; but at the time of his break with Rutherfordism he left the service of Azazel, sin and error in the Society, without their supporters, movements and powers bestowed while serving Azazel, sin and error in the Society, he left Azazel's service as he was on entering it (go out by himself). But if one clearly proves by his acts and attitude of full wilfulness (servant shall plainly say, 5) that he is wholly devoted to (loves) Azazel, sin and error (my master), his supporters (my wife) and his movements and powers (children), and refuses to gain liberty from these by cleansing himself (not go out free), Satan, sin and error will put him into open and bitter opposition to the Little Flock leaders, who thus will recognize him as a Second Deather (master shall bring him to the judges, 6) and to the leaders (door) and supporters (door post) of Azazel, sin and error; they will attach (bore) them to these by a mortal error (awl) in his understanding (ear), like no-ransomism, no-church-sin-offeringism, and thus he would be subject to them (serve) unto a completion (for ever). 

(18) If for some personal advantage (if a man sell, 7) one gives up to be enslaved his official powers 

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(daughter to be a maidservant), as the Board's majority and many of their supporters under pressure gave up its controllership in the Society to J. F. R., refusing, in the hope of conciliating the Societyites, to challenge J. F. R.'s "legal" points in court, on such obtaining of liberty from the bondage of Azazel, sin and error, these powers will not obtain freedom from such enslavement (not go out) as the involved persons will obtain their pertinent freedom (as the menservants do). Such powers are forfeited, including those of crown-lost pilgrims, auxiliary pilgrims, elders, etc., who will never again get their Little Flock pertinent powers, when they do get freedom from Azazel, sin and error. If such sold powers, after being united to the buyer (betrothed her to himself, 8), become displeasing to him (please not her master), e.g., while yet with the Society, and thus united with Society powers, those who were about to become Standfasts became displeased with the Society, claiming that it had been the channel until Passover, 1918, and thereafter ceased so to be, as the price of their freedom, such could give up their powers (let her be redeemed), e.g., as the Standfasts did when, on gaining their freedom from the alleged channel, for the price of that liberty they gave up their Society powers to the rest of the Societyites, but such can have no power to sell their involved powers to a different group, e.g., these Standfasts could not give up those powers to the P.B.I. or to any of the antitypical Kohathite groups (to sell her to a strange nation … no power), and that because of his treachery against them (dealt deceitfully, literally, treacherously, with her), e.g., as the Standfasts did on the channel question. If a group would unite such powers (betrothed her, 9) to one of its movements (unto his son), e.g., the Standfasts as a whole gave up their powers to operate as a whole to the Elijah Voiceists as a movement, it would be obligated to treat such powers as its own (deal … manner of daughters), e.g., the Standfasts should have regarded the powers that they yielded 

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to such Voiceists as powers of their own, but refused so to do. If a group having already certain official powers (If he, 10), e.g., the group in the Fort Pitt Committee, which had official powers to publish a magazine and conduct a pilgrim service for its adherents, unite itself with other powers additional to those already united with it (take another), e.g., the group uniting itself and others, with the P.B.I. corporation, it should continue to supply such prior powers all the strength (food), protection (raiment) and sphere of service (duty of marriage, literally, habitation) as they had before the additional powers were taken, and not diminish them (not diminish). If one or more of these three things are refused (not these three unto her, 11), the powers are to be freed gratuitously (free without money), as was the case with the Fort Pitt Committee's powers, which were freed in its loyal members. 

(19) As the slayer in Num. 35:10-30 represents one who commits sin and thus slays righteousness in varying degrees of guilt, so vs. 12-14 represent the same thing in less detail. By sinning with full wilfulness one, as far as he is concerned, slays righteousness (smiteth a man, so that he die, 12), and he is to be put into the second death (be surely put to death). But if one sins in Adamic weakness and ignorance (man lie not in wait, 13), occasioned by God's permitting evil (God deliver … into his hand), God appoints Christ as the city of refuge (I will appoint thee a place), to which fleeing in faith, he will be saved from the stroke of Divine justice (whither he shall flee). But if in pride and the guilt of full deliberation and wilfulness (presumptuously … with guile, 14) he slay righteousness (neighbor, to slay him), even if he pleads the merit of Christ for forgiveness, as some Second Deathers have done (take him from mine altar), Divine justice refuses Christ's merit for him (take him) and will put him into the second death (that he may die). The new creature who sins wilfully against God as His Father (smiteth his father, 15) and the Oath-bound Covenant

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as his Mother (his mother), God will certainly put into the second death (surely put to death). They who by false teachings and arrangements steal a servant or a company of servants and children of God from their proper field of service (stealeth a man, 16) for their own personal gain (selleth him), as was done by the Society leaders with the Epiphany messenger, with the Board's majority and with many others from 1917 to 1920, in which last year the act was brought to a completion, and they are proven guilty of it (found in his hand), as were the Society leaders, they will surely be put into the second death (surely be put to death). 

(20) The new creature who blasphemes with sifting errors (curseth, 17), like the no-ransomers and no-church-sin-offeringers, God as his Father (his father) and the Oath-bound Covenant as his Mother (his mother), will certainly by God be put into the second death (surely be put to death). If two groups, like the Societyites and the "Opposition," or like the group and the three in the Fort Pitt Committee, become involved in a controversy (if men strive together, 18), and if one group by a misused teaching (stone) or by a misused arrangement (fist) injure the other (one smite another), as the Societyites did to the "Opposition" with the alleged legal opinion and arrangements of the "present management," and as the group did to the other three Fort Pitt Committee members with their misused charter advocacy and misused arrangement for the editorial committee, even if such evils did not cut them entirely off from the Lord's service (he die not), yet greatly hindered them therein (but keepeth his bed), as in the case of the "Opposition" and the three loyal Fort Pitt Committee members, but they come back again with much effort to a restricted service (rise again, and walk abroad, literally, make himself walk abroad upon his staff, 19), then the wrong-doer will not be guilty of fully wilful sin, and as a result will not be condemned to the second death (that smote him be quit), but shall make good the others' loss (shall

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pay for the loss, literally, his cessation he giveth), as the Societyites and the Group had to yield members, prestige, support, etc., respectively to the "Opposition" and the three members of the Fort Pitt Committee. And this making good of the wrongs will not be completed until they have fully restored the wronged (cause him to be thoroughly healed), a thing that is largely yet future in the examples above given. 

(21) If people by false teachings misuse their authority (rod, 20) to bring (smite) Great Company members (servant) or Youthful Worthies (maid) unto a loss of their standing before the Lord (he die) by their evilly-used power (under his hand), even as the Society and P. B. I. editorial staffs, as well as other Levite teachers, have done, God would mete out to them condign punishment (he shall surely be punished). But if the misuse of their teaching authority by inculcating error does not result in the Great Company members or Youthful Worthies losing their standing before the Lord (if he continue a day or two, 21), since such teachers are Azazelites, they will not receive special punishment (not be punished), they suffering only the amount of punishment incidental to the weakened support that these can give them as a result of their weakened spirit of consecration (he is his money [capital thus diminished]), as can be seen, e.g., in Amramite and Dawnite leaders and ledlings. If groups (men, 22), like the Societyites and Standfasts, the "present management" and the Board's majority, enter into a controversy (strive) and so injure any of the Lord's people (hurt a woman with child) as to make them lose their fruitage (so that her fruit, literally, her children, depart), as the "present management" did in its conflict with the Board's majority, and as it did in its conflict with the Standfasts, and if there is no other evil resulting (no mischief follow), they will have to make good the wrongs done the Lord's people, as Jesus, the symbolic husband, determines (as the woman's husband will lay upon him), which the facts prove has 

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been done by loss of adherents, influence and prestige by the "present management," and they will give it through their leaders (pay as the judges, literally, give by the judges [here there are no Hebrew words corresponding to the words, as and determine, and the A. V. omits altogether to translate the Hebrew word for by]), as the fulfilled facts prove was done by the "present management" for their injuries to the Truth people's fruitage. But if any other injury sets in (if any mischief follow, 23), as certainly was done by the "present management" to not a few of God's people, then justice requires, additional to what was just shown, an exact equivalent to be exacted (life for life), i.e., as their course occasioned some to lose their standing before the Lord, so did justice require "the present management" to lose its standing before the Lord. If any of such controversialists cause the eyes of understanding in any of God's people to be blinded, the evil-doers would by God be deprived of their eyes of understanding (eye for eye, 24), as we see in the "present management" and the "Group." 

(22) If such controversialists cause any of God's people to lose their ability to make the Truth as food digestible (for tooth), those controversialists would by God be deprived of the ability to digest the Truth, as can be seen in the effects of the controversies of the Tower editors (tooth). If such controversialists disqualify any of God's people from service of God (for hand), they would become disqualified from Divine service, as can be seen in the course of Adam Rutherford with his, "Behold the Bridegroom," disqualifying some from service, and his later British Israelite activities, which prove him disqualified from Divine service (hand). If such controversialists undermine character and good conduct in any of God's people (for foot), they would be undermined in character and good conduct (foot), as is evident from J. F. R.'s controversies on no-character-development and service teachings. If such controversialists occasion destruction of good 

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(burning, 25) in God's people' wounding their New Creatures (for wounding) and giving them verbal scourging (for stripe), they must suffer like destruction of good in them (burning), wounding of their New Creatures (wound) and verbal scourging (stripe), as can be seen in the cases of J. F. R., I. H. Hoskins, F. H. McGee, G. K. Bolger, etc. If one injures (smite, 26) the eye of understanding (eye) of Great Company brethren under his charge (servant) or that of Youthful Worthies under his charge (eye of his maid) and blinds it (that it perish), he must give them freedom from his supervision (let him go free), in lieu of their pertinent loss (for his eye's sake), as can be seen in the experience of P.B.I.'s at the hands of their editorial committee on the chronology. If one injures (smite, 27) the ability of Great Company members (servant) under his charge to prepare their spiritual food for digestion (tooth) or do the same to the Youthful Worthies (maid) under his charge, resulting in the loss of such ability (knocks out; the A. V. fails to translate the Hebrew word corresponding to the words, knocks out), God's providence will deliver such from under his charge into freedom, which he must allow (let him go free), in lieu of his injury (for his tooth's sake), as is seen in the Tower editorial committee's course and its increasingly lost adherents. 

(23) Vs. 28-36 foreshadow various acts of false teachers in the next Age, particularly in the Little Season, but as a type they also apply during the Parousia and the Epiphany. Oxen are used in several senses typically. We have seen in the case of the oxen that the tribal chiefs offered (Num. 7) and the oxen hitched to the new cart on which the ark was mistakenly borne (2 Sam. 6:3-6), that they type charter and by-law powers. A very similar thing is typed by the cows (church creeds and laws) that the Philistines hitched to the cart on which they returned the ark (1 Sam. 6:7-16). So, too, Jesus' humanity is typed by an ox (Ex. 24:5; Lev. 27:26; Deut. 18:3). But here a 

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different thing is typed by the oxen, viz., religious teachers. The Apostle Paul gives us this antitype of the ox (1 Cor. 9:7-12). When this section is explained from this standpoint, it gives us Scriptural, reasonable and factual thoughts. If a false teacher (ox, 28) by his errors deceives (gore) strong (man) or weak (woman) brethren, so that they lose their standing before the Lord (that they die), Biblical truths as symbolic stones should by the true teachers be hurled at him until he is fully refuted (ox shall surely be stoned); and none of his privileges, powers, etc., shall be appropriated by the Lord's servants (flesh shall not be eaten), as can be seen from the fell effects of J. F. R.'s first errors and R. E. Streeter's errors on the chronology, and their Biblical, factual and reasonable refutations in THE PRESENT TRUTH. Their controllers, if non-participants in the errors, are not responsible further (quit). 

(24) But if the teacher of error is such of long standing (ox were wont to push, literally, gore … in time past, 29), as was the case of the two mentioned above, and others, like J. T. Grey, G. K. Bolger, etc., and if his controllers have been given repeated notice to that effect (testified to his owner), which was done in all the cases mentioned, and, though having the power, they neglect to prevent further false teaching on the part of such teachers (not kept him in), as the controllers of those mentioned above, and others, having the necessary power, neglected to do, then both the persevering false teachers are to be soundly refuted by pertinent truths (ox shall be stoned) and their persevering controllers are to be cut off from the fellowship of the faithful (owner … put to death). If the false teacher by his errors so deceives strong (man) or weak (woman) ones among the Lord's people as to cause them to lose their standing before the Lord (hath killed a man or a woman), and if their controllers have not the full power to prevent such errorists from teaching their errors, or do not clearly see the points at issue, and are only lukewarm in their support, which makes 

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their offense one of partial weakness and, therefore, measurably atonable (if there be laid on him a sum of money, literally, if an atonement be laid upon him, 30), as God directs (whatsoever is laid upon him), he shall undo the wrong to the best of his ability, relying on Christ's merit to make his efforts acceptable to God (give for the ransom, literally, redemption, of his life). If such a false teacher deceives (gored, 31) as to a Truth movement (son) or as to a Truth power (daughter), to their being put aside, as the "present management" did as to the Board's majority and the Directors' Truth powers, the procedure as to him and his supporters should be according to the principles underlying vs. 28-30, as just expounded. 

(25) If a false teacher (ox, 32) deceives (push, literally, gore) Great Company brethren (manservant) or Youthful Worthies (maidservant) unto their losing their standing before the Lord, his controllers must make good to the Lord Jesus (their master) the full value of the fallen ones (thirty shekels of silver [the ancient price of a slave]), by losing as many Great Company members and Youthful Worthies from among their associates as were brought to a fall by their false teacher, as J. F. R.'s and others' supporters have had to yield up such numbers. If a group among the Lord's people (man, 33) spreads (open) slanderous and lying reports (pit; Gen. 37:20-24, 28; 2 Sam. 23:20), as the Societyites did against the "Opposition" leaders and the Group against the Fort Pitt Committee's minority, or invents slanderous and lying reports (shall dig a pit), as the 1891-1894 and the 1908-1911 sifting leaders and the clergy did against the Parousia Messenger and as "the present management" and the four revolutionary Fort Pitt Committee members did against the Epiphany messenger, and not conceal its invented slanders while they were yet unspoken (not cover it), and if a true teacher (ox), like the two Messengers, or a true teaching, like restitution, or manifesting Levites, "judging," or arrangement (ass) of spreading 

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the Parousia Truth and the Epiphany Truth are thereby given a bad reputation (fall therein), the spreader and the inventor (owner, 34) of the slanderous and lying reports (pit) shall make full amends by suitable apologies and retractions (make it good) and give the supporters of the slandered one public assurance that the slandered teacher and teaching and arrangement have good characters (money unto the owner of them) and must himself bear the bad reputation that his exposed slanders gave them (dead beast shall be his). 

(26) If a teacher (ox, 35) of one group of supporters deceives (hurt, literally, gore) a teacher of another group of supporters (another's, literally, the ox of his neighbor), so that the latter teacher loses his standing before the Lord, as W. F. Hudgings, while a P. B. I. teacher, deceived W. N. Woodworth, a Society teacher, on the chronology and caused him to lose his standing as a Merarite Levite and become of a lower order of Levites, a Gershonite, whatever advantages would be derived from the deceiver's worth (sell the live ox) would be divided among the adherents of both groups (divide the money of it), the course of the deceiver, W. F. Hudgings, moving some of his winlings to go to the Societyites and some to remain with the P. B. I. adherents, and parts of the advantages of the deceived, W. N. Woodworth, likewise going to each group, part of his evil workings going to the Society adherents and part of them to the P. B. I. adherents (dead ox also they shall divide), e.g., both the Society and the P. B. I. have undergone considerable loss through W. N. Woodworth's Dawn proselyting work among them. But if the false teacher is one of known long standing as a deceiver (known … used to push, literally, gore, 36) and his controllers would not restrain him (not kept him in), as J. F. R.'s long deceiving many teachers was unrestrained by the Societyites, when he deceived some Standfast leaders, e.g., W. M. Wisdom, his adherents had to yield a corresponding number of teachers to the Standfasts (pay ox for ox), and the deceived

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one would belong to them (dead … own), as the Societyites kept W. M. Wisdom for a long time. 

(27) We saw above that antitypical striving was controverting, and that antitypical goring was teaching false doctrine, to the injury of others. It was there pointed out that the ox is used to type a variety of things, as, e.g., perfect humans, teachers, true or false, Jesus as the ransom, etc. In this chapter the ox is used to represent Jesus as the ransom; and the sheep, to represent the Church as a part of the sin-offering. Stealing is here used to represent usurpation, power-grasping, which is a theft of spiritual powers, privileges, services, offices, etc. He who stole an ox (steal an ox, v. 1) types a new creature who commits an act of usurpation against our Lord as pertaining to His ransom sacrifice; hence any new-creaturely teacher of an error that in any way impinges against the ransom commits antitypical theft; for such a teaching is a usurpation on the teacher's part against Jesus as the Ransomer, since it is a misuse of the teaching office and its powers. Furthermore, he who stole a sheep (steal … sheep) types a new creature who commits an act of usurpation against the Church as pertaining to her as a part of the sin-offering; for such a teaching is a usurpation on the teacher's part against the church as a part of the sin-offering, since it is a misuse of his office and its powers. Hence any new creature as a teacher of an error that in any way impinges against Church-sin-offeringism commits antitypical theft. If in addition such a teacher denies the ransom outright (kill it) or betrays Christ for gain, as Judas and others have done (sell it), he must die the second death (restore five oxen for an ox). This is typed by the fact that, as 7 is the number of the Divine nature and 10 that of actually or reckonedly perfect natures lower then the Divine, 5 is the number of an imperfect nature lower than the Divine, which implies that the pertinent errorist has lost his New Creature and his justification. Such sins are never

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committed unless first the Holy Spirit is cast out of the heart. This is not the penalty necessarily of a Church-sin-offering-denying or a Church-betraying new-creaturely teacher, typed by the fact that the literal thief would have to make good by four sheep and by the preservation of Korah's children as Levites. However, he would have to forfeit his place in the Little Flock, be remanded to the Great Company and make good by reforming the evil characteristics from which his sin flowed, typed by the fact that four sheep were less proportionally than five oxen, which shows that his penalty is less severe than the greater errorists' (four sheep for a sheep). 

(28) Certainly, such teachings on these penalties, as the types indicate, have been proclaimed during the Parousia and the Epiphany, as, e.g., the writings of their Messenger's show; so, too, have the antitypes of vs. 2-6 also proven it. If the ransom and sin-offering denier is caught in the act of his usurpation (thief be found breaking up [through], v. 2) and is immediately refuted (smitten) utterly (that he die), the refuter is to be declared free of guilt (no blood for him [literally, for it]). If the said usurpation be one against more or less light in the usurper (sun be risen upon him, v. 3) he must be held responsible for it to the extent of his ability, which implies the loss of the high calling, the death of a priest (blood for him [literally, for it]); and if it surpasses his ability to make good and still gain life (if he have nothing) he must be given up to the second death (sold for his theft). But if the denial is in the form of an impingement (logical deduction) against Jesus and the Church officially, or is against any doctrine, or is due to a misrepresentation of the Truth, which misrepresentation is denied and fought against, as, e.g., the antitypical children of Korah denied the Church's share in the sin-offering, because antitypical Korah deceived them into believing that the doctrine taught that Jesus did not provide a complete ransom, for which reason the Church was said to provide 

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vide the rest that allegedly was lacking (if the theft be certainly found in his hand alive, v. 4), regardless of whether it is a usurpation against Jesus' (ox) or the Church's (sheep) office or against a doctrine (ass), the usurper is to make good doubly, i.e., he has (1) to drop out of the Little Flock into the Great Company, and (2) he has to work out of his character the fault arousing the usurpation (he shall restore double). 

(29) If one who, having an evil heart condition, and consequently having lost Little Flockship and its Truth on doctrine and practice, has thus depasturized the Truth for his followers (cause a field or vineyard to be eaten [depasturized], v. 5), makes an invasion as a teacher into the sphere of the Little Flock's teaching for the benefit of his adherents, as the six sets of sifting leaders have done (put in his beast, and shall feed), and there works devastation as to its teachings on doctrine (field) and practice (vineyard), he will have to give up as recompense (shall make restitution) the best of his teachings on doctrine (field) and practice (vineyard); for God will put such an one into such controversial disadvantages that amid them to defend his errors he will be continually surrendering formerly held truths that impinge against his new errors, as was done with all of the six sets of harvest sifters. Thus does God punish such invasions, which are usurpations. If a destructive sifting sets in (fire breaks out, v. 6) and works devastation on the evilly-disposed (catch in thorns, more properly rendered, find thorns) and perverts (consumed) some who already have been won for the Truth (stacks of corn), some who are winnable for the Truth (standing corn), or the Truth itself (the field), the sifter who wrought the destruction will surely have to suffer the penalty of his defiling God's people and the Truth—the second death—even as St. Paul teaches, "If any man defile God's temple [Ezek. 9:7], him will God destroy (1 Cor. 3:17). We know that the things typed in vs. 1-6 have been taught during the Parousia and the Epiphany. 

