PHARAOH'S PURSUIT OF ISRAEL. HELP FOR ISRAEL. ISRAEL'S SAFE CROSSING OF THE SEA. THE EGYPTIANS' DESTRUCTION IN THE SEA. THE HALLELUJAH CHORUS. 

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HAVING shown that Israel's journey to the Red Sea represents the restitutionists' journey up the highway of holiness, and that their experiences at the Red Sea represent the faithful restitutionists' experiences during the Little Season following the Millennium (Rev. 20:7-9), we now proceed in the light of Ex. 14:1—15:21 to set forth the latter experiences. As God ordered Moses where to locate the Israelites' camp at the Red Sea (vs. 1, 2), which in this picture represents the Second Death, so God will charge the Christ to arrange the restitutionists for their final trial for life or death. Israel was encamped with the sea before them, with Pi-hahiroth and Baal-zephon on their two flanks and with Migdol behind them. Pi-hahiroth (place of rushes) represents those post-Millennial humans who will have failed to develop perfect characters, even as in Ex. 2:3, 4, flags type Israelites with whom Jesus as a lad mingled. Baal-zephon (lord of the North) types Satan and his fallen angels as the deceivers of the apostate humans in the final trial. Migdol (tower) represents the Christ. Thus all of the factors connected with the final trial are pictured in Israel's surroundings at the Red Sea. Israel's camping in such a position types the faithful restitutionists being tried with the Second Death, as the threat before them, flanked by wicked angels and men, as their opposers to capture them, and guarded in the rear by the Christ, as their strong tower. Certainly such will be the conditions of the final trial, as set forth in Rev. 20:7-9. In vs. 3, 4, God gives as the 

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reasons for the typical charge: (1) Pharaoh's belief that the Israelites were entangled and lost in the tractless desert and would thus be willing to be rescued from that condition, even at the cost of returning to slavery, (2) God's mildness would set Pharaoh against the Israelites to pursue after them and repossess himself of them; (3) God would achieve honor in the deliverance of Israel and in the overthrow of Pharaoh and his army and (4) the Egyptians would be compelled to recognize God, in His nature and character as Jehovah, in His dealings with Israel and them. 

(2) These four reasons for subjecting Israel to the trial at the Red Sea apply antitypically to God's subjecting the faithful restitutionists to the trial in the Little Season. Pharaoh's belief that Israel was entangled and lost in the wilderness, to be delivered from which they would be willing again to become his slaves, types Satan's belief after his post-Millennial loosing that the restitutionists, restrained by the principles of the good kingdom and thus lost to sinful freedom, would be willing to become again the slaves of sin, error and death, if they could get their liberty from righteousness. This first reason for the trial shows that the race would then be in a trialable condition—a fact recognized even by Satan. God's second reason for arranging for the typical trial implies antitypically that a willing and evil tempter would be on hand, emboldened by God's goodness, to attempt the adventure. God's third reason for arranging for the typical trial implies antitypically that it would end in glory to God in the highest, through there being on earth peace to men of good will. God's fourth reason for arranging for the typical trial implies antitypically that Satan, fallen angels and apostate men would experience ("know") in the process of their annihilation that God is Jehovah, i.e., the supreme and eternal One in His person and the supreme and perfect One in His character. Thus are given in the type the four reasons for God's arranging for the final trial, during 

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the Little Season. And surely these four reasons justify the arrangement for that final trial. Israel's encamping under the prescribed conditions (v. 4) types the world's becoming set for the final trial. 

(3) As Pharaoh was told of Israel's flight from slavery into liberty therefrom (v. 5), so Satan will be made aware at the beginning of the Little Season that the race has been freed from the bondage of sin, error and death into the liberty of God's children. He will become aware of this after he is permitted to come back to the earth and to observe the race living in its perfect arrangements and obeying Truth and Righteousness, which from his perverted standpoint he will regard as bondage (entangled in the land and shut in by the wilderness—v. 3). In v. 5 Pharaoh represents, as always, Satan, but here his servants (officers) represent the fallen angels only. Pharaoh's and his servants' repenting of their having cast Israel out and of their letting them leave Egypt types Satan and the fallen angels early in the Little Season changing their minds as to having cast off God's people and letting go their hold on them, as they are doing now as Satan's empire is crashing. Such a change of mind in the type and antitype is respectively a turning against God's typical and antitypical Israels (v. 5). The question, "Why have we done this, etc.?" (v. 5) implies both in the type and antitype that the questioners think that they had done unwisely therein. Therefore in the type the determination to undo such a decision was made, which will also have an antitypical fulfilment. Pharaoh's making ready his chariots (v. 6) types Satan's preparing organizations in the Little Season to accomplish again the subjection of the race to himself. Satan has been a famous organizer, as the arrangements of his empire prove. He will not leave matters to a haphazard outcome, but will form a multiplicity of organizations variously adapted to inveigle the different members of the race into, and hold them in his meshes. He will take his time to

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make such a thorough study of the situation, as to enable him, he will think, to adapt his ways and means successfully to the involved conditions. And only after he thinks that he will have informed himself efficiently on the situation will he frame and launch his organizations one after another. From the length of the two parallel Harvests with their five siftings we conclude that the Little Season will last from 2874 to 2914, with another period until the summer of 2920 paralleled by the revolutionism sifting under bad Levite leaders, 1915-1920. This time is implied in the 1,000 Pyramid inches from the floor entrance of the descending passage into the pit to the mean bottom end of the blind passage leading southward from the south wall of the Pyramid's bottomless pit. This floor entrance to the pit marks 1914; hence the bottom end of the blind passage marks 2914. This doubtless symbolizes the thought that by October, 2914, all unworthy of life will have been completely found under the sifters. See the Great Pyramid Passages, Vol. 2, first edition, pages 194-198, where the approximate figures are given, and second edition, pages 167-174, where the exact figures are given. The uneven ending of this blind passage, reaching in its farthest extreme two inches farther, may mean that active revolutionism will enter in 2916, paralleling the time when the Levites under bad leadership in Britain began active revolutionism, which will in 2916 have its parallel. 

(4) From the Harvest parallels we may, therefore, conclude that Satan will first set into operation five siftings, corresponding in time and kind to the five siftings of the two Harvests of 1 Cor. 10:1-14. In other words, from April, 2878, to June, 2881, there will be a sifting corresponding to the no-ransomism sifting from April, 1878, to June, 1881; from October, 2881, to October, 2884, there will be a sifting corresponding to the infidelism sifting from October, 1881, to October, 1884; from October, 2891, to October, 2894, there will be a sifting corresponding to the combinationism 

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sifting from October, 1891, to October, 1894; from October, 2901, to October, 2904, there will be a sifting corresponding to the reformism sifting from October, 1901, to October, 1904; and from February, 2908, to June, 2911, there will be a sifting corresponding to the contradictionism sifting from February, 1908, to June, 1911. Thereafter will come, beginning in 2915, the revolutionism sifting corresponding to the Epiphany Levitical sifting under bad leadership, 1915-1920. When we remember that in David's two wars with the Philistines, the latter represent in the first war the no-ransomism sifters and their siftings, and in the second war the no-church-sin-offeringism sifters and siftings, we are prepared to see the five sifting classes alluded to in the four peoples disparagingly referred to in Ex. 15:14, 15—the Philistines, Edomites, Moabites and Canaanites—as unfavorably related to, and affected by Israel's experiences at the Red Sea. The five siftings, of course, will have to be by far more refined, i.e., less gross in their teachings, spirit and acts than those of the Reaping time from 1874 to 1914; for such gross deceptions and wrongs as were wrought in the five Gospel-Age Harvest siftings we may be sure would deceive no perfected humans. Hence Satan, adapting his bait to his fish, will use much more refined forms of no-ransomism, infidelism, combinationism, reformism and contradictionism than in the Parousia siftings, when attempting to deceive the restitutionists in the Little Season. He will doubtless study the hearts of all of these, noting especially those whom he will recognize as the most selfish ingrates, and will give these his particular attention in order to prepare them to become the sifting leaders. The worst cross-section of the evil will doubtless be won as leaders and led for the first sifting, the next worst for the leaders and led of the second sifting and so on until the five cross-sections of the evil as leaders and led will be won in this way. Thus will antitypical Pharaoh take his people with him in an attack on God's people (v. 6). 

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(5) Satan's preparing his organizations (chariots, v. 6), implies especially two things: (1) that he will plan the formation of each one of them, and (2) that he will put their formation into effect. Doing the latter will be one of the features of each one of the five siftings of that time; for the sifters and siftlings will want to associate themselves together organizationally, and Satan will suggest to the leaders the organization that he will have planned. In the type 600 chariots were taken. The expression, chosen chariots, means choice chariots, for the next clause should (as Young renders it) read: "even all the [war] chariots of Egypt." The antitype corroborates this translation, as the following shows: 600 is a tenfold multiple of 6 and 10. Six, as we know, is the symbol of evil or imperfection, here of evil and not imperfection, because it is joined with 10, the number of perfection of natures lower than the Divine, and hence 6 here could not mean imperfection, as that would contradict the idea of perfection involved in the number 10. The tenfoldness of 6 x 10 suggests that more than one perfect nature is involved—various angelic natures and men. Accordingly, the antitypical meaning of the 600 chariots would be the sum total of evil organizations used by perfect beings lower than Divine beings, i.e., spirits lower in their natures than Divine spirits, and humans. The perfection, of course, would not be that of character, but that of faculty, because neither Satan, the fallen angels nor apostate restitutionists will be perfect in character, but they will be perfect in faculty. Accordingly, the number 600 in the type does not designate the number of the organizations in the antitype, but their characteristics and their members—they will be evil and be owned and operated by perfect spirits and humans. Accordingly, we do not know how many such organizations Satan will form for his Little-Season purposes, nor should we speculate on it, since speculation thereon is fruitless and harmful. In due time, if faithful, we 

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will know this. The captains (v. 7) placed over Pharaoh's chariots type the fallen angels invisibly in charge of the organizations and the apostate restitutionists visibly in charge of these organizations. 

(6) As God's kindness, in not hindering Pharaoh's preparation to pursue and recapture Israel, but in removing obstacles to such preparations, in so far as God's purposes were thereby served, hardened Pharaoh's heart (v. 8); so God's not hindering Satan's preparations to regain control of the race, but in removing obstacles to such preparations in so far as God's purposes are thereby served will harden Satan's heart into determining all the more firmly to make the effort to regain control over the race. Thus the hardening of the heart in each case is not to be understood as though God directly influenced their hearts by suggesting and arousing in their hearts desires for the evil; but He did it by His kindness in the premise, as above explained. God will permit, without any hindrance or obstacles whatever, so large a liberty to Satan in the way of movement, preparation, organization, temptation and gaining the support of the apostates, as Satan's very success therein will arouse him to ever stronger determination to regain control of mankind. Thus his heart will be hardened by God permissively and by its evil ambition effectively. Thus God will harden his heart and he will harden his own heart in similar ways, as was the case with Pharaoh, the type of Satan. Pharaoh's pursuing the Israelites types Satan's operating his ways and means of tempting the faithful restitutionists to join his five sifting movements. In each one of these he will present to all mankind, beginning with the worst of the restitutionists and ending with the best, omitting none in the temptation, specious suggestions that will have the appearance of righteousness, but that will in every case contain the virus of sin. This continued obtruding by Satan through internal and external suggestions to evil on the faithful is the antitype of Pharaoh's pursuit 

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of Israel. It will be noticed that the last clause of v. 8, "And the children of Israel went out with a high hand," states a thought that we have met in this history for at least the fifth time. 

(7) While in the type (v. 9) the pursuit is spoken of as one act, we are to remember that in the antitype the one act of tempting is distributed over five siftings. And the reason why the one act in the type can be used to stretch over the five siftings is that the real nature of Satan's work in each of the five siftings is the same—tempting to evil. The overtaking in the pursuit (v. 9) represents that feature of the temptation that seizes hold powerfully upon the attention of those that will be tempted. As typed by all the horses, chariots, horsemen and army of Pharaoh overtaking the Israelites, the attack of the temptation by all Satan's powers will be a severe one, the horses representing Satan's doctrines that will draw on his organizations (chariots), the horsemen representing the doctrinal leaders who will direct the course of these teachings and organizations, and the army representing the non-leaders among the Little Season's apostate humans. (See the comment on this verse.) From the fact that Satan will lead the apostates into an attack upon the Ancient Worthies (the beloved city, representatively) and the Youthful Worthies (the camp of the saints), as set forth in Rev. 20:9, as the particular sin which he will influence them to commit, we construe that the main doctrinal error (horse) that he will use with which to deceive mankind is the thought of humanity's receiving the kingdom at the first lapping end of the thousand years. It is true that the promise will be given to the Millennial overcomers that at the end of the thousand years they will inherit the kingdom of the earth (Matt. 25:34). But Satan will use this doctrine deceptively, by ignoring the fact that the thousand years will end lappingly just as they began lappingly, in various stages—1874, 1878, 1881 and 1914, and by reiterating in his tempting suggestions that it

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ended in 2874. Hence as days, weeks, months and years pass by he will with increasing emphasis suggest something like the following to the hearts of the people: "The thousand years ended in 2874, but you see that the Ancient and Youthful Worthies are not giving over the kingdom to you, but are keeping it for themselves. They are usurping the power that is yours in order to lord it over you. They as power-graspers, and as lords over God's heritage are seeking to deprive you of your rights for their own aggrandizement. This cannot be the Lord's will, who has promised you the kingdom by the end of the Millennium, i.e., 2874. You must have faith in His pertinent promise and request them to deliver to you the kingdom in harmony with God's promise." Such seems to be that deception. 

