MARAH. ELIM. MANNA. REPHIDIM. JETHRO. THE JUDGES. BEFORE THE COVENANT AT MOUNT SINAI. 

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AS WE have seen there is a twofold Red Sea experience, the actual deliverance, which is Millennial, and the reckoned one in faith justification, which belongs to the Gospel Age. It is from the standpoint of this reckoned deliverance that Moses' bringing the Israelites onward from the Red Sea types our Lord's bringing antitypical Israel onward in the Gospel Age into Gospel-Age experiences; for the march from the Red Sea to Sinai and the Law Covenant types the progress of God's Gospel-Age people from Pentecost to the Millennial Kingdom and the New Covenant (brought … sea, Ex. 15:22). The Church immediately after Pentecost came into contact with the fortresses (Shur [fortress, defending Egypt]) of Satan's empire as these were represented in Jewish ecclesiasticism and pagan civil and religious arrangements. And in principle the same conditions confronted the Church throughout most of the fifth, all of the sixth and in the beginning of the seventh one-thousand-year days of human history (three days). In the early part of the seventh one-thousand-year day [1872 and onward] a great lack of clear and palatable Truth and presence of bitter experiences prevailed (found no water); for at that time the prevailing teachings, e.g., trinity, immortality, eternal torment, absolute predestination of a few to life and the great majority to eternal torment, probation limited to this life, the judgment day as doom's day, etc., etc., with consequent very sad experiences were bitter indeed (came to Marah [bitter] … not drink … bitter … name … Marah, v. 23). 

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(2) These bitter doctrines and experiences occasioned much murmuring among the Lord's people, in which they, by their attitude and acts, blamed our Lord with responsibility for these errors and bitter experiences (murmured against Moses, v. 24), and complained that they could not satiate their thirst, and blamingly asked what teachings and experiences they should accept (what shall we drink). Our Lord Jesus, knowing that God was the only Source and Giver of the needed Truth and accordant experiences, laid the case before the Lord (cried unto the Lord, v. 25), who pointed out to our Lord Jesus the ransom sacrifice (showed him a tree [Gal. 3:13]) which the Lord Jesus through the Lord's people, especially Bro. Russell, making it the touchstone of Truth, and applying it refutatively as such (cast into the waters), set aside all the bitterness in the said errors and experiences, and thus sweetened the teachings and experiences into the blessedness of the Parousia truths and works (waters were made sweet [Dan. 12:12]). It was in this connection that Jesus taught the Lord's Parousia people the precept of sacrifice, consecrated living (then he made … a statute, literally, decree) and the doctrine of the ransom (ordinance, literally, judgment), as it was also in connection with the ransom teaching and the consecrated life, the two sin-offerings, that Jesus tested them (there he proved them), as the pertinent Parousia experiences prove. The side of these testings pertinent to the sifting leaders is typed in the experiences of Moses and Aaron smiting the rock twice (Num. 20:1-13). Certainly it was during the pertinent Parousia conditions that Jesus promised (said, v. 26) through His mouthpieces, especially that Servant, that if the Lord's people would faithfully heed God's Word (diligently hearken to the voice of … God) and act according to God's justice (right), pay attention to His detailed charges of justice (give ear to his commandments) and observe all God's suggestions of sacrifice (keep all his statutes), God would see 

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to it that none of the faults of worldings coming in judgment from the Lord as spiritual disease would afflict Spiritual Israel (put none … upon you … brought … Egyptians), since God was intent on healing the spiritual diseases of His people (I … that healeth thee). We have just applied vs. 23-25 to the cure of the errors and bitter experiences of the Parousia. It is equally applicable to the cure of the Romanist errors and sad experiences of the Reformation period, when the ransom doctrine was used by our Lord to cure errors as to works' justification, penance, pilgrimages, asceticism, priestcraft, monasticism, mass, transubstantiation, self-atonement, sacramentarianism, purgatory, etc., and consequent bitter experiences cured by the ransom. 

(3) The next experience of the Church typed during Israel's journey to Sinai and the Law Covenant is that with its leaders (Elim [trees, the symbolic great ones, Is. 61:3, as grass represents the ordinary ledlings], v. 27). These are great ones, not in man's, but in God's and the Church's sight. The main ones of these leaders are the twelve Apostles (twelve wells) as depositories of the Truth (Matt. 18:18), from whom the Lord's Gospel-Age people have drawn up the refreshing Truth (water), and the 70 general elders of the Jewish Harvest, of the Interim and of the Gospel Harvest, from whom God's people have been sheltered, while in the condition of isolation from the world (three-score and ten palm trees). These symbolic wells refreshed the Lord's people during their wilderness journey (Ps. 23:2); and against the fierce rays of the sun of temptation shining in their condition of isolation from the world (Matt. 13:6, 21) the symbolic palm trees sheltered them. Thus they have found with these refreshment and protection during their wilderness exile, resorting to them for these (encamped there by the waters). All through the Age they have had this experience, but it was especially during the Harvests that such experiences were the richest.

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(4) The next set of experiences that have marked the Church's journey to antitypical Sinai, the Kingdom, and the New Covenant are such as have been connected with their receiving the Word of God as symbolic food. These are set forth in Ex. 16. The transition from the former set of experiences to these is typed by the journey from Elim (journey from Elim, Ex. 16:1) to the wilderness of Sin (came into the wilderness of Sin [thorny]), which types the warring features of the Truth; for it has usually been amid controversies that the Truth has unfolded. And certainly between refreshing and protecting experiences and the coming to the Kingdom and the New Covenant have there been such controversies (between Elim and Sinai [peaky, pointed, in allusion to the high and pointed position of the Kingdom]). As the Truth was needed, but not yet due (15th day of the 2nd month, just one month after leaving Egypt) during the controversies following the exit of the Lord's people from the present evil world (after departing … Egypt) did they by attitude and act from shortly after Pentecost onward fault Jesus (Israel murmured against Moses, v. 2) and additionally by word fault the mouthpieces of Jesus (Aaron) in their isolated condition (in the wilderness), indicating their wish that they had never by repentance, faith and consecration left the symbolic world, but had remained under the curse until death (would … died … Egypt, v. 3) implying that there they had a sufficiency of heavy, medium and light food for heart and mind (flesh pots … bread to the full), and thus charging that Jesus and His mouthpieces were bent on starving them through lack of spiritual food in their condition of isolation (brought us … wilderness to kill … with hunger). 

(5) The Lord assured Jesus that He would cause to come from Him spiritual food (Lord unto Moses … rain bread from heaven, v. 4). To obtain this the people were to bend their mental energies to acquire as much as each should need and as due in the period 

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of the Church in which he lived (gather a certain rate every day). Such a course on their part would provide God with opportunities to test their devotion to God's Word as to whether it would be active or not (prove them … walk in my law or no). The seven days of the week here seem to represent the seven epochs of the Church, the seventh including also the Millennium. In each of the first six epochs with the assistance of their teachers, especially of the star-members, they were to study the Bible directly and gather out therefrom what they could find there for their needs (gather a certain rate every day); but in the Philadelphia period (sixth day, v. 5) they would gather enough to last during the Philadelphia period and the Laodicean period (prepare … bring in … twice as much as … daily); for the Philadelphia truths would also include all given before in the interim, and would, as the basis of the advancing Truth of the Laodicean period, be carried over into the latter; for the Laodicean work would be, partly but not exclusively, a polishing of the vessels given in the Philadelphia period and a setting of them in their proper order (C 120, 2, 3). But whatever new truth would come in the Laodicean period would come without the Lord's people gathering it, digging it out by direct Bible study, but by the Parousia and Epiphany messengers' gathering it, certain others getting some new features, not by gathering, but more by stumbling into it, as it were; for in this connection the gathering types searching out more or less by themselves. It will be noted that it is especially in the Laodicean period that all direct Bible study is prohibited the consecrated and unconsecrated people of the Lord, Jesus and its two messengers being the only exceptions (Ex. 19:21-25), while no such sweeping prohibition was given before, though there were certain limits placed upon direct Bible study before (Num. 12:2-8), i.e., that it be done in connection with the ministry of the star-members and their special helpers. It was because the Lord's 

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people had imbibed the pertinent practice in Babylon prevailing before the Laodicean period, that not a few of them stumbled over the pertinent Laodicean arrangement as an alleged infringement on their liberty and of an alleged self-exaltation of the two members of the Laodicean messenger. More details will come on this subject as vs. 22-27 are studied. 