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(30) In vs. 7-15 certain things are typed pertinent to the stewardships that Christ has committed into the care of His people, especially His servants, and most particularly, His special-mouthpiece servants. If Jesus commits to a servant of His (a man deliver unto his neighbor, v. 7) the Truth as a whole (money; literally, silver) or separate teachings (stuff; literally, vessels) as an entrustment (to keep; Tit. 1:3; 1 Tim. 1:14), and some new-creaturely false teacher make a usurpation against it (it be stolen), while its care is the office duty of the trustee (out of the man's house), and the usurper is overtaken and refuted, this new-creaturely false teacher must make good in a double way, if he is still to retain life: (1) he must forfeit his place in the Little Flock, dropping into the Great Company; and (2) he must work out of his character the fault that betrayed him into this act of usurpation (pay double). But if the false teacher is not a new creature, but is a nominal Christian or heathen and thus does not come into the hands of the Church as a captive (if the thief be not found, v. 8), the question must yet be decided as to whether the trustee is guilty of connivance in the usurpation, either by a lack of faithfulness in caring for the entrustment or by winking at the usurpation, and thus allowed the entrustment to be usurped. Hence the trustee must be brought before the ecclesia as judge, if he is a local elder, or if he is a general elder he must be brought before the general elders, especially before the special-mouthpiece elder (master of the house shall be brought before the judges), to determine the question as to whether he is guilty either as the real usurper, or by carelessness or unfaithfulness is a conniver in the usurpation (hand unto his neighbor's goods). 

(31) This procedure must be followed in every usurpation as to an entrustment (all manner of trespass, v. 9), whether it involve our Lord personally (ox), or a doctrine (ass), or a church or the Church (sheep), or an official authority (raiment), or a case of a usurpation involving a lost truth or person (any manner of 

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lost thing), as to which a serious question of responsibility arises (which another challengeth to be his; literally, which one shall say, This one may be he, i.e., may be the guilty one). Such a case must come before the ecclesia or before the general Church as represented in the general elders, especially the special mouthpiece elder (the cause of both parties shall come before the judges). If God brings about the condemnation of any accused one (whom the judges condemn; literally, whom God condemns; in the two preceding uses of the word translated judges the definite article is used before the word elohim, which evidently there proves that judges is the right translation; but in the third use of the word elohim the article is not used; hence it should be translated God, as indicated in the suggested antitype), he must make a double recompense for his trespass: (1) the forfeiture of his place in the Little Flock, and (2) overcome the unnoticed fault (he shall pay double unto his neighbor). 

(32) If Jesus should entrust to the care of a general or local elder, especially to the special mouthpiece, a doctrine (deliver unto his neighbor an ass, v. 10), either as to Jesus (ox) or the Church (sheep) or any other class, like the Great Company, Youthful Worthies or the faith-justified (any beast, to keep), and the doctrine, e.g., Jesus' Logos nature, carnation and resurrection change, restitution, high calling, man's mortality, sin's penalty, faith-justification, the end of the reaping in 1914, the existence of the Youthful Worthies and Great Company as classes, cease to be taught (die), or is marred, by the introduction of foreign elements or by the removal of features of it, e.g., the atonement as consisting exclusively of the satisfaction of justice, or exclusively of making man pleased with God, no tentative justification, vitalized justification apart from consecration (hurt), or a true doctrine made to serve a wrong system, e.g., like the doctrine of election made to serve Calvinism, or the doctrine of free grace made to serve Arminianism, the doctrine of 

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John's baptism made to serve Campbellism (driven away; literally, made captive), and the thing is done so stealthily that no competent one was at the time made aware of it, e.g., none of the star-members had anything to do with the above-named suppressions, marrings or captivities (no man seeing), then the solemn assurance should be given by the trustee to Jesus (oath of the Lord between them, v. 11), to the effect that he did not cause the doctrine to cease to be taught, nor mar it, nor make it serve false systems of teachings (not put his hand unto his neighbor's goods). Consequently, when star-members solemnly protested against such suppressions, marrings and captivities, they gave the Lord solemn assurance that none of their class was responsible therefore, and their solemn assurance was accepted by the Lord Jesus for them personally and for the preceding members of their class (the owner of it shall accept), and the pertinent trustees will bear no responsibility and make no recompense therefore (shall not make good). 

(33) But if any of these entrusted teachings actually suffered usurpation by his sufferance (if it be stolen from him, v. 12), then he would have to make good by loss of his high-calling standing and working out of his character the fault contributing to the success of the usurpation (make restitution). But if any doctrine is distorted and rent by demons and their beastly systems of error, e.g., the manner, object and time of Jesus' Second Advent, the Millennial reign, the judgment day distorted and rent by the sectarian denominations (torn in pieces, v. 13), on his proving by competent and trustworthy evidence such distortions and rendings (let him bring it [the torn thing, whose corresponding Hebrew is in the original, but has not been translated in the A. V.] for witness), which will relieve him of responsibility for the distortions and rendings (not make good). If an elder, whose powers on teaching are those belonging to a church by Jesus' entrustment and are by it through its election of him to

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office loaned to him to use in its stead, or if a general elder, who gets his office powers from our Lord exclusively as a loan (a man borrow ought of his neighbor, v. 14); misuses the pertinent office powers to the marring of a teaching (be hurt) or makes it cease to be taught (die), and that without the approval of the Lord (the owner … not with him), he will have to give recompense in the two ways mentioned several times above (surely make it good). Cases coming under this head would include, among others, the following teachings: that the call to the high calling continues since 1914, reaping work must now be done, local elders are not to be had, the Church is to continue to proclaim the Day of Vengeance as a future event, etc. But if our Lord approves of the pertinent marring of the teaching, e.g., refuting the idea that the call to the high calling is still operative, that the reaping still continues, that elders are not to be elected, that the Church is to continue to proclaim the Day of Vengeance as a future event (the owner thereof be with it, v. 15), the pertinent elder is to make no recompense (not make it good). It will be recalled that to the laborers in God's vineyard the Lord has promised a hundredfold for sacrificial service (if he be an hireling; Matt. 19:20); but even if one's service is connected with the doctrine's ceasing to be taught, or with its being damaged (hurt, or die), the Lord will, nevertheless, give him the hundredfold (shall come with his hire). The last clause of v. 15 has been poorly rendered in many translations. It should be rendered as follows: If he be an hireling, He [the Lord] shall come with his hire. This rendering we have indicated in our parenthesized quotations. The word sachir, rendered hire in its first use in v. 15, can mean hire or hireling. It occurs in both senses in v. 15. 

(34) If a Truth group should mislead a group not espoused to our Lord, e.g., Youthful Worthies, the justified, or people of good will (none of whom are betrothed to our Lord), all of which the Society has misled (if a man entice a maiden, v. 16), and defile 

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these into wrong practices and teachings, as the Society did with them (lie with her), that Truth group shall ordinarily surely take them as their espoused and become one of them (endow her to be his wife). But if the Lord Jesus, through the principles of the Word, should thoroughly refuse to consent to their becoming one, as He did as to certain ones in the two classes just mentioned (father utterly refuse to give her unto him, v. 17), that Truth group would have to give up the pertinent truth, as the Society did on there being a Youthful Worthy class, and a tentatively-justified class. God's people by pertinent refutations are not to allow false-teaching churches, which practice symbolic witchcraft by erroneous teaching as Satan's mouthpieces (2 Kings 9:22; Rev. 2:20-23), to go unrefuted, but are zealously to refute their symbolic witchcrafts (not suffer a witch to live, v. 18). God's people as such are not to enter into membership in a union of church and state; nor are they to unite with a church united with a state (lieth with a beast, v. 19). If they do they will be cut off completely from the high calling, as has been the case with some Truth people who have fallen away from the Truth and joined the Romanist, Grecian, Lutheran, Reformed and Anglican Churches (surely be put to death). Their sacrificial ministries are not to be for any of Satan's religious systems (any god, v. 20), which is a sacrifice to demons, but to God alone (save unto the Lord only). Whoever so does is cut off from the high calling (shall be utterly destroyed). 

(35) God's new-creaturely people should be very careful not to distress or oppress Youthful Worthies, who are a class foreign to the new creatures (neither vex a stranger, nor oppress him, v. 21). These may be distressed, e.g., by unbrotherly treatment, by being discriminated against needlessly and by not being given services applicable to them. They are oppressed, e.g., when heavy burdens as to belief and practice are put upon them, exactions are required of them, as various Levite groups, particularly the Society, have done, and 

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requiring unprofitable labor from them. As an exhortation against such distressing and oppression, God's Israel are to remember how in symbolic Egypt by tormenting doctrines, practices and persecutions, as strangers to the symbolic Egyptians, they were distressed and oppressed (ye were strangers in … Egypt). Nor are God's people to afflict, in the first place, an ecclesia which has lost its symbolic husband, elders, as Jesus' representatives, or, in the second place, the individual members of an ecclesia who by the loss of their elders are made symbolically fatherless. Those who grasp for power and lord it over such an ecclesia and its members afflict such. So, too, when the Church loses the Lord's special mouthpiece, as the Church did when Bro. Russell passed away, it becomes a symbolic widow and its members fatherless. The Levitical power-graspers who became lords over God's heritage afflicted this symbolic widow and her symbolic fatherless children (not afflict any widow, or fatherless child, v. 22). If local or general elders in their respective spheres in any manner become guilty of such affliction of these (If thou afflict them in any wise, v. 23), and they groan and cry out under it, as has been the case in various Levite groups, and these groans and resultant cries and prayers arise against their oppressors to God, even but a little (they cry at all unto me), God Himself will heed their cry (I will surely hear). The course and effects of the power-graspers will, in the first place, displease the Lord greatly (my wrath shall wax hot, v. 24); and He will raise up defenders of His oppressed people, who with the Sword of the Spirit will as God's agents thoroughly refute these power-graspers, as was done by God, e.g., against the Society and the P. B. I., and He will manifest them as crown-losers, slain as to their standing in the Little Flock (kill you with the sword), which will result in such ecclesias and groups, the symbolic wives of these power-graspers, and their individual members, as the symbolic children of these power-graspers, becoming symbolic 

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widows and symbolic fatherless ones, so far as concerns Little Flock symbolic husbands and fathers (wives shall be widows, and your children fatherless). 

(36) God's people should give instructions, help to growth in grace and appropriate opportunities of service to those needing such (lend money to any of my people that is poor by thee, v. 25), but such helpers should not, in the first place, take any advantage of such symbolic poor ones (not be to him as an usurer), nor should the giving of such helps be conditioned on their being made to their disadvantage to advantage their helpers (lay upon him usury). E.g., H. J. Shearn and W. Crawford required partisan support of those whom they favored with opportunities to serve as colporteurs, elders, extension workers, Photo-drama workers, etc. And if any of these refused, they oppressed them, giving in some cases such colporteurs such poor territory as would not afford them sales enough to pay their expenses, sending such extension and Photodrama workers to unproductive territories, even if they gave them territories at all. This made them antitypical usurers. Whoever use brethren in their own personal interests and disfavor brethren who will not yield them partisan support are antitypical usurers. Those who accept powers as to privileges of service yielded them out of the powers of an ecclesia, as a local elder or deacon does who accepts-the powers of being an ecclesia's pertinent representative, using some of its power as such, or as a general elder does who accepts the powers of being a special mouthpiece's representative, using some of his powers as such, are ones to whom the ecclesia's or special mouthpiece's official powers have been pledged, entrusted, for certain advantages that the ecclesia or special mouthpiece shall thereby gain (take thy neighbor's raiment [literally, garment] to pledge, v. 26). Such a local or general elder should not use those powers longer than the expressed or implied term of the office lasts (deliver it … the sun goeth down). For it is the ecclesia's or 

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special representative's only authority (his covering only, v. 27), their authority to make up for their human needs (raiment [literally, garment] for his skin), to protect them in their rest of heart and mind (wherein … sleep). Those who keep the office longer than its expressed or implied time limit, e.g., longer than the term of eldership, or longer than there is fruit produced by a general elder in his work, as some have done who, though dismissed by Bro. Russell from the pilgrim work, persisted in serving either by discourse or letter various ecclesias, are power-graspers, against whom the ecclesia or the special mouthpiece complain before the Lord (crieth unto me). The Lord will hear such complaints against the pertinent power-graspers and effect their removal from the involved office powers (I will hear); for God is merciful to the oppressed, to deliver them from lording tactics (I am gracious). 

(37) The Lord's people are not to rail at, and ridicule pilgrims and elders, nor civil and clerical rulers (not revile the gods, judges, Acts 23:1-5; v. 28); rather they are to be as respectful to these as proper principles require. Especially are they not to speak evil of, or slander the foremost of those general elders who are the special mouthpieces and executives for the Lord (not curse the ruler [literally, prince] of thy people), ever remembering that to rail at, revile, slander and speak evil of, are a mark of Satan and his spirit (Zech. 3:1, 2; Jude 8; Rev. 12:10), while the Lord's Spirit will not rail at even Satan (Jude 9). V. 29 is poorly rendered by the A. V. and much better rendered by the A. R. V., especially by its margin: Thou shalt not delay [to offer] of thy [harvest] fulness and of the outflow of thy presses [wine and olive oil]. The reference here is to meat-offerings and drink-offerings and the oil-gifts made for tabernacle and temple uses. In antitype the meat, or meal, offerings represent the deeper Truth teachings that the Lord's people are to set forth as a service to the Lord, the Truth and the brethren; and in antitype the drink-offerings are the

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simpler Truth teachings that the Lord's people are to set forth as a service to the Lord, the Truth, the brethren and the world, while the oil-offering represents the Lord's Spirit, in which these services are to be performed. Thus our teaching and witnessing in the Lord's Spirit as to the deeper and the simpler doctrines, precepts, promises, exhortations, prophecies, histories and types of the Bible are here referred to as things to be promptly done by us (not delay to offer thy harvest abundance and overflow [of thy wine and olive presses], v. 29). The charge is one that prohibits procrastination in the Lord's service; for it is not only the thief of time, but the ruiner of opportunities of service and fruitfulness. The justified, as the tentative firstborn of the Gospel Age, are exhorted to consecrate; and the Little Flock and the Great Company, as the vitalized firstborn, are to carry out their consecration; and the nominal people of God are not to refuse to yield these up unto consecration and its carrying out (the firstborn of thy sons shalt thou give unto me). 

(38) Then the Lord gives instruction as to the consecratable. They should be the justified, either such as are actually or reckonedly justified, which is typed by the ox or sheep left with the mother for seven full days and then sacrificed on the eighth day (Likewise [literally, So] … oxen … sheep: seven days … dam; on the eighth day thou shalt give it me, v. 30). The following will clarify this matter: the seven full days will be the complete Millennium, when human perfection will actually be given the race; and Jesus, just before 30, i.e., just before consecration, was just like the perfected, sinless race at the end of the Millennium, the antitypical seven days. And at His consecration He was just like the perfect and sinless race in the Little Season. He remained under Judaism, His antitypical foster mother, as typed by Pharaoh's daughter (with his dam), throughout the reckoned antitypical seven days, the complete time before consecration; and on the antitypical reckoned eighth day He consecrated Himself 

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as an actually justified one. As to the antitypical sheep, they were with the human race, as their antitypical foster mother (with his dam), throughout the reckoned antitypical complete time of their coming into justification (seven days). And in the reckoned eighth day, in which their faith or reckoned justification put them reckonedly, they were consecrated to the Lord; for we are to remember that as Jesus had all the human rights, etc., that the race will actually get during, and have in completion at the end of the Millennium when He consecrated, so to the faith-justified are reckoned all the rights that the world will actually have at the end of the Millennium, in the Little Season, and hence are in the reckoned eighth day by their faith-justification, which made them candidates for consecration, i.e., antitypical circumcision, which occurs in the eighth antitypical day. Hence God exhorts His people to be and to remain consecrated to Him (holy men unto me, v. 31). Doctrines distorted by demons (Gen. 37:31-33) are antitypical beast-torn flesh (flesh that is torn of beasts). Such doctrines are scattered all over the world (in the field, Matt. 13:38). God's people are to cast these doctrines off and out (shall cast it), and let partisan sectarians partake of it (to the dogs, Matt. 7:6; Phil. 3:2; Rev. 22:15). We have finished our exposition of Ex. 22; and as we think over what has been its suggested antitypes and contemplate certain Parousia and Epiphany teachings, we recognize that the things in these suggested antitypes have been and are being taught therein, which, since the setting of Ex. 19-24 is Parousiac and Epiphaniac, would have to be the case, for the suggested antitypes to be the true ones. 

(39) In studying Ex. 23; 24 let us still remember that Ex. 19-23 and parts of 24 relate to Parousia and Epiphany matters. With this thought in mind let us study Ex. 23, as giving instructions pertinent to the Parousia and Epiphany. God's people are forbidden to be teachers of erroneous doctrines, either of their own or of others' manufacture (not raise a false

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[literally, vain] report [preaching], Ex. 23:1; Is. 53:1); nor are they to become active (put not thine hand) in support of any wrongdoer, e.g., of power-graspers and lords over God's heritage, to testify in his favor at a violation of truth and righteousness, e.g., as the partisan supporters of the Society and of the P. B. I. did when these went on their Levitical rampages in 1917 and 1918 respectively (the wicked … unrighteous witness [literally, a witness for violence]). Nor should they be swayed by a multitude or by a majority to join them in pursuing a wrong course, as again was the case with partisan supporters of the Society and the P. B. I. (not follow a multitude to do evil, v. 2); nor should they advocate a wrong cause to pervert truth, righteousness and holiness in association with many or a majority, as some did in the interests of the Society's and P.B.I.'s wrong causes (neither … speak in a cause … after many to wrest judgment); nor should they contrary to truth, righteousness and holiness favor the Great Company as a whole or in any of its groups (neither … countenance a poor man [literally, a poor one; the Great Company are the antitypically poor, because of being made to lose all except life], v. 3). If any of the Lord's people come into contact with an erring teacher (ox, v. 4) or an erring doctrine (ass) of an opponent of theirs, e.g., a teacher or teaching of an opposing Great Company group (thine enemy's), they should refute the erring teacher and teaching, in order to bring them back errorless to their group (bring it back to him). Again, if any of the Lord's people see an opposing group's teaching bear a weight of emphasis too much for its real use (ass of him that hateth thee lying [literally, crouching, collapsing] under his burden, v. 5), e.g., the teaching of those who over-emphasized the teaching of the Church's share in the sin-offering, as implying that the Church's share therein was needed because of supplying an alleged lack in Christ's merit

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to satisfy justice, or the teaching of those who exaggerated the penalty of sin unto eternal life in torment, or the teaching of those who over-emphasized Jesus' person into making Him co-eternal, consubstantial and co-equal with the Father, regardless of how oppositional its upholders are to the Lord's people, the latter should not refuse to help these (wouldest forbear to help him), but should truly seek to help them out of their difficulty by giving them the pertinent truth (surely help), as, e.g., the faithful star-members, their special helpers and their supporters have sought to do throughout the Gospel Age, especially in its end. 

(40) Nor should the priests and their cooperating Youthful Worthies (thou, v. 6) represent the teachings and arrangements (judgment) of the Great Company (thy poor) in a worse light than they really have (wrest), so as to make their cause worse than it is (in his cause). God's people are to guard themselves thoroughly from errors of doctrine and arrangement (keep thee far from a false matter, v. 7). Nor are they to set forth as evildoers the innocent and the just (the innocent and righteous slay), as the Society and P. B. I. leaders did those who stood for truth and righteousness in 1917 and 1918 against the formers' usurpations. God will not pronounce such evildoers righteous (not justify the wicked). Servants of the Truth are not by misrepresentations, favors, partialities, etc., to allow themselves to be bribed in favor of one party to a cause against the other (take no gift, v. 8), since such things have the natural tendency to deceive the intelligent (blindeth the wise), and misdirect the well-intentioned (pervert … the righteous). Certain Societyites in 1917 failed to observe this rule, overcome by being favored by the "Present Management" with opportunities of service, offices, etc. New creatures are cautioned against wronging Youthful Worthies or putting excessive burdens upon them (not oppress a stranger, v. 9; Ruth 2:9, 15). They should 

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not do these things, because by experience they learned in symbolic Egypt how they, persons of another class than the symbolic Egyptians, having been wronged, and having had too heavy burdens put upon them by such Egyptians, felt under such wrongs and oppressions, and hence should in principle and sympathy avoid mistreating members of another class in principle as they were mistreated (know the heart of a stranger … strangers in Egypt). 

