1 CORINTHIANS 15:45 – How Long Until the Millennial Reign of the “Last Adam”?

1 Corinthians 15-45 -3.jpg

“Thus it is written, ‘The first man Adam became a living being’; the last Adam became a life‑giving spirit” (1 Corinthians 15:45).

Of the two natures, human nature and spirit nature, Br. Charles T. Russell wrote in R1259:5: “As surely as there are natural, human or earthly bodies, so surely also there is such a thing as a heavenly or spirit body.”

Adam was the first human man and all the peoples of the earth are descended from Adam, no matter how different in color, stature, intelligence, etc. they may now be (R2344:6). Adam generated no children until first Eve had been taken from his side (R4556:2). The first Adam is the sample of what an earthly body will attain to in the resurrection. (R1855:2, R3564:3).

The Apostle Paul in this statement from 1 Corinthians 15:45 does not contrast Adam and Jesus, but speaks of the “first Adam” and the “last Adam.” Christ is very unlike Adam. Jesus was obedient. However, Adam and Eve in some respects foreshadowed Christ and the Church in the sense that Christ will be the Great Life‑giver, or Father of mankind, while the Church (Hebrews 12:23, 2 Timothy 2:10) will be the mother or caretaker of the regenerated hosts (R5141:5, 777:1).

Jesus as the “Last Adam”

Jesus, as a “last Adam,” presently lifts us from condemnation and restores us to the fellowship of God through redemption. The saints have been regenerated by our Lord from heaven, but rather than grow to human perfection, they sacrifice their justified bodies in the service of Christ for a higher calling, theHigh calling of God in Christ Jesus” (Philippians 3:14). These, if faithful to their calling, will become, symbolically, a spiritual “bride” for Christ (Revelation 21:2). Then Christ and the Church will together restore and uplift the world, and bring them back to perfection during the Millennium. In this way Christ will be a “second Adam” or life giver to the world, and the Church will be a second “Eve” to nurture and assist them.

Adam was made a living soul since he was given a natural body, which is earthly. The “last Adam,” or life‑giving being, is Jesus, who from his resurrection forward is a glorious spirit being of highest magnitude.

“Who being the brightness of [his] glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Hebrews 1:3, KJV).

Eve was drawn from Adam when his side was opened up after he passed into a deep sleep. She was formed from a rib of Adam, “bone of my bones” (Genesis 2:23). Jesus also was caused to pass into a deep sleep, the sleep of death, and then his side was opened up by the spear of the soldier at the cross (John 19:34). From this came blood and water, which represents redemption and the water of the Spirit, by which the Church class is developed.

The Church class are “bone” of Jesus’ bones, in the sense that bones represent one’s hopes for the future. We share the same hopes for glory in the service of God, as our Lord Jesus had. Of Jesus it was said that “A bone of him shall not be broken” (John 19:36). That means that despite the tortuous trials and treatment suffered by Jesus, not one of his prospects for the future was in the least damaged. Those same prospects are sure for his bride also, “bone” of his bones.

The Bride of Christ shall be made Christ’s joint‑heir and help mate in the Kingdom who’s role will be to nourish and instruct all the willing and obedient back into harmony with God during the Millennial age (R4556:2, R5967).

“The plan of God proposes that the second Adam shall in relation to Adam take his place as the life‑giver to a race who shall possess the earth and enjoy it… as Father to our race does our Lord correspond to Adam—as the second Adam” (R4556:2). He is called the second Adam, in that he takes the place of the first Adam—undertakes to be the Father and life‑giver to Adam and every member of his race” (Expanded Biblical Comments). Upon condition of their obedience to him, they may then obtain everlasting life.

Our Redeemer presently enlivens us, in the respect that our old nature has been lifted from condemnation. This allows us to present ourselves in devotion and service to God, in order that we may grow a new life, a spiritual life, a heavenly life, to be secured in the first resurrection. Of that life God is Father, our “Heavenly Father.” “In accepting Christ as Redeemer, the believing one is reckoned no longer as a dying son of the dead Adam, but as a living son of the ‘last Adam,’ having a new life in Christ” (R1438:1). Our renewed standing is then laid down in sacrifice to God for the prospect of a heavenly life above. Our higher prospect is mentioned in Ephesians 2:6, NIV, “God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus.”

How Long from the Creation of Adam to the Millennial Reign of the “Last Adam”?