(6) Jesus and His Gospel-Age mouthpieces told the Lord's people amid their murmurings that God would so adjust matters that error during spiritual darkness would abound among them as one of the portions of each of the six epochs (Moses and Aaron said … at even, v. 6), which would be a rebuking reminder to them that though God had once delivered them from the world, yet they again became involved in the world's error (know … Lord hath brought out from … Egypt). Nevertheless, He would in each epoch in grace, despite their murmurings, sufficiently supply them with true spiritual food during spiritual daylight (morning, v. 7), whereby they would be enabled to recognize God's wisdom, justice, love and power (see the glory of the Lord); these two things would be done, because God had taken note of the people's murmuring against Him (heareth … against the Lord), the former as retribution and natural result on the evilly disposed and the latter as favor to the properly disposed. Nor was there any valid reason for their murmuring against Jesus and His mouthpieces to them (what … murmur against us?). Our Lord showed that it would become manifest when the Lord would suffer the error to come to each epoch, and when He would also give them spiritual food, that they murmured against God (this shall be … give … flesh … bread … the Lord … ye murmur against Him, v. 8). Since Jesus and His mouthpieces were merely God's Agents in the matter, their murmuring was actually not against them, but against God (what are we … not against us, but … Lord). Then Jesus charged at each time of murmuring His mouthpieces, 

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by their teachings to gather the people together in matters pertinent to the Lord (Aaron … congregation … come near before the Lord, v. 9) since it was against Him that they had sinned unto His taking note of it (heard your murmurings). While the mouthpiece so taught, and the people gave attention to the truth on their isolation from the world, God's wisdom, justice, love and power became manifest to them in the Truth (Aaron spake … Israel … wilderness … glory … cloud, v. 10). Jehovah then repeats, and that to Jesus, the thoughts expressed in vs. 6-8 on the error and Truth coming in the six epochs (vs. 11, 12). 

(7) Accordingly, in each epoch error came (at even the quails, v. 13). These errors came progressively and increasingly in each succeeding epoch until they reached their height in the Philadelphia epoch both in Romanist and in Protestant sectarianism on matters of doctrine, practice and organization (covered the camp). Details on these matters have been given in our exposition of the offerings of the Gospel-Age princes (EH, 169-480), and of Elijah—type and antitype (EC, 7-66), hence they need not be here repeated. The Lord also, true to His promise by the Truth of His Word, in each of the first six epochs gave His people progressively and increasingly the spiritual Truth as due and found, in the condition of isolation (morning dew lay … was gone … face of the wilderness … small [literally, thin] round [literally, flaky] thing, v. 14). Such Truth came in very small quantities and with clarity at each time until cumulatively it became much and harmonious by the end of each epoch (small [thin] as the hoar frost on the ground). As each new feature of Truth became due, the Lord's people, not knowing it before, questioned one another as to what it was, as to its nature and meaning (Israel saw it, they said … It is manna [literally man hu means, What is it? see margin. Evidently they did not at first call it manna; for they did not know what it was, and first found out what it was when Moses told them; hence 

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the marginal translation is better than the A.V. text] … wist not what it was, v. 15). Our Lord through His mouthpieces made it clear to His people that it was the Divinely provided spiritual food (Moses said … the bread which the Lord hath given you to eat). The popular Hebrew word for what, man, became henceforth the Hebrew name for this food from heaven. Because manna types the Truth as spiritual food, it also types our Lord as our enlightenment, justification, sanctification and deliverance, because the Truth and the Bible are Christocentric (John 6:27, 32-58); and as we partake of it we partake of Him as our Teacher, Justifier, Sanctifier and Deliverer (1 Cor. 1:30). Our Lord, at God's suggestion, as the Truth became due in the sixth epoch, charged (the Lord hath commanded, v. 16), through His mouthpieces, His people evermore to study (gather) it; and that according to capacity (omer) and need (eating), as the description (number) of their assemblies (tents) called for it as assemblies and as individuals in the assemblies (persons). And in harmony with this charge God's people as assemblies and as individuals did (Israel did so, v. 17) according to need and capacity; some gained more Truth, others less (some more, some less). Measured by their capacity (mete it with an omer, v. 18) and by their need (eating), each had enough with no surplus over; for some have need of, and ability for more, others for less (much had nothing over … little had no lack). 

(8) Our Lord charged that no assembly or individual leave any of the Truth due in an epoch unused unto the following epoch; but that all the Truth due in any epoch be appropriated as Spiritual food during its proper epoch; for as meat in due season it was needed for overcoming purposes in its own epoch (Moses said, Let no man leave it till the morning, v. 19). Some refused to follow this admonition (harkened not … left it till the morning, v. 20) with the result that it corrupted in their minds into error (bred worms) and 

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in their hearts into sin (stank), which naturally displeased our Lord (Moses was wroth with them) unto His casting them off from His special favor. This occurred in each epoch's sifting. In all six periods the Lord's people studied and appropriated the Word (gathered it every morning [literally, morning by morning], v. 21) according to each one's need (according to his eating). It prevailed as long as due, but in trial and temptation times no new truth became due to enable them to stand; for God wills that the strength derived from previously due Truth be tested, hence no truth becomes due in trial and temptation to give them strength to meet them (sun waxed hot it melted, Matt. 13:6, 21). During the sixth, Philadelphia, period an unusually large amount of Truth was due (sixth day they gathered … two omers), as can be seen, among other things, by the fact that ten of the twelve stewardship truths, as well as much refutative truth, became then due. Moreover, all the previously due Truth of the four preceding epochs was seen in the sixth epoch, as well as much of the first epoch's truths. Thus much Truth prevailed at that period; and the Lord's people in leaders and led studied (gathered) it out of the Bible. The leaders in star-members, their special helpers and the crown-lost leaders by their discourses and writings reported this fact to our Lord (rulers … told Moses). 

(9) Our Lord declared (he said, v. 23) to these that according to the Lord's Word then made clear (Lord hath said) the Millennial Sabbath, whose first period was the Laodicean time, was coming, and that it was to be a period of rest from a work that had previously been pleasing to the Lord, but that in the time following the Philadelphia time would be counted speculation for all except our Lord and His special mouthpieces—direct Bible study (tomorrow is the rest … unto the Lord). Hence the leaders were to prepare in writing matters of doctrine (bake) and practice (boil) that would have pertinent value not only 

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for the Philadelphia, but also for the Laodicea and restitution times. It was especially by putting such matters in writing that they were to be preserved for after times (that which remaineth … to be kept until the morning). In harmony with this thought our Pastor made use of various Philadelphia writings for Parousia purposes, e.g., Mosheim's church historical works, Englishman's Hebrew, Chaldee and Greek Concordance, the Diaglott, Fox Martyrs, etc., etc., as we also make use of these and other Philadelphia works for Epiphany purposes, and as we are collecting the main priestly and Levitical works of the Gospel Age for present and Millennial uses, which vs. 23, 32 teach should be done. The leaders and the led of the Philadelphia period accordingly preserved the pertinent pen-products for later uses, which proved under Divine providence to be for Laodicea and Millennial times (laid it up till the morning, v. 24) even as Jesus by the Divine Spirit and providences indicated (as Moses bade). The pertinent writings on conduct did not, nor will they, corrupt the hearts of God's people of the seventh period (did not stink), nor do they nor will they defile their minds (neither … worm therein). 

(10) Throughout the Laodicea period Jesus has been charging and during the Millennial period Jesus will charge the Lord's people to partake of the truths of the Philadelphia times (Moses said, Eat that today, v. 25); for they are not during either of these two periods to do direct Bible study, since they require all with the above-named exceptions to rest from such study during antitypical Sabbath for the Lord's sake (today is a sabbath unto the Lord). He has been declaring and will throughout this Sabbath continue to declare that no Truth will be found in that way during this seventh day (today ye shall not find it in the field). Throughout the previous six Church epochs by direct Bible study God's people arrived at Truth with the help of His mouthpieces, which was true even 

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in the Ephesus epoch during the Apostles' presence and activity (John 5:39; 1 Cor. 14:26) and especially in the Philadelphia period (six days shall ye gather it, v. 26); but the Lord has assured us (Ex. 19:21-25) that for the Laodicea and Millennial period such should not be done; for no Truth would be found then in that way (seventh day … sabbath, in it there shall be none). We may be sure that the Lord's design thereby is a wise, just and loving one, e.g., He knew that by speculating the brethren would give room to the devil to bring all sorts of errors to the Lord's people; for the Laodicea period has been the special time of his inciting to frenzies of delusions (2 Thes. 2:9-12). In observing this charge of the Lord, His people are shielded from error and the temptation to that pride that Satan incites in alleged "discoveries of new truth" by speculation. 

(11) But despite the Lord's pertinent warnings on direct study of the Bible after "the sixth day," some have been indulging in it, as experience proves in the Parousia and, especially, in the Epiphany, and perhaps some will attempt it among the restitution class in the next Age. Especially have the six sifting classes been guilty of this evil (there went … people on the seventh day to gather, v. 27). And despite their professions of discovering "wonderful light," these speculators got absolutely no new truth at all from such study (they found none), because the Lord for the antitypical seventh day will not give any by that method. Such forbidden course led God to tell Jesus (Lord said unto Moses, v. 28) to expostulate with those who have so refused (how long refuse ye) to observe God's charges (commandments) and arrangements (laws). Jesus made this expostulation orally and in writings during the Parousia, especially through that Servant, and during the Epiphany, especially through the Epiphany messenger. This expostulation was made, because God required rest from the labor of direct Bible study on the antitypical seventh day (for that … the 

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sabbath, v. 29), for which reason He gave enough of such work during the Philadelphia time to suffice for that and the following period (sixth day the bread of two days). Therefore He requires every one to keep within His pertinent official functions during the antitypical seventh day (abide every man in his place) and not leave those official functions to assume those that are limited to Jesus and His special mouthpieces (let no man … on the seventh day). This charge was then fulfilled by the Lord's people (people rested on the seventh day, v. 30). The type here does not refer to those who speculated themselves out of being any longer of God's people, and compared with v. 27 shows that those who had done some of it, and who remained among the Lord's people cleansed themselves of this fault, and henceforth no more practiced it. 