(41) In vs. 10, 11 the doing of the Gospel-Age sowing, i.e., the work of winning people for justification and consecration, is for the Little Flock restricted to the first six stages of the Church, i.e., during the six Epochs of the Gospel Age preceding the Laodicean Epoch. These verses do not refer at all to their reaping in the seventh Epoch. Rather, they treat of the work of the tentative (Gospel-Age Levites, the faith-justified) and of the eventual Levites (the crown-losers) during the seventh Epoch. The Little Flock was charged throughout the first six Epochs of the Gospel Age to do the sowing work, i.e., to seek by preaching the Divine Law to bring people to repentance, by preaching the justification features of the Gospel to bring the repentant to faith and thus to justification, and by preaching the high calling features of the Gospel to bring the justified to consecration and Spirit-begettal. Thus St. Paul and his cooperators among the Gentiles did this sowing work; and thus the brethren in all the other succeeding five Epochs did likewise (six years sow … fruits thereof, v. 10). But the Little Flock was to cease from sowing during the seventh, the Laodicean period (the seventh year … rest and lie still, v. 11). This cessation for the Little Flock was to be in so far as the sowing process is concerned. The passage is silent on the subject of reaping. But it does show who may appropriate to themselves the work of bringing people to justification and consecration—the crown-losers (the poor of thy 

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people may eat). And opportunities for such work not appropriated to themselves by crown-losers may be appropriated by the justified as Gospel-Age, tentative, Levites (what they leave the beasts of the field shall eat). This course was to be followed as to the virtues of justice (vineyard) and the just disposition of the, faith-justified (olive yard). 

(42) The fact and the effects of sin and the curse were to be endured during the six 1,000-year days (six days shalt thou do thy work, v. 12); but during the seventh 1,000-year day, the Millennium, as the antitypical Sabbath, the race is to cease from suffering the fact and the effects of sin and the curse. For those who in this life gain justification by faith, their antitypical six 1,000-year days have been the parts of those six days that preceded their justification, and their seventh 1,000-year day is the period in which their justified humanity enjoys faith-justification; for to the faith-justified is reckoned the Millennial rest from the curse (on the seventh day thou shalt rest). This is so that the teachers (ox), the teachings (ass), all developed by justification truth (son of thy handmaid) and the Youthful Worthies (stranger) may have the blessings of the Millennium reckoned to them, as well as the Millennial teachers (ox), teachings (ass), the restitution class—those developed by the restitution truth (son of thy handmaid) and the Ancient and Youthful Worthies, who then will also be strangers to the Sarah Covenant as mother of the Christ (stranger). God's people of the Gospel Age are charged to observe carefully all God's precepts and exhortations (in all … said … circumspect, v. 13). They are to remind no one of anything favoring any thing characteristic of any form of sin, error, selfishness or worldliness, as things to which they are to yield in service any of their human all, consecrated unto God, particularly no creed idol (no mention of the name of other gods). Nor are they to make any 

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propaganda in favor of any of these (neither 4 … heard out of thy mouth). 

(43) There are especially three great conditions or states of the Christian life: (1) justification, (2) Spirit-begettal and (3) eventual standing, typed by the three great festivals of Israel: Passover, Pentecost and Tabernacles. Their experiencing these three conditions or states is typed by Israelites' keeping these three feasts a year unto the Lord (three times … keep a feast unto me in the year, v. 14). Accordingly, the Lord's people are to maintain their faith-justification condition or standing (thou shalt keep the feast of unleavened bread, v. 15), i.e., not only are they to maintain faith in God's promise to forgive their sins, impute to them Christ's righteousness and offer fellowship to them, but they are also to live righteously, in harmony with truth, the whole period of their life in the flesh (eat unleavened bread seven days; Lev. 23:4-14), even as God charges such to do (as I commanded). This is to be done, not only in their condition of justification, but also in their consecrated condition (month of Abib, grain ears). This is to be done as the two steps whereby God delivers His people from the curse and Satan's empire (in it thou camest out of Egypt). None of God's people are to appear in any of the three antitypical conditions without fulfilling the expressed or implied pertinent conditions, (1) the service of justification, (2) the service of Spirit-begettal and (3) the service of standing, accompanying the condition (none shall appear before me empty [handed; literally, ye shall not see my face empty, (handed), i.e., God's people would not experience His favor, if coming without fulfilling the implied pertinent conditions]). The second experienced condition, standing, of God's people is that of Spirit-begotten ones, as firstfruits (Jas. 1:18), as New Creatures (2 Cor. 5:17), and is their privilege as members of the Little Flock and of the Great Company, typed by Israel's offering the two firstfruit loaves (feast of

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harvest, the firstfruits of thy labors, which thou hast sown in the field, Lev. 23:15-22). The third experienced condition of God's people is that of their being gathered (feast of ingathering) into the final maintenance (in the end, literally, going out, of the year) of their class place as a finished result of efforts bestowed upon them before the Lord (when thou hast gathered in thy labors out of the field). Only as developed ones (males, v. 17) in these three (three times) standings during the Gospel Age (year) are God's people to experience His fixed favor (appear before the Lord; literally, ye shall see the face of the Lord Jehovah). 

(44) God's people are forbidden to serve sin, error, selfishness and worldliness (leavened bread, v. 18), while offering their sacrifices to Him (not offer the blood of my sacrifice); for the Lord hates robbery and every other evil as burnt offerings (Is. 61:8), since only a pure offering should be made unto Him (Mal. 2:11; 3:2-4). They should not delay to offer Him as high-calling sacrifices their consecrations until after the time has ceased for new aspirants to enter the high calling, nor delay to carry out in Divine love their consecrations as New Creatures until it is too late, e.g., until after the Millennial dispensation begins (neither shall the fat of my sacrifice remain until morning). In the former case the consecrators, claiming the high calling, become antitypical Moabites and in the latter case they become second-deathers. Jesus, as the First of the firstfruits (Lev. 23:10-14; 1 Cor. 15:20), was here exhorted to come to God's House as His proper place, where He was and is the chief Corner-stone (the first of the firstfruits … bring into [or unto] the house of Jehovah thy God, v. 19). Such bringing implied His consecration of Himself and its carrying out. The next expression, "Thou shalt not seethe a kid in his mother's milk," may be understood in two ways: (1) that a kid should not be boiled for food while it was yet being fed exclusively with its mother's milk, since at that time its flesh was not 

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mature enough and thus not healthful as food; or (2) it may be understood as forbidding to use the milk of a kid's mother as the fluid in which to boil it. The rabbis have understood the passage in this second sense, and hence misunderstandingly forbade drinking any milk or eating its products until about five hours after eating meat, claiming that the warmth of the body would seethe the meat; and out of this erroneous theory they have elaborated minute regulations, even forbidding the use of pots, pans, dishes, knives, forks, spoons, etc., for milk and its products, if they have been used for meat and its products, and vice versa, ignoring the fact that the prohibition concerns a kid and its mother's milk, even if their primary view were right, that the verse means boiling a kid in its mother's milk as the boiling substance. This is a good illustration of making void God's Word by the traditions of the elders, and their binding grievous burdens on others (Matt. 15:2-6; 23:4). We take the statement to mean the first understanding of the passage as given above, and therefore understand the prohibition to type that we are not to partake of spiritual food before it is due—not to force premature interpretations on the Word and accept them for ourselves and give them to others to accept, which, we believe, makes good sense, while the other view yields no reasonable antitype. 

(45) God promises Spiritual Israel to give them the Lord Jesus as His Messenger (I send an Angel, v. 20); to be their Leader, Guide and Defender throughout the Age, in their course over the narrow way (before thee, to keep thee in the way; Ps. 34:7; Matt. 28:20), to enable them to make their wilderness journey successfully from antitypical Egypt to antitypical Canaan, the heavenly Kingdom (bring thee into the place … prepared). He exhorts Spiritual Israel to be on their guard not to tempt Christ (beware of him, v. 21; 1 Cor. 10:9), to follow all His directions (obey his voice), and by no means to arouse His displeasure by

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rebelliousness, as crown-losers, have all along been doing, nor by full wilfulness (provoke him not), since in such cases of rebelliousness He will not overlook their conduct to the degree of letting them remain in the high calling, and in such cases of full wilfulness He will not overlook their conduct to the degree of letting them retain life (not pardon), because He represents to Spiritual Israel the character and office of God as God's Special Representative (my name is in him). And since He is God's Special Representative to Spiritual Israel, to obey His would be obeying God's voice, and would bring the same blessing as obeying God when speaking to them directly. Hence God's promises to those who in the narrow way obey our Lord's teachings in all that God gives Him to teach them (obey his voice, and do all that I speak, v. 22) that He would make their own enemies—sin, error, selfishness and worldliness in all their forms as led by the devil, the world and the flesh—His enemies, i.e., He would hate them as Spiritual Israel hates them (an enemy unto thine enemies) and would fight against them as Spiritual Israel fights them (an adversary unto thine adversaries), which will guarantee them victory in their battles with them (Gen. 3:15; 22:17). Furthermore, God promises that our Lord Jesus shall make all preparations and arrangements to lead them (mine Angel shall go before thee, v. 23) against the various forms of sin (Amorites, highlanders), cowardice (Hittites, fear), selfishness (Perizzites, rustics), worldliness (Canaanites, merchants), sectarianism (Hivites, villagers) and siftism (Jebusites, threshers), all of whom the Lord will destroy in His faithful people (cut them off). God further charges Spiritual Israel not to give devotion to, nor serve the symbolic idols that these evil qualities set up and serve (not bow down to their gods, nor serve them, v. 24). He likewise prohibits them from developing these evil qualities in their characters (nor do after their works), and orders them completely to

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root out of their dispositions these qualities (utterly overthrow them) and set completely aside the works that these qualities effect (break down their images). 

(46) In vs. 23, 24 the parts of the Christian life that are concerned with overcoming evil are set forth, while in vs. 25, 26 the blessings of well-doing in fulfilment of consecration are set forth. The Lord charges His people to carry out faithfully their consecration vows in deadness to self and the world and aliveness to God, especially in learning, spreading and living His Truth and in faithful endurance of the incidental tests (serve the Lord, v. 25). Those who so do He will bless with the deep things of the Truth (bless thy bread) and the simple things of the Truth (thy water), and with their Spirit will heal the faults of their inherited and acquired fleshly depravity, so far as the dominions of these over them is concerned (take sickness from … thee). And in the sphere of the Truth and its Spirit (in thy land, v. 26) none of the faithful will have disastrous experiences ruining their good efforts (nothing cast their young), nor will they be unfruitful in grace, knowledge and service (nor be barren). Moreover, God will prolong their days unto their making their calling and election sure, seeing to it that nothing shall cut them off before this is attained (thy days I will fulfill). Furthermore, God will by His Spirit, Word and providences arouse fear in Satan, the world and the flesh, making them faint-hearted even before the conflicts that the Spirit will wage against them will set in (send my fear before thee, v. 27), and with the cooperation of the faithful slay in His people the various forms of sin, error, selfishness and worldliness (destroy [literally, slay] all the people) with which they will wage a faithful and persevering fight (to whom thou shalt come). So, too, does God promise the faithful that all of their Spiritual enemies will He defeat unto utter ruin through the faithfuls' battles against them (enemies turn their backs unto thee; literally, I will deliver as to the neck

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of thine enemies unto thee [as their victors put their right foot on the necks of their prone defeated enemies in token of their subjugation]). Additionally, God would work His opposing and hurting power ahead of His New Creatures to non-plus their enemies (send hornets [literally, the hornet] before thee, v. 28), which will expel out of their hearts (drive out) sectarianism (Hivite), worldliness (Canaanite) and cowardice (Hittite), before the attacks of His faithful. 

(47) Then the Lord shows how He will expel these enemies: gradually. He has good reasons why He will not do this suddenly (not drive them out … in one year, v. 29); for this would desolate the sphere of the Truth and its Spirit (lest the land become desolate), since not getting the long-drawn-out exercise of gradually overcoming their enemies, they would not gain the strong hold on the Truth and its Spirit that long-drawn-out struggling against their spiritual enemies gives. Moreover, long-drawn-out habitual opposition to their spiritual enemies gives them such an oppositionally steadfast character against these enemies as prevents the latter's further growth, as well as keeps them down, advantages that would not be theirs, if a sudden effacing of evil from their hearts were to set in (beast … multiply against thee). From this we see the erroneousness of the "holiness people," who claim that by an alleged baptism of the Spirit all evil is suddenly expelled ("burned out") from them, in consequence of which they allegedly sin no more. Rather, by the faithfuls' repeated fightings against their inherited and acquired depravity they gradually overcome it by gradually restraining it and suppressing it through the activity of their growing graces, and displace it by their gradually growing opposite graces (little by little I will drive them out, v. 30), not automatically, but by His people's willing and faithful cooperation (before thee). This course will gradually cause their knowledge, grace and fruitfulness in service to grow more and more, and thus give them characters more and more like

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God's and Christ's unto their becoming more and more efficient against all forms of sin, error, selfishness and worldliness, as the devil, the world and the flesh manipulate these against them (thou be increased), until finally the full sphere of the Truth as due will be unbreakably their possession and the crystallized sphere of the Spirit of the Truth will be unchangeably their property (and inherit the land). 

(48) Theirs will be the full possession of the sphere of the Truth and its Spirit, God Himself making its bounds (I will set thy bounds, v. 31), for He will exclude from them sin (from the Red sea), sectarianism, whose spirit and teachings are error (unto the sea of the Philistines), selfishness (from the desert [i.e., of Arabia, selfish Fleshly Israel]) and worldliness (unto the river [i.e., Euphrates, the peoples subject to the nominal church; Rev. 17:15]). God on His part is determined to put sin, error, selfishness and worldliness in all their forms, as these lodge in the inherited and acquired dispositions of His faithful people, into their control. Hence He has made all the arrangements in His Spirit, Word and providence to secure this result; and by the ministry of Jesus, their antitypical Joshua, He has been bringing this about in the successive generations of His faithful New Creatures during the Gospel Age (I will deliver the inhabitants of the land into your hand). And as they gain control of these, they are to expel them from their inherited and acquired depraved dispositions, the methods of overcoming which were set forth in P'43, 5055, in the article entitled, Foxes—Great and Little (thou shalt drive them out before thee). They are cautioned not to come to any agreement to live in harmony with any one of them, nor are they to make any compromise with any one or both of them, which things would, at worst, lead to ruin for them, at best make their overcoming an uncertain thing, and as a middle between them make them crown-losers (shalt make no covenant with them, v. 32). They are 

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especially not to make any agreement or any compromise with the devil, the world and the flesh (nor with their gods). Whereas the first clause of v. 32 warns against any agreement or compromise with any forms of sin, error, selfishness and worldliness, its second clause warns against the directors of sin, error, selfishness and worldliness, as wholes or in any of their forms; for while the various forms of these four classes of evil are our individual enemies, the devil, the world and the flesh are their commanders. Hence we should especially be on our guard against the latter. These evils should be given no comfortable room within the sphere of the Truth and its Spirit in our dispositions (not dwell in the land, v. 32); for if they are given such, they will bring us to sin against the Lord, the Truth, its Spirit, the brethren and others (lest they make thee sin against me); for assuredly if we serve the devil, the world and the flesh, the leaders in sin, error, selfishness and worldliness, such service will entrap us into every evil disposition, motive, thought, word and act, to our undoing before the Lord (if thou serve their gods … a snare unto thee). 

(49) Ex. 24:1-11 types the concomitants and the making of the New Covenant in the Millennium and vs. 12-18 type certain Gospel-Age features looking forward to the Millennial making of the New Covenant. The exhortation of v. 1 types the call (Come up unto the Lord, v. 1) of the four elect classes, Moses representing the Christ, Head and Body, Aaron the Ancient Worthies, Nadab the Great Company and Abihu the Youthful Worthies, to occupy their Millennial positions, the Christ as the Mediator, the other three classes as their official assistants in the Christ's office as Mediator (thou, Aaron, Nadab and Abihu). Moreover, the 70 most prominent of the Ancient and Youthful Worthies will be given the most prominent positions in the earthly phase of the Kingdom during the making, sealing, of the New Covenant, which will take a thousand years to complete (seventy elders). 

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These three groups of the Mediator's assistants, including the 70 most prominent of the Worthies, will not be allowed to serve so closely to the Lord as the Mediator, Head and Body (worship ye afar off); for their service will not be directly to and with Jehovah, but will be for Him to the people, while the Christ will directly minister toward God, as well as toward the people and for God and the people (Moses alone shall come near the Lord, v. 2; Ezek. 44:10-31). To such special office of theirs toward the Lord and toward Him and the people the three classes of the Mediator's assistants, including the most prominent of the Worthies, shall not minister (they shall not draw nigh); and assuredly the restitution class will not share with the Mediator in His work toward God (neither shall the people go up with him). But the Mediator in the exercise of his office toward the restitution class will expound during the entire Millennium all the truths as due (Moses … told the people all the words of the Lord, v. 3; Acts 3:22, 23), particularly all the doctrinal truths (all the judgments). So clear will these truths become to the people, so reasonable will they be and so winsomely will they be presented that all the people, unanimously (all the people … one voice), will make a favorable response (answered … and said), promising to obey all the Lord's Truth (all the words … will we do). 

(50) The Millennial revelations will all be committed to writing as the New Covenant additions to the Bible (Moses wrote all the words of the Lord, v. 4; Rev. 20:12). The nominal church in naming God's Revelation so far given has been unhappy in calling the two parts of the Bible: the Old Testament and the New Testament. Far better could it have been had they retained the name God gave the pre-Gospel-Age Revelation: Moses, Prophets and Writings. And perhaps the name for the Gospel-Age Revelation should have been: Christ, Apostles and Evangelists, as the parallel expressions for the names given by God 

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to the pre-Gospel-Age Revelation; for the name given the Gospel-Age Revelation—New Testament, or Covenant—is not only a misnomer, but also assists to inculcate an error, i.e., that the New Covenant is now in operation, since the New Testament, or Covenant, will be the book of God's Revelation that the Christ will give the Millennial world (Rev. 20:12, 15). However, so universal has the misnomer become that it would not now be wise to make a general correction of it, inasmuch as very few indeed understand the distinctions between the Covenant now operating and the New Covenant, and the bulk of the people could not now be made to understand it. Hence among ourselves we may make the distinction in theory and practice, but make no agitation on the subject among others. The Christ, Head and Body, early in the Millennium (arose early in the morning) at God's direction, will, in the sacrificial merit, make themselves God's Altar connected with the Kingdom and the New Covenant (builded an altar under the hill) and will set up twelve doctrinal and ethical teachings (twelve pillars), according to the twelve mind and heart characteristics of Millennial Israel (according to the twelve tribes of Israel), a thing also implied in the twelve stewardship doctrines and the pertinent graces of Spiritual Israel. 

(51) Before expounding v. 5 a few preliminary remarks would here be in order. First of all, the Hebrew word izim (goats) at the end of this verse has fallen out of all the extant Hebrew MSS.; the same remark applies to the word sepher (book) before the word for people in v. 8. That this is true in both cases is evident from St. Paul's inspired reference to vs. 5-8 in Heb. 9:19, 20. Hence the words, and goats, should be inserted after the word oxen in v. 5, and the words, book and, before the words, the people, in v. 8. The second remark is this, that before the institution of the Aaronic priesthood the firstborn in each family was regarded as its priest, as we gather from the firstborn in Egypt spared by the blood on the doorposts 

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and lintels; for when the antitypical blood was sprinkled all the antitypical firstborns were priests, though later some became Levites. This makes us conclude that the young men of v. 5 were the firstborns, since they slew the sacrifices. The third remark is this: The scene here is evidently Millennial; for there was a plurality of young men typing the Christ, Head and Body, offering the burnt and peace offerings; but Jesus during the Gospel Age is the only one who offers the burnt offering, i.e., does the priestly work of effecting justification, bestowing the Spirit upon the Church, etc., whereby God's acceptance of His sacrifice is manifest; and He is during this Age the only one who offers the peace offering, does the work of bringing justified ones to consecration and enables them to carry it out, while what was done by the young men, and then with the blood, was for the whole people, not for the antitypical young men, for whom alone Christ's Gospel-Age burnt and peace offerings are made. Hence His sole Gospel-Age work is not represented by the young men making the burnt and peace offerings. These works belong thus to His and the Church's Millennial work. This proves that the scene of vs. 1-11 is Millennial and not of the Gospel Age. These three remarks are necessary to keep in mind in order to construe this section aright. Now for the antitype of v. 5: During the Millennium the Christ as a whole, primarily in the Head, and then, secondarily, in the Body, will charge the priesthood according to the place of each one in the Body (sent [the, so the Hebrew, for emphasis' sake, to indicate that special ones, and not all of Israel's young men were meant] young men, v. 5). These by working restitution blessings will manifest God's acceptance of the Gospel-Age sacrifices on behalf of the world (offered burnt offerings) and by enabling the people to consecrate and to carry out their consecrations (sacrificed peace offerings of bullocks and goats) will bring up the people to perfection. 