(8) In some way Satan will pursue this line of suggestion on this doctrine and its involved hope, connecting it with very attenuated forms of no-ransomism, infidelism, combinationism, reformism and contradictionism. The details as to how these connections will be made, we do not, nor need we now know. Between Oct., 2874, and April, 2878, Satan will have so stirred up some by such suggestions as to have won them over as leaders of the first (no-ransomism) sifting of the Little Season, and these will become his mouthpieces to give oral expression to his no-ransomism application of his perversion of the world's kingdom hope. And through this agitation, carried on of course very mildly, and perhaps at first more as a question than as a direct request, the first cross-section of the apostates—those who will not be in heart sympathy with Truth and Righteousness—will be won over by the temptation. Perhaps their thought that the kingdom is then by right theirs, coupled with their ingratitude for the ransom benefits, will by action be a constructive denial of the ransom (and perhaps that is all that will be involved in their no-ransomism) and thus by feeling and act, though not by word, will constitute the no-ransomism sifting of the Little Season.

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How many of mankind and what proportion of mankind will thus be gathered in the first sifting of that time we do not know. The above will likely be the course of matters from April, 2878, to June, 2881. There will doubtless be factual, if not verbal, denials made that faith in God's promises requires a mild request to be made to the Ancient and Youthful Worthies to give over the kingdom to the world. And these denials being disbelieved and Satan's reasons being advocated as against these denials may be the form in which the perverted view of the kingdom hope for the world may be connected with infidelism in the second post-Millennial sifting. As Satan's pertinent doctrines, organizations, leaders and siftlings will have been active in the first sifting of that time (no-ransomism), so will these, reinforced by others, be active in the infidelism sifting of that time. As a result to the sifters some will by the second sifting be won over who withstood more or less successfully the first sifting. These will constitute the second worst cross-section of those who in the next Age will reform externally, but not internally. We may be sure that the sifting leaders and their siftlings will unctuously observe all the forms of righteousness, kindness and politeness, for otherwise they would defeat their own purpose and doubtless they will be "deceiving and being deceived." Perhaps by this time they will have ceased making a mild question of their thought and present a mild affirmation as to the Worthies' alleged usurpation and of the propriety of the latters' vacating their place in the formers' interests, as being God's will. This will go on from Oct., 2881, to Oct., 2884. 

(9) From Oct., 2884, to June, 2891, matters will go on quietly, with the sifters and siftlings more and more becoming convinced of the usurpatory nature of the Worthies' course; and beginning about Oct., 2891, for about three years the combinationism sifting will be active, revolving about the perverted kingdom idea, as belonging to the world by Divine right 

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since 2874, but as being usurped from them by the Worthies. Here a get-together campaign will be agitated less mildly than the two former agitations, but still likely in external harmony with the forms of righteousness and politeness. It is through this sifting—combinationism—that Satan will increase his organizations and combine them more and more in co-operation with one another. As in the type of the combinationism sifting by far more died (24,000—Num. 25:9) than in any other of the sifting types, the contradictionism type having the second largest number of deaths of these sifting types (about 15,000—Num. 16:33, 35, 49), so we may conclude that the third post-Millennial sifting will win more siftlings than any other of the Little Season's siftings. Thus the third cross-section of those wicked in heart will have been won for Satan's side. Hence there will be a great increase of the antitypical horses, chariots, horsemen and foot-soldiers with antitypical Pharaoh, who by then will be more and more in the hope of a [seeming] victory just ahead. Perhaps by then the agitation will reach a concerted, but mild demand that the Worthies surrender their power to mankind. Again there will be a lull and that from Oct., 2894, to June, 2901, very shortly after which, for about three years again, Satan's perverted kingdom idea, as the world's by Divine right from 2874 onward, will be connected with reformism, whereby a firm protest as against the alleged usurpations of the Worthies will be agitated and a strong demand that a reformation of their course be made, so that alleged righteousness may take the place of alleged usurpation. Such an agitation, protest and demand would, of course, imply that the Worthies were actually sinning and, of course, the pretended Reformers will represent themselves as friends and upbuilders of righteousness and enemies and destroyers of sin. Actually the reverse will be true; and these alleged Reformers, according to the type, will be bitten by the fiery serpents of sin (Num. 21:4-6). 

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This sifting, as its type cited shows, will win many siftlings and thus a fourth cross-section of those who during the Millennium will have reformed externally, but not from the heart, will be won by Satan, who thereby will again increase greatly his symbolic horses, chariots, horsemen and foot-soldiers. 

(10) Again a season of comparative quiet will set in, when Satan will again consolidate his gains. But it will be a rather short one: from Oct., 2904, to Feb., 2908, when for 3¼ years the post-Millennial contradictionism sifting will set in. Satan's perverted idea of the kingdom as of Divine right belonging to mankind since 2874 will lead to a marked contradictional controversy, whereby the final cross-section of those who will have reformed only externally during the Millennium will be won by Satan. In some very attenuated way the perverted view will be connected with the Sin-offerings, Mediator and Covenants, and rather warm verbal attacks will take place against the Worthies, and next to the combinationism sifting Satan will have won his largest number of siftlings in this sifting (Num. 16:49). From this fifth sifting Satan will emerge with very many symbolic horses, chariots, horsemen and foot-soldiers; for apparently by the fifth sifting he will have won to his side the last of the cross-sections of those who will not be pure in heart. From that time (June, 2911) on the lines of demarcation will be drawn tightly between the two classes of humans—the symbolic sheep and goats of Matt. 25:31-46. Hitherto Satan brought his siftlings onward progressively to more or less comparatively mildly expressed selfish words, requests, demands, protests and contradictions against the Worthies' course in continuing to rule in judgment (Is. 32:1), all of which, so far as the siftlings will be concerned, will be for the alleged purposes of acquiring what Satan will deceive them into believing has long ago been theirs by Divine right. By that time they will be fixedly bent on acquiring what is allegedly their own, and that as 

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an, expression of alleged loyalty and obedience to God. Thus they will be in heart's readiness openly to rebel against the Worthies' rule. And Satan, seeing that they will be ready to act, will incite them to attack the Ancient and Youthful Worthies (Rev. 20:9). This will set in with the post-Harvest sifting, revolutionism, which will attack the Worthies. How far the attack will proceed in violence—whether to the beating, wounding or killing of the Worthies, we are not positive, though we incline to the thought that they will murder the Worthies. Our reason for inclining to this thought is the following: Something most unusual will have to set in to take the lives of the Ancient and Youthful Worthies, who will then have perfect vitality; for they must die to get their change of nature; and under the perfect conditions of those times, with no specially hard service for them to perform to use up their lives, something unusual will have to set in to cause so many perfect humans amid perfect living conditions to die so near in time to one another. Of course God could miraculously put them to death suddenly; but, so far as we know, there is nothing in the Bible to suggest such a thought. Nor would such a course be in harmony with God's dealings with other servants of His in great numbers and near to one another in time. But the rebellion referred to in Rev. 20:9 does suggest an attack more than verbal in character. Hence, without being dogmatic on the subject, we incline to the thought that the wicked humans will at the end of the Little Season, 2916-2920, murder the Worthies, and, if so, will of course stand naked as proven sinners and thus unworthy of life. Let none of us, however, affirm positively that these will murder the Worthies. At most we may say that they will probably do so. Or perhaps they will transgress in their rebellion otherwise, but sufficiently palpably to manifest them as proven sinners. 

(11) It will be noted that Pharaoh (v. 9) overtook Israel while it was encamped before the Red Sea over

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against Pi-hahiroth, before Baal-zephon. This situation we explained, type and antitype, while commenting on v. 3; and our explanation of v. 9 in antitype proves the explanation to be correct. In v. 10 the effect of Pharaoh's approach on Israel is described. His drawing near was heralded to Israel by the prancing of his horses, the noise of the chariots and the shouts of the horsemen and foot-soldiers, typing how Satan's doctrinal forms, his organizational agitations and the propaganda of his sifting leaders and siftlings, will apprise the faithful restitutionists of Satan's efforts at tempting them. In the antitype his approach will take place in each of the five siftings; and in each of them Satan's temptings will be heralded by these four agencies. The Israelites' lifting up their eyes types the faithful restitutionists' directing their attention in each of the five siftings to the agitations typed here. The Israelites' seeing the host of Pharaoh approaching them types the faithful restitutionists' recognizing the sifting messages of the five siftings as a pursuit of them, as a temptation of them, by Satan. The Israelites' fearing greatly types the fear and distress of heart that the faithful will then feel under the five crucial temptations operating through the five siftings. We who have passed through at least one, some of us more than one, sifting, and who remember how greatly afraid and distressed we felt during it or them, can form a fairly adequate idea of the distress and fear that will seize upon the Little Season's faithful as they pass through those five heart-searching siftings. Parenthetically we may remark that the five siftings as typed in five of Israel's experiences (1 Cor. 10:5-14) certainly play quite a role in God's plan. We recall that they operate not only in the three Harvests of His plan and in the Epiphany, but also one each in each of the five stages of the Church between the two Harvests. Perhaps in a mild form they may operate during the Millennium as the means of manifesting the lads who will die at a hundred 

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(Is. 65:20). It seems, as symbolized by the five grooves (besides the four panels) in the Pyramid's Antechamber just above the entrance to the passage leading to the King's Chamber, that as all who will get the Divine nature must be examined by these five tests, so all who will get life on other planes of being must also meet these tests. Israel's crying to the Lord (v. 10) types the faithful restitution class calling upon God for help amid the Little Season's temptations. 

(12) Israel's plaint made to Moses (vs. 11, 12) we may understand to represent that the fears that they will not be able to overcome will so distress the faithful restitutionists as to make them wish that they had never left Satan's empire, for it would have been better to have come to an end there under the Adamic curse and death than under the Second Death during the Little Season, as they will for a while fear will be the case with them. The Israelites' plaint of vs. 11, 12, being uttered to Moses types these fears saying [in pantomime, not in words] these things to the Christ—Head and Body—the antitype of Moses from the time Israel entered the wilderness on leaving Etham (Ex. 13:18-20) until the end of the song of deliverance (Num. 15:21). Our Lord, remembering His Gethsemane agony, and the Church, remembering many an experience of fear of being unable to overcome, will not upbraid these fearful restitutionists, even as in the type Moses did not upbraid the Israelites. Rather, as Moses encouraged the Israelites not to fear, but to be courageous in their peril (v. 13), so will the Christ encourage the faithful restitutionists not to fear, but to be very courageous amid their dangerous trials. Moses' charge to Israel to stand still was a command to them to do nothing. It types the Christ charging the faithful restitutionists to do nothing. This advice will be the acme of wisdom, which will appear from a little consideration of the condition. We are to recall that these will be the faithful. They will have developed the proper character; 

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therefore the only thing that they will have to do under such a trial will be to be quiet and inactive as to yielding to the appeals to respond to the temptation. Thus there are times—the times of temptation in one's final trial, as was the case of our Lord on the cross—when we are to do nothing except to stand still at what we have attained, waiting on the Lord. 

(13) But as in the type the inactivity was accompanied by observing the Lord in His delivering work ("See the salvation of the Lord"), so in the antitype the faithful will be bidden to watch the Lord work deliverance for them and, apart from that, be still at what they will have attained. As deliverance was to be worked for Israel that day (today—v. 13), so during the Little Season the antitypical deliverance will be wrought for the faithful in the Little Season. Moses assured Israel that the Egyptians whom they saw that day they would "see no more until the [Millennial] Age." (Compare with Dr. Young's translation). The deliverance was promised to come through a sudden disappearance of the Egyptians. Antitypically this means that the Christ will assure the faithful during the Little Season that they will never again see the antitypical Egyptians after the Little Season has passed, since they will eternally disappear in the Second Death. Great was the comfort that Moses gave Israel (v. 14) when he said, "Jehovah will fight for you, and ye shall hold your peace," i.e., be silent. What a comfort to a child of God to know that God wages battle for him; for He is on the side of the faithful! Beloved, let us be faithful; and then we may be sure that the Lord will fight for us. Antitypically Moses' assurance means that Jehovah will undertake extraordinary things against Satan and his servants for the faithful during the Little Season and that in the silence of confidence and in the obedience of quietness will be their strength. Theirs it will be thus in silence to ignore everything that Satan and his servants will do, say and suggest. Therein will be their safety.

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In this suggestion the Lord gives us a good rule on overcoming—to ignore the tempter by presenting an impenetrable heart and mind to his suggestions and an ignoring of, or giving no attention to his appeals. 

(14) The A.V. does not correctly translate the part of v. 15 which it renders, "Wherefore criest thou unto me." Rotherham more correctly renders this clause as follows: "What outcry wouldst thou make unto Me?" i.e., tell me, what do you earnestly wish Me to do? Then, without waiting for the petition, the Lord, who read Moses' heart's desire, charges him to do what would be necessary to obtain that desire—deliverance for Israel. The above shows that God's question was not a rebuke of Moses, as the A.V. suggests. And, of course, it is unthinkable that God should antitypically rebuke the Christ class during the Little Season. On the contrary, God's question is a loving request that Moses state his heart's desire as an outcry of the intense longing that it felt for Israel's deliverance. Antitypically this would mean that Jehovah will ask the Christ to express their heartfelt longing as to the deliverance of the faithful restitutionists. And without waiting for this heartfelt request to be made by the Christ class, Jehovah will charge them to cause the people to set out on their journey of progress through the dangers of the Second Death, which they will overcome; even as in the type, without waiting for Moses to present his request for Israel, God charged him to command the people to proceed on their journey amid the dangers of the Red Sea, which they overcame. 