(12) God's people attribute the quality of understandability to the Truth as a thing both reasonable and clear (Israel called the name thereof Manna [the Hebrew word is man, what? which suggests that its meaning—What is this?—under investigation as due is reasonable and clear], v. 31). The Truth is aromatic and saving, aromatic because Divinely inspired, pure, perfect, reliable, effective, soul-satisfying and permanent; and salutary, because it makes wise unto salvation, develops the graces and saves the believing and obedient (was like coriander seed). It is also wise, just, loving and powerful (white). And to the responsive it is hope inspiring, and is thus spiritually sweet (like wafers [literally, a cake] made with honey); for it fills the responsive disposition with love, hope, faith, joy, peace and comfort, all of which constitute spiritual sweetness. Jesus a second time has charged at God's command (Moses said … the Lord commandeth, v. 32) that the Truth according to the capacity of God's people (an omer of it) be preserved in writing (kept), and that from the first epoch onward for the future use of God's people (for your generations). This charge has resulted in the production of the New 

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Testament and the main writings of most of the star-members and their special helpers and in their preservation to the end, that later comers of God's people may see the Truth gotten in the former "days" of the Gospel Age (see the bread … fed you in the wilderness … from … Egypt). Additionally Jesus charged His mouthpieces (Moses said to Aaron, v. 33) to take the doctrine of the Christ class' hereafter (take a pot) and fill it to its utmost capacity, which is immortality, as their kind of everlasting life (omer full of manna); and to keep this teaching as a matter relating to the Lord for the Spirit-born condition (before the Lord) to be perpetually held before all generations of God's people (kept for your generations). This was accordingly done by the Lord's mouthpieces and is fixed as the pertinent teaching as to the Spirit-born condition (so Aaron laid it up before the testimony to be kept, v. 34). The Truth in its dueness has been and will continue throughout this Age to be the food of God's people until they come to the Kingdom (Israel … manna forty years until … land inhabited … borders … Canaan, v. 35). Their capacity (omer, v. 36) for the Truth exists in a limited condition by reason of the imperfection of their mental, moral and religious powers (tenth part of an ephah). 

(13) We see from our present study of Israel's journeys from the Red Sea toward Mt. Sinai that certain prominent experiences of God's Gospel-Age people are set forth typically: In Ex. 15:22; their experience with the organized world is briefly set forth, as well as their Gospel-Age journeys as touching three one-thousand-year periods; in Ex. 15:23-26 their experiences with the ransom as the setter—aside of the bitterness of error are pictured, while in Ex. 15:27 their experiences with the Church's general elders are typed. Again in Ex. 16 their varied experiences connected with God's Word as their heaven-given food are represented. In Ex. 17:1-7, as we shall see, their Gospel-Age experiences with the ransom as the source

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of the water of life as spiritual drink are represented, while in Ex. 17:8-16 their experiences in battling with sin are symbolized. Those parts of their journey pictured forth in Ex. 18 and 19, as, D. v., we shall see, concern other features of the Church's Gospel-Age experiences as they have been advancing to the New Covenant's giving. Besides the experiences typed in Ex. 16, at God's charge (according to the commandment [literally, mouth] of the Lord, Ex. 17:1) the entire Church (all … Israel) proceeded out of thorny, controversial, experiences with regard to the Truth as spiritual food to particular experiences related to the ransom as the source of the water of life to be given as refreshment (Rephidim [refreshment]) to the spiritually thirsty. But before refreshment thirst for the water of life has been experienced by God's people; and repeatedly during the Age they lacked such water (no water … to drink). Especially was this the case as to the ransom, over which, through errors on the mass, immortality, purgatory, eternal torment, universalism, etc., thirst was felt, especially by the errorists. 

(14) Amid such errors the attitude, acts and teachings of such people strove with our Lord (people did chide with Moses, v. 2); and much controversy was aroused there-over, amid which great controversial thirst was experienced, by the errorists especially, during the Philadelphia and Laodicea periods (give us water to drink). During these controversies Jesus expostulated through His mouthpieces with the chiders for their wrong attitude, acts and teachings toward Him and God (Moses said, Why chide ye with me? Wherefore do ye tempt the Lord?). The controverting errorists and their deceivinglings, desirous of refreshing Truth, in their perplexity murmured against our Lord in His mouthpieces, who offered objections to the pertinent errors (thirsted there for water … murmured against Moses, v. 3). Their oppositional attitude, acts and teachings blamed Him in His mouthpieces as having made their condition more liable to condemnation 

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unto death of heart and mind than when in the world, and was a demand as to why He had thus treated them, their supporters and powers (wherefore … brought … Egypt to kill). Our Lord in His mouthpieces laid the matter before the Lord, entreating for information as to what to do in the circumstance, and telling Him of their readiness to attempt to refute Him in His mouthpieces with their teachings (What shall I do … ready to stone me). Jehovah charged our Lord in His mouthpieces to set up opposition publicly (go on before the people, v. 5) to the errors and their teachers, in cooperation with loyal leaders (take … the elders) and in the exercise of His official power (thy rod … take in thine hand), with which, by His pertinent use of it, the Truth was made repulsive and deadly to the symbolic Egyptians (wherewith thou smotest the river, Ex. 7:17-21). 

(15) God promised to stand by His wisdom, justice, love and power for Christ, and that upon Him as the Ransom (stand before [literally, in favor of] thee there upon the rock, v. 6; 1 Cor. 10:4), even if it were in a condition of isolation (Horeb [desert]). Then the Lord charged Him in His mouthpieces to expound with His teaching authority Christ the Ransomer (smite the rock), from whom, by such activity, abundance of Truth would flow forth unto the quenching of the thirst of God's people (come water … the people may drink). Our Lord in His mouthpieces did this publicly and especially in the sight of the leaders of God's people (Moses did so in the sight of the elders), as we have witnessed in the Laodicea, and read of it in the Philadelphia time. Surely in these experiences God's people were tempted and tested, as they also tempted God and Christ therein (called … the place Massah [trial, temptation] v. 7), as we know from the Laodicea experiences, and as we have read of the Philadelphia experiences. And surely God's people were involved in great controversies on the ransom in both of these periods (Meribah 

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[strife controversy]); for the errorists strove with Satanic cunning on this subject against the Truth; and they tempted, bantered, presumed upon, God and Christ by questioning Their promised light and help, as well as themselves were tested (tempted the Lord … among us or not?) and tempted. The Cross still remains the Rock of offense, as it was so in the Jewish Harvest and in the periods of Philadelphia and the Parousia. 

(16) Another Gospel-Age experience of God's people is their warfare with sin (Amalek [laborious] v. 8) which in their flesh, in the world and in Satan and in all its laborious forms, has continually warred against them (fought with Israel), and that after they received refreshment from the ransom and were enjoying that refreshment (in Rephidim). In this warfare Jesus charged the star-members (Moses said unto Joshua, v. 9) as His special representatives to select the abler warriors, the consecrated, to do special fighting (choose us out men) and to lead them forth to the warfare against sin in all its forms as led by the devil, the world and the flesh (go out, fight with Amalek). He promised him that in the time of battle (tomorrow) He would take His stand on the pinnacle of the embryo kingdom (stand on … the hill) with His official authority in exercise (rod of God in mine hand) as the Deliverer of God's people in their battles with sin. Accordingly, the star-members (Joshua, v. 10) fulfilled this charge in preparing the abler warriors, the consecrated (did as Moses had said), and in waging war with sin (fought with Amalek). To the vantage ground in the embryo kingdom Jesus (Moses), the crown-retainers (Aaron) and the crown-losers (Hur, noble) betook themselves during this warfare (went up … the hill). It was by Jesus exercising His power (Moses held up his hand, v. 11), which He always did when His warriors fought faithfully, that God's people prevailed over sin (Israel prevailed); but when Jesus withheld exercising His power (let down his hand), 

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which He did when His warriors did not fight faithfully, sin gained victory (Amalek prevailed). 