The period in question, judging by the Hebrew Scriptures, was on the order of 4000 years. As we are now on the order of 2000 years further, brethren of our fellowship recognize that it is now timely for the blessed Kingdom of God to become established on Earth. For there is a long standing view, held even by Jewish Sages in pre‑Christian times, that God intended a millennium of blessing for the world following six millenniums of sin and death.

The Holy Scriptures refer to a “day” with God as a thousand years:

“A thousand years in your sight are but as yesterday [one day] when it is past, or as a watch in the night” (Psalm 90:4).

“With the Lord one day is as a thousand years, and a thousand years as one day” (2 Peter 3:8).

By this measure, the six days of labor in the Jewish economy represent 6000 years of sin and death, and the sabbath of rest represents the 1000 year Millennium of restoration (Revelation 20:1‑6).

Ezekiel 46:1 (ESV) expresses this concept symbolically. “Thus says the Lord GOD: The gate of the inner court that faces east shall be shut on the six working days, but on the Sabbath day [the 7th day, which represents the Millennial Age of Revelation 20:4‑6] it shall be opened, and on the day of the new moon [when a new covenant will be inaugurated with Israel] it shall be opened.”

With this hope in mind, Christians throughout history have endeavoured to estimate when the close of 6000 years may come.

 A Historical Perspective

In the days of William Miller and the early Adventist Movement, they supposed 6000 years were drawing to a close in the mid 1800s. In fact, William Miller concluded that Christ would return in 1843, assuming that 6000 years would end then. When Christ did not return as expected, some brethren gave up their faith but others simply recognized that they needed to keep looking. Br. Nelson Barbour was among those. He came to believe that Jesus would return in 1873. Therefore, he assumed that 6000 years would end about that time. He went looking, and found in EB Elliott’s work, “Horae Apocalypticae,” written in the early 1800s, a version of Bible chronology suggested there that shows how 6000 years might conclude somewhere near the year 1872.

Br. Barbour was a younger associate of Br. Miller, so he followed Br. Miller’s assumption that 6000 years would approximately mark the return of Christ. As far as we know, Br. Barbour did not consider another option—namely that 6000 years would take us to the completion of the Church, rather than simply to the return of Christ.

Br. Russell met Br. Barbour in Philadelphia in 1876, and accepted the prophetic package, as it seemed reasonable. At the time they anticipated that the Church would be complete in 1878, after that they supposed it would be in 1881, and subsequently the expectation was reset to 1914. But concerns persisted. It seemed that a seventh “day” had commenced, and yet the “thousand years” of Revelation 20:4,6, was deferred. How could this be explained?

Some of the dear brethren seem unaware of the perplexity expressed on this issue by Pastor Russell himself. However, his words are clear and to the point about the uncertainty. It thus surprises us that even some who honor and revere his service bypass the important and specific points he advised brethren of, respecting this. However, the issue did not escape the attention of brethren in Pastor Russell’s own day. Thus, near the end of the year 1900, the following specific question was submitted to Pastor Russell.

“I understand from Revelation 20:4-6 that Christ will reign one thousand years, and from verses 2 and 7 that Satan will be bound during that period. If Christ began to reign in 1878, and Satan will not be bound until 1915, the two periods do not seem to synchronize; and … both extend beyond the seventh-thousand year period which … began in the Autumn of 1872. … Can you assist me?” (R2739

Pastor Russell’s answer is very different from what some appear to suppose it should have been.

Some today appear to suppose that the right answer would have been, “The reign, the binding of Satan, and the 1000 years all began in 1874.”

But not a word of this in Pastor Russell’s actual reply.

Instead, he refers to the “obscurity” of the issue as “an open question” that, at the time, was “not now ‘meat in due season for the household of faith.’ ” However, Pastor Russell did affirm the following part of the answer.

“The Scripture declaration respecting the saints, the ‘overcomers’ is, ‘They lived and reigned a thousand years.’ The reign of the saints cannot be properly said [R2740: page 368] to begin before all the ‘jewels’ have been gathered, nor before ‘the times of the Gentiles’ end, in 1914.”

It is clear from this direct answer to the brother’s question—on an issue that was declared as of then unresolved—that the 1000 years of Revelation 20:6 would not begin until the Church was complete. It was not apparent how this synchronized with the then-current view that 6000 years had been completed.

Pastor Charles Russell continued to affirm his view that the 1000 years of Revelation 20 would not commence until the Church was completed. Nor does he express any view other than this, respecting Revelation 20 directly. In R3460 (Diagram 3), you will find a diagram showing 1000 years beginning in 1914, when he supposed the Church to be complete. He later supplemented this with the following comments in later years.