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(52) The two halves of the blood (half of the blood … half of the blood, v. 6) do not type the thought that only one-half of the merit of the sacrifice was to be used toward the antitypical Altar and only one-half of it was to be used to guarantee the people to God and God to the people; for the entire merit was used for each of these two things. Rather, they type the thought that the merit was entirely and equally used for each of the typed purposes. The sprinkling of the blood upon the altar (he sprinkled on the altar) types the fact that the antitypical Altar is pointed out as that which is acceptable to God by reason of the shed blood, and is thereby set aside to make the people's consecrations made thereon acceptable to God. Putting the blood in basins (put it in basins) types the fact that the merit is put in doctrinal teachings adaptable to its use in sprinkling the antitypical book and people, i.e., the merit will be set into such teachings as, applying to the case in hand, readily make it available and effective for its twofold use. The Christ, Head and Body, will explain the entire Millennial Truth—the New Covenant Truth—especially as related to the Divine Justice, the Law, to all the people (book … read … people, v. 7; John 1:9; 1 Tim. 2:4; Rev. 22:17; Ps. 22:27, 98:3; Is. 11:9; 29:18, 24; 35:5; 40:5). As the restitution class learn the Truth as due, they will promise obedience—will consecrate. For a while seemingly all the restitution world will do this (they said, all … will we do and be obedient; Ps. 22:27-29; 86:9; Is. 45:22, 23; Phil. 2:10, 11; Rev. 15:4). But some will soon tire of the highway of holiness; and, due largely to their having in this life almost incurably undermined their characters (Matt. 23:33), they will wilfully and openly violate their promise of obedience, consecration, and refuse to continue to obey and consequently will go into the second death, after 100 years of trial (Is. 26:9, 10; 65:20). 

(53) V. 8 types the sealing of the New Covenant. Let us remember a remark made in the second preceding

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paragraph, to the effect that the words, "upon the book and," have in some way fallen out of v. 8 before the words, "on the people"; for St. Paul (Heb. 9:19, 20) assures us that Moses by sprinkling both the book and the people with the blood sealed the Law Covenant. Moses' sprinkling the blood on the book of the Law (Divine justice) represents the Christ, Head and Body, guaranteeing the people unto God; for the merit given to God seals the Covenant Godward, since it satisfies Him with the race, that the Christ will bring it up to perfection, which will enable all to fulfill their covenant promise, and destroy those who refuse to obey their covenant promise. Thus the Christ's giving God the merit guarantees the race satisfactorily to God, which seals or makes the Covenant Godward. This will be an instantaneous thing done at the beginning of the Millennium, shown by the instantaneous sprinkling of the book, contrasted by the long-drawn-out sprinkling of the people, and will continue to make God satisfied with the race throughout the Mediatorial reign, through which the race will be brought up to perfection (Moses … sprinkled it upon the book, v. 8; Heb. 9:19-23). Moses' sprinkling the blood upon the people types the Christ, Head and Body, giving the merit to the people throughout the entire Millennium (sprinkled it on the people). This merit is the value of Jesus' perfect humanity, life, right to life and life-rights. Unlike the imputation to us instantly during the Gospel Age, which makes us reckonedly perfect, they will actually be given to the world gradually as they obey, so that those who continue to obey, even if it be done but outwardly, and not from the heart, will be lifted up to perfection. Such giving of the merit to the people will seal, make the covenant manward, i.e., by gradually giving the Christ's merit to the world during the Millennium. Thus he will be increasingly guaranteeing God to the world. Thus the New Covenant will be guaranteed by the Mediator to both parties to this covenant, which, accordingly, will

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be a conditional contract. The reason why a Mediator, a Guarantor, is required to make or seal or make operative this contract is that neither party trusts the other to fulfill the terms of the contract; for man's sinfulness and natural depravity certifies to God that man will not and cannot of himself fulfill his part of the contract, and man's unbelief (for the restitution class is the unbelief class) makes him doubt God's keeping His part of the covenant, the contract. Hence a Mediator is required to guarantee each party of the contract to the other, which He does by His merit. 

(54) This twofold work of guaranteeing both parties to the covenant to each other will be very much stressed to the people during the Millennium by the Christ; for Head and Body will testify repeatedly to the people that it is Christ's merit (wrought out by Jesus, then imputed by Him to the Church and finally through the Church's sacrifice brought back to God without any embargoes on it, which embargoes were occasioned by its imputation to the Church) that guarantees both parties of the Covenant to each other (Behold the blood of the covenant). Especially will they emphasize God's being guaranteed as toward the word by the merit (which the Lord hath made with you). The unbelieving attitude of the world, until they are perfected, will make such assurance necessary to be often repeated. Again, it will be done in order to arouse more and more a grateful appreciation of the favor that the Mediator bestows upon the world in guaranteeing it to God. The emphasis will also by the Mediator be laid upon the terms that the world is to fulfill to get the conditionally covenanted blessing (concerning these words). Let it be kept in mind that God will not enter into direct covenant dealings with the race until after the Covenant is completely sealed, made by the Mediator. While instantly the Mediator guarantees the world to God, by giving Him the merit, and thus seals the Covenant Godward instantly, it will take the whole thousand years to guarantee God to the 

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world, i.e., only by actually experiencing the perfection that will gradually be given the race will it be fully satisfied (it will walk by sight, not by faith) that God will keep His part of the Covenant, give them everlasting life, if they obey. Hence the sealing of the Covenant manward will take the entire Millennium to complete. Then and then only will both parties to the Covenant be ready to enter into direct covenant dealings with each other. The contract will bind God, as the party of the first part, to give the race everlasting life, if it obeys; and the contract will bind the race, as party of the second part, to obey, if God gives it everlasting life. This contract will be first accepted by both parties as operating between them at the end of the Millennium, just after the Mediator vacates the Mediatorial throne (1 Cor. 15:24-26); for this conditional contract is not binding until the guaranteeing work is complete, even as we see is done with some conditional human contracts in daily life, by each giving the other the agreed bond, which corresponds to Christ's merit in this matter. Hence the New Covenant will not be entered into between God and man as an operating thing until the Little Season, when the Christ will not act as Mediator, but as judge. 

(55) In vs. 9-11 certain Millennial activities of the Christ (Moses, v. 9), the Ancient Worthies (Aaron), the Great Company (Nadab), the Youthful Worthies (Abihu) and the 70 leading Ancient and Youthful Worthies) (seventy elders of Israel) are set forth. Their types' going up (then went up) represent these five groups entering into the use of their special Millennial privileges and duties; for each of these classes will have separately and distinctly special Millennial privileges and duties. Certain of these are brought out in vs. 10, 11. First of all, they will be privileged to see God with the eyes of their understanding as He is displayed in the stately steppings of His Millennial truths, arrangements and works (they saw God, v. 10). The sight here referred to is not that of bodily eyes, 

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which the Little Flock and Great Company will actually enjoy. It is evidently that of mental eyes, since during the Millennium none of the Ancient and Youthful Worthies will with bodily eyes see God. This is, moreover, seen from the statement of what were the things seen. By God's feet (under his feet), not physical feet are meant, but His conduct displayed in the outworking of His Millennial truths, arrangements and acts is here symbolized. God's Millennial course (paved work; literally pavement) in the outworking of His plan will be a marvelous display of Divine love (sapphire stone) and Divine power (as it were the body of heaven; literally, like the substance of the heavens, the very heavens themselves [the powers of spiritual control]), both His love and His power being unclouded and brightly clear, purity itself, unmixed with any foreign inharmonious substance, shining in all their glory (clearness; literally, brightness). So will the Millennial acts of God appear to the four elect classes—expressions of Divine love and power, otherwise symbolized in the same general acts by the two cherubim over the mercy seat, after the blood was sprinkled thereon. This vision of God—His character of love and power as Millennially displayed—will in no wise injure any of the four elect classes (upon the nobles … he laid not his hands, v. 11), who will by their mental eyes see God in His characteristics of love and power as displayed in His Millennial acts of love and power (they saw God), and who will appropriate to themselves the great and little powers, privileges and functions of their separate and distinct Millennial offices (did eat and drink). 

(56) Vs. 12-18 go back antitypically to the Gospel Age and type certain things connected with it from its start to its end, i.e., throughout its seven Epochs. This we construe, first, from the absence of reference to Nadab and Abihu, whose antitypes as classes first exist in the Epiphany, secondly, from the references to the six and seven days; thirdly, from the reference

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to the seventh day, i.e., the Laodicean period, and, fourthly, from the things antityped in the entire section. Early in the Gospel Age God invited Jesus to make His calling and election sure to an entrance into the Divine nature and into the Kingdom (the Lord said unto Moses, Come up to me into the mount, v. 12), where He is everlastingly to remain (and be there) and where God would entrust Him with all of the Kingdom matters: the laws of the Covenant (tables of stone, and a law, and commandments; literally [which are], both the law and the commandment [singular number, duty love]). Here God defines the tables of stone as both the law and the commandment planned by God (which I have written [which proves that the law and the commandment refer to what was written on the tables]) and to be taught by Jesus to the Millennial Israel (that thou mayest teach them). In compliance with this Gospel-Age invitation to make the ascent, the Lord Jesus, with the Apostles and the Laodicean Messenger, as the chief servants of the Truth, entered into this course (Moses arose and his minister Joshua, v. 13) and came into the Kingdom, first at His ascension, then during Laodicea (went up into the mount of God). Our Lord Jesus, speaking especially in the twelve Apostles and the Laodicean Messenger, bid their contemporary special helpers (he said unto the elders, v. 4) to limit their work to their office functions, which excluded them from acting as special mouthpieces, who approached nearer the Lord than their special helpers (Tarry ye here for us; Ex. 19:21-25), and to wait until they would bring forth to them the meat in due season (until we come again unto you); and the twelve (Aaron) and the Laodicean Messenger (Hur) in their capacity of teaching the due Truth to the brethren, not in their capacity of receiving the due Truth from Jesus (for in this capacity they were typed by Joshua) would be with their special helpers to solve their difficulties as to perplexing matters that any occupied therewith would

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bring to them for solution (Aaron and Hur are with you; if any man have any matters … come unto them). The reason why we include the Apostles in antitypical Joshua and limit them to antitypical Aaron here is that the setting of matters here begins with the Jewish Harvest, the first of the six Epochs (six days, v. 16), and the reason why we include the Laodicean Messenger in antitypical Joshua and limit them as antitypical Hur is that the setting of matters here includes the Laodicean Epoch (seventh day). 

(57) It was early in the Ephesian period (26-69 A. D.) that Jesus, during their first three and one-half years, made His ascent to the Divine nature, by making His calling and election sure, and into His place in the Kingdom condition. His ascent coming unto a culmination in His resurrection, ascension and glorification (Moses went up into the mount, v. 15). But the Kingdom condition for the rest of the Kingdom class, the Christ Body, was hidden from human sight, and for the most part even from the Body, the various forms of trouble that surrounded the embryo Kingdom class. This trouble includes all the tribulations that come upon the Kingdom class in its embryo condition (the cloud covered the mount). But despite these tribulations the splendor of God's perfect character, wherein perfect wisdom, power, justice and love blend perfectly with one another, and in this blending dominate all His other affections and graces of character, remained upon the part of the Kingdom class (Jesus) that had ascended into the Divine nature and the Kingdom condition, as well as upon that part of the Kingdom class (the Church) that was not yet in the Divine nature and Kingdom condition (the glory of the Lord abode upon Mount Sinai [pointed, peaky], v. 16). Upon the Head of the Kingdom class it abode undimmed and undiminished, giving Him the Truth that was due, to bestow upon the Church, and enabling Him in all things perfectly to reflect the Divine character in His executory, revelatory and

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guiding acts. Upon the embryo Body of the Christ class this splendor rested with less luster, due to the weakness of the flesh, but with ever-increasing brightness upon the individuals as they mounted higher and higher in development in God's and Christ's likeness. 

(58) Throughout the first six Epochs of the Church tribulations rested upon it (the cloud covered it six days). These tribulations were not only those that are common to humans, but were additionally those that accompany the course of the narrow way, with each Epoch bringing its separate sets of troubles. In the Ephesian period were troubles of Jewish and apostate Christian oppositions and errors, and Jewish and pagan persecution; in the Smyrna Epoch, the troubles of pagan Rome's fierce persecutions and the rise of the three great errors of trinity, immortality and eternal torment, as well as clericalism culminating in hierarchism; in the Pergamos Epoch, the troubles due to the union of state and church, the attainment of papal supremacy in church and papal exercise of civil power and the rise of errors incidental to such union, supremacy and exercise, with the surrender of the Millennial hope for the present reign of the (nominal) Church over the world before Christ's return; in the Thyatira Epoch, the troubles incident to the full development of the papal antichrist, its ever-growing errors, increasing persecution, crusades against the faithful and other dissidents and Moslems; in the Sardis Epoch, troubles from increasing inquisition and other state-church persecutions, half-way reform measures of Romanist reformers, crusades against Wyclifites and Hussites, controversies against papal errors; and in the Philadelphia Epoch, the most fearful of all papal persecutions against the faithful and their supporters, in the form of Romanist-inspired religious wars, tortures of the Inquisition, the rise and progress of Protestant sectarianism, the effect on the faithful of the star-members and their special supporters (antitypical Samson) becoming blinded and 

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enslaved by sectarians unto the service of sectarian Protestantism, with the resultant sore trial and oft persecution of the faithful by sectarian Protestantism, the great religious controversies of this period, the rise and spread of Atheism, Pantheism, Deism and infidelistic Rationalism. Certainly, all this trouble made a heavy cloud over the embryonic Kingdom class! It was during the first part of the Parousia stage of the Laodicean Epoch (seventh day), while the Church was still in tribulation (out of the cloud), that God called Jesus to enter into the ruling feature of the Kingdom and its work, which occurred Oct., 1874. 

(59) Throughout this seventh, Laodicean, Epoch, from 1874 to 1954-56, God's perfect attributes of character manifested themselves as a consuming fire, from 1874 to 1914, in that they worked destructively against Satan's empire as to its religious and secular errors, and from 1914 to 1954-56, destructively against the symbolic heavens and earth of that empire (the sight [literally, appearance] of the glory of the Lord was like devouring fire, v. 17). This destruction has been going out from God's character, primarily through the agency of Jesus, the Head of the Kingdom class, and secondarily through the agency of the resurrected Church (on the top of the mount), and has been witnessed by all professed Christians during the Laodicean period (in the eyes of … Israel). Amid the sufferings of the Church Jesus ascended in 1874 to His Kingdom position, and, beginning in 1878, and continuing throughout Laodicea, hence it is not yet over, He has been joined by the resurrected saints, who are ascending amid their troubles while still in the flesh into their Kingdom position (Moses into the midst of the cloud, v. 18). Jesus continued in this first feature of His Kingdom position, i.e., as the Destroyer of the secular and religious foundation errors of Satan's empire, as well as continues in its destruction since 1914, being joined in the meantime by the resurrected saints onward from 1878 to 1956. 

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Surely our study of Ex. 15:22-24:18, particularly Ex. 19—24, thoroughly proves that the New Covenant belongs, not to the Gospel, but to the Millennial Age. Doubtless vs. 12-18 went back from the establishment of the New Covenant in the Millennium to the Gospel Age, as a fitting introduction to the typing of the Gospel-Age Tabernacle, typed in the bulk of the rest of Exodus. 

(60) Sandwiched in between the account of the instructions on building the tabernacle and its appurtenances and the record of their actual construction are the stories recorded in Ex. 32—34, which we will discuss before we study the tabernacle, based on Ex. 25—40. Since we are discussing the Gospel-Age antitypes and not those of the Harvests, the story of Ex. 32, which in 1 Cor. 10:7 is shown to have been enacted in the second of the Harvests' siftings (June, 36—Oct., 39 A. D. and June, 1881—Oct., 1884), is by the Gospel-Age picture (Heb. 3:1—4:8, compared with the Harvest siftings' picture, since the Harvests and the Interim are parallels, not in time, but in events) proven to have been antityped during the Interim's second Epoch, the Pergamos period, even as we found that the first of the Harvests' siftings was also in parallel enacted in the Interim, and that in its Smyrna Epoch. Yea, the facts of the Interim prove that in each of the Interim's five Epochs there was a sifting corresponding in order and character to each of the five Harvests' siftings. We have already seen that the Gospel-Age No-Ransomism sifting occurred in the Smyrna period (EI, 7-86), corresponding to the first sifting in each of the Harvests (April, 33—Oct., 36 A. D. and April, 1878—Oct., 1881). Hence Ex. 32, according to the Scriptures cited above, had its Gospel Age antitype during the Pergamos period, 313-799. A comparison of the events recorded in Ex. 32 and the falling away and sifting, events from 313 to 799 will show in wonderful detail that the relation of the events 

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recorded in Ex. 32 to those falling-away and sifting events in the Pergamos period is one of type and antitype, even as the above-cited Scriptures teach. 

(61) The hope of the Apostolic Age was our Lord's Return to take home His Bride, then to establish the Millennial Kingdom and through it to bless all the families, kindreds and nations of the earth (Gen. 12:3; 22:18; Acts 3:25). Not having been told how long the time between His two Advents would be, but charged with the duty of hoping and watching for it during the interval between them, the Church ardently looked and watched for His Return. Of course, it did not imagine that it would be so long in occurring. The Jewish Harvest passed by; and He did not return; yea, the Smyrna Epoch of nearly 250 years passed by; and still He did not return. His stay in heaven was much prolonged and the professed people of God concluded that He was delaying His Second Advent by remaining in heaven (saw … come … mount, v. 1). Very early in the Pergamos period everywhere in Christendom unitedly (gathered) they appealed to the hierarchy and the priests (Aaron, enlightenment) to bestir themselves to give them powerful substitutes for what they had expected in the Kingdom (Up, make us gods), to prepare ways for them to go (go before us), saying that, while Jesus had brought them out of bondage to sin and error in Satan's empire (brought us … Egypt), yet they were at a loss to account for His whereabouts, condition and non-return (wot [know] not … of him). The hierarchy and priests (Aaron, v. 2) charged them to do what was a violation of their Divine understanding of the Lord's Word, for it implied a surrender of the Truth and its perversion into error (Break … earrings), held by their churches (wives), movements (sons) and powers and qualities (daughters), and to bring these understandings into the control of the hierarchy and priests (bring). Accordingly, they did as charged (all … Aaron v. 3). The hierarchs and priests took from their power (hand, v. 4) 

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these proper understandings (received them) into their charge and changed them into error (after … molten calf); for the hierarchy, claiming apostolic succession, arrogated to themselves the custodianship of doctrine and practice, and in their arrogance perverted both, and then elaborated them in great detail and subtlety (fashioned) by their keen minds (tool). 

(62) The following were the main errors of doctrine and practice that constituted the antitypical calf: (1), the Church, consisting of all professed Christians visibly organized under the hierarchy, must convert the world and reign over it 1,000 years before Christ's return (post-Millennialism); (2) the trinity; (3) Christ the God-man; (4) the Spirit a person; (5) worship of Mary and the saints as mediators and of their relics and images; (6) purgatory; (7) the mass for the sins of the living and the dead and for release from purgatory; (8) celibacy of the priests; (9) monasticism; (10) a gorgeous ritual; (11) asceticism; (12) excessive penances; (13) secularization of the Church and professed Christians; (14) persecution of dissenters; (15) superstition; (16) Church made a civil power; (17) papacy; (18) forced conversion; (19) union of state and church, etc. After establishing each of their errors the hierarchy and priests declared it to be a part of the creed of true Christians, as distinct from the alleged errors, actually truths, that they displaced (said … gods), and claimed them to be their deliverers from the sin and error of Satan's empire (land of Egypt). Thus they, like their Harvest parallels, became infidelistic as to God's plan and set up another plan with other doctrines and practices in its stead—infidelism, the second sifting error. As the hierarchy and priests contemplated their creed idol (saw it, v. 5), they developed the so-called Catholic Church (built an altar) in matters related to their creed idol (before it). Then they began to agitate (proclamation; literally, proclaimed and said) for a special mode of religious exercise (Tomorrow is 

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a feast) which they alleged to be for Jehovah (Lord). Zealously and at once did the nominal people of God enter into this new mode of religious exercise (rose up early, v. 6), a new religious creed and practices on which they believed God would manifest His acceptance (burnt offerings). They made and kept vows according to their new religious creed and practices (peace offerings). They assiduously studied and appropriated to themselves their new doctrines and practices in their deep (eat) and surface (drink) aspects. Then they entered into a thorough practice of the union of state and church, symbolic fornication (play; 1 Cor. 10:7; Rev. 17:1, 2, 4; 18:3, 9; 19:2), which had its beginning shortly after Constantine publicly espoused Christianity and began to overthrow in war the heathen party, 313 A. D. These evils of doctrine and practice were gradually developed during the Pergamos Epoch and were further elaborated in the following Epochs. 