(17) Our Lord's power, not acting almightily, i.e., coercively, but graciously in our battles with sin, requires the cooperation of God's people; otherwise it withholds acting effectively, as though, in man's sight, weary (Moses' hands were heavy, v. 12). But both crown-retainers and crown-losers have cooperated with the Lord in supporting Him in His helping His warriors to victory. This support they gave Him partly by enthroning Him on the truth (took a stone, and put it under Him; and he sat thereon) that of God He is made Wisdom, Righteousness, Sanctification and Deliverance to God's people, i.e., He is the One that gives them victory in their battles with their foes, hence also victory in their battles with sin, and partly by using their power to support His exercise of power on His warriors' behalf (Aaron and Hur stayed up his hands). In this warfare the crown-retainers have given priestly help (one on one side) and the crown-losers have given Levitical help (the other on the other side). As a result Jesus, so supported, will exercise His power in giving His warriors the needed help even unto the end of the Age (hands were steady until the going down of the sun, Matt. 28:20). The result was victory for the star-members (Joshua, v. 13) and the Lord's warriors who overcame sin and its ramifications (discomfited Amalek and his people) by the power of the Word of God, which is the sword of the Spirit (with the edge of the sword). God charged Jesus (said to Moses, v. 14) to cause to be put into writing for the encouragement of the star-members (write … memorial … rehearse … Joshua) that He would ultimately annihilate sin in all its forms (utterly put out the remembrance of Amalek). Jesus (Moses, v. 15) accordingly developed the Church (built an altar), giving it the character of God's, standard of character, i.e., a character like God's (name of it Jehovah-nissi [my banner]), declaring this to be so, because God 

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solemnly pledged Himself (hath sworn, v. 16) to oppose sin forever (war with Amalek from generation to generation); for the time will come when "all iniquity shall stop her mouth" (Ps. 107:42), which the zeal of the Lord will accomplish by fighting it out of existence. To this let us all say, Amen and Amen. 

(18) In Ex. 18 there are typed two experiences of God's people during the Gospel Age in their journey to the Kingdom and the New Covenant, even as our previous study brought some others to our attention. As in Ex. 3:4 there were presented to us some types on certain events occurring between God and Christ, so in Ex. 18 a similar set of types is found, i.e., they picture forth certain experiences of God and Christ and certain resultant things among God's people occurring in their journey to Zion. In this set of types Jethro represents God, particularly in His wisdom and might; and Moses types our Lord Jesus, as he usually does in Exodus, Numbers and Deuteronomy. With these few prefatory remarks we begin our study of Ex. 18. God, particularly in His wisdom and might (Jethro, excellent, 18:1), gave special thought (heard) to the reckoned and actual deliverances that He had in His wisdom, justice, love and power, wrought (God had done) one behalf of our Lord and His people (Moses … His people) in that he had delivered His people from Satan's empire (Lord … out of Egypt). Before proceeding further we may here remark that this story has a threefold fulfilment in the large picture: (1) in the Jewish Harvest, (2) in the Interim and (3) in the Gospel Harvest (Parousia and Epiphany). In this study we will more especially point out the third application as more practical for us. 

(19) During the period from 1846 to 1874 the Little Flock (Zipporah, little bird, v. 2), apart from the separated sanctuary, and the more faithful of the justified (Gershom, stranger there, v. 3) and the less faithful of the justified (Eliezer, my God is helper, v. 4), after being called into the Miller Movement, 1829-1844, were by our Lord's peculiar course beginning between 

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1844 and 1846 sent back after 1846 to Babylon (sent her back). These by the reaping message were by God brought into the Parousia and Epiphany movements, and thus to our Lord Jesus (Jethro … took … came … sons … wife unto Moses, v. 5), away from Babylon into the condition of isolation (in the wilderness) amid trialsome experiences in the near presence of the Kingdom and New Covenant (encamped at the mount of God). The developing of the more faithful of the tentatively justified (Gershom, v. 3) was the first work after our Lord's deliverance from Satan's empire to the Divine nature and glory in which He was indeed a stranger as a new creature in a strange sphere for Him (an alien in a strange land) and the less faithful of the tentatively justified were a constant reminder of God's helping Him overcome Satan's combative theories (mine help … from the sword of Pharaoh, v. 4). By the Parousia and Epiphany teachings and works God made known to Jesus that He was fellowshipping with Him (said … Jethro … am come, v. 6) by which teachings and works God brought the three above-mentioned classes to our Lord (thy wife … sons), the latter with the former (with her). 

(20) Our Lord, of course, responded to the Father's message and pertinent activities (Moses … meet his father-in-law, v. 7), and did it with the reverence due to His Superior and with the tender love that He felt toward God (did obeisance and kissed him). Both of Them expressed keen interest in Each Other's welfare (asked … welfare), and took Their position in the sphere of Jesus' official activities (came into the tent). Jesus testified (told, v. 8) of Jehovah's works as to Satan and his servants (all … done unto Pharaoh and to the Egyptians) in the interests of God's Parousia and Epiphany people (Israel's sake). He also told of the sore trials and hard works that had befallen them aid the experiences of deliverance from the present in, evil world and as they progressed toward the Kingdom and the New Covenant (travail … by the way), and also stressed Jehovah's delivering power in all 

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these sore trials and hard works (the Lord delivered them). Of course God in His wisdom and might rejoiced in the grace that He in His wisdom, justice, love and power had shown Israel (rejoiced … goodness … done for Israel's sake, v. 9), in that He had delivered them from bondage to Satan's servants (delivered … out of … Egyptians). God in His wisdom and might (Jethro, v. 10) caused credit to be reflected upon Himself in His wisdom, justice, love and power (blessed be the Lord) for His delivering works toward Jesus and His people (delivered you) as to the power of Satan's servants and as to the power of Satan himself, since He freed His people from the power of Satan's servants (people … hand … Egyptians). By God's causing His supremacy in being, character, words and works to be known; He pointed out to our Lord His superiority to all heavenly beings, including our Lord (the Lord is greater than all gods, v. 11), demonstrating it as to Satan and his fallen angels in that they in pride arose to oppose His purposes as to His plan (things … dealt proudly he was above them). In accomplishing this work God in His wisdom and might stressed the acceptable sacrifice of Christ (took a burnt offering, v. 12) and the sin-offerings of The Christ (sacrifices) in the relation to God in His wisdom, justice, love and power (for God); and the whole Church (Aaron) and the leaders of God's people (elders) partook of the Parousia and Epiphany Truth with God in His wisdom and might in matters pertaining to the God of wisdom, justice, love and power (before God). What a wondrous fellowshipping together that has been which is typed in vs. 1-12! 

(21) While vs. 1-12 give an experience of God and Christ during the Gospel-Age journey to the Kingdom and the New Covenant, on the fringes of which God's people and their leaders were privileged to share, in vs. 13-27 another experience which mainly involved God and Christ, but included the leaders and God's people, is set forth. Like the preceding one it has a threefold application: (1) to the Jewish Harvest, 

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(2) the Interim and (3) the Gospel Harvest. As above, we will study the last. Briefly, under the type of the institution of Israel's tribal judges, it refers to God's setting in the Church its teachers: the Apostles and other star-members (rulers of thousands), their special helpers (rulers of hundreds), pilgrims and auxiliary pilgrims (rulers of fifties) and elders (rulers of tens), to build the Church up in every good word and work (1 Cor. 12:28; Eph. 4:11-15). These judges do not type exactly the same officials as are typed by the 70 elders of Num. 11; for in vs. 13-27 all of the servants of the Church are typed, whereas in Num. 11 only certain general servants of the Church are typed. With these preliminary remarks we are ready to take up the details of vs. 13-27. Jesus' zeal for God, the Truth and the brethren moved Him not to spare Himself, but diligently care for the interests of God's people continually (Moses sat to judge the people, v. 13), and that at first without special help of others. This is more easily seen in the first application (morrow), according to which while in the flesh for a while Jesus was the only servant of the Truth, i.e., until He called to assist Him the Twelve, who were called to assist Him before the 70. However, in the outstart of the Parousia a similar condition prevailed. Many thus partook of His exclusive ministry (the people stood by Moses) throughout the time of such exclusive ministry (from morning unto the evening). God in His wisdom and might observed this condition of His overworked Son (father-in-law saw all, v. 14). And reasoning thereover He brought to Jesus' attention the fact that such was too taxing on Him (What … doest … why sittest … alone … people stand … morning unto even?). 

(22) Our Lord, by act, gave answer (Moses said, v. 15) that the people's many needs appealed to Him to relieve them in matters pertaining to God (people … enquire of God). Elaborating, our Lord's acts declared that the varied conditions of God's people brought many problems to His attention requiring

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solution (a matter, they come unto me, v. 16), and that He solved these by the Spirit, Word and providence of God (I judge between one and another), and thus taught them (make them know), the doctrines (statutes) and precepts (laws) of God. The work being too much for our Lord, God showed (father-in-law said, v. 17) that such an exclusive ministry should not be continued (thing … not good), since it was too much for Him and for the people, who would have to wait too long to be served, if it were done by one alone (wear away, both thou, and this people, v. 18), since it was too burdensome and overtaxed His powers (too heavy … not able … alone). God's pertinent acts called upon Jesus to discern their import (hearken … voice, v. 19) as His advice (counsel), following which would bring Him God's cooperation (God shall be with thee). This counsel suggested that Jesus represent the needs of God's people before God as His chief mission (Godward … bring the causes unto God). His secondary mission was to teach them (teach them, v. 20) doctrines (ordinances, literally statutes) and precepts (laws) and thus clarify to them the matters of enlightenment, justification, sanctification and deliverance (the way … walk) and the service of the Truth that they should perform (work … do). 