(15) God's charge to Moses to lift up his rod (v. 16) represents God's charge to the Christ to exercise their authority on behalf of the faithful restitutionists. God's charge to Moses to stretch out his hand types God's charge to the Christ to exercise their power on behalf of the faithful restitutionists. The lifting up of the rod and stretching forth of the hand above the Red Sea types the sphere wherein the Christ's authority and power will be exercised, i.e., over the Second

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Death in a way that will control its inaction or action according as God's will shall be. Moses' dividing the sea for Israel's protection (v. 16) types the Christ putting the Second Death in a condition in which it would not harm, but rather protect antitypical Israel during their contacts with its dangers. God's declaring to Moses that Israel would pass through the midst of the sea dry shod (v. 16) types God's declaring to the Christ that the faithful restitutionists would be amid, and pass through the dangers of the Second Death safely. As God Himself said He would harden the Egyptians' hearts into attempting to follow Israel through the cleft sea when, and because, the former would see the latter pass over it safely (v. 17); so God will say that His preserving the faithful restitutionists safely amid the dangers of the Second Death will make the unfaithful think they can face and escape the dangers of the Second Death. As God said to Moses that He would gain honor from Pharaoh and from all his army, his chariots and his horsemen, so God will tell the Christ that He will gain honor from Satan, from all his siftlings, his organizations and his special representatives as false teachers. God's saying that the Egyptians would recognize Him as Jehovah when He would be honored in Pharaoh, in his chariots and in his horsemen (v. 18), types God's telling the Christ that as Satan, his organizations and false teachers are being laid hold on by the means and instruments which will effect the Second Death upon them, they will recognize Jehovah's power and justice as laying hold on them for their annihilation. And this will enure to God's honor; for it will display toward them the glory of God's power and justice. 

(16) The rest of Ex. 14 proceeds to describe the Lord's steps in effecting these two things. The first step was an effectual keeping apart of the two hosts, which was done by the angel of the Lord removing himself and the pillar from before the Israelites and placing himself and the pillar between the two camps,

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the pillar making darkness for the Egyptians and light for the Israelites, thus keeping them apart from each other (vs. 18, 19). The angel of the Lord here (v. 19), who was the Logos, types the Christ. The cloud here types the Truth as due, especially on the Old Testament, because, it being night, the cloud was a pillar of fire. The connection between the angel and the pillar, he being in it and it being where He was and going wherever he led it, types the fact that the Christ will in the Little Season be in the Truth and will direct its operation. Placing the pillar between the two camps types that both the faithful restitutionists (Israelites) and the fallen angels and apostate men (Egyptians) will, by the Christ's manipulations, view the Truth in the Little Season, and that it will be the means of separating them, just as in all the siftings of the Parousia and Epiphany the Truth has been brought by the Lord to the view of the faithful and the unfaithful and has been the means of separating them. The reason is this, that as in the type, which was enacted at night, the pillar yielded light to the Israelites by being a pillar of fire to them and darkness to the Egyptians by being a cloud to them (v. 20), so the Truth (Old Testament Truth) due in the Little Season will give light to the faithful, but will be darkness (seem erroneous) to the unfaithful spirits and men, because they will be misunderstanding New Testament things then not due, as against Old Testament things then due. We have often seen this principle illustrated in the Gospel Harvest, e.g., the truths opposing no-ransomism, infidelism, combinationism, reformism and contradictionism, giving the faithful light, but seeming error to the unfaithful. Thus what effects deliverance for the faithful, keeping them standing, is the very thing that entraps the unfaithful and brings them to a fall, even as the Bible teaches. 

(17) Accordingly, in each one of the five siftings during the Little Season, as the faithful demonstrate the faithfulness that will keep them from stumbling

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into the involved sifting error, the Christ will give them the pertinent Truth, which will clarify the whole situation ("it made the night light," literal translation); but this very Truth that will clarify matters for the faithful will seem to be error to the unfaithful and will make them stumble in the darkness of error's night ("the cloud became … darkness," literal translation). Thus the Truth on the attenuated forms of no-ransomism, infidelism, combinationism, reformism and contradictionism that will enable the faithful restitutionists to remain standing and to be guided aright during their entire trial time will be the means of stumbling and misleading into error the unfaithful and wicked. This will be, because God will send the wicked a strong delusion, i.e., will not bring hindrances to prevent Satan's pulling the wool over their eyes. This, of course, does not mean that God will directly send these delusions, which Satan, not God, will directly send. Rather, it means that God will indirectly send them, in the sense of not preventing their coming and of removing hindrances to their coming. Thus God is not, but Satan is, the deceiver of the unfaithful restitutionists (Rev. 20:7-9). And just as the Truth as due during the Gospel Harvest Siftings kept the faithful together and kept them separate from the unfaithful and contributed to keep the unfaithful together and separate from the faithful, so in the Little Season the Truth as due will keep the faithful restitutionists together and separate them from the unfaithful restitutionists and will contribute to keep the unfaithful restitutionists together and separate them from the faithful restitutionists. The Egyptians and Israelites being kept apart the whole night types that during the entire Little Season the antitypical classes will be kept separate. Thus is the Truth an uplifter of the faithful and a stumbler of the unfaithful. The entire difference is due to the difference in the heart's attitude. How necessary it is to keep the heart right, lest that which

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is a blessing to us, if faithful, becomes a curse to us, if unfaithful (Is. 28:9-13; Prov. 4:23). 

(18) Moses' stretching his hand over the sea (v. 21) types the Christ's exercising their power in the Little Season to control the Second Death's threatening means, processes and condition; for the Red Sea represents the Second Death in the sense of its picturing the means and the processes that effect the Second Death, as well as the Second Death condition produced by those means and processes. From all three of these things the Lord will preserve the faithful restitutionists. Moses' stretching forth his hand to effect the separation of the waters types the Christ class exercising their power to prevent the Second Death means, processes and condition from harming the faithful restitutionists. In the type it was not Moses' own power that cleaved the waters, but it was God's power in the strong east wind that did it, showing that not Moses' outstretched hand caused the waters to separate, but that his outstretched hand acted as God's agent in arousing the strong east wind. So it will not be the Christ's own power that will control the Second Death means, processes and condition and thus prevent these from injuring the faithful restitutionists, but it will be God's power, put at the disposal of the Christ as God's agents therein, that will prevent the Second Death's means, processes and condition from harming the faithful restitutionists. The strong east wind (v. 21) represents God's power. The wind's blowing represents God's power exerting itself as respects the Second Death's means, processes and condition. The wind's dividing the waters types God's power putting the means, processes and condition of the Second Death into a harmless condition toward the faithful restitutionists. Its causing the sea to go inland in tidal waves so as to expose a reef types God's power opening a way of escape for the faithful restitutionists from the means, processes and condition of the Second Death. The making of the wind so to operate throughout the 

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whole night types the fact that during the entire Little Season God's power will operate in the interests of preserving His faithful restitutionists from the Second Death's means, processes and condition; for the Lord is the Helper of the Faithful. 

(19) For the faithful restitutionists the exposed reef represents the path of obedience that they must travel to remain safe amid the dangers of the Second Death. For an Israelite to have left that dry reef before reaching the other shore would have been disobedience and would have resulted in his drowning in the sea. This types the fact that for a restitutionist to leave the way of obedience would result in his sinning, which would eventuate in his going into the Second Death. The Israelites' going in the midst of the sea (v. 22) types the faithful restitutionists' going the way of obedience without deviating therefrom in the least. The language of v. 22 to the effect that waters were to the Israelites a wall to the right and the left is figurative; for we are not to understand that the waters stood upright, though had God desired it so, it would have been so. But as walls were a protection to an ancient city, as well as a means of separation from dangers, they are used in the Scriptures to represent protection and a means of separation from dangers. Both of these thoughts were true in the type and will be true in the antitype. As the threat of destruction kept the Israelites away from the waters on either side, so the threats of the Second Death's means, processes and condition will contribute to keep the faithful restitutionists away from these threatening things. Furthermore the Egyptians, unable to see in the darkness, did not observe the Israelites walking over the reef, which was doubtless narrow, and as they approached the sea in the darkness they were of the impression that only water was in front of them; and this held them back a long while from finding the narrow opening on the shore at the reef's western end. Thus the waters on both sides proved a protection to 

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the Israelites against the Egyptians' finding their location and way of escape until all of the former were well over the reef on toward the other shore. This types the fact that the errors (darkness) of the unfaithful will prevent their seeing anything else than threatening dangers ahead of them, as they will imply what they know to be acts of sin, which they will avoid, until they come to a narrow place where these dangers seem to be lacking. Thus the threatening dangers of the Second Death to both classes protect the faithful. 

(20) What will seem to them to be the way of obedience (asserting their determination to take their supposedly Divinely-given rights away from the allegedly usurping Ancient and Youthful Worthies) will be the antitypical exposed reef to them. This, however, will be only a seeming way of obedience; actually it will be a way of disobedience, to which they will be betrayed in delusion through the deceitfulness of their sinful hearts (Jer. 17:9). Their seeking to grasp away from the Ancient and Youthful Worthies the power that God wants the latter to exercise to the full end of the Little Season will be the antitype of the Egyptians' pursuing after the Israelites onto the exposed reef between the cleft sea (v. 23). It will be a pursuit, not only of the Worthies, but also of the other faithful restitutionists, because the latter will side with the Worthies and will doubtless suffer more or less at the hands of the wicked, as typed by the expression, "the Egyptians pursued and went in after them." The pursuers included not only Pharaoh's infantry but all of Pharaoh's horses, chariots and horsemen. This types that not only the rank and file of apostate restitutionists will embark on what will seem to them to be the way of obedience, but what will actually be the way of disobedience, but that all of their erroneous teachings (horses), organizations (chariots) and human and spirit leaders (horsemen) will also do the same; for the testing of that time will not only be so crucial as to require of the faithful that they go on the way of 

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obedience with all they have of the Truth, of the spirit of the Truth with their leaders, but it will also require of the unfaithful that they go on the way of seeming obedience, but actually disobedience, with all they are and have. This will have to be so; for that final trial will be the last stand that Satan, sin and error and all in sympathy with them will ever make; for oppression (of Satan, sin and error, with their concomitants of dying and death) shall not arise again. The final trial and its outcome will leave a universe forever free from sin, error and their effects. Hence the necessity of such a trial as the Little Season will witness, and the necessity for all—the antitypical Israelites and Egyptians—with all their respective equipment, to be "in the midst of the [antitypical] sea"—stand trial amid the dangers of the Second Death's instruments, processes and condition. 

(21) The morning watch of v. 24 represents the last part of the Little Season, which is a symbolic night. This morning watch as the last watch of the night seems to represent the period following the lull for the wicked after the fifth sifting (Feb., 2908 - June, 2911). The extreme end of the blind passage marks 2916, when we think active revolutionism against the Worthies will begin, while its lowest end marks Oct., 2914. We incline to this view for reasons later to be given. Hence during 2916, God by Christ, while giving the faithful the seasonal Truth (the cloud), will from the Truth's standpoint (pillar of fire and cloud) give His marked attention to the antitypical Egyptian army (looked upon the Egyptian host; v. 24). God's viewing (look; v. 24) the Egyptian host is not to be understood as though he had not previously been observing them, but rather is to be regarded as meaning His giving them oppositional attention. So in the antitype the Lord by the Christ will until sometime toward the end of the sixth sifting (2915-2920) seemingly not be working hinderingly at all against the antitypical Egyptians, though He will be so limiting their activities as to prevent

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vent their tempting the faithful above their ability to withstand. But now, toward the end of the sixth sifting, the revolutionism sifting, 2916-2920, hence some years after the end of the fifth sifting, when the faithful and unfaithful will have been completely separated, until which time each class will be allowed full liberty of action, apart from the evil overwhelming the righteous, the Lord by the Christ will change His seemingly indifferent attitude to one hostile to the wicked. This is typed by God's looking at the host of the Egyptians. His doing so through the pillar of fire and cloud types His giving them such hostile attention as would be in harmony with and by the agency of the Old and New Testament Truth as due, and while making it plain to His faithful. God's troubling the host of the Egyptians probably represents God's dividing the wicked in their counsels after their attack on the Worthies. What the details on this point are we do not know. God's part therein we may be sure will be effective for the accomplishment of His pertinent purpose. His doing so while looking hostilely upon them through the advancing light on the Old and New Testaments would suggest that He will so manipulate the advancing light from both parts of the Bible as to bring disagreement among the wicked. 

(22) Seemingly the wheels of a chariot would represent such organizational policies as would make the organization progress in its purposes. God's taking off the wheels of the Egyptian chariots (v. 25) would therefore seem to type His frustrating the policies of the wicked and bringing them into disuse and disaster at the end of the Little Season. How this will be accomplished we do not know. The Lord has wisely withheld the details of the Little Season's doings, because to make them known would give Satan too much knowledge of God's intentions and would move him to undertake counteractive steps (Matt. 12:29). The Egyptian's chariots thus by God's interference being made to go heavily represents (1) the difficulty that

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the Satanic organizations will encounter as the wicked class will be seeking to make them work, (2) the frantic efforts of the leaders to make them go forward into execution and (3) the very slow progress that these organizations will make toward executing their purposes as directed by their leaders. These antitypical hindrances apparently will come after the wicked will have attacked and probably have killed the Worthies; for until that time the wicked will be having rather free reins. Perhaps their being troubled and their organizations becoming inefficient will occur as the wicked will be trying to take over the powers that they will seemingly have wrested from the Worthies. Here would be just the point where divided counsels would likely prevail and policies previously used with seeming success would go to pieces because of the selfishness of the wicked. Their quarreling among one another and the unworkableness of their policies, combined with their catching some rays from the seasonal Truth, will begin to open the eyes, first of the less wicked among them, and then do the same for increasing numbers of others of them, until finally all of them will recognize that they should desist from fighting with the faithful and that God was supporting the faithful against them. Apparently they will catch some glimmerings of light from the antitypical fiery and cloudy pillar—enough to convince them that they have sinned against the faithful and God Himself. Then consternation and dismay at such knowledge will dishearten them entirely. What a plight will be theirs! This seems to be typed by the Egyptians' cry, "Let us flee from the face of Israel; for the Lord fighteth for them against the Egyptians" (v. 25). 