R5115“The Church shall have passed into glory … Messiah will then reign for a thousand years.”

R5604 “The great Battle of Armageddon … will precede … Messiah’s glorious rule of a thousand years … (Revelation 20:6).”

R5692“Messiah’s kingdom shall be fully inaugurated. Then these shall … reign with Christ a thousand years (Revelation 20:4.)

R5919The Kingdom cannot come until the Royal Family is ready to take the Throne. Jesus, indeed, has long been ready; but in harmony with the Father’s Plan He has waited and has been doing a work in the preparation of the Church, His brethren, who are to be His joint-heirs in the Kingdom—otherwise styled ‘the Bride, the Lamb’s Wife.’ (Romans 8:17; Revelation 21:9,10.) Then for a thousand years the Restitution privileges will be open to the whole world of mankind. It will no longer be necessary to preach; for all will know the Lord, from the least unto the greatest, and unto Him every knee shall bow and every tongue confess. (Jeremiah 31:34; Philippians 2:9-11.)”

There is more. Sometime late in the year 1913, Br. Russell changed the chart to accord with the expression cited just above. Early on, the period from the parousia of Christ forward was labeled “Millennial Age.” But late in 1913, Pastor Russell changed the designation to the broad Messianic Age.”

Why this change?

The reason seems apparent. Strictly speaking, the 1000 years of Revelation 20:4-6 would not begin until the end of the Harvest. Thus, if one begins a period incipiently from the parousia forward, better to give it a more general designation, “Messianic Age,” to avoid the inference that the 1000 years proper, of Revelation 20:4-6, had commenced.

A perceptive awareness of these points is the foundation for a recent presentation by Br. George Tabac, “Harvest Timing Clarifications (2016),” which explains these points in remarkable detail. This presentation is specially excellent for brethren with high regard for the teaching of Pastor Russell.

What is the Answer?

What, then, is the answer to the question that has spurred so much discussion during the Harvest period? Namely—how does one reconcile the end of 6000 years early in the harvest of the Gospel Age, with the fact that the thousand years of Revelation 20:4-6 begins at the close of the harvest?

The answer is now at hand.

In the century and a half since the harvest began, and decades after Pastor Russell completed his course, the history of the Old Testament has clarified. 

Not because of the wisdom of men, but because it was God’s due time for greater clarity, to direct the Church to the approaching climax of their hopes.

The timeline from the Hebrew scriptures directly, respecting the synchronisms of the kings of Israel and Judah, shows that some of the kings of Judah (and of Israel) overlapped one another, in periods of coregencies. The testimony of these facts comes from the scriptures directly. However, the issues had not been solved while Pastor Russell lived. It was premature. “We may see some day just how [these synchronisms in the Hebrew Scriptures] can be harmonized, but at present we do not” (Question Book, page 42).

The overlapping of Judean kings, testified to in the Old Testament Scriptures, reduces the period of Kings from 513 years to 463 years. Affixing the end of this period to the firm date of the reign of Nebuchadnezzar, king of Babylon, establishes the year in which Israel’s last king, Zedekiah, lost his throne, was in 587 bc.

This means that we can now date the spring of Solomon’s fourth year to 966 bc, at which time was founded (but not yet operational) “Solomon’s Temple,” referred to in 1 Kings 6:1. From that text we can then place the Exodus at 1445 bc. (Note: 1445 bc is discussed in the following post: STUDY 2: The Pillar of Cloud by Day and The Pillar of Smoke by Night.)

As detailed in Volume Two of Studies in the Scriptures—“The Time is at Hand,” by Br. Charles Russell (page 43-47)—the time from Adam to the Exodus is widely agreed among brethren to be 2513 years. That is:

From Adam to the Flood

From the Covenant with Abraham to the giving of the law.jpg

If we now count from the Exodus date of 1445 bc, a period of 2513 years backward to Adam, the result is the date 3958 bc for the creation of Adam. Six thousand years forward from there will be the year 2043 ad—thus the date opening the Seventh Millennium, which apparently is the same as the 1000 year Millennium of Revelation chapter 20.

Now the answer to the conundrum that Pastor Russell said was an “open question” in his day, can be resolved—for it is timely, inasmuch as the end of the harvest approaches. The resolution is straight forward. The end of 6000 years of permission of evil synchronizes with the close of the harvest, rather than with the opening of the harvest. With this key, all is harmonious.