(23) In accomplishing this it would be necessary for Him to select from among God's people (provide … people, v. 21), men with the necessary talents (able men), who put God first in their lives (fear God), who are fully honest (men of truth), and who abhor self-seeking (hating covetousness). These He should set in the Church as star-members (rulers of thousands), their special helpers (rulers of hundreds), pilgrims and auxiliary pilgrims (rulers of fifties) and elders (rulers of tens). These should have the general work of teaching the Church always (judge the people at all seasons, v. 22); but subjects that are not clear to them they should refer to Jesus for clarification (great matter … unto thee), but matters already clear to

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them they should without further ado expound as, needed (small matter they shall judge), which would distribute the matter to the convenience of Himself (easier for thyself), and enlist their cooperation (bear … thee). God in His wisdom and might assured Him that if He would do this (do this thing, v. 23), and if God in His wisdom, justice, love and power would sanction it (God command thee so), then He would be helped to execute His office (able to endure) and lead God's people prosperously to their inheritance (people … place in peace, literally, in prosperity). Accordingly, our Lord, heeding the thing advised (hearkened to the voice, v. 24), carried out this counsel (did … said), choosing talented men (able men, v. 25) as leaders among His people (heads over, literally, for the people): star-members (rulers, literally, princes or leaders of thousands), their special helpers (of hundreds), pilgrims and auxiliary pilgrims (of fifties) and elders (of tens). These took the oversight in ministering to God's people on all occasions (judged … all seasons, v. 26), but sought from Jesus the solution of matters not understood by them (hard causes … Moses), but taught the brethren offhand matters that they understood (small matter they judged). When God had so arranged the Lord Jesus dropped the subject (Moses let … depart) and God turned to other matters (went … own land). 

(24) The events of Ex. 18 occurred before those of Ex. 19:1, 2, which we gather from 18:5 (came … encamped at the mount of God). The account of Ex. 19:1, 2 seems to be introduced to fix the chronology of the arrival at Mt. Sinai, since these verses, especially v. 1, imply that this arrival occurred on the 15th of the third month, i.e., the first day of the third actual month, after leaving Egypt, which occurred the 15th of the first month, hence 60 days later (third month … same day, v. 1). This refutes the rabbis who claim that the Law was given on Pentecost, which was 51 days after the Exodus. This third month seems to represent the seventh one-thousand-year period, the 

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third one-thousand-year period from the fifth, during which the symbolic Exodus set in; for Pentecost occurred 4163 A. M., hence in the fifth millennium (third month … gone forth … Egypt). Hence it was in 1874 that God's people came to the Kingdom time (came … Sinai, peaked). They had finished two experiences (Rephidim, refreshment, v. 2), those connected with the ransom and the fight against sin, and had entered into the set of experiences that preceded their coming to the Kingdom (desert of Sinai) and had trying experiences apart from the world in the condition of isolation (pitched in the wilderness); and thence they underwent trying experiences while the Kingdom was forming beyond the veil, i.e., from 1874 to 1954—1956 (camped before the mount). The Christ class had all through the Age been ascending antitypical Sinai, i.e., by carrying out their consecration they had been ascending into the condition of their obtaining the Kingdom; and this, of course, has continued during the Parousia and Epiphany (Moses went up unto God, v. 3). All the time of such ascent, but more particularly during the Jewish Harvest and the Parousia and Epiphany, God has been charging them to speak to the Jewish brethren (say … Jacob) and the Gentile brethren (tell … Israel) of God's course toward Satan's spiritual and fleshly servants (did unto the Egyptians, v. 4), of His supporting them by His Word (bare you on eagles' wings) and by His providences severing them from evil unto His fellowship and service (brought you unto myself). In view of these great benefits (therefore, v. 5), He promised to make them His special treasure (peculiar treasure) above all other classes (above all people), since the universe is His (all the earth is mine). But He put conditions to this: (1) obedience to His Word (obey my voice), and (2) faithfulness to their covenant of sacrifice (keep my covenant). Elaborating on their becoming His peculiar treasure, God told them that they would become His royal Priesthood (unto me a kingdom of priests, v. 6) and a nation consecrated to 

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Him wholly (an holy nation). This offer of the high calling privileges Jesus was by God charged to give the brethren all through the Age, but particularly during the Harvests (words … speak … Israel). Jesus, accordingly, made this high calling clear to the leaders of God's people (called for the elders … laid … these words which the Lord commanded him, v. 7). 

(25) That the leaders so instructed the Lord's people we know, not only from history and observation, but from the implication of the people's making the response as shown in v. 8. And all through the Age, particularly in the Harvests, the people of God agreed to keep the covenant of sacrifice (people … said all … spoken we will do, v. 8). Their response Jesus reported to the Father, not only initially at their consecration, but at all the renewals of their consecration (returned the words … Lord). Especially in the two Harvests amid their troubles (come … thick cloud, v. 9), as promised, God spoke to our Lord (speak with thee) in the understanding of the people (people may hear). This was done to help God's people always to believe Jesus (believe thee for ever). Thereupon Jesus declared to God the consecrations of the people (told the words … Lord). Throughout the rest of the fifth 1000-year day beginning at Pentecost (today, v. 10), and all the sixth 1000-year day (tomorrow) God charged Jesus to minister sanctification to the people (go … sanctify them). He also charged Jesus to require of God's people to cleanse their conduct from all filthiness of the flesh and spirit (wash their clothes). This would make them ready (be ready, v. 11) to face the experiences that would come in the beginning of the third 1000-year day (third day); for at that time, the Parousia and Epiphany, God would give His special attention to Kingdom matters (come down … upon Mount Sinai) in most manifest and public ways, e.g., by secular and religious signs in exposures of evils in church, state, capital, labor and society, and in connection with Israel, war, revolution, anarchy, harvest gatherings and siftings, trials and tests, manifestation 

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of truth and error as such, separation of the Little Flock, Great Company, etc. (sight of all the people). 

(26) God also charged Jesus to make a distinction between the people as to their relations to the Kingdom. Thus He severed the classes from one another by the peculiar teachings, activities, gatherings and siftings, belonging to each one: the Little Flock distinct from the Great Company, the Great Company from the Youthful Worthies, the Youthful Worthies from the justified, the Justified from the Campers, and the Campers from those beyond the Camp (set bounds unto the people, v. 12). The charge was to each class to keep within the bounds set for it (take heed to yourselves), and thus not grasp for powers as to the Kingdom not belonging to it (go not up into the mount), nor contaminate anything pertaining to the Kingdom either by false doctrine or wrong practice (touch the border of it). Whoever would thus contaminate Kingdom matters would die from his standing in his class: Little Flock members so doing would drop out of it into the Great Company; any of these doing it would drop out of it into second-deathers; Youthful Worthies doing it would drop out of their class into the Justified, the justified doing it would drop out of their class into Campers; and Campers doing it would drop out of their class into heathen, e.g., Mr. C. Darwin was a Camper, but laying contaminating hands on the Kingdom by his advocacy of evolution, he ceased being a Camper and became a heathen (whosoever toucheth … put to death). God prohibited any ministry that would contaminate Kingdom matters (not an hand touch it, v. 13). I f any ministry should so do, its operator should be made the target of Scriptural teachings being hurled refutatively at him (surely be stoned) or be pierced by sharp Biblical principles (shot through). If this should be a government, a state, a sharp Scriptural teaching should be used to refute it, e.g., antitypical Herod's symbolic fornication with the Romanist Church refuted 

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by Elijah's Letter, John's rebuke, Zechariah's rebuke (beast), or if it should be one of the many antichrist or false prophet systems, especially the great antichrist, the man of sin, it should receive the same treatment (or man). Against one and all of these, Jehovah's decree is that it should perish as such. But when the seventh trumpet (the Millennial announcements) should sound long, i.e., during its Parousia and Epiphany aspects, there should be a general assembly of the peoples, nations, kindreds and families of the earth to the Kingdom (trumpet soundeth long … to the mount, Zeph. 3:8). 