(23) The Lord's charge (v. 26) to Moses to stretch forth His hand over the sea types God's charge to the Christ as the Executor of Jehovah's sentence upon the wicked of the Little Season to use their power over the Second Death as the Executor of Jehovah's sentence. His charging Moses (v. 26) to stretch forth his 

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hand over the sea to cause its waters to return and cover the exposed reef on which the Israelites were, but off from which the Israelites had already gone, types God's charge to the Christ to execute the Second Death sentence upon the wicked. His charge that Moses should make the waters come upon the chariots of the Egyptians (v. 26) types God's charge to the Christ that He should destroy every organization that Satan will have used in the Little Season to accomplish His ambitions and selfish designs. And God's charge to Moses to bring the waters upon the Egyptian horsemen (v. 26) types God's charge to the Christ to destroy the spirit and human leaders of Satan's final conspiracy against God, Truth, Righteousness and all in harmony therewith. God's quietly waiting until all the Israelites were safe and all the Egyptians were enmeshed in the toils of their own making before arising to overthrow the latter types God's quietly making the faithful restitutionists safe before arising to destroy the wicked. The whole scene in type and antitype exhibits God's care for His own, His longsuffering with the wicked for the sake of the righteous and His final ceasing longer to exercise longsuffering with the incorrigibly wicked, when it no longer does good. 

(24) Moses' stretching his hand over the sea (v. 27) types the Christ exercising His power as to the Second Death in order to use it against the wicked. The sea returning in its strength (v. 27) types a great exercise of Divine power destructively toward the wicked. This occurring at the appearing of the morning, which fixes the time at 6 A. M., perhaps types the fact that the destruction will have come about Oct. 2920, when the Little Season will end in its final lapping. That the destruction will not be one that will operate to an end in a moment of time seems to be indicated both by the flight of the Egyptians (v. 27) and the time it took before the last one of them was drowned. It is these facts that make us think that there will probably be a period of some years after 2914 before the beginning of the antitypical 

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destruction in the death of its first victim until it will have been completed in the death of its last victim. The Egyptians' fleeing from before the destruction types efforts that the wicked will make to avoid the Second Death. Probably more or less lingering diseases will be among the agencies effecting it. If so, resort to various cures may be methods of flight therefrom by the wicked. Famine, too, may play a part therein. If so, efforts at alleviating it might also be typed by the Egyptians' attempted flight. It may be that the execution will be that of group after group of the wicked, and the antitypical attempted flight may be their efforts at self-justification (Matt. 25:44) and prayer to be spared, accompanied by much sorrow, remorse and regret. It would not at all surprise us, if the last of the human wicked to be slain will be the sifting leaders, in order to let them see the terrible mischief that they will have wrought, as a complete justification of their execution. Nor would it surprise us if Satan and the leading fallen angels will be reserved as the last group of the wicked spirits to be slain, in order that they might see to the full the gross wrongs they have wrought, as a complete justification of their annihilation. Certainly it will be the saddest scene the wicked will ever have entered; but for the righteous it will not be sad, but a season for rejoicing, as Ex. 15:1-21 and Rev. 5:13 prove. Jehovah's overthrowing (shaking off is the literal rendering, as the margin shows, to indicate God's ridding Himself and all the Israelites of the Egyptians) the Egyptians with their appurtenances in the midst of the sea (v. 27) types God's overthrowing all evil persons with their equipment forever in annihilation. Indeed this will be an eternal shaking off, by God and the righteous, of all the wicked, the foes of God and His people. Righteous are His judgments. 

(25) The return of the waters (v. 28) represents the loosing by the Lord of the Second Death's instruments, processes and condition at the Little Season's end, so that they might operate upon the wicked and 

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upon all belonging to them. The waters' covering the chariots of the Egyptians (v. 28) types the utter disappearance in annihilation of every organization that Satan will have invented to gather to himself in the five siftings the post-Millennial wicked, and that he will have invented for his final assault on the Ancient and Youthful Worthies. As Pharaoh's chariots were not recovered, so will the antitypical chariots not be brought back again from annihilation. The waters' covering the Egyptian host (v. 28) types the complete and eternal disappearance in the Second Death of the post-Millennial wicked, who allowed themselves as the rank and file to be led into wickedness by the sifting leaders. And as the Egyptian host did not return, so will their antitypes not again come back from the Second Death. The waters' covering the horsemen (v. 28), including Pharaoh (vs. 17, 18; Ex. 15:19), types the disappearance in annihilation of the human and spirit leaders in wickedness, including Satan (Rev. 20:10), in the Little Season. And the Egyptian horsemen not returning types the eternal annihilation of the antitypical leaders. The fact that not one Egyptian escaped who entered the sea in pursuit of the Israelites (v. 28) types the fact that not one of the post-Millennial wicked will escape going into eternal annihilation. 

(26) It is well for us to make a remark on the definition that we have used for the antitypical Red Sea, lest a mistaken impression might be left on some minds. We have defined it as the Second Death. But this definition holds good in strictness only when it is used to apply to the wicked humans at the Little Season's end. Yet because the bulk of those who will enter this antitypical Red Sea will enter the Second Death it is, of course, in order to speak of it as the Second Death, despite the fact that some other persons (wicked angels) and evil things will likewise be annihilated in the antitypical Red Sea. In other words, the antitypical Red Sea is the same as the lake of fire and brimstone of Rev. 19:20; 20:10, 14, 15; 21:8. 

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This lake is defined in strictness as the Second Death only when it refers to wicked humans' being cast into it (Rev. 20:15; 21:8). It is not called the Second Death with reference to the beast, false prophet, Satan, death and hell (hades, the first hell), as can be seen from Rev. 19:20; 20:10, 14. The above references are all that contain the expression, "lake of fire, etc.," and will on examination prove our remark to be true—that it is only then defined as the Second Death when wicked humans are spoken of as being cast there or being there. The reason is this: All humans who will be there were once in the first death sentence, the Adamic death, all in its dying process and most in its death state; hence their coming under a second sentence to death puts them into the Second Death. But the beast, false prophet, Satan, death (here the Adamic death process) and hades (the Adamic death state), were never before sentenced to destruction nor will be until they are about to be cast into the lake of fire. Hence the Scriptures never speak of this lake as the Second Death to these five things; yet it is not wrong for us to speak of this lake as being the Second Death, only we must remember that it is so to the finally wicked humans only. Just so would we be justified in saying, as we have frequently done above, that the antitypical Red Sea is the Second Death; but when so doing we are to keep in mind that this is strictly true only of the finally wicked humans at the end of the Little Season, who will constitute the bulk of the persons going into it. It is, of course, not true of Satan and the Satanic system, including the impenitent angels, at the end of the Little Season. The definition that fits the antitypical Red Sea and the lake of fire in every case is eternal annihilation, endless destruction. 

(27) The Israelites' walking over the exposed reef (v. 29) types the faithful restitutionists' walking in the ways of obedience amid the trial. As the Israelites overcame every temptation of surrendering to the Egyptians, so the faithful restitutionists will resist

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every temptation to fall into sin and thus surrender to the antitypical Egyptians under the Satanic temptations following the Millennium. As the Israelites walked upon dry ground amid the Red Sea, so the faithful restitutionists will walk in a sinless path of obedience throughout the dangerous threatenings of the Second Death. As the Israelites walked dryshod over the dry ground, so the faithful restitutionists will go in safety in the way of righteousness amid the temptations to wrong conduct, leading to the Second Death. The waters' being a wall to the Israelites on the right and on the left types that (1) the dangers incidental to the Second Death's instruments, processes and conditions will give the faithful restitutionists a godly fear of their evil nature and effects and thus will help restrain them from sinning, and (2) these instruments, processes and conditions will ward off by their threats the post-Millennial wicked from attacking the faithful in clearly known wrong ways because of their knowledge that such ways of attack will bring them into the Second Death. Thus God shielded and rescued His typical Israel, and will so do to His antitypical Israel in the Little Season; for God is faithful to His Own. 

(28) As God in the ways described in vs. 19-29 delivered (v. 30) His fleshly Israel out of the power (hand—v. 30) of the Egyptians, so God will by the ministry of the Christ and the Truth (vs. 19, 20), by the authority and power of the Christ in the exercise of God's power (v. 21), through the obedience of the faithful restitutionists and the threats and protection of Second Death dangers (v. 22), amid the capturing efforts of the post-Millennial wicked spirits and men (v. 23), by the Lord's troubling the antitypical Egyptians (v. 24), by making their organizational efforts miscarry, supporting the faithful against them (v. 25), and by sinking the antitypical Egyptians, all their appurtenances and leaders, into eternal annihilation (vs. 26-28), effectually and completely deliver the faithful restitutionists during, and at the end of the 

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Little Season. Israel's seeing the Egyptians dead (v. 30) types the righteous having a full knowledge of the complete overthrow of the wicked in the Second Death (Ps. 107:42). The Israelites' seeing the Egyptians dead on the sea shore (not on the land) types the fact that the faithful restitutionists will recognize the wicked as being stopped at the threshold of the Ages to come, following the Millennium, none of them being allowed to enter those Ages of bliss following the final trial. Thus God will have a sinless world forever. 

(29) Israel's seeing the great hand (power) that God exercised on the Egyptians for their deliverance (v. 31) types the faithful restitutionists' recognizing that the power that will slay the wicked, annihilating all their plans and equipment, will be the power of God, as they will also recognize that same power exerted on behalf of their own deliverance. The Israelites' fearing God as a result (v. 31) types the great reverence that the faithful restitutionists will exercise toward God as the source of their deliverance and of the gift of eternal life to them. The Israelites' believing in God (v. 31) types the faith in God as to His person, character, word and works, exercised by the faithful restitutionists throughout all Ages. And the Israelites' believing in Moses as God's servant types the faithful restitutionists' faith in the Christ as to their persons, characters, words and works in their capacity, of being God's Messenger and Executive on their behalf throughout all Ages. Thus have we finished our study of Ex. 14 and with it we have finished our study of the events of Israel's Enslavement and Deliverance. We have yet to study their great song of deliverance (Ex. 15:1-21), which we will now expound, as the grand finale of this wonderful type and antitype—the drama of the Ages. 

(30) In Ex. 15:1-21 the Hallelujah chorus of the symbolic heavens and earth, begun after the overthrow of fallen angels and apostate men at the end of the Little Season, is typed. This same song is more briefly

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set forth in Rev. 5:13. The difference between the two is not only in the greater detail of the former, but also in this: that the Exodus song in antitype is limited to a description of the Little Season's experiences, while that of Rev. 5:13 sings the deliverance of both the Gospel and Millennial Ages. Moreover the Exodus song is sung to Jehovah, while the Revelation song is sung to Jehovah and the Lamb. Yet in general they are the same song. To understand the fitness of the song of Ex. 15:1-21 we must keep in mind the fact that, as in human warfare the people's emperor warrior who has been victorious in a war for independence from an oppressive and resourceful foe is exalted in song, dance and parade by his delivered and grateful subjects, so in Ex. 15:1-21 Jehovah is exalted in song, dance and parade for His victory in the war that He waged for the deliverance of Israel from re-enslavement to Pharaoh. Antitypically Jehovah will be exalted for His delivering His people from the final efforts of Satan, his fallen angels and apostate restitutionists, to re-enslave the faithful restitutionists, as well as the Ancient and Youthful Worthies. So viewed, Israel's song of triumph sung unto God as their great Emancipator becomes a prophecy of the triumphal song of all the redeemed to God, the Greatest of all emancipators, and to His Generalissimo, our Lord Jesus, as briefly described in Rev. 5:13. Prefacing these general remarks on Ex. 15:1-21, we now proceed to its details. 

(31) Moses' singing this song (v. 1) as its inspired composer types Jesus and the Church, as the Divinely inspired composer of the final Hallelujah anthem of heaven and earth, singing it to Jehovah, as the One supreme also in victory. The children (literally, the sons) of Israel joining in this song type the Ancient Worthies, the Youthful Worthies and the Great Company, and very likely also the repentant and restored angels, joining in that wondrous anthem of salvation. Our limiting the antitypes of Moses and the sons of Israel (v. 1) to these four, and very probably five, 

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spirit classes, is due to the fact that we understand Miriam and the other women of Israel (vs. 20, 21) to represent the faithful restitutionists. Our thinking that probably the repentant and restored angels are included among the sons of Israel (v. 1) is partly because they are very likely included among the antitypical mixed multitude of Ex. 12:38, and partly, and more especially, because such penitent angels had in the Parousia the krisis of their trial and in the Epiphany are having their separation from the impenitent fallen angels (2 Tim. 4:1; Z '07, 296-300) and will in the Millennium have their trial for life. As we have seen, the Gospel-Age trial of the fallen angels has been to determine whether or not they would repent. It has not been a trial for life, which during the Millennium is to be given to the penitent fallen angels, not to the impenitent ones, who, as incorrigible, are, like Satan, to be in the bottomless pit during the Millennium. 