(63) God was not an uninterested Observer of this apostasy; for it grieved Him. Hence He charged our Lord emphatically to undertake (Go, v. 7) counteractive measures on earth (down), because the people whom our Lord had delivered from Satan's empire (people … out of … Egypt), by Pergamos' false teachings and practices, had wrought great corruption to Truth, righteousness and holiness (corrupted; literally, have done very corruptly). The Truth and its arrangements as the way God had charged them to go they had very soon set aside; and thus they turned away from what God charged and thus from the Lord (turned … way which I commanded, v. 8). Moreover, they had developed a creed idol of false doctrines and practices (made … molten calf), yielding it reverence (worshiped it), and putting at its service the things that they had consecrated to God (sacrificed thereunto), asserting that these were their mighty ones who had delivered them from sin and the curse as the sphere of Satan's empire (thy gods … Egypt). The Lord said further that He had inspected His professed

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people (seen this people) and found them to be stubbornly wilful (stiff-necked, in allusion to bulls, which in their stubbornness stiffen their necks). God's justice desired no restraint upon it as to its preparation for punishment of the sin (let me alone … wax hot, v. 10), which would have utterly destroyed them (consume them), had it continued unto a completion. This wrath expressed itself in part in the distresses brought upon the nominal people of God through the Germanic nations' invading and devastating the Roman Empire and killing great numbers of God's nominal people, the invasions beginning shortly after the Pergamos period started and continuing nearly to its end, the Lombards being the last of these marauders. It also expressed itself in part in the very great siftings of that period. Had God's justice completed this wrath, He would have made Jesus a large nation (great nation). 

(64) But our loving Lord on the basis of His merit, which He used to propitiate God's wrath against them (besought; literally, appeased the face of Jehovah, v. 11), by His intercession turned God's wrath away before it had fully consumed them (and said). His merit imputed to them reasoned against God's wrath coming to a climax (why … thy people), Jesus declaring that on the basis of His merit (mighty hand) and other features of His ministry (great power) God had delivered His people from Satan's empire, the sphere of sin and the curse (brought … Egypt). He further reasoned that if Divine justice would destroy His people, worldlings would with a show of truth charge that God in delivering them from the sphere of sin and the curse (bring, v. 12) had not good but evil intentions as to them (Egyptians speak … mischief), i.e., to kill them in the kingdoms where they would be (slay … mountains) and wipe them off the face of society (consume … earth). Therefore He entreated that God's great wrath be staid (turn … wrath) and change His procedure from inflicting punishment to bestowing blessing (repent). Additionally, He pleaded the Covenant 

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promises that God in His justice had made to God in His love (Abraham, v. 13), to Christ (Isaac) and to the Church (Jacob), all of whom render service to God in His justice (servants), to whom He in His justice had bound Himself by the Oath-bound Covenant (swarest) to develop a spiritual seed (stars of heaven), as well as an earthly seed (this land … seed … inherit it for ever). Thus Jesus' intercession embraced three pleas for God's sparing His people: (1) His merit and ministry as delivering God's people; (2) God's character as not deserving reproach from the wicked; and (3) God's Oath-bound Covenant. Mighty indeed and successful was His intercession (repented, v. 14). Jesus turned from His work of heavenly intercession on behalf of His erring people (Moses turned … from the mount, v. 15) and gave His attention to His earthly ministry pertinent to the situation at hand (went down) with the Truth on the two salvations in His power (two … testimony). As He revealed this Truth in the Jewish Harvest, it was distinctly set forth as embracing both salvations: the high calling and restitution, the latter now reckonedly operating in faith-justification (written on both their sides), which were then emphatically and distinctly stated (one side … other). God Himself had devised this twofold Truth (work of God, v. 16) and had described these two salvations (writing of God). 

(65) The Pergamos star-members as controversialists (Joshua, Jehovah is salvation, v. 17), on considering the agitations (heard the noise), could see only controversy in the Gospel-Age infidelism movement; for these were engaged in much controversy, e.g., brothers, like Arius of Alexandria, who resisted the errors of Christ as co-eternal, consubstantial and coequal with the Father, like Macedonius of Constantinople, who resisted the personality of the Holy Spirit and its consubstantiality and coequality with the Father and Son, like Jovinian of Rome, who resisted formalism, monasticism, asceticism, reliance on good works 

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and worship of saints, particularly of Mary, like Tichonius of North Africa, who resisted the views of the Church as being all professed Christians organized externally under control of the hierarchy and of the union of state and church, like Cassianus of Massilia (present Marseilles), who resisted Augustinian predestination and total depravity, and like Adelbert, a Frank, who resisted tradition as a source of faith and practice, papal absolutism, no future probation for the heathen and compulsory priestly celibacy (shouted … war in the camp). But our Lord, who saw more clearly the heart of the evil, recognized that it was not the controversial cries of the victors (not … shout for mastery, v. 18), nor those of the vanquished (neither … cry for being overcome), that above all other things rang in His ears; rather, that it was the proclamation in a non-polemical way of wrong teachings and practices (noise … sing [voice of singing] do I hear). Giving closer attention to the experiences and activities of the doctrines and practices of the nominal people of God (came nigh to the camp, v. 19), He saw all the details of their erroneous doctrines and practices (saw the calf) and the people conducting themselves (dancing) according to them, especially according to the error and practice of the union of church and the world, among others, that of church and state, the chief source of error and practice, the one from which all their other errors of doctrine and practice flowed (what these wrong doctrines and practices were are enumerated above; Rev. 17:1-5; 18:3, 9; 19:2); and He was increasingly very greatly displeased (Moses' anger waxed hot). So great was His slowly increasing displeasure that He gradually withdrew more and more of the Gospel-Age message of the two salvations out of the power of the Pergamos star-members (cast the tables … hands), resulting in these truths becoming increasingly broken to pieces, through the growing errors outside the embryo kingdom (beneath the mount). These acts, each beginning at an 

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interval after the preceding one, were progressive, extending, from beginning to end, over the almost five involved centuries, 313-799. Our Lord through the testimonies of the star-members, their special and other helpers took up controversially each feature of this infidelism as it arose and thoroughly refuted it with the Truth (burnt it in the fire, v. 20), and that not in a general way, but in the minutest detail (ground it to powder), and thoroughly submerged it in the Truth (strawed [scattered] it upon the water) and made the people know their errors' weakness (drink). 

(66) Next our Lord gave His attention to the hierarchy and priests, demanding of them an explanation of what the people had done to them to influence them to mislead the people into so great a wrong (What … unto thee … brought … sin upon them? v. 21). This demand He made through His mouthpieces, the star-members, their special and other helpers, by their preaching and writing against the course of the misleaders. These misleaders first sought to appease our Lord's anger at them (Let not … lord wax hot, v. 22); secondly, they accused the people as being in their evil disposition responsible for what they had done (people … on mischief). However true it was that the depraved people instigated the wrong (v. 1), the leaders should have refused to grant their requests; and had they been faithful they would have refused it. Then they, thirdly, told how it came to pass, as shown in our explanation of v. 1, which in the people's statement is here in v. 23 quoted verbally. They abbreviated and slightly changed what they had said to the people on the subject in v. 2, though in the end the sense is about the same, but with less particulars. Then they acknowledged that they had taken heathenish ideas that the people held; for be it remembered that to gain converts they adopted their ideas and gave Christian names to these heathen ideas, e.g., they counterfeited God by the trinity of heathen gods, Mary by various chief heathen goddesses, the saints

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by inferior heathen gods, etc., etc., etc. (gave it me, v. 24). Furthermore, they more or less misrepresented in part and in part suppressed their part, as though it were inconsequential, alleging that when subjected to the furnace fires of their logic (cast it into the fire), of themselves these evil teachings and practices developed (came out this calf). Jesus perceived that the people were destitute of His righteousness and righteousness of their own (people were naked, v. 25). Thus the errors and wrong practices that the hierarchy and priests taught the people robbed them of the robe of Christ's righteousness and of whatever righteousness they had developed by their own efforts; for error is always depraving, as it often takes away the fruits of consecration and justification (Aaron … naked). This resulted in their shame (shame) in the presence of their enemies, e.g., the heathen philosophers, Julian the apostate, etc., who in attacking them refutatively to their shame supposed they were attacking Christianity; and the star-members and their special and other helpers in attacking their errors knew that they were attacking them destitute of real Christianity and its blessings of justification and sanctification (among their enemies). 

(67) Taking His stand with the Truth servants who admit people among the number of God's people at the upsurge of each new error (stood in the gate of the camp, v. 26), He called upon all who were loyal to God (Who … Lord's side?) to rally to Him (unto me). This call He made by the pertinent Truth that still was with God's people contradictory of each new error as it appeared. There rallied to Him the pertinent star-member and his special helper and other helpers great and small as each error arose (all … Levi … unto him). These our Lord speaking as God's mouthpiece (saith the Lord, v. 27) exhorted to prepare themselves with pertinent controversial truths for the refutation of the pertinent error (put … sword by his side), secondly, to advance against every

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set of error teachers (gate to gate) and all their followers (throughout the camp), and then refute (slay) their most intimate errorists (brothers), their less intimate errorists (companion) and mere acquaintance errorists (neighbor). This was done by these as charged, as each error arose (Levi did, v. 28); and they refuted the propounders of the errors and their main cooperators, who were crown-losers and justified ones (fell … three thousand men). That they were crown-losers and justified we gather from the thousands in the number, 3,000. As crown-losers they were anticipatory Epiphany Levites and the others were actually Gospel-Age Levites, who are each of three groups, indicated by the number three in the three thousand, while the thousands being multiples of 10 indicate natures lower than the Divine, i.e., spiritual and human; and that they were the outstanding propounders of the errors and their main supporters is apparent from their being called men (men). For our Lord had exhorted the star-members, their special and other helpers to be fully occupied at that period in the interests of the Lord (consecrate yourselves [literally, fill your hand, i.e., busy yourselves, be occupied with] … Lord, v. 29), and that even against those whom they developed (son) and most intimate ones who were advocating error (brother). So doing the Lord would give them a special blessing during that period (bestow … blessing this day). Though giving the charge to refute the errorists, without sparing them, as another feature (morrow, v. 30) of His work, Jesus by His mouthpieces preached repentance to the people (Ye have sinned a great sin); and as an encouragement to repentance He assured them by these that He would exercise His Advocate office (go up unto the Lord) to atone for their sin (peradventure … atonement). 

(68) Accordingly, Jesus turned to this feature of His ministry (returned unto the Lord, v. 31) and acknowledged the sin of the people, not hiding its exact nature (sinned … gods of gold), but He pleaded 

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for their forgiveness (yet … forgive, v. 32). He even in His star-members went to the extent of asking that if God could not forgive (if not), His resignation in them from His office in them in God's arranged plan be accepted and His office activities in them therein be blotted out (blot me … thy book). Jehovah's answer was that those who had sinned too greatly God would blot out of their places in that plan, i.e., the pertinent Little Flock members would lose their official place in the Little Flock and be remanded to the place of crown-losers; pertinent crown-losers would lose out in their office as such and be remanded to second-deathers; pertinent justified ones would lose their official standing and become Campers; and pertinent Campers would be cast out unto heathenism from among the Campers (sinned … blot out of my book). Nevertheless, Jehovah charged our Lord to continue to lead the people of God to the heavenly Canaan (go, lead the people … spoken, v. 34), assuring Him that His Spirit, Word and providence would be with Him in all the way in preparation for each onward step (mine Angel shall go before thee). But God in His justice declared that He would punish all wilfulness of the people in due time (day … visit their sin). As a part of this punishment God distressed the wrong-doers by siftings that dazed and made unsound their minds and severed many from their fellowship (plagued the people, v. 35), because of the great iniquity of the hierarchy and priests and of the cooperating people in making their creed image of false doctrines and practices (calf). Certainly the history of the times from 313 to 799 witnesses to the many plaguesome errors in doctrine and practice and the consequent controversies and siftings that prevailed among professed Christians; for the Greek Church was then divided into its main sects and the seed that grew into the full-grown noxious plant of a division between the Greek and Roman Churches was then sown, germinated and grew into a small plant; though, 

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despite a number of Pergamos interruptions of fellowship between them, the full division did not set in until about the middle of the Thyatira period; and in the Roman Church various controversies and sects arose during the Pergamos period. Thus in part by symbolic plagues the Lord punished them for their sin. 

(69) Jehovah then charged our Lord (said unto Moses, Ex. 33:1) to leave the Pergamos condition (hence), to lead up the people whom He had delivered from Satan's empire as the sphere of sin and error (land of Egypt) and to bring them into the sphere of the Truth and its Spirit (land), which God in His justice in the Oath-bound Covenant (sware) promised Himself in His attribute of love (Abraham), Christ (Isaac) and the Church (Jacob) to give to God's seed (Unto thy seed will I give it). This sphere of the Truth and its Spirit would by God's Spirit, Word and providence be ridded of its present infesters: worldliness (Canaanite, v. 2), sin (Amorite), cowardice (Hittite), siftingism (Perizzite), sectarianism (Hivite) and temptation-oppression (Jebusite). To this sphere of Truth and its Spirit (land, v. 3), which abounds in the Truth (milk) and the joys of hope (honey), are God's people to come and are to conquer it. This promise seems to type the Parousia and Epiphany, when the Truth and its joyful hopes were restored to God's people. God declares that He would not in His attribute of justice go or mingle with His Gospel-Age people (not … midst of thee), because they had especially by the Gospel-Age infidelism sifting demonstrated their stubbornness and waywardness (stiffnecked people). But in this God showed mercy; for if He had dealt in justice with them He would have destroyed them (lest I consume thee). Through the preachings, etc., of the star-members and their special and other helpers God made known to His professed people this decision of His, which very greatly distressed them heard … mourned, v. 4). Since the spirit of mourning is opposed to and hinders 

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the development of the graces (Is. 61:3), their mourning prevented their putting these on as publicly visible graces (no man … his ornaments); for God, who desires by the knowledge of sin to arouse sinners to repentance, had charged Jesus (had said, v. 5) to declare to His erring people (Say unto … Israel) their sin of stubbornness (stiffnecked). Furthermore, He had threatened to deal suddenly with them in justice and thus destroy them as His people (come … moment, and consume thee). By His causing their wickedness to be brought home to them, in order to work sorrow for it in them, God by act bade them not to put on the graces as publicly visible (put off thy ornaments), not that He intended this as a finality for them, but that by grieving them, and thus for the time being preventing them therefrom, He might bring them into the condition wherein they could advantageously develop the graces, for without such grace-hindering grief they could not attain forgiveness and thus could not grow in grace (Rom. 2:4; 2 Cor. 2:6-8; 7:10). Then their undergoing or not undergoing such grief would determine God's future dealing with them (know what to do). These teachings had in the well-disposed their intended effect of grieving them righteously, with the consequent temporary cessation of practicing graces (stripped … ornaments, v. 6) before the nominal kingdom (mount). 

(70) God had our Lord do another thing indicative of His displeasure with His nominal people, i.e., remove the faithful servants of the Truth and its Spirit from places of prominence and influence in the nominal church—caused the symbolic woman, the Covenant promises and the servants who apply them to the brethren to go into the wilderness condition, Rev. 12:6—(took the tabernacle [not the one later built, but Moses' official residence] … without the camp, v. 7), and that not but slightly away from the erroneous doctrines, practices organization and disciplines of the nominal church, but very far from these (afar off) 

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and made the Truth and the servants who applied it to the brethren, as well as these last, the place where God resided, met with His people and blessed them (tabernacle of the congregation; literally, tent of meeting). Henceforth every one who in heart's loyalty sought fellowship with the Lord in spirit, truth, righteousness and holiness went forth from the nominal church to such Truth, its applying servants and the others of His real people (sought … congregation), apart from the nominal church (without the camp). When our Lord left nominal-church matters and gave His attention to Truth matters, its servants and the rest of His real people (went out unto the tabernacle, v. 8) the attention, through the pertinent discussions, of the nominal people was publicly attracted to Him in the star-members (all the people … stood … tent door) in His pertinent acts and gave study to them (looked after Moses), until He in the star-members busied Himself with Truth matters, its applying servants and the others of His real people (into the tabernacle). When our Lord busied Himself with Truth matters, its applying servants, etc. (Moses entered into the tabernacle, v. 9), the Truth and its Spirit as due became manifest (the cloudy pillar descended), and remained at the entrance, consecration (door), where God revealed truths to Jesus in the star-members (talked with Moses). 

(71) The Truth in its nature by its applying servants was presented to the mental sight of the nominal people in connection with the promises, their applying servants, etc. (stand … door, v. 10); and to the degree that they could understand it they expressed reverence for it toward God (rose up and worshiped … door). God made His revelations to Jesus by direct and immediate conversation in perfectly clear communications (spake … face, v. 11), in the utmost free and confidential spirit and manner (speaketh unto his friend). Whenever it was due our Lord gave His attention to things pertaining to the nominal church, including 

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matters of doctrine, practice, organization and discipline, which activity always involved refutation and correction (turned … camp). But the star-members as fishers of men (his servant Joshua … Nun, fish), who were, so far as it concerns perfection of Truth and the Spirit of the Truth, not yet fully developed, for the scene here is one connected with the Interim, i.e., during Pergamos, Thyatira and Sardis (a young man), remained faithfully amid the Truth, its applying servants, etc. (departed not … tabernacle). In His concern for God's people Jesus in His star-members mentions the fact that God had commissioned Him in them to bring His people unto antitypical Canaan (said … sayest unto me, Bring up this people, v. 12). Despite this, God up to that time had not let Him in His star-members know who would be His Helper in them (not let me know whom … with me), and this despite the fact that God had assured Him that He approved of His character and office in them and that He had in them gained God's very special favor (know thee by name … found grace in my sight). Hence He reasoned pleadingly (therefore, I pray thee, v. 13) in the star-members that if in them He had found favor in God's sight, God might cause Him in them to understand His Word's doctrines and practices (show … way), that He in them in mind, heart, will and act might know God (know thee), to the end that He in them might receive God's special favor (find grace) and that God might recognize Spiritual Israel as His people (consider … thy people). 

(72) God thereupon gave Christ in the star-members the assurance that His special favor (presence; literally, faces, i.e., favors, v. 14) would be with Him in the star-members, and that He would give Him in them rest, first, the peace of God in this life, and by and by the rest that remaineth for the people of God (give thee rest). Feeling in them the utter uselessness of His going on in them without God's special favor to Him in them, He in them entreated God not to have 

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Him in them go onward with the work (carry [literally, cause us not to go up] us not up hence, v. 15), if His special favor to Him in them did not accompany them in their efforts on behalf of leading His people to antitypical Canaan (presence [literally, faces] go not). Continuing, our Lord in the star-members reasoned in the interests of the people with God that God's special favor as resting upon Him in them could only thus be recognized as being His in them and in the people as He would accompany them by His Spirit, Word and providence (wherein … goest with us, v. 16) and as He in the star-members and God's people would be recognized as separate and distinct from all other humans (separated, I and thy people, from all … earth). It should be noted, that to secure favor for God's erring people, how tactfully Jesus identifies them with Himself and His star-members, despite their lapses, and that in order to gain for them God's special favor. O, what a wise, loving and efficient Advocate with the Father we have (1 John 2:2)! This advocacy as typed in vs. 12-16 was successful in its object; for God Himself promised the boon (I will do this thing, v. 17) in addition to the requested forgiveness in Ex. 32:30-34 (also); and the reasons that God gives are that, primarily, Jesus Himself has, not only by His human merit, but also by His new-creaturely person, character and office, gained God's very special favor and, secondarily, His star-members by His merit and their faithful service gained His special favor (grace … name). 