(27) After our Lord had received such instruction from God, He gave His attention to the people (went down … people, v. 14) performing His Gospel-Age ministry, particularly His Harvests' ministry, in separating the classes each by itself (sanctified the people), which led to each class performing the cleansing pertinent to itself (washed their clothes). Throughout the Age our Lord charged the people (said unto the people, v. 15) to be prepared for the day of God, which has proved to be the third 1000-year day touched by the Gospel Age (ready against the third day), as He also exhorted their avoiding oneness with a nominal church (come not at your wives, literally, approach not a woman). During 1874-1954, 56, the morning of the third 1000-year day (third day in the morning, v. 16), there have been great controversies, e.g., the six sifting controversies among the consecrated, the Court class and the Campers (thunders), there have been flashes of Truth on secular and religious subjects (lightnings); there have been and will be great troubles, those preliminary to the Time of Trouble and those constituting its trouble: war, revolution and anarchy, with intermingling famines and pestilences, due to the Kingdom's presence (thick cloud upon the mount); and there have been great announcements of Truth sounding very loud on all hands and subjects as Christ's message to mankind (voice of the trumpet exceeding loud). This combination of things has been 

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greatly troubling and frightening all the people of Christendom. (people … trembled). By this combination of things our Lord brought (Moses brought, v. 17) the people of Christendom (people out of the camp) face to face with God as to the matters on hand (to meet with God) and they set themselves in a position directly under Kingdom operations (stood at the nether part of the mount). 

(28) The Kingdom class beyond the veil was covered with the teachings of God's wrath, with forecasts during the Parousia and with explanations of its actualities during the Epiphany (Sinai was altogether on a smoke, v. 18), because Jehovah occupied Himself with it (descended upon it) by its destruction of Satan's empire through the great tribulation (in fire). The teachings on these events were such as arise out of the great tribulation (smoke … ascended … furnace, Matt. 13:42). And the Kingdom shook society from top to bottom in the greatest exposures, testings and revolution of all times (the whole mount quaked [shook the symbolic earth, Heb. 12:26-29] greatly). After the Truth on secular and religious subjects had as the last trump gone forth a long time with ever increasing momentum (voice of the trumpet sounded long … louder, v. 19), the Christ class beyond the veil communed orally with God over the situation. (Moses spake, and God answered him by a voice). God then gave particular attention to the Kingdom class (came … Sinai, v. 20), particularly to the Lord Jesus as the Head of that class (top of the mount). By His Spirit, Word and providences God called upon the part of the Christ class in the flesh to make their calling and election sure and thus to pass beyond the veil and then join Jesus their Head (called … top). This they accordingly did (Moses went up). But while the faithful brethren were so doing, the evil of speculation broke out among the brethren, which moved God to charge our Lord to give His special attention to it (said unto Moses, Go down, v. 21), charging Him to command all engaging therein to

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stop it (charge the people), lest each class in their attempts to overstep the limits appointed 'to their studies (lest they break through) in matters pertinent to the Lord for each class (unto the Lord) become guilty of speculation (gaze; the Latin word speculare, from which our word speculate is derived, primarily means to gaze, brazenly to look at). Speculation occurs as each class attempts to peer into things not given by their teachers of a higher class or higher classes to that class to look into. 

(29) E.g., those outside the Camp are not of themselves to seek to unravel things that belong to outside of the Camp, the Camp, Court, Holy or Most Holy, but are to study such things as to these stages as are given them by the Divinely appointed teachers for these stages respectively; those in the Camp are not of themselves to seek to unravel the things outside the Camp, in the Camp, in the Court, in the Holy or in the Most Holy, but are to study such things as to these stages as are given to them by the Divinely appointed teachers for these stages respectively; those in the Court are not of themselves to seek to unravel the things of outside the Camp, the Camp, Court, Holy or Most Holy, but are to study such things as to outside the Camp, the Camp, Court, Holy and Most Holy as are given them by the Divinely appointed teachers for these stages respectively; those in the Holy are not of themselves to seek to unravel the things of outside the Camp, the Camp, Court, Holy and Most Holy, but are to study such things as to outside the Camp, the Camp, Curt, Holy and Most Holy as are given them by the Divinely appointed teachers for these stages respectively; and those in the Most Holy are not to seek of themselves to unravel the things of outside the Camp, Camp, Court, Holy and Most Holy, but are to study such things as to outside the Camp, Camp, Court, Holy and Most Holy as are given them by God, the Divinely ordained Teacher as to outside the Camp, Camp, Court; Holy and Most Holy. The way these matters have been carried out in practice

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during the Parousia and Epiphany is this: God gives Jesus the understanding of the truths respecting these stages as due. Jesus has been giving that understanding as due to the Parousia and Epiphany messengers as they have studied the pertinent matters; and these have given them to the Priesthood, from whom they went out to the Levites, who in turn with the Priests have given it to the Campers, and who in turn with the Priests and Levites have given it to outside the Campers, for it will be noted that speculation, according to vs. 21-25, is especially prohibited during the Parousia and Epiphany. 

(30) The prohibition to speculate has not been given to God's Parousia and Epiphany people to take away their rights and liberty, nor to make the Laodicean Messenger lords over God's heritage; but it is given for a benevolent reason: to save the individuals of the various involved classes from losing their standing in their respective classes, i.e., to prevent Little Flock brethren by speculating from falling into the Great Company, the Great Company by speculating from falling into the second death class, the Youthful Worthies by speculating from falling into the tentatively justified class, the tentatively justified by speculating from falling into the Camp class, the Campers by speculating from falling into the class outside the Camp; and the outside the Campers from falling into inventors of heathen religions, e.g., Rosenberg, the Nazi religious leader, inventing a reformed form of old German heathen religion, and others of them sinking into deeper heathenism (many of them perish). While "many" in the Parousia by speculation lost their class standings, even more of them by speculation lost their class standings in the Epiphany, as can be seen in the six siftings, especially in the sixth (Deut. 32:30; Ps. 91:7). And the end is not yet. Those especially in great danger to speculate during the Laodicean stage of the Church are the Priests, whose privilege it is to draw near to the Lord at the antitypical golden Candlestick, Table of 

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shewbread, Altar of incense and second veil, as they progress in Divine things. Therefore these have especially been exhorted by our Lord speaking especially through the Parousia and Epiphany messengers to sever themselves from the pernicious habit of speculating and devote themselves to gaining the advancing truths as these are clarified for them by these two messengers (priests … Lord, sanctify themselves, v. 22). Those who heeded this caution have been kept from falling through speculation, but those who failed so to do, the sifters and many siftlings of the Parousia and Epiphany periods, have experienced the Lord's making a breach between them and the Little Flock, i.e., experienced their casting out from the Little Flock into the Great Company, from which continuing to speculate they were dropped into the second death class. Such in not a few cases became the six slaughter-weapon men, the harvest sifters (the Lord break forth upon them). 

(31) Knowing that those of the lower classes cannot see the things peculiar to the higher classes, our Lord answered Jehovah (Moses … Lord, v. 23) to that effect, especially that they could not perceive spiritual things of the reigning Kingdom (1 Cor. 2:14; people cannot come … Sinai), even as God had arranged (chargedst us) that each class be limited in its insights into the things of God peculiar to its own class, especially excluding them from seeing the things of the reigning Kingdom (Set bounds about the mount), which separated it from their eyes of understanding (sanctify it). God, knowing that the attempts to "gaze," speculate, while yielding no truths to its indulgers, would abound in producing error, emphasized to our Lord the matter of giving His attention to dissuading the people of all classes from speculating (Away, get thee down, v. 24). Then Jehovah showed who during the Parousia and Epiphany might, by personal and direct Bible study, dig out of the Bible the truths about to become meat in due season; for be it noted that, as St. Paul shows 

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(Heb. 12:18-21, 22-29), the scene of Ex. 19:3-25 applies to the Parousia and Epiphany, the trouble time of this scene being Epiphaniac. This scene is not merely Parousiac; it is also Epiphaniac, as the facts of experience, as well as the Scriptures cited in the previous sentence, corroborate. By Moses our Lord is here typed; and by Aaron, for the Parousia its messenger is meant, and for the Epiphany its messenger is meant (thou, and Aaron). 

(32.) These two can do and have done such study without its being speculation, because they therein work with and under Jesus as His eye, mouth and hand (with thee). If, however, they should attempt to open an undue Scripture, they, too, would make mistakes therein and produce error, as both of them in minor details have done. The privileges of these two none others were to have; for if any of the other Priests or those of lower orders among the Lord's people should attempt to break over this barrier prohibiting for the Parousia and Epiphany personal and direct Bible study (let not the priests and the people break through to come … Lord), they would be in danger of experiencing their being cut off from their respective classes (lest he break forth upon them). Accordingly, Jesus gave His attention to this subject (Moses went down, v. 25) and warned, especially by the Parousia Messenger during the Parousia, and by the Epiphany messenger during the Epiphany, against this dangerous practice, other brethren joining with them in sounding out the warning (spake unto them). Some heeded the warning and thus were saved from the evils of speculation. Others, heady, refused to heed the warning, and thereby forfeited their several standings before the Lord, dropping into lower classes thereby, while others, fully wilful, lost all standing before the Lord, e.g., the six sifting classes and the fully wilful siftlings. Therefore we earnestly caution all of the Lord's people of all their classes to refrain from speculation, lest God make a breach—a separation from their class standing—upon them!