(32) Since the Bible (Eph. 1:10, etc.) assures us that God will again make Himself Head of the things in heaven (penitent fallen angels) in the end of the next Age, we understand that these angels will in the Millennium undergo their trial for life, and therefore in some way, not yet clear to us, will be involved in the Little Season's testings, even as the Ancient and Youthful Worthies, though in this life tested for fitness as Levites and Princes, will in the next Age be tested for life with their final test coming in the Little Season. That these angels will have their final test during the Little Season is evident from the fact that Satan will have to be loosed before they can be put under their final trial at his hands. Satan and his impenitent fallen angels will either seek to enlist their cooperation in the attempt to deceive the restitution class or will seek to displace them from certain of their privileges, as in the case of the Worthies, for probably the penitent angels will be given some sort of a providential charge toward the restitutionists during the Millennium, though, on account of the work of the Christ and the 

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Great Company, differing from that providential charge that the good angels now have toward the Church in the flesh (Heb. 1:14), and from this Satan will perhaps seek to dissuade or displace them. Their testing in these matters will be crucial and perhaps along the five lines of testings under which the Ancient and Youthful Worthies as distinct from the restitutionists will be tested. We are not Biblically informed whether any of them will fall, even as we are not informed Biblically whether any of the Worthies will fall. While the faithfulness of these three classes in the trials preliminary to their trial for life makes it quite probable that they will be faithful in their final trial, it does not absolutely guarantee it, for a trial implies the possibility of falling. Some day we trust to know more about these matters than we now do, though full knowledge thereon will doubtless be withheld from us while in the flesh, as not being in the best interests of these three classes, who, if absolutely assured of success in their final trial, might in some individual cases not do so well as if left in uncertainty on its outcome. 

(33) The song itself (v. 1) that these spirit classes will sing will not be especially a literal song, even as the song that the 144,000 (Rev. 14:3) sang in the Parousia was not a literal song. It will be a declaration in triumphal spirit of Jehovah's mighty delivering works for the righteous and His mighty destructive works for the wicked. We, of course, do not deny that some of these declarations will as hymns be set to music and thus be literally sung, even as we literally sang in hymns the Song of Moses and the Lamb with literal music; but by this remark we mean that a hymn set to literal music and sung is not especially referred to as the song antitypical of the one that Moses and the men and women of Israel sang, which was a hymn or psalm sung in literal music by them. Rather, in the antitype we are to understand that in solemn triumphant celebrations the praises of Jehovah will be declared as exhibited in His great works done in the Little Season. 

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Some of these assemblies among the restitutionists will be large and some will be small; some will be like our preaching services; some will be like our testimony meetings; and some will be in more or less privacy and carried on as conversations on God's great works. But whether great or small, public or private, or as orations or testimonies or conversations, the theme of Jehovah's mighty works done during the Little Season will be on everybody's lips in heaven and earth; and this will be the antitype of the song that Moses and the men and women of Israel sang after they had crossed the Red Sea in safety and the Egyptians had been overwhelmed in the mighty waters. The whole-hearted and spiritual way that these declarations will be made is indicated typically in the emphatic way in which the words of the typical song are introduced, as a literal translation of the Hebrew shows, and they said to say, i.e., they emphatically said. Now to the song itself. 

(34) It will be noted that the singers used the first person, singular number, "I will sing unto Jehovah." This is to show that both in type and antitype the celebration is entered into individually. As all were in the type individually delivered, so will this be true in the antitype; and as each though singing in unison, made the song personally his own, so in the antitype will it be. In both type and antitype the personal determination to take part in the song is indicated in, I will sing. And that harmony and accordance are in the type and antitype, as is implied in the words, I will sing. And, grandest of all, praise unto Jahveh is shown in type and antitype by, "I will sing unto Jahveh." These words mean in the antitype that everyone in heaven and earth will yield glory eternal unto our God and King! Such will be to God the glorious outcome of His wondrous Plan of the Ages. Jahveh's triumph in both cases is the reason for the song, "for He hath triumphed gloriously," literally, triumphed to triumph, to express, according to Hebrew idiom, marked emphasis. The thought according to English idiom should 

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be given as follows: greatly triumphed, or triumphed very much. Yea, He was engaged antitypically in the greatest of all wars, against the greatest of all adversaries, who was armed with the greatest of all oppositional skill and equipment; from this war God emerged in most glorious triumph; for all the errors (horse, v. 1) and all error leaders (rider) were in this spiritual war overthrown in eternal destruction (thrown into the sea, v. 1). This verse is the theme of the entire song; for what follows in this song is merely an elaboration of the words of the song found in v. 1. 

(35) Jesus and the Church will be able properly to say, "Jah is My strength" (v. 2), because Jehovah has strengthened them for their Parousia and Epiphany work of deliverance and will have strengthened them for their Millennial and Little Season work of deliverance. The thought therefore is that the delivering power is Jehovah's. The other spirit classes (sons of Israel) will also recognize Jah as the source of power for their deliverance, as well as for their cooperating in delivering others. All of the pertinent classes on the spirit plane will say, Jah is my song (v. 2), because of Him will they speak as the theme of all their conversations, testimonies and revelations. The word Jah, which occurs in the Hebrew of v. 2, is an abbreviation, of Jahveh, and occurs in only 47 passages, whereas the word, Jahveh, occurs in more than 5,000 passages. All of them will be able to say that Jahveh is their salvation, which even our Lord will be able to say (Heb. 5:7); for God will have delivered them all from the tempter's power when on their trial. Every individual among them will say, He is my God (v. 2), for Jahveh has been and will be the Mighty One for them, who has dealt and will deal with them in the covenant. The clause in the A. V., "I will prepare Him an habitation" (v. 2), is a mistranslation of what should have been translated, "I will praise Him." See the A. R. V., R. V., Rotherham, Young, etc. Their praising Him implies their declaring His person, character, word and

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works; for such a declaration reflects credit upon God. The expression, "my father's God," seems to refer to Adam, who was the father of all humans changed into spirits; and he also had Jehovah as his God. Some might conclude therefrom that this would exclude the restored angels from the antitypical sons of Israel; but this is not necessarily the case, since the restored angels are comparatively few in number, even as all the fallen angels have been relatively few in number, and the great bulk of the redeemed spirits have been of Adamic stock; hence the part, especially the large part, may speak as the whole, as is frequently done in Scriptural and ordinary language; for instance, 68 of the elders are, in Num. 11:24, 26, spoken of as the seventy, and ten of the Apostles are, in 1 Cor. 15:5 and John 20:19, 24, spoken of as the twelve. Their exalting God refers, not to their making God higher than He is, which is impossible, but to their raising Him higher in their own and others' estimation. This will be done as they contemplate in their hearts, and influence others to consider the great wonders of God's successive revelations and works, which will ever increase and thus will increasingly reveal God as glorious in His person, holy in His character, marvelous in His words and great in His works. 

(36) The Hebraistic expression, Jahveh is a man of war (v. 3), does not mean that Jahveh is a human being. Rather it means that Jahveh is a warrior; for when in Hebrew one is called a warrior the expression is a man of war—a usage somewhat similar to our English way of calling a battleship a man-of-war. V. 2 does not describe Jahveh as taking part in a literal or human war. It refers to His being a Warrior as to Truth, Power, Justice and Love; for such have been all the wars of the Lord. His weapons, therefore, are not carnal, but spiritual, after whose example we also become warriors (2 Cor. 10:4). Thus Jehovah's wars are holy and exalted, as will be His war against Satan and his underlings in the Little Season, of which v. 3 

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especially treats. The expression (v. 3), Jahveh is His name, here refers to his attributes of being and character. As we saw in Chapter I, this name Jahveh refers to God's attributes (1) of being and (2) of character. In this connection both these thoughts are applicable; for in His delivering the saved classes and in His destroying the lost classes, those of His attributes of being called omnipotence, omniscience and omnipresence will be active. Again, in those same acts His attributes of character called wisdom, power, justice and love will be active. And, since this clause, Jahveh is His name, is used in immediate connection with the clause, Jahveh is a warrior, we believe that both sets of the Divine attributes are referred to when the passage says, Jahveh is His name. This is further shown by the following words (v. 4), Pharaoh's chariots and his host hath He cast into the sea, i.e., Jehovah will have destroyed all of Satan's organizations (chariots) and followers (host). "The choice [not chosen] of his captains [chief of Satan's spirit and human leaders] were sunk [the Hebrew word tara does not mean drowned, though they were also drowned, but rather they are here represented as buried beneath, and not at first floating upon, the waters, thus representing the completeness of the eternal annihilation of Satan's chief leaders also]." Indeed, the rest of the song likewise shows that the word name in v. 3 stands for God's attributes of being and character, as a study of it proves. 

(37) Satan's leaders, like their types, will be flushed with the thought of their expected victory, but the depths (v. 5) will cover them; they will forever vanish from everybody's sight. They will go down into the DEEPS (v. 5) of annihilation, as a literal stone cast into deep literal water quickly sinks to its bottom, which picture shows that nothing in them will be able to withstand the destructive instruments and processes of the Second Death and keep them from its condition. This fact, that the choice human and spirit leaders, as well

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as the whole host, that Satan will use, will be destroyed, moves the five spirit classes to jubilation and praise (v. 6): "Thy right hand [chief power, as working in and through the Christ], O Lord, is become glorious in power [it exhibits the splendors of Thy wisdom, power (will power), justice and love, as with strength it acts toward the Little Season's saved and lost]. Thy right hand hath crushed an enemy." The antitypical enemy here referred to is Satan, who has hitherto dared and will dare in the Little Season to enter warfare with Jehovah. But out of this conflict Satan will come endlessly ruined and destroyed. And God will accomplish this, not by violating, but by properly directing His attributes of being and character in the commission of an act of omnipotence against evil as a principle and against all who act out this principle, and in favor of good as a principle and in favor of all who act out good as a principle. It is for this reason that God's right hand will then be exercised in strength gloriously. "In the greatness of Thine excellency Thou didst tear down Thine opponents" (v. 7). God's excellency flows out of His attributes of being and character. In these He excels all others, even our Lord Jesus. These attributes in their great superiority will tear down from their high places and great works all who in the Little Season will withstand Him in His purposes as to good and its sympathizers and as to evil and its sympathizers. 

(38) God's opponents must ultimately be torn down from their heights into the depths of defeat, ruin and destruction. When the Bible speaks of God's wrath (v. 7) it does not mean that God loses His temper in a tornado of rage. He always retains His self-control. Rather it means the expression of His displeasure in the form of punishment (Rom. 2:5; 4:15; 5:9; 13:4; Eph. 2:3). Accordingly, God's sending forth His wrath means His commissioning the Christ to exercise His power in its punishing form. The effect of this punishment is, of course, destruction, which consumes as stubble (v. 7). The figure of stubble under- 

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going destruction is very meaningful. Stubble becomes very dry in oriental countries before it is consumed. Then when fully dry it is cast into the fire and is rapidly burned up. Thus the evil activities of the wicked at the Millennium's end will figuratively dry them, fit them for destruction, and when they are by the climax of their evil completely fitted for destruction, it will be meted out upon them and will quickly destroy them as symbolic stubble. In figurative language (v. 8) are described the blowing of the east wind and its effect. It is represented as a wind of God's anger (rather than nostrils, though the word has both meanings), which raised up the waters. This it did when it raised them as a tidal wave and cast them far inland, which made them stand as a heap and expose the reef over which the Israelites traveled in safety. Evidently the language of the last clause is figurative when it says that the depths were congealed (frozen); for the semi-tropical climate of the Red Sea region is too warm for freezing. This figurative language means that, where the sea was, a figurative freezing set in. Freezing solidifies water and, baring the sea's bottom, solidified, as it were, the depth of the sea. In other words, the figure of metonymy, the container for the thing contained, is used here. The exposing of the sea's bottom was like the freezing solid of its surface. In literal language as to the antitype the meaning is this: God's power in anger at the threats that the Second Death's instruments, processes and condition made against the faithful opened the way of obedience for His own as the condition through which He would deliver them. This caused the instruments and processes of the Second Death to be heaped up so far away from them as not to injure them; and this way of obedience was a solid path for His faithful as they stood trial for life amid Second Death dangers. 

(39) Having so far described God's activities, the song now takes up (v. 9) the activities of His enemies: "An enemy [not the enemy, as the A. V. puts it. 

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Pharaoh in type, Satan in antitype, are meant] said, I will pursue; I will overtake; I will divide spoil; I will fill my soul with them; I will bare my sword; my hand shall repossess them." In the antitype, of course, Satan, the boaster, speaks these short sentences rather by act than by word. "I will pursue"—I will tempt the restitutionists to sin. "I will overtake"—I will again draw them into sin. "I will divide spoil"—the race once again in my possession, which I will apportion as subjects and slaves among my confederates in another empire like my former empire. "I will fill my soul with them"—I will become again a satisfied ruler over them. "I will bare my sword"—I will put my doctrines in such a way as will refute their efforts to combat them. "My hand shall repossess them"—I will again become their lord and owner. Thus will Satan propose; otherwise will God dispose, as v. 10 shows: "Thou didst blow with Thy wind"—Thou, O Lord, didst exercise Thy power against Satan and his host. "The sea covered them"—Thy power worked the Second Death instruments and processes against them and they were buried in the Second Death condition. "They sank as lead in mighty waters." As lead sinks quickly, so quickly, as the Second Death's instruments and processes seized upon them, did they sink—go down into the Second Death condition. The great power of the Second Death's instruments and processes is indicated in the expression, mighty waters, as their quickly dying through these instruments and processes is indicated by their sinking as lead. 