(73) It will also be noted that we included the star-members with Jesus in the intercessions of vs. 12-16. It is for the reason that some of the things there said and implied cannot be ascribed to Him, but are to be ascribed to Him acting in them, as we showed in EI, 93, (7)-133, (43) of such star-members. E.g., first, of our Lord personally it could not be said that God had not told Him before late in the Pergamos period and up to the Sardis period that He would give Him as Helper His Spirit, Word and providences (v. 12), nor, 

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secondly, that God had not shown Him His plans and arrangements (v. 13), nor, thirdly, that He did not yet know God intimately (v. 13), nor, fourthly, that God had not yet given Him His peace and the rest that remaineth for the people of God (v. 14), nor, fifthly, that He asked God not to make Him go on with the work (v. 15), nor, sixthly, offer to resign His office as Advocate for God's people (32:32). But all these things could be said of the star-members at pertinent stages of their experiences. It is for these reasons that vs. 12-16 and 32:32 were interpreted as referring to Jesus acting and speaking in the star-members, as often Moses as a type of our Lord represents Him, not as acting personally, but in the star-members. A little later on as a seventh example we will meet a still more marked example of this principle, i.e., God tells Moses, who requested to see Him, that neither he nor any other human could do it and live. But certainly since his ascension Jesus has been seeing God; the request and God's answer evidently in antitype refer to Jesus, not personally, but as acting in His star-member mouthpieces, who in their studies of God's person have desirously sought to delve into a deeper knowledge of it than is revealed, and who therefore ran into the danger of fatal speculation; and therefore their desire and request were refused. The trinity is a product of what such speculation has produced with bad results to the speculators. We fear with fatal results to some of them. 

(74) Finally, Jesus in the Philadelphia star-members asked to see the Divine glory: the perfect character of God, consisting of wisdom, power, justice and love, each perfect in itself, perfect in their balance with one another and in such balance perfectly controlling all God's other qualities of disposition. In all their studies into their doctrines and practices these star-members sought earnestly to apprehend and prove God as having such a character; and these searchings and longings were the antitype of Moses' earnest request (I beseech thee, show me thy glory, v. 18). God promised to give 

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Jesus in some of the star-members a thorough understanding of all of His attributes (make all my goodness pass before thee, v. 19); but these star-members proved to be the Parousia and Epiphany star-members; for such an understanding was not vouchsafed even the Philadelphia star-members. But it was given to those of Laodicea; for this is done in manifesting His full plan and purpose toward all classes connected with His plan, through making clear everything in the Word of God, which here is meant by His name,—a work requiring the entire period of Laodicea, the Parousia and the Epiphany (proclaim the name of the Lord). This plan is summed up in two features: election (gracious to whom … gracious; i.e., God will give the election to whom He is pleased to give it) and free grace (mercy to whom … mercy; i.e., God will give free grace to whom He is pleased to give it; and His pleasure in both cases was what would come from a perfect blending of His wisdom, power, justice and love acting varyingly as to the varying heart's attitude of each class). The majority of the Philadelphia star-members believed very imperfectly in election and denied free grace; a minority of them believed imperfectly in free grace and denied election. None of them could harmonize them with themselves, with one another, with all Bible passages, with God's character, with the Ransom, with facts and with the purposes of the Bible, as the seven axioms of Truth testing. Hence while believing in each case that God was wise, powerful, just and loving, they could not see this to be true in various ways. Hence not to them was vouchsafed the sight of God's glory. It was, therefore, reserved for the Laodicean star-members to see this. In the main this was first shown to the Parousia Messenger; and what was not made plain to him is being and will continue to be made plain to the Epiphany messenger, until everything in the Bible is cleared up. Then the manifestation of God's character, glory, will be complete.

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(75) But to Jesus in all His star-members, from first to last, while in the flesh, the denial to understand God in His person beyond what is Biblically revealed is made (canst not see my face, v. 20); and the attempt perseveringly to speculate oneself into seeing it would result not only in error and inability to see what was true in it, but in not seeing what was revealed as to it, and would result in one's losing his standing and dropping into a lower class: Little Flock members into the Great Company, Great Company members into the second death, Youthful Worthies into justified ones, justified ones into the unjustified nominal people and nominal people into heathen (no man see me, and live). Then God proceeds to tell Jesus in His Laodicean star-members how He would give the complete revelation and understanding of His character as displayed in the Bible, namely; that there is an office close to God, that of the Laodicean Messenger (a place by me, v. 21), which will require of its incumbents that they take their stand in utmost loyalty on the Christ in His Head as the Ransom and in the Head and Body as the Sin-offering (stand upon [the, so the Hebrew] rock; Num. 20:7, 8; Ps. 91:12,—here, too, the rock). Furthermore, God revealed that while He would be causing His glorious character to be manifest and understood (passeth by, v. 22) to Jesus in His Laodicean star-members, He would hide them safely in the merit of the Ransom and of the Head of the Sin-offering, as they would be loyal in their share in the Body's Sin-offering (put thee in a clift of the rock), and would give them by Jesus special providential protection against speculation (cover thee with my hand), to keep them from error as to the things of God's glorious person not revealed in the Bible (while I pass by). Then, the unrevealed things of God having been hidden from them, without speculation thereon by Jesus in His Laodicean star-members, God would remove every obstacle from each of the two of them (away mine hand, v. 23), and would clarify every detail of what is revealed as due in its

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progressive manifestation of God's glorious character as displayed in the Bible and in God's works of carrying out its details (thou shalt see my back parts [the things left behind after He has fulfilled His works, i.e., the effects of His works]). But the unrevealed things of God's person Christ in these two brothers would not see. Indeed, they have consistently refused to let their minds rest upon such things (my face shall not be seen). How favored, indeed, have these two servants of God been, and the second of them will continue to be so favored until the manifestation of the whole Bible as revelatory of God's character will be complete! Let all join with them in praising God; for their pertinent privileges have been and will continue to be for the blessing of God's people! 

(76) The Truth on the high calling and restitution, as we have seen above, was by Jesus allowed to be overthrown in the minds of His people through the ever-developing errors of Pergamos; and for the Parousia and Epiphany God charged Jesus to restore them (Moses, Hew thee two tables … first, Ex. 34:1), God assuring Him that He would reproduce upon these two teachings the same thoughts as He gave on them in the Jewish Harvest (write … words … first tables), which Jesus set aside during Pergamos, in the sense that He allowed them to be displaced in the minds of God's people by the Pergamos advancing errors (thou brakest). God charged that He should at the beginning of the Millennial morning, Oct., 1874, be prepared (ready in the morning, v. 2) to begin the preparation of these two truths and at that time to enter Kingdom conditions (come … morning unto mount Sinai) and to exercise His office there as God's Vicegerent (present thyself there to me, literally, stand there with me) as the Head of the Kingdom class (top of the mount). No human being as such should enter the glorified Kingdom class (no man … with thee, v. 3), nor at any time appear as of that class (neither … seen … mount). Furthermore, God charged that none of the 

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unofficial brethren (flocks) nor official brethren (herds) should appropriate to themselves advantages as against the Kingdom (feed before [literally, over against] that mount). Accordingly, Jesus prepared these two great truths for spread among the Church and the world (hewed two tables … first, v. 4). And immediately, Oct., 1874, Jesus took His place in the Kingdom (early … unto mount), according to God's plan (commanded him), undertaking the ministry of these two great truths (hand the two tables). God Himself by the Truth undertook activities as to the Kingdom (descended in the cloud, v. 5) and officiated there in supporting our Lord in Kingdom affairs (stood with him), giving out the message that manifested God's glorious character (proclaimed the name). 

(77) God became active in manifesting the Truth in the presence of Jesus acting in the Laodicean star, demonstrating the perfection of His attributes (proclaimed, v. 6), wisdom, power, justice and love (the lord [Jehovah]), even of character (Lord) and being (God). Then God through the Truth clarified to Jesus in the Laodicean star particulars of His character qualities. He first showed His love in its favors as to the high calling (gracious) and restitution (mercy). Then He demonstrated to Him in them His power that makes Him slow to anger and wrath (longsuffering, the Hebrew also implies forbearance). Then, thirdly, God showed the abundance of His love and justice combined in loving kindness (goodness, literally, loving kindness), and finally, His abundance of wisdom (truth). This is His character as manifest in both the high calling and restitution. Then God manifested to Jesus in the Laodicean Messenger the combination of love and justice in justification, both in this and the next Age. Its possibility lies in the merit of the Sin-offerings (keeping mercy for thousands, v. 7). It now forgives freely, for the sake of Christ's merit accepted by faith, the multitude of the faith-justified; and in the Millennium all the dead, regardless of whether they are in the

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dying process or in the death state (forgiving). It is justice that forgives; it is love that provided the merit making justice willing to forgive. It forgives error (iniquity), active wrong (transgression) and hereditary wrong (sin). But it will not do this regardless of justice, which insists on the penalty being paid (no means clear the guilty); for justice must be satisfied to forgive, which it becomes through Christ's bearing the sinner's penalty and by His merit covering his sins and becoming his righteousness. God's justice by the law of heredity punishes ancestral sins by direct effect unto the third and fourth generation (visiting … fathers … fourth generation). At this wonderful manifestation of God's character as displayed in the Laodicean Truth, Jesus in its star-members at once (made haste, v. 8) at each step of the manifestation felt and expressed deep reverence (bowed … earth) and rendered appropriate service (worshiped). Thereafter Jesus in the Laodicean star-members prayed that God might dwell among His Parousia and Epiphany people (go among us, v. 9), pleading for the favor, first, the fact that He in His star-members had gained favor with Him (found grace), despite the fact that God's Parousia and Epiphany people have been guilty, in their less faithful members, of stubbornness (stiffnecked), secondly, the fact that God had forgiven them their errors (iniquity) and sins (sin), and, thirdly, the fact that God had made them His special treasure (inheritance). 

(78) Furthermore, God declared to our Lord in the Laodicean star-members that He was giving them the Parousia and the Epiphany Truth (covenant … people, v. 10). Additionally, He declared that in these two times He would, Christ cooperating therein, do wondrous things—reap the wheat away from the tares and bundle the tares in the Parousia, burn them in the Epiphany, separate the Little Flock and Great Company, develop the latter and also the Youthful Worthies as classes, overthrow Satan's empire and deliver the Church, Great Company and Youthful Worthies 

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(marvels … not done … earth … nation). Finally, God assured Christ in the two star-members that all God's Parousia and Epiphany people will be given to understand these His wonderful works (all … see the work of the Lord), even those among whom our Lord worked in the two star-members (among which thou art). These works of God by Jesus' power are of a kind to arouse reverence in some, terror in others (terrible … do with [by] thee). In vs. 11-26, except in vs. 16 and 24, God repeats what He has given before in Exodus. Therefore, we will refer our readers in connection with each repeated item to our former exposition without repeating it here. All the repeated statements from Ex. 23, from which all except three are taken, we expounded above. One of the other three is found above where Ex. 20:23 is treated and the other two are found where Ex. 13:12, 13 are treated. V. 11 was explained in the exposition of Ex. 23:23; v. 12, of 23:12, 15; v. 13, of 23:24; v. 14, of 23:13; v. 15, of 23:32, 33. V. 16, not being explained before, will here be expounded: God's people were not to take official powers (daughters, v. 16) of heathen and other false religions and unite them with their own movements (sons); for such powers would illegitimately follow after their own false teachings and practices (after their gods), and would mislead the movements of God's people after such false teachings and practices (their gods). V. 17 was expounded in the explanation of Ex. 20:23; v. 18, of 23:15; v. 19 of 13:12; v. 20, of 13:13; v. 21, of 23:21; v. 22, of 23:16; v. 23, of 23:17. V. 24 for the most part was not expounded before, hence will be explained here. God pledges to enable His people to overcome all the evils that infest their natural minds, hearts and wills (cast out the nations, v. 24), by His people's cooperation (before thee), and to give them enlargement of mind, heart and will (enlarge thy borders). He would also arrange that none would seek to possess themselves of such enlargements of their sphere of the Truth and its 

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Spirit (neither … desire thy land) in their experiences of justification, as antitypical Passover, Spirit-begettal, antitypical Pentecost, and class standing in trial, antitypical Feast of Tabernacles, the three main experiences of God's people (appear … thrice in the year). V. 25 was explained with Ex. 23:18 and v. 26, with 23:19. 

(79) The Father charged our Lord Jesus in the Laodicean star-members to expound the Parousia and Epiphany Truth (Write thou these words, v. 27), saying that according to this Truth God revealed His purposes to Jesus in His pertinent star-members and to His people (after … words … covenant … Israel). Since Moses' first stay of 40 days and nights with God on Mount Sinai (Ex. 24:18) types Jesus' Parousia work Godward, his second stay of 40 days (v. 28) would type our Lord's Epiphany work Godward. This, however, is the specialized and contrasted picture. The general, uncontrasted chronological picture is as already indicated: the first 40 days represent the period from our Lord's ascension until into the Pergamos period; and the second 40 days represent the rest of the Gospel Age, particularly the Harvest in the wide sense, i.e., the Parousia and Epiphany, as our foregoing expositions show. During this period including the 80 years plus its lapping of 25 months into the Basileia, Oct., 1874 - Nov., 1956, our Lord appropriated in the pertinent star-members, including the last two star-members, none of the Millennial Kingdom powers, privileges and prerogatives (neither eat bread, nor drink water); but by the end of this period God will have revealed, and that progressively, everything in the Bible (wrote … covenant, the ten commandments). The next section, vs. 29-35, has a double application: one for the Parousia and Epiphany, and the other for the Millennium. Our beloved Pastor gave us the latter in D 629, 2—632, 1; hence we will here limit our attention to the first. Moses here, of course, represents our Lord as the Teacher of the Parousia and Epiphany 

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Truth. After each time of His obtaining in His Laodicean Messenger the advancing light He in them gave it to His people (Moses' hand … mount, v. 29). 

(80) While getting these revelations from the Father (talked with him), the advancing Truth did not strike His consciousness as being excessively bright, for they were not such to Him (skin of his face shone; 2 Cor. 4:6); but when He presented various items of the Truth as His symbolic face to the brethren, especially in the siftings, which was almost always done by brethren orally in an untactful way that dazzled the new hearers of it, they, the prospective two Messengers (Aaron, v. 30; Ex. 19:24) and the rest of the brethren (Israel), first seeing its overwhelming brightness (face shone), were afraid (Is. 6:5; Jer. 1:6; Ezek. 1:28; Dan. 8:27; 10:7-19); particularly was this true in the six siftings; for at first it dazzled them, as all of us know by experience in at least one of them. And this, at first hearing the Truth, made all, the two prospective Messengers and the rest of the brethren, fear to look upon the dazzling Truth and to enter into the conjoined experiences; through the influence of the errors that we held before coming into the Truth, of course, we certainly feared its first approaches to us and feared to approach it, as well as feared its effects in the siftings (afraid to come nigh him). Jesus, however, continued to offer it, through stammering brethren, a people of a strange tongue (called to them, v. 31; Is. 28:11). The first to respond to the pertinent advancing light were the two Messengers, each in his own period (Aaron), then came the pilgrims, auxiliary pilgrims and elders, in response (rulers [literally, princes, or leaders] of the congregation returned). And to these, beginning with the pertinent Messenger in each period, then proceeding to the other leaders in each period, Jesus made the Truth clear (talked with them). Afterwards the Lord made clear to the rest of the brethren the message (gave … all … spoken … Sinai, v. 32). But immediately the two Messengers came to see the

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advancing Truth in its unfolding parts in each one's particular period, Jesus used them as the vail through which He spoke to the rest, and that without the dazzling effect at first experienced; for they presented it in a tactful, logical and attractive way (till Moses had done speaking … vail on his face, v. 33). These Messengers did not minister between God and Christ (took the wail off, v. 34), since God and He communed directly with each other, without any intermediary (went in … speak with him). This continued always on such occasions (until he came out). But when it came to Jesus' teaching the brethren (came out, and spake … Israel … commanded), He used each of the Messengers in his particular period as His intermediary therein (put the vail upon his face again, v. 35), until God and He again communed (until … speak with him), and thus he prevented the brethren's seeing the too dazzling Truth as at first, for they continued to present the Truth winsomely (saw … face shone). 

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BEREAN QUESTIONS

(1) Into what did our last study in Exodus bring us? What does our present study give us? Of what are these laws the antitype? Of what Covenant are these antitypes the law? What is their sum? Of what are they the laws? As distinct from what? Of what is duty-love the law? Over what in general does it extend? In particular? Why? Even who is and acts under it? As viewed from their relation to the New Covenant, over what two sets of beings does it extend? Who are those belonging to this second set? How are they not under the law of justice? How are they under it? How did Adam and Eve have this law? How has it been transmitted to us as their descendants? How so? Despite our depravity, as what do we have it? In what did we accept it? To what did we agree? 

(2) How was Jesus related to this law? Additionally, under what other law as a human being was He? Finally, like God, under what law is He and all other New Creatures? How long? What are the new-creature classes? What makes this law necessary to them? Why during the Millennium will the Worthies not have to sacrifice unto death while carrying out their consecration?

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To what extent will they use disinterested love? While doing what? What will the conditions of sin be during the Little Season? To what will disinterested love lead them then? Who else is under the law of duty and disinterested love? Why do they not have to sacrifice unto death? What is God's will as to spirit beings in relation to law? What is the gradation of these laws? What does this mean as to the Divine beings? What results from this? For example? 

(3) Why is it necessary to note the above-mentioned distinctions? Who failed to note these distinctions? What error has arisen from failing to note some of these distinctions? How did they come to fall into this error? Why is it evident that the Church has not been, nor is now under the New Covenant? What are the proofs demonstrating this? What facts prove that the law of justice written in the hearts and minds of free moral agents and the law of justice in the New Covenant do not bind all under the former to the New Covenant? In principle, how are these laws related? While attached officially to the New Covenant, who are not under it? What is implied, and what is not implied by their being attached as Mediator, High Priest, etc., to the New Covenant? Why? To what does their being under the law of duty-love put them under obligation? 

(4) Why will they not be under obligation to do exactly the same things as the New Covenant will obligate the restitution class to do? What are some examples of this? What follows from the similarity in principle of these two laws? What applications do these facts warrant? How did the Apostles use this kind of application? For example? Why so? And why not? What will this principle move us to do as to Ex. 20—23:19? What will be helpful for us to remember in this connection? In this study what will not be attempted? 

(5) What has God been doing with these principles throughout the Parousia and the Epiphany? How not? But how? In connection with what will this be shown? What justifies the application of these laws during the Parousia and Epiphany? Despite what? As what will they obligate the restitution class? What is now being done to the world as to these laws? What as yet has the world not done with them? What two things show this? Of what are these proclamations the antitype? What two 

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things does He make known? To whom? How typed? In view of these things, what does He demand as His due? How will this principle lead to consecration? In what two ways? What does it as the first word charge? Forbid in general? In particular? How has God been giving the charges and prohibitions in particular? In general? Through what kind of channels? Doing what? Especially through what? What will be seen? 

(6) What does the second word forbid? What do they type in general? In particular? What else can they type? In short what? Regardless of what? How typed? What is done with them? How typed? What do they arouse in God? How typed? Resulting in what? Through what law? How typed? To whom does He show mercy? Unto what? How typed? Constructively what does this commandment charge? Through what has God especially spoken this "word"? More particularly? What examples prove this? Even who have participated in some of these things? In what also have they and Truth people participated on this subject? 

(7) What does the third word denounce in general? How typed? In particular? How is this done? What does this word charge? By what means was this word given? What has God done and will He do as to this evil? What does the fourth word prohibit antitypically? How typed? What does it command antitypically? How typed? In principle what does it prohibit God's Gospel-Age people? What does it charge them in principle? 

(8) What first thing does it imply? Second? How long does their Sabbath-keeping last? What two things does it imply for the restitution class? What is to be kept in the antitypical Sabbath rest? How typed? What in Ex. 20:10 is given as the reason for Sabbath-keeping? In Deut. 5:15? Of what is this second reason typical? Of what is the Ex. 20 reason typical? What is proposed to be given ere long? Through what did God give utterance to this fourth word? From whom did these teachings go forth? What does the first table of the Law type? In principle to whom does its heart apply? Apart from what? Hence to whom? What else do we see? Why are Christians not subject to the Sabbath command? How are we first to answer Seventh Dayists' contention on its being a part of the moral law and thus binding on all men? Secondly? Thirdly? How proved? What proves 

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that Jewish Christians are not subject to Moses? What is a complete proof that Christians are free from Moses' laws, while subject to the moral law? 

(9) To what does our study now bring us? To whom does it primarily apply typically? And to whom also? With what will we begin? What does its principle mean to us? How typed? What does this imply? What does its principle imply and prohibit to us as humans? What does its antitype charge and prohibit? Through whom does God speak this charge? What does it promise? How typed? What is the sixth word? What does it prohibit? How typed? What does it impliedly command? Through what has God been issuing its prohibitions? Its commands? 