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BEREAN QUESTIONS

(1) What is the twofold application of Israel's Red Sea experience? From the standpoint of the reckoned deliverance, what is typed by Moses' bringing Israel onward from the Red Sea? What does the involved march to Sinai type? How typed? With what immediately after Pentecost did the Church come in contact? How typed? In principle when else did the same thing occur? How typed? What lack and experience prevailed in the early part of the seventh one-thousand-year day? How typed? What teachings brought this about? How typed? 

(2) What did these bitter doctrines and experiences occasion? What did the people do to our Lord? How? How typed? What was their claim, and what did they ask? How typed? What did Jesus then do? Why? How typed? What did God answer? How typed? What did Jesus then do? Through whom? How typed? With what effect? How typed and proved? In this connection what two things did Jesus do first? In what experience is typed the side of these testings as to the sifting leaders? How typed? What third thing did He do? What proves it? How typed? During those conditions what did Jesus promise? Through whom? On what five conditions? How is all this typed? Why could He promise this? How typed? What second application is also true? 

(3) What was antitypical Israel's next journey experience? How typed and proved? In whose sight are, and in whose sight are not the leaders great ones? Who were the chief of these leaders? By what typed? Who were the next chief of these leaders? By what typed? What did the twelve symbolic wells do to God's people? The seventy palm trees? Especially during what periods? How are these acts typed? 

(4) What is the next set of experiences of the Church's journey to the Kingdom and the New Covenant? With what was it connected? Where is this typed? By what is the transition from the proceeding to this experience typed? What does the wilderness of Sin type? What do facts prove as to this? How typed? What does the meaning of the word Sinai antitypically suggest? What is typed by Israel's coming to the wilderness of Sin exactly a month after the Exodus? What did they have after leaving the world before the pertinent Truth was due? In these controversies what did the Lord's people do to Jesus and His mouthpieces? How typed? Where? How typed? 

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What was their wish? How typed? Of what did they accuse Jesus and His mouthpieces? How typed? 

(5) What assurance did God give Jesus? How typed? To obtain it what were God's people to do? How typed? What would such a course provide God? How typed? What do the seven days here type? What were the brethren to do during each of the first six days? With whose help? How typed? During what period were they to gather enough for two periods? How typed? Why was this? How would the new Laodicea Truth not come, and how would it come? What exceptions would then occur? What in this connection is typed by the gathering? When especially is direct Bible study prohibited the Lord's people? With what exceptions? How proven? What condition prevailed before? How did it come that some stumbled over this Laodicea arrangement? As what? Where will more on this head come out? 

(6) What did Jesus and His mouthpieces tell the Lord's people amid their murmuring? How typed? As what would this serve? How typed? What would He nevertheless do? How typed? What would it enable them to see? How typed? Why would these two things be done? How typed? For what was there no valid reason? How typed? By what would their murmuring against God become manifested as such? Why was the murmuring actually against God and not against Jesus and His mouthpieces? How typed? What did Jesus charge at each time of murmuring? How typed? Why? How typed? During such telling and the people's attention thereto what occurred? How typed? What does Jehovah then do? How typed? 

(7) What, accordingly, came in each epoch? How typed? How, in what and where did it come? Where have details thereon been given, making repetition here needless? True to His Word, what did the Lord additionally give? Where? How typed? How did such Truth come? How typed? What did the Lord's people do at the coming of each new truth? How typed? What is the literal marginal translation of the Hebrew words, man hu? Why is it preferable to the A. V. text? What answer did Jesus give? How typed? What popular Hebrew word became the name for this food? How do we harmonize the statement that manna types the Truth with Jesus' statement that it types Him? As we partake of it what do we do? How proven? What did God command as the Truth became due? 

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How typed? According to what two things? How typed? How? How typed? Where? How typed? What was accordingly done? How typed? In what way? How typed? How measured did each gather and eat? How typed? With what result? How typed? 

(8) What was forbidden and commanded each assembly or individual? Why? How typed? What did some refuse to do in this matter? How typed? With what threefold result? How typed? When did this occur? What did the Lord's people do? When? How typed? According to what? How typed? How long did the new heavenly manna come? Until when did it last? Why? How typed and proved? During what period were specially large amounts of Truth due? How typed? In what can this be seen? What did the leaders and the led then do? How typed? What did the leaders then do? In what three kinds? How typed? 

(9) Who answered them according to God's clarified Word? How typed? What two things did He say? How typed? What two things were the leaders to prepare in writings? How typed? For what times would they be of value? By what means was their future use guaranteed? How typed? In harmony with this what were some of the Philadelphia works used by our Pastor and the Editor? What is the latter doing along this line for Millennial uses? Where charged? What, accordingly, did Philadelphia leaders and led do? How typed? How was this enjoined? How typed? What two things will the pertinent writings not do? How typed in each case? 

(10) What does Jesus charge for the Laodicea and Millennial times? How typed? Why? Why this reason? How typed? What pertinent thing does He declare? How typed? What different result was reached in the previous six periods? Even when? Especially when? How typed? What does the Lord say on this for the seventh period? Where and how? How is this typed? Of what may we be sure? Why did He make the prohibition? What proves it? What results from our proper response to this? 

(11) Despite these warnings what have some done? When? Who especially? How typed? Despite contrary claims, what did they not find? Why not? How typed? In view of this evil course what did God charge Jesus to do? How typed? How were the expostulations made? When especially? By whom? Why made? How typed? 

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When did He provide enough for "the Sabbath"? How typed? Hence what does He require? How typed? 

(12) What do God's people attribute to the Truth? As what? How typed and proved? What other qualities has the Truth, first, as aromatic, second, as saving? How typed? What third quality has it? How typed? What four of its qualities is implied in this third one? What qualities has it to the responsive? How typed? With what does it fill the responsive heart? Of what are these the constituents? What at God's command has Jesus a second time charged? How typed? With what results? Why? How typed? What additional charge did Jesus give His mouthpieces? How typed? How were they to keep this teaching? How typed? For what purpose? How typed? What was done with this charge? How typed? For what has the Truth served and will serve? Until when? How typed? In what condition is their capacity for the Truth? Why? How typed? 

(13) What do we see from our present study? Briefly give these experiences in the aspects already studied. What is the antitype of Ex. 17:1-7? Ex. 17:8-16? Where else are other of their Gospel-Age journeys typed? What is the antitype of the various features of Ex. 17:1? To what were they introductory? What comes before refreshment? When experienced? How typed? Especially for what? Through what errors? By whom especially? 

(14) What did such do? How typed? What arose amid such controversies? When? How typed? Amid them what did Jesus do through His mouthpieces? How typed? What did the evil-doers do? Amid what? How typed? Of what did they by oppositional attitude, acts and teachings accuse Him? What did they demand of Him in His mouthpieces? How typed? What did Jesus and His mouthpieces thereupon do? How typed? What did God first charge? How typed? Secondly? How typed? How had this official power been already used? How typed? 

(15) What did God promise? How typed and proved? Even under what circumstances? How typed? What did God then charge Him in His mouthpieces to do? How typed? With what results? How typed? How did our Lord respond? How typed? What facts prove this? What was by these experiences done to God's people? How typed? From what do we know this? In what were God's people involved through this experience? How typed? What thing and how did the controversialists do therein? Unto

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what results? How are these things typed? What does the Cross still remain? According to what examples? 

(16) What other experience happened to God's people according to v. 8? How typed? After what? How typed? Whom did Jesus therein charge? As what? As to what? How typed? What were they to do with these? How typed? What did He promise them for the time of battle? How typed in the details? What did the star-members do? How typed? Who betook themselves to the pinnacle of the embryo kingdom? How typed? Under what conditions did God's people prevail? Yield sin the victory? How typed in each case? 

(17) How does not, and how does our Lord's power act? What did it thus require? What occurred otherwise? How apparently? How typed? Who supportingly cooperated with Him for victory? In what two ways did they give Him supporting cooperation? How typed? How long? How typed? What was the result? How typed? What pertinent charge did God give Jesus as to the star-members? How, typed? What did Jesus accordingly do? How typed? What pertinent declaration did He make? How typed? Accordingly, what will sometime come to pass? How proved? What will accomplish it? How? What should we say to this? 

(18) What are typed in Ex. 18? In continuance of what? What are typed in Ex. 3:4? What similarity is there between the antitypes of Ex. 3:4 and 18? What do the types of Ex. 18 picture forth? Whom does Jethro type? In what particulars? What does Moses type? What books generally use him as such a type? To what in Ex. 18 did God give special attention? How typed? What remark is here made before proceeding further with our study? What will be pointed out in this study? 

(19) What did Jesus do to the Church and the two classes of the justified between 1846 and 1874? How typed? What led them back to Babylon after 1846? How typed? How were these brought back to Jesus? How typed? Into what condition? How typed? In the near presence of what? How typed? What class did Jesus first develop after His glorification and of what did it remind Him? How are these things typed? Of what were the less faithful a reminder to Him? How typed? By what did God make known to Jesus that He was fellowshipping Him? How typed? What did He thereby bring to Jesus? 

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How typed? With whom did the second and third classes come? How typed? 