(40) Again do the saved spirit classes turn to praising God (v. 11): "Who is like Thee, O Jahveh, among the gods?" What mighty spirit being is Thy equal? None! despite Satan's effort to become God's equal (Is. 14:14). God is supreme and His supremacy will then be acknowledged as a proven thing, even as the first clause of v. 11 implies. God's supremacy is then indicated in three particulars: (1) glorious in holiness, i.e., perfect in wisdom, power, justice and love, each 

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perfect in itself, each perfect in its relations to the others and all of them in this perfect harmony perfectly dominating His other graces; (2) reverend in praises, i.e., all His qualities of character are worthy of reverence; and (3) performing a wonder (so the Hebrew), i.e., working the miracle of miracles in delivering the righteous and in destroying the unrighteous. The right hand that God will stretch out (v. 12) is the Christ, in whose agency as Jahveh's vicegerent all power in heaven and earth lodges. The stretching forth of this right hand is the using of the Christ to exercise God's power. The earth (v. 12) in the type is used in its wider sense, as embracing our planet, not simply the land part of our planet. From this standpoint both the land and water parts of our planet constitute the earth. We are not to understand this verse to mean that the land part of our planet swallowed Pharaoh and his host; but a section of its water part—the Red Sea—swallowed them. In the antitype we are to understand the language to mean that the Second Death swallowed them. Whether this verse teaches that, as in the case of Dathan, Abiram, etc., the literal earth will open its mouth and swallow the unfaithful restitutionists, is more than doubtful, because in the typical swallowing all of the Egyptians from Pharaoh to the least of his soldiers were involved, and, of course, antitypically Satan and his fallen angels could not as spirits be swallowed by the literal earth. Hence the explanation given above on the word earth in this verse, as being used typically to denote the planet in its Red Sea part, is preferable both for the type and for purposes of the antitype. 

(41) The transition to God's delivering work is now made (v. 13): "Thou in Thy loving kindness didst lead forth the people that Thou didst redeem." In their Gospel-Age elect part He led them forth from antitypical Egypt in the Parousia and Epiphany; and in the Millennium and its Little Season the rest of His people, including the Ancient and Youthful Worthies,

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will be led forth from the bondage of sin, and before, amid and beyond the Second Death's dangers to the Ages following the Little Season, typed by the eastern shore of the Red Sea. Certainly God's leading them forth will be a most gracious act of loving kindness. In bringing them to those post-Millennial Ages God will not only have led them forth from the servitude of sin and the dangers of the Second Death, but will also have led them by His strength (v. 13) to His holy habitation; for then the heavens for the saved spirit classes and the earth for the saved human classes will be a holy habitation never again to be contaminated with sin, error and their effects. In v. 14 the song turns to the apostate restitutionists. The "peoples" (so the Hebrew, v. 14) are the five post-Millennial sifting classes and their siftlings. The statement that they shall hear refers to their coming to see that they had erred. The statement that they shall tremble refers to the consternation that seized upon them when they perceived themselves entrapped. When v. 14 speaks of the inhabitants of Philistia (so the Hebrew) it points out antitypically the first and fifth of the post-Millennial siftings' sifters and siftlings, as the following will show: The word Philistines means villagers and types sectarianists, more particularly sectarianists as ransom and no-church-sin-offering sifters and siftlings. David's two crushing defeats administered on the Philistines (2 Sam. 5:17-25; 8:1) type our Pastor's two crushing defeats on the sectarianists as no-ransom and no-church-sin-offering sifters and siftlings, even as Moses' and Aaron's twice smiting the rock represents the no-ransomers' and no-church-sin-offeringists' denials of these doctrines. Accordingly we understand the inhabitants of Philistia to be these two sifter and siftling classes. And sorrow seizing upon them means that as at the end of the Little Season they come to see their predicament, they will be stricken with grief; for they will recognize that they have sinned and therefore must die the Second Death.

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(42) By the dukes—leaders—of Edom (v. 15) we understand the post-Millennial infidelistic sifters to be meant. Their amazement is the consternation that they will feel when they come to see themselves as having been deceived and deceiving and thus also doomed to the Second Death. The mighty men of Moab are the leaders of the post-Millennial combinationism sifting. The trembling that will seize on them represents the terror that will paralyze them when they learn the real nature of what they will have done and its consequence. The Canaanites type the sifters and siftlings of the post-Millennial reformism movement. The melting away of all the inhabitants of Canaan types the passing away in destruction of the reformism sifters and siftlings. The emphatic sense in which all of these will experience consternation is indicated by the repetition of thought, implied in the words, "fear and dread" (v. 16). This combination of these two qualities shows that terror will be theirs. And well it may, for they will be smitten with the extremest sense of guilt, remorse and despair at what they have done and at what they will lose—life in perfection. The greatness of Jehovah's arm—the power of the Christ—exerted (v. 16) for the faithful and against the unfaithful, will smite them with speechlessness and inactivity (the Hebrew word dum contains both of these thoughts)—as dumb and inactive as a stone! This will continue from the time of its setting in (sometime between June, 2916, and October, 2920) until the full trial of God's people is over (Oct., 2920)—"until Thy people, O Jahveh, have passed over, until the people which Thou hast purchased have passed over." Toward the end of this period will follow the wicked's execution; "the righteous shall see it and rejoice; and all iniquity shall stop her mouth" (Ps. 107:42). It will be noted that in the type none of these peoples played any part at all. They are introduced solely for the purpose of clarifying the antitype. 

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(43) Next follows a description (v. 17) of the blessed lot of the saved: "Thou didst bring them in and plant them in the mountain [kingdom] of Thine inheritance," i.e., the kingdom that God prepared for the saints (John 14:2, 3) and the world (Matt. 25:34) as departments of the kingdom that God gave His Christ as His inheritance, for God is the portion and inheritance of the saints (Ps. 16:5; Rom. 8:17). Thus the kings of the earth (the faithful restitutionists) bring their glory into the heavenly city or kingdom (Rev. 21:24, 26). And the three subordinate elect classes will come into its heavenly part. The kingdom of Christ standing forever is the guarantee that its earthly department will be perpetual. Thus will the restitution class be brought in and be planted in the kingdom of the Christ. The heavenly kingdom is further described as the place which God prepared for His dwelling (v. 17); for in the Christ God will eternally dwell as His resting and blessing place. Into this Christ will they be brought (Eph. 1:10). And finally, it is described (v. 17) as the sanctuary that the Lord's hand had prepared and established. Thus the spirit classes and the restitution class will by inheritance be in the kingdom—in the Christ as God's inheritance, in the Christ as God's dwelling place and in Christ as God's working place. How blessed indeed will be the lot of all saved classes—for this verse implies more than privileges and blessings for the restitution class! In yet a higher sense will the Ancient and Youthful Worthies, the Great Company and the restored angels (and also the unfallen angels, though they are not here referred to) be brought in and planted in the kingdom—the Christ—as the inheritor of God (Is. 65:9); for forever under the Christ as God's Kingdom will they be used in advancing God's further creative purposes throughout the universe. In Him will they forever be as God's dwelling and working place prepared by God Himself. Happy indeed will be the saved of all the seven saved classes: the

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Christ, the Ancient Worthies, the Great Company, the Youthful Worthies, the restored angels, Jewish Restitutionists and Gentile Restitutionists. 

(44) V. 18 tells us that Jehovah will reign for ever and ever. The preceding verse shows how it will be—by the Christ, in whom all things in heaven and earth will then be. Then, i.e., in the Little Season, indeed will be fulfilled the statement of Eph. 1:10: "God will again make Himself Head as to all things in the Christ—the things in heaven and the things in earth." During the reign of Jehovah, exercised through His Vicegerent, the Christ, never again will sin, error and death arise. The one lesson with evil, limited to this earth, will suffice forever for all new creations that God, by the Christ, will develop. It will be a reign in which God's face of favor will forever smile on His creatures. He will ever be blessing them and they will ever serve and praise Him. Heaven and earth—the ever developing universe—will be united in perpetual symbolic wedlock (oneness; Is. 62:4, 5) with God. Everywhere increasingly, as one planet after another in the solar systems of the universe becomes inhabited with holy orders of new beings, will the high praises of God be known, lived and uttered. O, what a happy universe will that be in which Jehovah shall reign forever through His Vicegerent, the Christ! The Hallelujah chorus, lived, spoken and sung, will be caught up from planet to planet, from solar system to solar system, in the endless sweep of eternal progress and will in grandest and sublimest melody come with acceptance before the throne of the only wise King eternal, immortal and invisible. And as Jehovah, reigning as King, sees His subjects so feeling, thinking and doing, His heart will delight in the works of His hands (Rev. 4:11), and His hands will pour out ever new and fresh supplies of favor and blessing. Hallelujah, Jehovah shall reign for ever and ever! Amen and amen answer the heavens and earth!

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(45) V. 19 tells the antecedents of such a reign, as introducing it—the eternal destruction of all evil things and persons and the preservation of all good things and persons: "For the horse [doctrine] of Pharaoh [Satan] went in with his chariots [organizations] and with his horsemen [spirit and human leaders in evil] into the sea [the dangers of eternal annihilation], and Jahveh brought again the waters of the sea [eternal destruction] upon them." As long as these shall live God's reign—headship—will not extend over all. They must perish since they will not accept God's headship; and with them wiped out all opponents of God's headship will be out of existence. The other antecedent of His reign is the successful trial of the good, which is described typically in the following words: "And the sons of Israel walked [the faithful conducted themselves obediently] on dry ground [unharmed in the way of obedience] in the midst of the sea [amid the dangers of the Second Death]." These, therefore, will be in heart and mind disposed gladly and willingly to accept the eternal reign of Jehovah over them, and thus will enter the Ages of bliss following the Little Season everlastingly fit subjects of Jehovah. Happy indeed will be the outcome, for which we fervently and believingly pray: "Thy will be done in earth as in heaven." This vision beheld by prophets and saints will in due time come to pass; for the zeal of Jehovah of hosts will accomplish it in His good time. 

(46) The song as sung in vs. 1-19 was sung by the men of Israel, the saved spirit classes. Vs. 20 and 21 describe the song as the women of Israel, led by Miriam, sang it. Miriam in this connection is called, not Moses' sister, but Aaron's sister. Like everything else Divinely inspired, this is significant. We have seen that Moses types for the Parousia and Epiphany our Lord primarily and then Himself and the resurrected saints, and that Aaron types for these periods the Church in the flesh as the mouthpiece first of Jesus and then afterward of the Christ as far as resurrected.

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Mouthpieceship for the Christ is, therefore, the typical setting of Aaron in Israel's Enslavement and Deliverance. Accordingly, for the Millennium and the Little Season Aaron types the Ancient and Youthful Worthies as the mouthpiece of the Christ among men. Hence the prophetess, Miriam, coupled with Aaron in v. 20 as his sister, suggests that mouthpieces subordinate to the Ancient and Youthful Worthies are typed by Miriam. We know that believing Jews who in the Old Testament times were not faithful enough for Ancient Worthiship, nor in the Gospel Age faithful enough to be transferred from Moses into Christ, and that believing Gentiles during the Gospel Age who, while faithful unto death in justification, did not consecrate, will constitute a class of saved ones distinct from the unbelieving Jews and Gentiles of pre-Millennial times who will become faithful as restitutionists. Such pre-Millennial believing Jews and Gentiles are the sons of Joel 2:28 and Is. 60:4, while such pre-Millennial unbelieving Jews and Gentiles will be the daughters of these passages. The former of these we understand to be typed by Miriam, the prophetess; for as the special assistants of the Ancient and Youthful Worthies they will be their symbolic sister; and as such they will, as the lowest order of Abraham's pre-Millennial seed, be specially used above the rest of the restitution class to bless the families, nations and kindreds of the earth according to the Covenant. 

(47) Having seen whom Miriam types, we next inquire, Whom do the women of Israel (v. 20) type? There is only one other saved class besides those already described, and evidently the women of Israel here type that class, the daughters of Jesus and the Church referred to in Joel 2:28 and Is. 60:4. These are those of the faithful restitutionists who in this life were unbelieving Jews and Gentiles. Musical instruments in Bible symbols and types represent Truth literature, e.g., God's harp is the Bible and the harp of David represents certain of our Pastor's writings,

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particularly his six volumes. Certain timbrels seem to represent less important Truth writings, such as our Pastor's Tower articles, tracts and sermons, PRESENT TRUTH and Herald of the Epiphany articles, etc. In the next Age and in the Little Season articles, etc., on the deeper truths will be written by the Ancient Worthies, and articles, etc., on the less deep truths will be written by the Youthful Worthies. Probably such writings of the Worthies produced during the Little Season, especially at its end, and probably writings by the Miriam class and by the other class of restitutionists, produced after the Little Season, are meant by the timbrels that Miriam and the other women took. In Miriam's case a very definite timbrel is meant, for the Hebrew is emphatic—the timbrel, not a timbrel, as the A. V. puts it. It therefore represents the most important writing used on earth in the antitypical celebration, one more important than those used by the other restitutionists, because the other women's timbrels are not set forth with emphasis in the Hebrew. More important and emphatic ministration is likewise typed in Miriam's case than in that of the other women, for it is expressly stated that she took the timbrel in her hand, while such is only implied, and that from the nature of the act, in the case of the other women. Moreover her greater prominence is indicated by her leading the other women and by their following after her. All of this is typical "of better things to come." 