 

Acknowledgements

 

This post’s URL:
https://biblestudentsdaily.com/2017/06/06/1-corinthians-1545-how-long-until-the-millennial-reign-of-the-last-adam/

Enter your email address to follow this blog and receive notifications of new posts by email.

 

STUDY 6: The Levites

THE HIGH PRIEST, UNDER PRIEST & LEVITE - BEAUTIES OF THE TABERNACLE- STUDY 6 - THE LEVITES..jpg

In the third chapter of the book of Numbers, the Levites are introduced as a tribe that replaces the special place of the firstborn. The Israelites as a whole represent believers in Jesus during the Gospel Age, and the Levitesas with the firstborn on passover night represent the spirit begotten ones.

Subsequently, in Numbers 8:5-16, the Levites are required to wash their garments and are then presented to the priesthood as a helper class. When the Levites are thus distinguished from the Priests, this represents the end of the Gospel Age, when there is made a distinction between the Priests (the Bride class of overcomers), and the Great Company class, who wash their robes in the blood of the lamb, and are then made a helper class to the Church in glory (Revelation 7:9, Revelation 19:1). They will inherit a heavenly (spiritual) reward and bebefore the throne of God, and serve him day and night in his temple” (Revelation 7:15).

The Levites

The Levites that served the Tabernacle (from thirty to fifty years of age, Numbers 4:3, 23, 30, 35, 39) were from the clans of the Kohathites, Gershonites and Merarites. All were descendants of Levi, a tribe which had no inheritance in the land but lived off the tithes paid by their brethren (Leviticus 27:32–33; Numbers 18:21, 24), and the farming they did around the Levitical cities. A tenth of the tithe was also to be given to the priests (Numbers 18:26–28).

Here is a chart showing the descendants of Levi (who was one of Jacob’s 12 sons).

THE DESCENDANTS OF LEVI - STUDY 6- BEAUTIES OF THE TABERNACLE - BIBLE STUDENTS DAILY.jpg

  • Age Considerations

In Numbers 8:24–25 we are told that Levites who were 25 to 50 years of age could serve with work for the Tabernacle yet in Numbers 4:3, 23 & 30, the age range of 30 to 50 is stated.

Jamieson, Fausset, and Brown’s Commentary says this: “They entered on their work in their 25th year, as pupils and probationers, under the superintendence and direction of their senior brethren; and at 30 they were admitted to the full discharge of their official functions.” Perhaps so. Or, perhaps in chapter 4 it refers to the transporting of Tabernacle items, and in chapter 8 it refers to auxiliary duties helping others in the services.

Later during King David’s day, we note that the age for entering priestly service was from 20 years of age (see 1 Chronicles 23:27). Age 20 was the age of fighting men, and by the time of King David lifespans were decreased somewhat, so perhaps David made the adjustment for practical considerations. As to a spiritual meaning — this is only a conjecture—but 20 is a number (2, 20, 200, 2000) that refers to the holy Spirit (This is explained in Study 3 of “Beauties of the Tabernacle” on this website). As such the age of 20 may refer symbolically to those who have received the Spirit of God.

  • The Role of the Levites

The Levites fulfilled the following roles:

BEAUTIES OF THE TABERNACLE- POST 6- THE LEVITES. BIBLE STUDENTS DAILY.jpg

The Levites were explicitly permitted to go near the sacred furniture, and this special privilege distinguished them from ordinary Israelites (Numbers 8:19; 16:9–10; 18:22­–23). Yet the Levites were allowed to approach the sacred furniture only when it was covered (Numbers 18:3).

The Israelites who were not Levites had no right to go into the Tabernacle. The Tabernacle represents the condition of the spirit begotten, not merely believers.

Numbers 18:22–23, explains that “the stranger” (non-Levites) did not have the privilege of service regarding the Tabernacle that the Levites did.

22 Neither must the children of Israel henceforth come nigh the tabernacle of the congregation, lest they bear sin, and die. 23 But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the children of Israel they have no inheritance.”

  • Favoured Above Other Tribes

The reason the Levites were favoured above other tribes to be specially allocated to the service of God, is that they stepped forward to the side of Moses and God when the Israelites sinned with the golden calf in the wilderness. They were “set apart to the Lord” because when Moses asked the people “whoever is for the Lord come to me” the Levites “were against their own sons and brothers” and rallied to him. (Exodus 32:26, 29, NIV). They did as Moses commanded, slaying 3000 of the offending Israelites.