(20) What did our Lord do as to God's message and pertinent activities? How typed? How did He do it? How typed? What did They express? How typed? Where did They take Their position? How typed? Of what did Jesus speak? How typed? In whose interests were these things done? How typed? Of what else did He speak? How typed? What did He stress? How typed? What response did God make to Jesus' story? In what respects? How typed? Why? How typed? What did God then cause? How typed? Why? How typed? As against whom? How typed? By what did He show His superiority to all other spirit beings? How typed? As to whom did He demonstrate it? How typed? In accomplishing these things what did God first stress? How typed? Secondly? How typed? In what relation? How typed? In what did the Church and its leaders partake? How typed? In what matters? How typed? How do the antitypes of vs. 1-12 impress us? 

(21) What do vs. 1-12 give? Who were privileged to share in a small way therein? What is set forth in vs. 13-27? Like the preceding one, how many applications did it have? What are they? Which of these will be here studied? In brief, what does it set forth? Under what type? What are the four kinds of teachers here typed? By what four types are they set forth? For what purpose are they given the Church? Explain the cited passages in proof. With whom are these teachers not exactly the same? What is the difference? What did Jesus' zeal prompt Him to do? How typed? Without what at first? Wherein is this most easily seen? Why? Until when? When did a similar situation prevail? What did many thus do? How typed? How long? How typed? Who noted this? In what respect? How typed? What did He do as He reasoned thereover? How typed? 

(22) How did Jesus give answer? How typed? What was His answer? How typed? What in elaboration did He say? How typed? What did He say that He did with these problems? How? What two things did He teach them? How typed in each case? Who answered Him? How typed? What did He show? For what two reasons? How typed? Why did it require the work of many? How typed? What did God's pertinent acts ask Jesus to do? How typed? As to what? How typed? What would following it bring? How typed? What did this counsel suggest 

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as Jesus' chief mission? How typed? Secondary mission? How typed? What two things would it do to the people? How typed in each case? Thereby what would He clarify? How typed? What other thing would He thereby clarify? How typed? 

(23) In accomplishing this what would He need to do? How typed? What four qualifications should the selectees have? How typed in each case? In what four kinds should He set them in the Church? How is each kind typed? What were to be their duties? How typed? What were they to do with subjects not clear to them? How typed? With subjects clear to them? How typed? What would be the first advantage of this course? How typed? The second? How typed? What did God assure Him? Acting in what respect? How typed? On condition of whose sanction? Acting in what respect? How typed? What would first result? How typed? Secondly? How typed? What did Jesus first do with this advice? How typed? Secondly? How typed? What kind of men did He choose? How typed? As what? How typed? In what four kinds? How typed in each case? What did these take? How typed? What did they seek from Jesus? How typed? What did they teach without referring them to Jesus? How typed? What did Jesus do when God had so arranged matters? How typed? What did God then do? How typed? 

(24) What is the time relation of the events of Ex. 18 and 19:1, 2? How proved? Why are vs. 1, 2 introduced? How proved? When, accordingly, did the arrival at Mt. Sinai occur? How proved? What opinion does this refute? How proved? What does this third month type? How proved? When, accordingly, did God's people come to the Kingdom time? How typed? What two experiences had they before finished? How typed? Into what experience did they then enter? How typed? What quality did this experience have? In what condition? How typed? What kind of experiences did they then have? While what was forming? How are these things typed? What has the Christ class been doing throughout the Age? How? When also has this continued? How are these things typed? During such ascent, particularly when during it, did God give a charge to them? What were its two parts? How typed? First as to what? How typed? Secondly as to what? How typed? What two things thereafter did He say that He had done to them? How typed? In view of these benefits, what did He promise them? How typed? 

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To what a height? How typed? Why did He so decide? How typed? What was the first condition that He put to this offer? How typed? The second? How typed? Elaboratingly what did He first tell them? How typed? Secondly? How typed? What was Jesus to offer age-long, according to God's charge? Particularly when? How typed? To whom in particular did He make the high calling offer clear? How typed? 

(25) By what three things do we know that the leaders so instructed the people? How proved? All through the Age, particularly during the Harvests; what response did God's people make? How typed? What did Jesus do with their response? At what two occasions? How typed? Especially when and amid what conditions did God as promised speak to Jesus? How are these things typed? In whose understanding? How typed? Why was this done? How typed? What did Jesus then do? How typed? In what two periods did God charge Jesus to minister sanctification to the people? How are these things typed? What did He also charge Jesus? How typed? For what would this prepare them? How typed? What was to come to them in the beginning of the third 1,000-year day? How typed? What would God do during the Parousia and Epiphany? How typed? In what kind of ways? What are some of these? How are these things typed? 

(26) What did God charge Jesus to do? In relation to what? What was the charge for each class? How typed? What was each class to do? How typed? From what first would this keep them? How typed? Secondly? How typed? What would happen to those disregarding these two things? What does this imply to each involved class? How typed? What did God prohibit? How typed? What thing would happen to any contaminating ministry in its doer? How typed? What would happen to a contaminating state? What example illustrates this? How typed? A contaminating antichrist or false prophet system? How typed? What is Jehovah's decree as to one and all of these? What was to occur when the seventh trumpet should sound long? What periods were thus included? How are these things typed? 

(27) Thereafter what did our Lord do? How typed? What ministry did He then perform? Particularly when? How typed? What did this lead each class to do? How typed? Throughout the Age what charge did our Lord give? How typed? What did the day of God prove to be? 

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How typed? What oneness did He exhort them to avoid? How typed? What period was the morning of the third 1000-year day? How typed? What was the first thing typed? How typed? The second? How typed? The third thing? Why these? How typed? The fourth thing? How typed? What effect do these things have on the people? How typed? What did our Lord do by this combination of things? How typed? As to what? How typed? In what position did they set themselves? How typed? 

(28) With what was the Kingdom class beyond the veil covered? With what differences during the Parousia and Epiphany? How typed? Why was this? How typed? By what? How typed? What kind of teachings covered such events? How typed? What does the Kingdom do to society? How typed? What has secular and religious truth been doing increasingly for a long time? As what? How typed? Thereafter what did the Christ class beyond the veil do? How typed? What did God then do? How typed? Particularly to whom? Why? How typed? What three things did God call upon The Christ in the flesh to do? How typed? What did it accordingly do? How typed? While the faithful were so occupied what evil set in? How typed? What did this move God to do? How typed? What charge did He give Him? How typed? Why the charge? How typed? In what things could the overstepping occur? How typed? Of what would it make them guilty? How typed? How does the word speculate fittingly apply? How does speculation in each class occur? 

(29) What are those outside the Camp not of themselves to seek to unravel? When are they to study such things? Those in the Camp? When are they to study such things? Those in the Court? When are they to study such things? Those in the Holy? When are they to study such things? Those in the Most Holy? When are they to study such things? How have these matters been carried on during the Parousia and Epiphany? What should be noted as to the time of the prohibition of speculation? According to what Scripture? 

(30) For what two reasons has not this prohibition to God's Parousia and Epiphany people been given? For what kind of a reason was it given? What is the reason? What was this to prevent overtaking Little Flock members? Great Company members? Youthful Worthy members? Tentatively justified ones? Campers? Outside the Campers? How is the danger to such typed? What 

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occurred in this matter during the Parousia? How does the Epiphany in this matter compare with the Parousia? How can this be seen? How proved? What has not yet come? Who have been especially in danger to speculate? In connection with what activity? Accordingly, what does the Lord do to these especially? Through whom? What two pertinent exhortations does He give them? How typed? What has been the result for those heeding these exhortations? For those not heeding them? Who have these been? What was their first fall? In not a few cases what was their second fall? What did they later in many cases become? How is this typed? 

(31) What does our Lord know of the lower classes from this standpoint? What answer did this knowledge move Him to give to God on His giving His attention to this subject? How typed? How proved of the natural man as to spiritual things? How typed? Who gave a pertinent charge? How typed? What was the charge? How typed? What did these limits accomplish? How typed? What was God's knowledge as to the products of gazing, speculating? What did this move Him to emphasize to our Lord? How typed? What did Jehovah then show? What proves that Ex. 19:3-25 applies exclusively to the Parousia and Epiphany? What feature of this time is Epiphaniac? What two points prove that the scene is both Parousiac and Epiphaniac? In v. 24 whom does Moses type? Aaron? 

(32) What can these two messengers do and have done without its being speculation, gazing? Why is this true? How typed? What would happen if they would attempt to open undue Scriptures? What have they in minor details done? What were none others to have? Why not? What would it be, if others would attempt to violate the pertinent prohibition? How typed? What would happen to them? How typed? What did Jesus accordingly do? How typed? Through whom especially did He give the warning not to "gaze" in the Parousia? In the Epiphany? Through whom else? How typed? What do some do to the warning? With what result? What do others do to the warning? With what result? What do still others do to the warning? With what result? What are some examples of this last class? What warning is therefore, here given? To prevent what? 

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