(48) Miriam's going forth with the timbrel in her hand (v. 20) represents the above-described class of the Christ's sons serving by some special writing to make the celebration of God's victory over sin, error and their results more pronounced, solemn and impressive, and that eternally. All the other women, imitating her with timbrels, type the above-described class of the Christ's daughters doing like the Christ's sons with less important writings, celebrating eternally, in a less pronounced, solemn and impressive way, God's victory over sin, error and their results. Dancing is

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rhythmic bodily movement attuned usually to music; and as music represents harmonious Truth, dancing would represent conduct conformed to harmonious Truth. Singing would represent the declaration of God's acts of victory in overcoming sin, error and their effects. The picture therefore represents an eternal celebration of Jehovah's glorious triumph over evil things and persons on the part of both restitution classes, by ministering with pertinent writings, orations, conversations, testimonies and fitting conduct. 

(49) Everywhere on earth will this wondrous celebration be held, and that for ever and ever. Grateful and appreciative hearts and minds attuned to God's Spirit and human harmony and fellowship will happily celebrate that most memorable of victories for the human classes. No sin or other evil will mar that celebration. The throngs of celebrants will be in most joyous, appreciative and holy moods and their praise will ascend with acceptance before God and the Christ. As in the Hebrew it is said that the women made response to the men in the song (for the pronoun them is masculine in Hebrew), so the restitutionists subordinately to the spirit classes will join in their celebration of God. It is as though the spirit classes first sang the song alone and the human classes later, as they joined in the chorus with them. It will be noted that it is said that Miriam was the one that responded to the song of the men. This is not to be understood to type that the secondary human class took no part in the singing and that it was done exclusively by the primary class of the restitutionists. Rather we are to understand that as she was the leader of the women and that they followed in the refrain after her, so will the primary class of the restitutionists lead off in the song on earth and the others will follow after them. It will also be noted that Miriam cries out to the men, "Sing ye unto the Lord," typing how the faithful sons of the Christ will call upon the saved spirit classes to continue the song. It will be noted that Miriam used the same words as

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those with which Moses and the men of Israel began their song, thus typing that it will be the same Hallelujah song intoned in heaven that will be taken up on earth. While the complete song was not written out again in the typical record, we may be sure that it was sung by Miriam and the other women (with timbrel and dance accompaniment), as we have seen it will be in the antitype. And let us who know beforehand of Jehovah's glorious triumph over sin, error and their results sing out in prospect, "Sing ye unto the Lord; for He hath triumphed gloriously; the horse and his rider hath He thrown into the sea!" Praised be the Lord! Hallelujah! The Lord God Omnipotent reigneth! And the Lord shall reign for ever and ever! Amen! So let it be! Amen! So let it be! 

(50) With this we bring our discussion of Israel's Enslavement and Deliverance to an end. All our readers who have attentively followed this exposition will agree that this type is one of the sublimest in the Bible. The parts that we have omitted we trust to expound when we explain Rev. 16. It has been the privilege of some of us to share in much of the antitype of Israel's enslavement and deliverance so far fulfilled. We trust to share in the fulfilment of the rest of it. This study has surely enriched in grace, knowledge and fruitfulness in service those who have faithfully followed it. The Lord bless this discussion richly to the heads and hearts of all who read and study it. 

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BEREAN QUESTIONS

(1) What does Israel's march through the wilderness to the Red Sea represent? What do their experiences at the Red Sea represent? Of what does Ex. 14 treat, typically and antitypically? What does the Red Sea in this picture type? What is typed by God's ordering Moses where to locate Israel's camp at the Red Sea? How was Israel located at the Red Sea as to their front, flanks and rear? What does the name Pi-hahiroth mean and type? What does Baal-zephon mean and type? What does Migdol mean and type? What does the combination of these localities as to Israel's camp type? How does Rev. 20:7-9 

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corroborate this? What does God give in vs. 3, 4? What are these four reasons? 

(2) How do these four reasons apply antitypically? What is implied antitypically by the first of these reasons? The second? The third? The fourth? How do these four antitypical implications stand related to the reasonableness of the final trial? What is typed by Israel's encamping under the prescribed conditions? 

(3) What is typed by Pharaoh's being made aware of Israel's flight from slavery to liberty? What is typed by his saying that Israel was entangled in the land and enclosed in the wilderness? What is represented by Pharaoh and his servants in v. 5? What is typed by their repentance for having let Israel go free? What does it imply in type and antitype? What is implied typically and antitypically by the question, "Why have we done this, etc.?" What decision was, therefore, made in the type and what decision will be made in the antitype? What is typed by Pharaoh's preparing his chariots? What is the antitype? How does Satan rank as an organizer? Why will he make organizations in the Little Season? What will be the adaptability of his organizations? What will precede his making them? What do we conclude as to the Little Season from the length of the parallel Harvests? What years will be its beginning and end? What period will be added? Paralleling what? How does the Pyramid shed light on the date 2914? Where is this set forth in approximate, and where in exact measurements? Who will doubtless be fixed in their place by 2914? What are the two probable symbolizations suggested by the uneven ending of the blind passage? 

(4) What may we conclude from the Harvest parallels? What are periods of the Little Season's siftings? To what does each one correspond in time and event? What will come thereafter? What will the period be? What (besides the parallels) suggests four of these six siftings alluded to in the type? What are the pertinent details? How will these five siftings differ from their parallels in the Jewish and Gospel Harvests? Why this difference? What will Satan first do as to human hearts? Whom will he especially note? Why? How will he proceed with the various cross-sections of the wicked? Of what will this procedure be the antitype? 

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(5) What two things are especially implied in Satan's preparing his organizations? With what as a feature of each will the second of these be associated? Why? How will the wicked come to form these organizations? How many chariots did Pharaoh take with him for the pursuit of Israel? Why should we understand the expression, chosen chariots, to mean choice chariots? What corroborates this translation? Of what two numbers is 600 a tenfold multiple? What does the number 6 symbolize? The number 10? Why does 6 here not symbolize imperfection? What is symbolized by the tenfoldness of 6 x 10 here? What, accordingly, do the 600 chariots type? Of what is not the perfection here meant? Of what is it meant? What, accordingly, do the 600 chariots not point out in the antitype? What should we not do as to the number of Satan's post-Millennial organizations? Why not? When will the faithful find this out? Whom do the captains over Pharaoh's chariots type? What distinction is there between antitypical captains? 

(6) What hardened Pharaoh's heart? What will harden Satan's heart? How should God's heart-hardening of these not be understood? In what respects will God without hindrance permit Satan liberty? What effect will this have on Satan? How will God and Satan harden the latter's heart? What is typed by Pharaoh's pursuit of Israel? How will Satan proceed in tempting all mankind? Briefly, what will be the antitype of Pharaoh's pursuit of Israel? What is the degree of the frequent use of the last clause in v. 8? 

(7) Over how many siftings is the one act of tempting distributed? Why can this be done reasonably? What is typed by Pharaoh's overtaking Israel? What is typed by all Pharaoh's horses, chariots, horsemen and army overtaking Israel? What is typed by the horses, chariots, horsemen and army? What may we infer from Satan's dupes' attacking the beloved city and the camp of the saints, as the particular sin of that time? What promise will Millennially be given to mankind as an inducement to overcome? How will Satan use this doctrine deceitfully? What suggestions will he be repeating to human hearts as time passes on?

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(8) With what errors will Satan connect this suggestion and its involved hope? What is our knowledge as to the details thereon? What will he have succeeded in doing between Oct., 2874, and April, 2878? What will he make of the leaders so won? What will result from the agitation of this matter mildly as a question? Wherein will probably the no-ransomism consist? How many, or what proportion of mankind's wicked will be won by the no-ransomism sifting? How long will this line of work be enacted? What kind of denials of the involved charge in the temptation will likely be made? How will these denials occasion the infidelism sifting? What of Satan's making will be active in the first sifting? How will those of the second sifting compare with these? What will be its result? What will they constitute? What forms of hypocrisy will the sifting leaders and their siftings enact? Why? From a mild question to what will the agitation at this stage of the Little Season perhaps have advanced? 

(9) How will matters go on between Oct., 2884, to June, 2891? What will thereafter for about three years go on? What will still be the main line of agitation? With what kind of movement will it be connected? What will be the external character of this agitation? What will Satan do with his organizations during the combinationism sifting? Comparatively speaking, what will be the number of its siftlings? Why may we conclude this? What will therefore be greatly increased? How will his success affect Satan? To what stage will the agitation by then have developed? What will set in between Oct., 2894, and June, 2901? Why? Shortly thereafter what will set in? To what stage will the agitation then perhaps have proceeded? What will be presented as the alleged motive for the protest and demand? What will these imply as to the course of the Worthies? Actually which will be the sinning side? What proves this? What will this sifting effect Satanward? 

(10) What will then set in? For what period? What will Satan then be doing? What will operate thereafter? For what period? What error will continue to be agitated? How will it be combined with contradictionism? Along what lines of thought? What will Satan win in this sifting? How many comparatively? What will be

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the amount of Satan's following and implements by the end of this sifting? What will be fixed by the end of the fifth sifting? How will Satan have progressively increased the sinful actions of his siftlings from the first to the end of the fifth sifting? What will be the siftlings' mental attitude on the matter at issue between them and the Worthies? On what will they by then be fixedly bent? Under what deceitful pretense? To what will this make them ready? To what will Satan then incite them? By what will the attack be made? To what will the attack proceed? To what degree of violence will it likely proceed? How certain is this? What will they likely do? Why is this likely? What must our thought on this subject not be? What would such a crime prove its committers to be? How might they otherwise also be manifested as proven sinners? 

(11) Where did Pharaoh overtake Israel? Where was the antitype of this situation explained? What does our explanation of v. 9 prove of this antitype? What is described in v. 10? How was his approach heralded? What will be the antitype of this? In what things will the antitypical approach take place? What agencies will herald Satan's temptation in the five siftings? What is typed by the Israelites' seeing the host approaching them? Their fearing greatly? What will enable us to appreciate this distress? What parenthetic remarks are made on the five siftings from the standpoint of the Bible and the Pyramid? What is typed by Israel's crying to the Lord? 

(12) What is typed by Israel's plaint made to Moses? How will the antitypical plaint be made? To whom? From when to when did Moses type these in this story? What will enable Jesus and the Church not to upbraid, but to sympathize with this plaint? What did Moses' encouraging the Israelites type? What did Moses' charge to Israel to stand still mean and type? What characteristic will the antitypical charge have? Why? When is such a course as will be charged antitypically necessary? What examples prove this? 

(13) What was typed in Israel's seeing the salvation of the Lord? What is typed by Israel's deliverance worked that day? What is typed by Moses' telling Israel that

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they would no more see the Egyptians until the Age? How was the typical, and how will the antitypical deliverance be wrought? What great comfort did Moses give to Israel? The Lord give to us? Antitypically to the faithful restitutionists? What good suggestion does this antitype offer us in our temptations? 

(14) What mistranslation does the A. V. give in v. 15? How does Rotherham more correctly translate the clause? So amended, what does the clause mean typically? Antitypically? What is not God's question in the type and antitype, as suggested by the A. V.? What is the question, type and antitype? For what did God not wait in the type? What does this type? What did God do instead in the type? What does this type? 

(15) What does God's charge to Moses to lift his rod type? To stretch out his hand? What is typed by the acts being done above the Red Sea? What is typed by Moses' dividing the Red Sea? What is typed by God's declaring that Israel would pass through the sea dry shod? What is typed by God's saying that He would harden the Egyptians' hearts to follow Israel into the sea? What is typed by God's saying that He would get honor from Pharaoh and from all his host, his chariots and his horsemen? What is typed by God's saying that the Egyptians would recognize Him as Jehovah? In what acts would this honor appear? How will it enure to God's honor? 

(16) What does the rest of the chapter describe? What was the first step in this program? How was it achieved? Who was the angel of the Lord of v. 18? What does He type? What does the pillar of fire here type? What is typed by the connection between the angel and the pillar? What is typed by placing the pillar between the two hosts? What illustrates this antitype? Why does the Truth have this effect? How and wherein was this seen illustrated? What different effect does the Truth have upon the faithful and the unfaithful? 

(17) What, accordingly, will the Truth do for the Little Season's faithful? Its unfaithful? In respect to what five subjects will these two effects be seen? Why is this the case with each of these classes? What will God send the unfaithful? What does this not mean of Him? What 

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does it mean of Satan? How is God's part therein to be understood? What does it prove as to God's and Satan's part in sifting delusions? What has the Truth as due in the present Harvest done to the faithful? To the unfaithful? What will it as due in the Little Season do to the faithful? To the unfaithful? What is typed by the cloud's keeping the two hosts apart all night? What does the Truth accordingly accomplish? Why does it have these opposite effects? 

(18) What is typed by Moses' stretching his hand over the sea? What does the Red Sea here type? In what three forms? From what will God preserve the faithful? What does Moses' first stretching his hand over the Red Sea type? Whose power was it not and whose power was it that made the sea go inland? What is typed by these thoughts? In whose hand will this power be lodged? What does the strong east wind type? What is typed by the wind's blowing? What is typed by its dividing the waters? What is typed by the sea's going inland exposing a reef? What is typed by the wind's blowing the whole night? 

(19) What, for the faithful, does the exposed reef type? What would an Israelite's leaving that reef before reaching its end mean to him and type? What is typed by the Israelites' going in the midst of the sea? What is the character of the language stating that the water was a wall to the Israelites? Why is this so? What two ends did the walls of ancient cities serve? How are these thoughts applicable to the waters as a wall to Israel, type and antitype? What acts will the wicked antitypically avoid? Why? 