(10) As a principle to whom does the seventh word apply? In what ways? In what matters? How typed? To the subjects of the Oath-bound Covenant what does its principle forbid? To the restitutionists what does its antitype forbid Millennially and in the Little Season? In its charge implications what does it charge? What does it also imply as to spouses? To those in the Oath-bound Covenant? How has this word in its prohibitions been going forth in the Parousia and Epiphany, as far as unconsecrated organs are concerned? Consecrated organs? In its implied command, as concerns unconsecrated organs? Consecrated organs? 

(11) What is the eighth word? What does it prohibit? How typed? What by implication does it charge? To whom do these charges and prohibitions apply? What does its principle forbid to the Lord's people? What will be the antitypes of this word in its prohibitions and implied charges? In what ways have its prohibitions gone out through consecrated channels? In what way through unconsecrated channels? By whom and what were the exposures made? What did many of these do on the implied charge of this word? What part in this did God's people in and out of the Truth have? 

(12) What is the ninth word? What does it concern? What does it prohibit? What does it impliedly charge? Whom does the principle obligate? Its antitype? How did this word go forth? Especially through whom? Whom else? What pertinent persons have been exposed? What have God's people done herein? 

(13) To what do we now come? How is it worded? What does it always prohibit? What else does it not, and

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what does it prohibit? What is coveting? To what does it often lead? In what special respects is covetousness forbidden? What does this word charge? In what ways and by what agents was this word spoken by God? What do they prove antecedently of covetousness? What has our brief study of the principles and antitypes of the ten words proved? Why? Of what are they thus a proof? 

(14) What four things have the people perceived during the Parousia and Epiphany? How typed in each case? What was the effect on them? How typed? What are some examples of the things driving them away from the forming Kingdom beyond the veil? In what will they remain a long while? How typed? What has been and will be their first request? How made? How typed? What promise have they made and will they make, if the request be granted? How typed? What has been and will be the second request? How made? How typed? What did and do they fear? How typed and proven? What have some already done therein? What will more do? Under what condition? What will all do? When? What do Jesus and the Church beyond the veil do therein? When? How typed? While doing what? For what, in the first place, are the pertinent experiences intended by God? In the second place? In the third place? How typed in each case? What does and will their fear make them do? How typed? What will the Christ class be doing in the meantime? How typed? Amid what? How typed? What has God charged the Christ class to say to the people? How typed? 

(15) While actually typing New Covenant obligations, what may the charges of Ex. 20:23—23:19 be called? Why? What will we, accordingly, call them? When were the charges of vs. 23-26 given? What is the first of these charges? How typed? Despite what two appearances? How typed in each case? In its prohibition what did it forbid? In its implied charge what does it now command? Millennially what does it prohibit and command? What is the next charge? How typed? In what sphere? How typed? What two things are to be offered thereon? How typed? Of what offerings? How typed? Where was it to be? How typed? In harmony with what? How typed? As the condition for what? How typed? How does this Altar stand in contrast with another? How typed? What is that other Altar? How typed? How should it be 

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accepted by Millennialists? How typed? What is prohibited as to it? Why? How typed? What final prohibition does God offer as to the Altar? How typed? What is to be done to the violators of this prohibition? How typed? What does experience show as to the pertinent warning and its disregard? What is implied in the prohibition? 

(16) Of what does Ex. 21 treat? In the exposition what will and what will not be given? Why? What have Jesus and the Church beyond the veil been receiving from God? How typed? What three applications apply to them? Of what as types in principle do vs. 2-6 treat? How long, as acquired by Azazel, sin and error, are Great Company brethren to be in their bondage? How typed? When do they become free from their bondage? How typed? On what condition? How typed? In what condition will they attain this liberty, if they forfeited it while alone? With others? How typed in each case? 

(17) If a Great Company member or group is given supporters, movements and powers of Azazel, sin and error while in their bondage, how will he gain freedom? How typed? What example illustrates this? By what acts and attitude can a Great Company member prevent his cleansing and freedom? How typed in detail? By what two things will Azazel, sin and error make him a Second Deather? How typed in each case? 

(18) For what have some given up official powers to enslavement? How typed? How did the Board's majority and many of their supporters do this? What would not be given to such powers on their sellers' gaining freedom? How typed? What happens to such powers? Who will never recover their lost powers in the Little Flock, when they are freed from Azazel, sin and error? What could be done with such powers, united with their new master, if he becomes displeased with them? How typed? What example illustrates this? To whom can such powers not be disposed of? How typed? What example illustrates this? Why not? How typed? What example illustrates this? What would a group have to do with such powers, if it united them with one of its movements? How typed? What example illustrates this? If a group with certain powers unites itself with other powers, what should it not do with the first powers? How typed? What example illustrates this condition? If these conditions are violated, 

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what will be the privilege of the first powers? How typed? What example illustrates this? 

(19) What does the slayer of Num. 35:10-30 represent? How is the antitype of vs. 12-14 related to that of Num. 35:10-30? What does the fully wilful sinner do with righteousness? How typed? What is his punishment? How typed? What other kinds of sins are there? How typed? Why committed? How typed? What is God's twofold pertinent provision for such sinners? How typed in each case? What is God's arrangement for proud, deliberate and fully wilful sinners? Even under what circumstances? What is the fate of the new creature who sins wilfully against God as His Father and the Oath-bound Covenant as his Mother? How typed? How can brethren and their privileges be antitypically stolen? Sold? If proven, what is to be done with the symbolic thieves? How are these things typed? What examples prove this to have been completed in 1920? 

(20) What will be done to the new creatures who blaspheme God and the Oath-bound Covenant by sifting errors? What examples prove this? If two groups controvert and one by a misused teaching or arrangement injure the other to the diminishing of their power to serve, without entirely cutting them off from service, what is the injurer not to do and what to do? What types the various features of this case? What examples illustrate various features of this case? When will the righting of the wrongs be completed? How typed? In the examples above given when will this be done? 

(21) If by a misuse of one's teaching office one cuts off Great Company members or Youthful Worthies from their standing with God, what will be meted out to the wrong-doer? How typed in detail? What examples illustrate this? In case the offense does not result in their cutting off from their standing? Why will they not receive special punishment? Why only such as comes as a direct result of their wrong act? How typed in detail? What example illustrates this? If controverting groups injure the fruitfulness of any of God's people, but do not other harm, what punishment is meted out to them? By whom imposed? Through whom given? How typed in detail? What examples illustrate this? If other injuries set in, what does justice require additionally? How is this shown when the evil is the loss of standing before 

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the Lord? How typed? What is an example of this? The loss of the eyes of understanding? How typed? Examples? 

(22) Loss of ability to make the Truth digestive? How typed? Examples of this? Disqualification for service? How typed? Example of this? Undermining character and good conduct? How typed? Example of this? Destruction of good, wounding their New Creatures, giving them verbal stripes? How typed in each case? If one blinds Great Company members and Youthful Worthies under his charge, what must he lose? How typed in detail? What is an example of this? If one injures such in their ability to prepare their spiritual food for digestion? How typed in detail? An example of this? 

(23) What general remark is made on vs. 28-36? In what four typical meanings is the ox used in the Bible? How do the cited passages prove this? What will corroborate the fourth meaning? What should be done with false teachers who deceive even unto the loss of their deceivinglings' standing before the Lord? How typed in detail? What should not be done as to their powers, privileges, etc.? How typed? Whose first errors, and whose chronological errors, and whose refutations, are pertinent examples? If non-participants in the false teachers, what is their responsibility? How typed? 

(24) Under what three conditions do they become responsible for the pertinent evils? How typed in each case? What is to be done with such false teachers and their controllers? How typed? What four examples illustrate this? Under what three conditions and how can the controllers of such gain forgiveness from such cutting off? How typed in detail? What should be done to false teachers who deceive as to a Truth movement or a Truth power unto their being set aside? How typed in detail? What example illustrates this? 

(25) If a false teacher deceives Great Company brethren or Youthful Worthies unto their losing their standing before the Lord, what must his controllers do? How typed in detail? What are illustrations of this? If a group spreads or invents false reports against a true teacher or teaching and these are given a bad reputation, what three things should it do? How typed in detail? What is an example of this? 

(26) If such teachers deceive teachers of another group unto the latter's losing their standing before the Lord, 

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what two things should the controllers of the false teachers do? How typed in detail? What examples illustrate this? Under what two conditions must such controllers make an equal satisfaction for the above-mentioned wrong? How is this typed in detail? What is an example of this? 

(27) What in the above were presented as antitypical striving and goring? What was there pointed out as the antitypes of the ox? How antitypically is the ox used in Ex. 22? Sheep? What is antitypical stealing? Who is typed by a thief of an ox? What consequence follows from this? Why? Why is this reason true? How typed? What does a thief of a sheep type? What consequence follows from this? How typed? How is denying the ransom typed? Betraying Christ for gain? After whose example? What results therefrom? How typed? How is this so? What evils precede this evil? What is not necessarily committed by a denial of the Church's share in the sin-offering or in betraying the Church for gain? How is this typed here? In Korah's rebellion? What three things are typed by the four sheep? What about the four sheep contrasted with the five oxen suggests the milder and severer penalties in the antitypes? 

(28) What has been proclaimed as to this in the Parousia and the Epiphany? Especially by whom? Why this? In what might an antitypical thief be caught? How typed? If refuted in the act, what should not be done to the refuter? How typed? Against what is such a usurpation committed? How typed? What would be the pertinent penalty? Why? How typed? What if it surpasses his ability to make good? How typed in both features? What is the result, if the denial is by an impingement or is based on a believed misrepresentation of the meaning of the denied thing? E.g. How are such usurpations typed? Regardless of what three things does this hold? How typed in each of the three? What twofold penalty is in such cases applied? How typed? 

(29) What two things are presupposed in antitypical depasturing? How typed? What two things can be depastured? How typed? What is the antitype of pasturing in another's field? For whom is this done? What is the penalty of such pasturing? How typed? What examples illustrate such pasturing? What have such wrought? How typed? What penalty did they have to

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suffer? How typed? How is the penalty exacted? Wherein has this been illustrated? Who does the punishing in this way? How is a destructive sifting typed? On what three classes does it work devastation? How typed? What will the sifter suffer as penalty? How typed and proven? What do we do about things typed in vs. 1-6? 

(30) What is the subject of vs. 7-15? As to what three classes? What two things does Jesus deliver to such? How typed in each case? As what is the delivery made? How proven? What sometimes happens to such an entrustment? How typed? Under what condition? How typed? If caught, in what two ways must the usurper make good? How typed? What if the false teacher is not a new creature? What may he be? How typed? What is typed by his not being found? What question must still be decided? In what two ways may this connivance be committed? To decide this question what must be done? What two sets of brethren may decide? What makes the difference? How typed? Why must he thus be dealt with? How typed? 

(31) Wherein must this procedure be followed? How typed? In what five particulars? How typed in each case? What general character should each of the five cases bear? How typed? Before whom must such a case be brought? How typed? Who is the real condemner, if one is condemned? How typed? How is this proven by the proper translation? By the antitype? In what two ways must the one proven guilty make good? How typed? 

(32) To whom does Jesus make a doctrinal entrustment? How typed? As to what classes? How typed? What if such a doctrine cease to be taught? How typed? What examples in the antitype prove the actuality of the type's fulfilment? What two things are typed by the beast's being injured? What examples in the antitype prove the actuality of the type's fulfilment? What is typed by the beast's being made a captive? What examples in the antitype prove the actuality of the type's fulfilment? Under what circumstances may any of these three things happen? How typed? What illustrates this? What should then be the procedure? How typed? As to what three things should it be given? How typed? How, e.g., have star-members given such assurance for their class? What has Jesus done with such assurances? How

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typed? What were not required of the pertinent trustee? How typed? 

(33) But what if the entrusted teachings endured one or two or three of these evils by the sufferance of the trustee? How typed? In what two ways? By what could these three evils be inflicted? What are some examples of doctrines so suffering? How is their infliction typed? Who would be relieved of responsibility therefore? On what condition? How typed? How is the pertinent relief typed? What is typed by a man borrowing ought from his neighbor? In what two ways is such loaning made? To what two sets of officials? In what two ways could he misuse the loaned office? How typed in each case? By whose disapproval? How typed? In what two ways must he make good? How typed? What cases illustrate this matter? What are some teachings whose marring Our Lord approves? How typed? In such cases what does not have to be done by the refuting trustee? What promise has the Lord made to the sacrificial laborers in His vineyard? How typed? How proved? Even under what circumstances? How typed? Accordingly, what does He do in such cases? What unhappy translation darkens this thought? How comes it that this unhappy translation occurred in the first rendering of the word sachir? What renderings has it? How many here? 

(34) What can and has been done to classes not espoused to Jesus? What are some examples of such classes? How typed? What else has been done to them? Who has done this? How typed? What should such a group do to the enticed and defiled class? How typed? What has Jesus done in the mentioned three cases? How typed? What then should the sinning group do? How typed? How has this been brought about? What are God's people to do with false-teaching churches? What do they practice? How proved? How is the penalty inflicted? How typed? What two stands are God's people to take as to a union of state and church? How typed? If they sin in one or both of these two things, what will be the penalty? What are some examples of this? How typed? For what are their sacrificial ministries not to be? Why not? How typed? For whom alone are they to sacrifice? How typed? What will happen to those who disregard this exhortation? How typed? 

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(35) Whom are they not to distress or oppress? Why are such called strangers? How typed? By what may they be distressed? Oppressed? Who have done this? What should help them to heed this exhortation? How typed? Whom else, in the first place, are they not to afflict? What makes such be symbolic widows and fatherless ones? Who afflict such? In the second place? What makes such be symbolic widows and fatherless ones? Who afflict such? How are these things typed? What possibility is suggested in this connection? How typed? What two things will such afflictions occasion the afflicted to do? Where has this occurred? How typed? What, in the first place, will God do as to such cries? How typed? To what will these distresses and oppressions move Him first? How typed? In the second place? With what result at first? What examples prove this? How typed? With what second result? How typed? 

(36) What should God's people give to those poor in knowledge, grace and opportunities of service? How typed? What should such helpers not do, in the first place, to these? How typed? In the second place? How typed? What are some examples of antitypical usurers? What is a summary on this point? In what ways are the powers of a local ecclesia pledged and taken in pledge? Those of the general Church? Why are such powers pledged? How typed? Until how long only should such pledged powers be kept? How typed? What is the first reason given for this course? How typed? The second reason? How typed? The third? How typed? What is the character of acts disregardful to this charge in a local ecclesia? The general Church? In such a case what do the wronged ones do? How typed? What will the Lord do about it? How typed? Why? How typed? 

(37) What are the Lord's people not to do as to pilgrims, elders and civil and clerical rulers? How typed and proved? How are they to act toward these? Especially against whom are they not to speak evil? How typed? What two things are they to remember? How proven? What should be said of the A. V.'s and the A. R. V.'s rendering of v. 29? What is the proper rendering? To what is the reference here made? What does the meat, or meal, offering type? The drink-offering? The oil-offering? In summary, what is the antitype here typed? 

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How typed? What does the charge prohibit? Why should we not procrastinate? What two things does the type of giving God the firstborn represent for them? For the nominal people of God? How typed? 

(38) In v. 30, as to whom does the Lord give instruction? Of what two classes may they consist? What two things are to be done with these? How typed? What thoughts as to the antitype will clarify this subject as to Jesus and the Church in relation to the world? Who was the symbolic mother of Jesus' perfect humanity? How typed elsewhere? Here? When was He consecrated? Who is the antitypical mother of the Church's humanity? What are the antitypical seven days? The eighth day? What is the relation of the faith-justified to the seven days and eighth day? On what day did they consecrate? What are we to remember as to this eighth day in relation to Jesus and the Church? In view of this, to what does God exhort His people? How typed? What is typed by flesh that is torn by a beast? Where are such doctrines? How typed and proved? What two things are God's people to do with such doctrines? How typed and proved? What remark should our study of Ex. 22, as we contemplate, draw from us? Why? 

(39) In studying Ex. 23; 24 what should we remember? What light does this throw on Ex. 23? What are God's people forbidden to do? How typed? Whom are they not to support? In what? How typed? For example? In what respects? For example? How typed? What should not sway them to a wrong course? For example? How typed? What should they not advocate? For example? How typed? Whom as a whole or in parts should they not favor? How typed and proved? What should they do, if in contact with an enemy's false teacher or teaching? How typed? For example? Why this? What should they do with an overemphasized teaching? How typed? For example? What are they not to refuse? How typed? What are they truly to do? How typed? For example? 

(40) What should priests and Youthful Worthies not do as to the Great Company? How typed? From what are God's people to guard themselves? How typed? What are they not to do as to evil-doers? How typed? By whom, when and wherein was this charge violated? What will God not do as to these? How typed? What are servants 

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of the Truth not to take? How typed? Why not? How typed? Who failed in this matter? By what? Against what else are new creatures cautioned? How typed? Exemplified? Why not? How typed? 

(41) What privilege and restriction as to service is typed in vs. 10, 11? To what do they not refer? Rather, of whose work do they treat? In what Epoch? What services were the Little Flock to do during the first six Epochs of the Gospel Age? Who carried out this injunction? How typed? What on this point was the Little Flock to do during Laodicea? How typed? On what is the passage silent? What does it show? How typed? Who might do the work left undone by crown-losers? How typed? Wherein was this to be enacted? How typed? 

(42) What were to be endured during the six 1,000-year days? How typed? What was to occur in the seventh 1,000-year day? How typed? How do these two things apply to those who experience faith-justification? How so as to the seventh 1,000-year day? How typed? Why is this so? For whom? How typed in each case? As well as for whom and when? Even whom? How typed in these cases? What is charged to God's Gospel-Age people? How typed? Of what are they to remind no one? How typed? What else are they not to do? How typed? 

(43) What are the three great conditions or states experienced in the Christian life? How typed? Accordingly, first of all what are God's people to maintain? How typed? What two sets of things are they to maintain? How typed and proved? Why? How typed? When is this to be done? How typed? As what is this to be done? How typed? How are God's people not to appear before Him? In what three states? Why? How typed? What is the second experienced condition? How typed and paralleled? What is their third experienced standing? As the result of what? How typed? What kind of ones were they to appear in these three experiences? How typed? 

(44) What are God's people forbidden to serve? How typed? When? How typed? Why? How proved? Why this reason? How proved? Until when should they not delay offering their consecrations? Their carrying it out? How are these things typed? What are the results of these two forbidden courses? Who is the first of the firstfruits? How proved? What was He exhorted to do? How 

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typed? What two things did it imply? In what two ways may the expression, "Thou shalt not seethe a kid in his mother's milk," be understood? In which of these two senses have the-rabbis understood it? What did they forbid? What pertinent claim did they make? What did they elaborate out of this theory? What did they ignore in this matter? Despite what theory? Of what is this a good illustration? What view do we take? What does it type? What can be said for it and against the other view? 

(45) What did God promise Spiritual Israel? How typed? As what? How typed? Why? How typed? What pertinent first exhortation did He give? How typed and proved? Second? Third? How typed in each case? Why? How typed? Why ultimately? How typed? Why should such obedience be obeying God? On what condition does He make them two promises? How typed? What is the first promise? How typed? The second? How typed? What do these guarantee? How proved? What else did He promise? How typed? Against what six evils? How typed in each case? What will God do to these for the faithful? How typed? What charges did God then give? How typed in each case? What did He also prohibit? How typed? What two things were they to do to them? How typed in each case? 

(46) What is set forth in vs. 23, 24? In vs. 25, 26? In what two respects? Especially in what? How typed? What two things does He promise those who so do? How typed in each respect? In the sphere of the Truth and its Spirit from what two evils will the faithful be spared? How typed in each case? What else does He promise them? How typed? What does He promise to do to their enemies? Who are they? Even before what? How are these things typed? What else does He promise? How typed? What must His people do to this end? How typed? What still more does He promise? Through what? How typed? And still what more does He promise? How typed? With what three results? How typed in each case? 

(47) What does God then show? Why not suddenly? How typed? What is the first reason? How typed? The second reason? The third and fourth reasons? How typed? What teaching and claim is thus disproved? What, on the contrary, are the facts of, the case? In what three special ways do they gradually overcome? How typed? How not? 

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How so? What three effects will this course gradually work? How are they implied typically? What will be the grand outcome? How typed? 

(48) What will become theirs? By whose power? How typed? Unto what four bounds? How typed in each case? What is God determined to do for His people? To this end what has He done? By whose ministry? In whom? When? How are these things typed? As they get control what are they to do? Where were the methods to do this set forth? How typed? Against what two courses are they cautioned? What would be the two extreme results of doing the two forbidden things? The middle result? How are these things typed? With what are they especially not to do these two things? How typed? What is the difference in the warnings of the first and second parts of v. 32? Why? What should be our especial course thereover? What should not be given these enemies? Where? How typed? Why? How typed? In what two things will such service result? How typed? 