(20) What will seem to be the way of obedience to the Little Season's wicked? What will be the actual character of their course? What will expose them to their delusion? What is the antitype of the Egyptians' pursuing the Israelites onto the exposed reef? Of whom else will it be a pursuit? Why? What will they likely undergo? What words in the type suggest this? Who all of the Egyptians thus pursued? What does this type? Why is this necessary? What will be the outcome of the final trial? What will such an outcome presuppose? 

(21) What does the morning watch type? What part of the Little Season does it type? What is probably the right view? What will God by Christ give the faithful just after

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June, 2911? In doing this what will He also be doing? What does and what does this not mean? What change of action will God undertake after June, 2911? What types this procedure? What is typed by God's looking at the Egyptians through the cloudy fiery pillar? What is typed by God's troubling the Egyptians? What do we know of the antitypical details? Of what may we be sure? What further is typed by God's looking at the Egyptians through the fiery, cloudy pillar? 

(22) What do chariot wheels type? God's taking them off the Egyptians' chariots? How will the antitype be accomplished? Why is this knowledge withheld? What three things are typed by the Egyptians' chariots driving heavily? When will these hindrances set in? Why? In connection with what will these untoward things likely happen to the antitypical Egyptians? Why just then? What will these things, combined with their catching some rays of Truth, effect? How will this effect progress? What will this prompt them to do? What will produce this conviction in them? What effect will this have upon them? By what is all this typed? 

(23) What is typed by God's charging Moses to stretch his hand over the sea? To stretch his hand over the sea to cause its waters to return? To cover the reef on which the Egyptians were? To come up over the chariots? Over the horsemen? God's quietly waiting until Israel was safely over and the Egyptians all on the reef? What does the whole scene show, type and antitype? 

(24) What is typed by Moses' stretching his hand over the sea? The sea returning in its strength? This occurring at the appearing of the morning? Why is the destruction not to be expected to be completed instantaneously? What does this fact incline us to think? What is typed by the Egyptians' fleeing before the destruction? In what two ways may this be accomplished? How may the execution be carried out and the antitypical escape efforts be made? What will accompany such efforts? What may be the order of the execution? Why thus in the case of each group? What kind of a scene for the wicked will it be? For the righteous? What is typed by Jehovah's overthrowing (shaking off) the Egyptians in the sea's midst?

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(25) What is typed by the return of the waters? The waters' covering the chariots? The chariots' not again appearing? The waters' covering the Egyptian host? Their not again appearing? The waters' covering the horsemen? Their not again appearing? By every Egyptian who entered the sea going down into death? 

(26) Why should an explanation be made on our saying that the Red Sea represents the Second Death? Only in whose case does this expression strictly fit it? Why is it justifiable to call the antitypical Red Sea the Second Death? Despite what fact? What two symbolic terms are exactly synonymous in this connection? What are the Scriptures that mention the lake of fire? When only can it in strictness be called the Second Death? With reference to whom and what is it Biblically never called the Second Death? What remark will all the passages on the lake of fire justify? Why is it called the Second Death as to the finally wicked humans? What persons and things will go into the lake of fire without ever coming under a second sentence to death? How do the Scriptures treat this fact? Why may we nevertheless call this lake the Second Death? Under what restriction? How do these things hold as to our calling the antitypical Red Sea the Second Death? What definition fits every use of the lake of fire and the antitypical Red Sea? 

(27) What is typed by the Israelites' walking over the exposed reef? Their overcoming the temptation to surrender to the Egyptians? Their walking over dry ground through the sea? Their doing it dryshod? The waters' being a wall in two senses to them? God's shielding and delivering Israel? 

(28) In what verses are the ways God used to deliver Israel shown? What are these various ways? What do they type? What resulted in type and antitype by their use? What is typed by Israel's seeing the dead Egyptians? On the shore of the sea? 

(29) What is typed by Israel's seeing the great hand that God exercised for their deliverance on the Egyptians? By Israel's fearing God? By Israel's believing in God? By their believing in Moses, God's servant? With Ex. 14 what have we finished? What yet remains for our study of our subject? Wherein do we hope to study that? 

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(30) What is typed in Ex. 15:1-21? Where else is a similar song found? What are the main differences between them? What consideration will help us better to understand this song? What does Ex. 15:1-21 celebrate? So viewed, what is the character of this song? 

(31) How did Moses sing this song? Whom did he type therein? To whom and as to what will the antitypical song be sung? What is the literal translation of the words rendered, "children of Israel," in v. 1? Whom do they type? Why are the four, and quite probably the five, spirit saved classes typed by the sons of Israel here? What two reasons make it probable that the repentant fallen angels are likely counted among the antitypical sons of Israel? When did these have their trial for repentance? For what has their trial up to now not been? When will they be tried for life? Who will not receive a trial for life? Why not? Where and with whom will they be during the Millennium? 

(32) What does Eph. 1:10 teach? What follows from this for the repentant fallen angels during the Millennium? During the Little Season? After whose somewhat parallel example? What fact proves that their final trial will be during the Little Season? What two things will Satan and his fallen angels attempt to do with them in the Little Season? How will their testing be? What will probably be the character of their Millennial and Little Season work? Along what five lines will they probably be tested? After whose likeness therein? Of what are we not informed on the outcome of the Worthies' trial? Why will they all probably be successful in their trial? What does not follow from this? Why not? When may we have more knowledge on this? Until when will full knowledge thereon be withheld from us? Why? 

(33) What kind of a song will that antitypical of Ex. 15:1-21 not be? After what example? What will it be? What will this not exclude? After what example? What kind of a song was that of Ex. 15:1-21? What will the antitype of this song be? In what varying forms will these celebrations among the restitutionists be held? What will be common to all these varying forms? As the antitype of what? How is the whole-heartedness of the typical and antitypical singing suggested?

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(34) In what person and number do the participants sing? Why this? How is the determination to take part in the song indicated? How is their harmony indicated? What, as the grandest of all, is indicated? What is implied, type and antitype, in the words, "I will sing unto Jahveh" What will to God be the outcome of His Plan? What is the reason for both songs? What is the literal translation of the Hebrew words translated "triumphed gloriously"? What does the Hebrew indicate? According to the English idiom how might the words be rendered? What will be the character of the Little Season's war? How will God emerge from it? Why? How does v. 1 stand related to the rest of Ex. 15:1-21? 

(35) Why will the Christ be able to say: "Jah is My strength"? Whose is the delivering power? What will also the other delivered spirit classes recognize? What will all the pertinent spirit classes say? Why? Of what is Jah an abbreviation? In how many passages do it and the word Jahveh occur? How many of the members of the five saved spirit classes will be able to say, Jah is my salvation? Who even can say it? Why? What else will all of them be able to say? Why? What will their praising God imply? Why? To whom does the expression, "my father's God," refer? Why? What might some conclude from this? Why is such a conclusion not necessary? What examples are illustrative of the involved principle? What clause in v. 2 is a mistranslation? What translations render it aright? What is not meant by these classes exalting God? What is meant? How will it be done? What will God's post-Millennial revelations and works increasingly do? 

(36) What does the Hebraistic expression, Jahveh is a man of war, not mean? What does it mean? Why? In what kind of wars does this passage not teach that Jahveh takes part? Rather in what kind? What is not, and what is the nature of His weapons? After His example who else wage war? How have been and will be all of Jehovah's wars? To what does the clause, Jahveh is His name, refer? What acts will require both sets of attributes? Why is this so? What else suggests this answer? What do the two clauses of v. 4 in their parts and entireties mean? 

(37) Quote and explain v. 5. To what will the destruction of Satan's host and leaders move the five spirit

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classes? What will they thereby be led to say? Quote and explain v. 6. Who is the enemy referred to in v. 6? To what does his daring lead him? What will be the outcome for him? How will God not, and how will He accomplish this? Against what and in favor of what? Quote and explain the first sentence of v. 7. In what does God excel? Even whom? What will God's attributes do to His opponents in the end of the Little Season? 

(38) What must ultimately be done to God's opponents? What does the Bible not mean by God's wrath? Why not? What does God's wrath mean? What is meant by God's sending forth His wrath? What will be its effect? What figure in v. 7 illustrates this effect? How does the stubble figure illustrate this? What are figuratively set forth in v. 8? What does the figure show in type and antitype? How must the word congealed (frozen) in v. 8 be understood? Why? How is the figure to be understood? What is the thought in the antitype? 

(39) Whose activities are in v. 9 taken up? What is a better rendering of v. 9 than that of the A. V.? Who is the enemy, type and antitype? Who speaks in v. 9 in the antitype? What does this speech prove him to be? What does each clause of v. 9 mean? How will God meet these boasts, according to v. 10? Quote and explain in turn each clause of v. 10. What expressions in v. 10 show the great power and quick execution of the Second Death's instruments and processes? 

(40) What transition of thought is made in v. 11? Quote and explain in turn each clause of v. 11. What is the right hand of v. 12? What is meant by its stretching forth? What is, and what is not meant by the earth in v. 12? Why is the earth here not to be understood as meaning the land part of the earth in the antitype? What does this consideration prove? 

(41) To what is the transition in v. 13 made? What is the first clause of v. 13? When does God lead forth the Gospel-Age elect part of His people? Their non-elect and Millennial-elect part? How does He do it? From what to what will He have led them? By what? What will be the separate abodes of the elect and non-elect classes? What will be the character of these abodes? To whom does the song in v. 14 turn? Who are the peoples of v. 14? What is meant' by the words, "hear" and "be 

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afraid"? Who are the inhabitants of antitypical Philistia? What Biblical considerations show this? What is meant by sorrow seizing them? Why will this be? 

(42) Who are meant by the dukes of Edom? Their amazement? What are meant by the mighty men of Moab? Their trembling? What are meant by the inhabitants of Canaan? Their melting away? What shows the emphatic sense of their consternation? What does the combination of "fear and dread" show? Why this? What is meant in v. 16 by the expression, the greatness of Thine arm? To what two ends will it be exerted? How will it affect the wicked? How long will this last? What will then set in? How do the inimical peoples mentioned in vs. 14-16 stand related to the type? Why are they introduced into the song? 

(43) What follows in v. 17? What is the first clause of v. 17? What is meant by the mountain of Jehovah's inheritance? The planting of the saved classes in this mountain? How will the classes come into it? What is guaranteed to its earthly part by the eternity of the Christ's kingdom? Quote the second part of v. 17. What will be God's dwelling? What will God do there? What else will the Christ be for God and the people? What does this passage teach of the four spirit classes and the restitution class as to the Christ? To whom does this passage apply even more emphatically than to the restitution class? What will be their privileges under the Christ? What may be said of all the saved classes? How many will there be of them? 

(44) What does v. 18 teach? How will this be? What Scripture will then be fulfilled? What will never again thenceforth arise? What one lesson will suffice forever? What will God during His reign do to His creatures? His creatures to Him? In what relation to God will the ever developing universe be? What will the new creations forever be doing? What kind of a universe will then be? What kind of a Hallelujah will then be uttered? How will God feel at the perfection of His creatures? What will He do to His subjects? To what should this move us? 

(45) What is the first antecedent of such a reign? What in v. 19 shows this? What interferes with God's headship being over all? What must happen before it can set in? What is the second antecedent of God's reign? 

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What words of v. 19 show this? What do these words mean? How will the righteous be disposed toward God's reign? For what will this fit them? What do we now do as to this outcome? Why will this take place? 

(46) By whom was the song of vs. 1-19 sung, type and antitype? What do vs. 20 and 21 do? Whose sister is Miriam in this connection called? What is the character of this fact? Whom does Moses in the Parousia and Epiphany type, primarily and secondarily? Aaron? What, therefore, is the setting for Aaron in the history of Israel's Enslavement and Deliverance? Whom does he type for the Millennium and the Little Season? What, accordingly, is typed by the prophetess, Miriam, as sister of Aaron? What two Millennial classes will be distinct from the present unbelieving Jews and Gentiles? How are they referred to in Joel 2:28 and Is. 60:4? How are the present unbelieving Jews and Gentiles Millennially designated in these verses? What two classes does Miriam type? Why are they the sister of antitypical Aaron? What order of Abraham's present seed are they? What will be their special Millennial and Little-Season privilege? 

(47) Whom do the women of Israel (v. 20) type? How will they be related to Jesus and the Church? What do musical instruments symbolize? What are some illustrations of this at present? In the Millennium and in the Little Season? What are probably represented by the timbrels of Miriam and the other women? How is Miriam's timbrel described in the Hebrew? What does it therefore represent? How will the other antitypical timbrels be compared with Miriam's? Why is this so? 

(48) What is typed by Miriam's going forth with the timbrel in her hand? The other women's going forth with their timbrels? What is symbolic music and dancing? What is typed by the women's singing? What therefore does the picture type? 

(49) Where and how long will this celebration be? What will be its spirit? What marring things will be absent from it? How will the celebrants feel and do? What is typed by the women responding to the men's singing? How relatively will the singing of the antitypical men and women be? What is, and what is not typed by the statement that Miriam answered the men? What is typed by Miriam's saying, "Sing ye unto the Lord"? Her using the same words as those with which the men began 

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the song? Despite the fact that the repetition of the rest of the song is not recorded, of what may we be sure? What should we in anticipation of Jehovah's victory do? How should we look forward to it? 

(50) With this paragraph what do we bring to an end? For what kind of readers? What is the character of this type? In connection with what will we expound the omitted parts of this history? What privileges have some of us had? What do we trust still to have? What has this study done for us? For what should we pray on behalf of one another? 

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