(49) What does Ex. 24:1-11 type? Vs. 12-18? What does the exhortation of v. 1 type? Who are these four elect classes? How typed in each case? What will be given the 70 most prominent Ancient and Youthful Worthies? When? How typed? How long will it take to make, seal, the New Covenant? What will three of these groups, including the greatest of the Worthies, not be allowed to do? How typed? Why not? How typed and proved? From what will they be excluded? How typed? Who assuredly will also be excluded? How typed? What will the Mediator do toward the restitution class? When? How typed and proved? What particularly? How typed? How will they be presented to the people? With what result? How typed? What kind of a response will they make? How typed? What will they promise? How typed? 

(50) What will be done with the Millennial revelations? As what? How typed? What names has the nominal church given the two parts of the Bible? What is the characteristic of these names? What for the pre-Gospel Age Revelation would have been far better as its names? As parallels to these what perhaps should be the names for the Gospel-Age Revelation? How would these names compare in merit with the nominal church's name, New Testament? For what three reasons is the latter an un- 

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happy name? How shown? From what should the universal use of the misnomer restrain us? For what two reasons? What twofold course herein should we follow? What will the Christ do early in the Millennium at God's direction? How typed? With what connected? How typed? In connection therewith what else will they set up? How typed? According to what? How typed? Implied also in what? 

(51) What should precede the exposition of v. 5? What is the first of these? What proves this remark? What is the second remark? What facts prove this remark? What is the third remark? What considerations prove it? What do these considerations prove? Why is it necessary to keep these three remarks in mind? What will the Head and Body charge? In what order? How typed? What proves that not all young Israelites were given the typical charge? Why not? What will be the antitypical burnt offerings? How typed? The antitypical peace offerings? How typed? What will be the antitypical effect? 

(52) What is not typed by the two halves of the blood? Why not? What do they type? What two things are typed by sprinkling the blood upon the altar? What is typed by putting the blood in basins? What does this mean? What will the Christ then do? How typed and proved? What will be the restitution class's response? How typed and proved? What will some shortly thereafter do? Why? How proved? What will they later do and come to? How proved? 

(53) What does v. 8 type? What remark made in the second preceding paragraph should here be remembered? Why is this remark made? What is typed by Moses' sprinkling the book of the law? What does Christ's merit given to God do? For what two reasons? What is a summary of this matter? When will it be done? How long will it take to do it? How long will it be effective? What will the Mediatorial reign accomplish? How are these things typed and proved? What is typed by Moses' sprinkling the blood upon the people? What is this merit? What is the difference in the use and effect between the Gospel-Age and Millennial-Age merit? Even whom will the application bring to human perfection? What will its giving do to the New Covenant? What does this mean? What by sealing the Covenant will the Mediator be doing 

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to both parties to the Covenant? What kind of a contract does this make of the Covenant? Why is the Mediator required to guarantee both parties to the Covenant to each other? Why is this the case? What must the contract have? Why? How does He guarantee both to each other? 

(54) What will be done to the people as to this twofold guaranteeing during the Millennium? Why? What points on the merit will be then stressed? How is this typed? What will be especially stressed? How typed? Why in the first place? In the second place? On what other matter will stress be laid? How typed? What on this subject is to be kept in mind? What is the time difference in sealing the Covenant Godward and manward? What is the difference? Why this difference? Accordingly, how long will it take to seal the Covenant manward? For what will then both parties to the Covenant be ready? To what does the Covenant bind God? Man? When will the contract be accepted by both of its parties? What act of the Mediator will immediately precede this? Why? What analogies in human experience illustrate this? Before what will the New Covenant not be entered into as an operating thing between its two parties? As what will the Christ then no more act? As what will He act? 

(55) What is set forth in vs. 9-11? How typed, as far as the class actors are concerned? What is typed by their going up? What will each of these five classes have? Where are certain of these brought out? What is the first of these? How typed? What kind of sight is here meant? Additionally, what kind will the Christ and the Great Company have? Why is it that mental sight is here meant? What other reason proves it? What is not and is meant by God's feet? What will God's Millennial course be? What types this course? His attribute of love? Power? How do we arrive at the thought that power is symbolized by the expression, "body of heaven"? How will His Millennial acts appear to the four elect classes? What feature in the ark corroborates that love and power are respectively represented by the sapphire pavement and the clear heavens? What will this vision of God not do to any of the elect classes? While engaged in what act? How typed? What will they appropriate to themselves? How typed? 

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(56) What do vs. 12-18 do and type? From what four things do we construe this? What early in the Gospel Age did God invite Jesus to do? How typed? How long will He remain there? How typed? With what will God there entrust Him? How typed? As what does God here define the tables of stone? How typed? To what do the law and commandment refer? What was Jesus to do with these to Millennial Israel? How typed? In compliance with the invitation what did Jesus do? Accompanied by whom? How typed? At what two times did He enter into the Kingdom? Through whom did Jesus speak? To whom did He give a charge through them? How typed? What was the charge? What did their functions exclude? How typed? For what were they to wait? How typed? Who were to instruct the brethren in the absence of antitypical Moses and Joshua? How typed? How harmonize this with the fact of antitypical Joshua's absence? Whom would they especially help? In what? How typed? Why are the Apostles included here in antitypical Joshua and limited to antitypical Aaron? How typed? Why is the Laodicean Messenger included here in antitypical Joshua and limited to antitypical Hur? How typed? 

(57) When in the Ephesian Epoch did Jesus realize the high calling's rewards? In what acts did it culminate? How typed? From whom altogether was the Kingdom condition of the rest of the Kingdom class hidden? From whom in part? By what? Including what? How typed? Despite these tribulations, what has been manifested? In what ways? Where did it remain? How typed? How did it abide on the Head of the Kingdom class? What did it give and enable him to do? How did it remain on the embryo Kingdom? Why the difference? Nevertheless, how did it progress on them? 

(58) How long did tribulations rest upon the Church? How typed? Of what two kinds have they been? What did each Epoch bring? What were the peculiar tribulations of the Ephesian Epoch? The Smyrna Epoch? The Pergamos Epoch? The Thyatira Epoch? The Sardis Epoch? The Philadelphia Epoch? What do these troubles prove as to the fitness of the type of the cloud covering the mountain? Into what Epoch did the tribulation extend? How typed? What, did God call upon Jesus to do? When did it occur? 

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(59) Throughout what Epoch were God's attributes manifest? How long? As what? How from 1874 to 1914? From 1914 to 1954-56? How typed? Whence did this destruction go out? Through whom? How typed? By whom witnessed? How typed? What did Jesus do amid the sufferings of the Church? Amid what did the resurrecting Church do these? Beginning when? Continuing how long? How are these things typed? How long did Jesus and the resurrected brethren as the Christ destroyer of the main secular and religious errors of Satan's empire continue their work as such? As the Destroyer of that empire? What do the antitypes of Ex. 15:22-24:18, especially Ex. 19-24, prove as to the time of the New Covenant's introduction and operation? Why do vs. 12-18 go back from the establishment of the New Covenant in the Millennium to the Gospel Age? 

(60) What is inserted between the accounts of the instructions on building the tabernacle and of its actual building? Why is this? Under what subject may Ex. 32-34 be discussed? Why? What antitypes are we now studying? What not? What is shown in 1 Cor. 10:7 as to Ex. 32? What does a comparison of 1 Cor. 10:5-10 and Heb. 3:1—4:8 prove, among other things, of Ex. 32? Why? What have we already seen as to the Interim? What do the pertinent facts of the Interim prove on this line of thought? What have we already seen? What will a comparison of pertinent Pergamos matters and Ex. 32 prove? 

(61) What was the hope of the Apostolic Age? In harmony with what Scriptures? What was not told the Apostolic brethren? What charge was given them for the interval? What did the Church, therefore, do? Through what periods was our Lord's return delayed? What happened as to His stay in heaven? What conclusion did many professed Christians draw therefrom? How typed? Accordingly, to whom did they appeal? How typed? To do what? How typed? For what purpose? How typed? What did they say about Jesus' work? How typed? Of what were they at a loss? How typed? To what did the hierarchy's and priests' charge amount? What did it imply as to the Truth? How typed? Held by what? How typed in each case? What were they charged to do with these understandings? How typed? What did they, accordingly, do? How typed? What two things did antitypical Aaron 

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do? How typed? What third thing? How typed? What did they claim arrogantly? With what result? What did they do with errors? How typed? By what? How typed? 

(62) How many main errors of the antitypical golden calf were there? What were they? After inventing each error what did the hierarchy and priests declare of it? What did they displace? How typed? What did they claim of them? How typed? What did they become and set up? Viewing their infidelism what did they develop? How typed? In what matters? How typed? For what did they then begin to agitate? How typed? What did they allege of it? How typed? What and how was the response? How typed? With what belief? How typed? What did they make and keep? How typed? What did they then do? How typed? Into what practice did they thoroughly enter? How typed and proved? Shortly after what did it begin? What was done with these evils? 

(63) What kind of an observer of this apostacy was God? What were its two effects on Him? How typed? What kind of measures did He desire Jesus to take? How typed? What had Jesus done for the apostates? How typed? Despite this, what had they done? How typed? What had they set aside? With what result? How typed? What had they developed? How typed? What two things did they do to it? How typed in each case? What did they assert of it? How typed? What did God further say? How typed? With what result? How typed? What did God's justice desire? How typed? What would it have done? How typed? How did this wrath in part express itself? When did these invasions begin and end? In part how else did it express itself? Had it not been staid, what would have happened? How typed? 

(64) What did Jesus do on the basis of His merit? How typed? What did His intercession accomplish? How typed? What did His merit do? How typed? What did Jesus declare was done? How typed? On what basis? How typed in each case? What further reason did He give? How typed? What were the evils that they would charge? How typed in each case? On these grounds what did He entreat? How typed in each case? Additionally, what did He plead? How typed? What had they done to God in His justice? By what had God obligated Himself to them? How typed? To do what two things? How typed 

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in each case? What three things are embraced in Jesus' pertinent intercession? What two characteristics did His intercession have? How typed? From what and to what did Jesus turn? How typed in each case? With what? How typed? How was the Jewish Harvest Truth given? What did it embrace? How typed? How were they stated? How typed? Who was its Author? How typed? What had He done as to the two salvations? How typed? 

(65) As what did the Pergamos star-members act? By whom typed? What did they do? How typed? What only did they see in the Gospel-Age infidelism movement? How typed? In what were they engaged? Who is the first here mentioned? Against what was his controversy? The second? His controversy? The third? His controversy? The fourth? His controversy? The fifth? His controversy? The sixth? His controversy? How is their view of the conditions typed? What did our Lord say against their view from two standpoints? How typed in each case? What did He recognize as the main evil? How typed? What activity did He next perform? How typed? What two things did He see? How typed in each case? Especially in what wrong? What was its particular feature? Why was this the greatest of their evils? Where were they enumerated? What passages prove these statements? How did this sight affect Jesus? How typed? What was the gradual result of His gradually increasing displeasure? How typed? What was the time character of these acts? What did our Lord do with each item of this infidelism? Through whom? How typed? In what two ways? How typed? What did He do with the things refuted? How typed? What did He make the people do? How typed? 

(66) What did our Lord next do? How typed? Through whom and what? What did the misleaders first do? How typed? Secondly? How typed? Despite the people's insistence what should the leaders have done? Why did they not do it? What did they thirdly do? What did they do with their statement in v. 2? How do the two statements compare? What did they acknowledge? Why did they do this? What are some illustrations of this? How are these things typed? What did they do with their part therein? What did they allege? How typed? What did Jesus perceive of the people? How typed? What had the errorists by error done to the people? Why was this? How 

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typed? With what result? How typed? By whom and how were they put to shame? How typed? 

(67) With whom did Jesus take His stand? As what? When? How typed? What did He there and then do? How typed? What did He ask them to do? How typed? By what did He make the call? Who rallied to Him? When? How typed? How did He speak to them? How typed? To what did He first exhort? How typed? Secondly? How typed in each case? Thirdly? How typed? What three classes? How typed in each case? What was done to this charge? When? How typed? What did they do as a result? How typed? How do we gather that among the refuted there were crown-losers and justified ones? Of what two classes of antitypical Levites were the refuted ones? What implies that they were of natures lower than the Divine? Of what natures? That they were great ones? To what did our Lord exhort? Whom? How typed? Against whom even? How typed in each case? What could be expected to be God's response thereto? How typed? In contrast with His charge as to the misleaders what did Jesus do as another feature? How typed as such and as another feature? As an encouragement what assurance did He give? How typed? 

(68) Accordingly, what did He do? How typed? What did He do as to the people's sin? How typed? For their sin what did He do? How typed? To what extent did He conditionally go? How typed? What was God's answer? How is this to be understood as to various classes? How typed? What charge did God give Jesus? How typed? What assurance did He give Him? How typed? What did God in justice declare? How typed? What was a part of this punishment? How typed? Why? How typed? Wherein do we see the punishment administered in part? In what two things did these result? When did the full division between the Greek and Roman Churches set in? 

(69) What did God then charge our Lord to do? How typed? As to whom? How typed? What to do to them? How typed? What had God done as to this sphere? How typed? To whom? How typed in each case? Of what would it be ridded? How typed in each case? In what did this sphere abound? How typed in each case? What are God's people to do thereto? How typed? To what does the promise here apply? Why so? What did God declare? 

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How typed? Why? How typed? Why in this determination did God show mercy? How typed? Through whom did God make known His decision? With what effect? How typed? What did their mourning oppose and hinder? Why? How typed? By their knowledge of sin what does God desire His people to do? What did He therefore charge Jesus to do? How typed? What had He threatened? How typed? How did God effect their not putting on the graces as publicly visible? Why was this done? What proves it? How would their grief or non-grief affect God? How typed? What was the effect of these teachings in the good? Typed? Before Whom? Typed? 

(70) What other thing did God have Jesus do indicative of His displeasure? How typed and proved? How as to spiritual location? How typed? What did He make the Truth, its applying servants and the other brethren? How typed? With what result? How typed? Apart from what? How typed? What did Jesus from time to time do? How typed? What occurred at such times? Through what? How typed? What did they do? How typed? How long? How typed? On such occasions what did Jesus do? How typed? What became then manifest? How typed? Where? How typed? What did God do then? How typed? 

(71) What was then done with the Truth? By whom? To what? In connection with what? How typed? What did they do? To what degree? How typed? How did God make His revelations to Jesus? How typed? In what spirit? How typed? When due, what else did Jesus do? Including what matters? What did this activity always involve? How typed? What were the pertinent star-members? How typed? What was their condition as to the Truth and its Spirit? Why so? How typed? What did they do? How typed? In His concern for God's people what did Jesus in the pertinent star-members mention? How typed? Despite this, what had God not let Him in the star-members know? How typed? Despite what facts? How is each typed? What did He do pleadingly? How typed? In whom? In view of this what in them did He request? How typed? What in them did He know? How typed? Why asked? Typed? What was asked? Typed? 

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(72) What two assurances did God give Jesus in the star-members? How typed in each case? What two features did the second one imply? What did Jesus in them entreat of God? Why? How typed? On what condition? How typed? What first reasoning did He in them make with God? How typed? Second? How typed? What things should be noted as to Jesus' intercession? How proved? What did it achieve? How do we know this? How typed? In addition to what? How typed? What two reasons does God give for it? How typed in each case? 

(73) What will also be noted? Why is this? Where in principle is this shown? What six reasons prove this? Of whom could these be said? When? To what did these six reasons lead? According to what other facts? What reason will be met in Ex. 34? What is it? What fact proves this? To whom do the request and answer not apply? To whom do they apply? What fact proves this? To what danger did that study expose them? What is an example to the point? With what results? Even what? 

(74) What finally did Jesus in the Philadelphia star-members ask? Of what does God's glory consist in detail? In their studies what did they seek? Of what were these studies the antitype? What did God pertinently promise? How typed? Whom did these star-members prove to be? What two reasons prove this? Why is this so? How is this done? Through what? What does His name here mean? How long is this work in enacting? How are these things typed? In what two features is this plan summed up? How typed? What does the antitype show is the antitypical meaning of the two typical expressions? What is God's pertinent pleasure? What was the belief of the majority of the Philadelphia star-members as to election and free grace? Of their minority? With what seven axioms could they not harmonize their views? What resulted from this? Despite what? Hence what was not vouchsafed to them? For whom was this reserved? In the main, to whom was this first shown? How about the rest? 

(75) What denial has been made to all star-members? When? How typed? In what negative and positive results would a continued attempt to speculate thereon end? How as to the various classes? How typed? What does God then proceed to tell? What namely? How typed? What 

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would this office require of them? How as to the Head? As to the Head and Body? How typed and proved? What would God cause to be done with His character? How typed? To whom did He make the revelation? What would He do to these star-members? In what? On what condition? How are these things typed? What special thing did He promise them? Against what? How typed? For what purpose? How typed? What would be hidden from them? Without what on their part? What would God remove? How typed? What would He then do? How typed and understood? What would they not see? What have they refused to allow? How typed? How have they been dealt with? What will be continued with the second one? Until when? What should all pertinently do? Why? 

(76) What did Jesus allow to happen to the high calling and restitution truths? Through what? For whom did God give a counter charge? How typed? What assurance did God give? How typed? In what sense did Jesus set these aside? When? How typed? What did God charge? How typed? What to exercise? How typed? Who should not enter the glorified Kingdom class? How typed? What should he even not appear to be? How typed? As to what two classes did God give a charge? How typed in each case? What was the charge? How typed? Accordingly, what did Jesus prepare? How typed? What did Jesus do, Oct., 1874? How typed? According to what? How typed? What did He undertake? How typed? What did God pertinently do? How typed? Doing what? How typed? 

(77) What activity did God enter? How typed? Which ones? How typed? In what two respects? How typed in each case? What did He then do? To whom? What did He give? What did He first show? How typed in each case? What did He next do? How typed? Thirdly? How typed? Finally? How typed? What is this? Wherein manifest? To whom did God then make manifestations? What was manifested? Wherein does its possibility lie? How typed? What does it now do? How? Why? Through what? In the Millennium? How typed in each case? What is justice's part therein? Love's part therein? What three things does it forgive? How typed in each case? How will it not forgive? Why not? How typed? To forgive, what must justice become? In what two ways is this done? What

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does God's justice through heredity do? How typed? What two effects did this manifestation of God's character in the Laodicean Truth have upon Jesus in the star-members? How typed? Thereafter what did Jesus in the Laodicean Messenger do? How typed? What three reasons did He in them give for this request? How typed in each case? 

(78) What else did God declare? To and in whom? How typed? What still more did He declare? With whose cooperation? What seven things constitute these wonders? How typed? Finally, what assurance did He give Christ in the two star-members? How typed? How are God's people here defined? What twofold effect are these works calculated to work? How typed? Except in vs. 16, 24, what does God do in vs. 11-26? What course is followed as to them here? Where are these repeated statements found? Except how many? Where were those in Ex. 23 expounded? Whence are two of the other three taken? The third? In what chapters and verses is the thought of each successive verse of vs. 11-26 paralleled? What is here done with the two exceptions? What does v. 16 type in its details? What does v. 24 type in its details? 

(79) What did God charge Jesus in the Laodicean star-members? How typed? Saying what? How typed? What is, when the contrast is kept in mind, the antitype of the two sets of forty days of Moses' stay in the mount? When the chronology is kept in mind? What did our Lord in the star-members during the involved period not appropriate? How typed? What will have taken place by the end of this period? How typed? How many applications do vs. 29-35 have? To what is one? The other? Where is the latter given? How will this influence our exposition? From this standpoint whom does Moses type? As what? What did He in the pertinent Messenger do with each item of the Truth after due? How typed? 

(80) From whom did He get these revelations? How typed? How did He not regard each of them? How typed and explained? As what did He present items of the Truth to the brethren? Especially when? How was it at first hearing presented? In what personal order? How typed in each case? What was the final effect? How typed and illustrated? When was this particularly true? Why? At first hearing the Truth how did it affect all? Why? What three things were objects of this fear? How typed? What 

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did Jesus continue to do? Through whom? How typed? Who were the first to respond, each in his own period? How typed? Who next? How typed? What did Jesus do to these? In what order? How typed? Who thirdly? How typed? Immediately after the Messengers respectively saw the advancing Truth how did Jesus use them? Without what effect? Why? How typed? Between whom did the Messengers not minister? How typed? Why not? How typed? How did this work? How typed? When and for what did He use the two Messengers, each in his own period? How typed? How long did He so continue? How typed? What did He thereby prevent? Why? How typed? 

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