Numbers 3:14-17 describes the selection of the Levites as substitutes for the firstborn male Israelites — a class specially marked out for the service of God.

Antitypes

When considering the antitypes in relation to the Levites and the Priests (see Study 7 of “Beauties of the Tabernacle”) as well as for the Israelites (see Study 5 of “Beauties of the Tabernacle”) it must be considered on a situational basis, thus it is scripturally context specific, or for better words, contextually sensitive. Each of the three groups of Israelites cannot be considered as one static picture and mean the same thing in every case. In fact, all these three groups do not appear together in any particular case. Sometimes there are Levites and Israelites written about (such as in Numbers chapters 1–4). Sometimes there are priests and Levites (such as in Numbers chapter 8). Each of these cases has its own meaning as to who and what are represented. They are all separate pictures.

  • In Exchange for the Firstborn

To understand the symbolic meaning of the Levites in this exchange of the firstborn, one has to recall the symbolic meaning of the firstborn. Recall that on Passover night, all the Israelites were to remain in their homes, with the blood of the Passover lamb brushed onto the doorposts and lintels. All of them were to eat of the lamb. Thus the Israelites there represent people of faith — believers in Christ Jesus during the Gospel Age.

However, on Passover night only the firstborn were in jeopardy of death. The firstborn represent the consecrated, spirit begotten of the present Gospel Age, who are under jeopardy of losing their spiritual life if they do not remain in the house sanctified by the blood of the lamb. Paul refers to the “Church of the firstborn, which are written in heaven,” linking the symbol of firstborn to those begotten to a heavenly hope (Hebrews 12:23).

That is the foundation for the picture in Numbers 3:45, which reads, Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am the Lord.”

The standing of the firstborn as specially devoted to God is now transferred to the Levites. As the “Church of the firstborn” do not have an inheritance in earthly things (1 Peter 1:4, Ephesians 1:11) but in heavenly things, so the Levites had no inheritance in the land. (Deuteronomy 10:9). They represent the ones “called out” of the world during the Gospel Age and described by the Apostle Paul in Romans 8:30, “Whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified,or honoured, with a “heavenly calling” (Hebrews 3:1).

  • The “Called Out” Ones

It is this “called out” class that James (who was later beheaded by King Herod Agrippa, the first grandson of Herod the Great) explains about, to a whole assembly of gathered believers in Acts 15:14-18, some of whom belonged to the party of the Pharisees and thought the Gentiles must be circumcised and required to obey the law of Moses:

“14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15 And to this agree the words of the prophets; as it is written, 16 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18 Known unto God are all his works from the beginning of the world.

Here the Apostle James appeals to the prophecy of Amos 9:11–12 to support what Apostle Peter (Simon) had said, namely that the Gentiles were receiving the Gospel of Christ. The Apostle James saw that “the residue of men” calling upon God was shown by the Gentile
converts coming into Christ. James said that the prophecy from Amos said this would occur after the “tabernacle of David” was raised up again.

The house or the “tabernacle of David,” the ruling house of Israel, had fallen when Zedekiah lost his throne six centuries earlier (587 bc, at Nebuchadnezzar’s third captivity of Israel). It had been raised up by virtue of Jesus of the tribe of Judah and descended for David, ascending to glory seated at the right hand of God, as our King and leader.

Jesus is our Melchizedek priest — a king and a priest.

  • Melchi is the Hebrew word for “king.”
  • Zedek is the Hebrew word for righteousness, and Jesus is “king-righteousness” — Melchi-zedek — “king of righteousness” (Hebrew 7:1–3).

Thus, the Apostle James explained that Jesus as king has been established as monarch in glory, the house of David had risen again, and it was timely for the “residue of men,” the Gentiles, to receive the grace of God through Jesus. Thus, as Apostle Peter and others testified was occurring here, the High Calling had started since Jesus’s ascension, allowing the “called out” ones of God (1 Peter 2:9), the opportunity to become Sons of God if faithful until death.

The following Scriptures are helpful concerning this calling: Jude 1:1, Galatians 1:6, Romans 11:29, Ephesians 4:1–4, 2 Thessalonians 1:11, 2 Thessalonians 2:14, Hebrews 3:1, 2, 1 Peter 5:10–11.

1 PETER 5, 10-11- BEAUTIES OF THE TABERNACLE- POST 6- THE LEVITES. BIBLE STUDENTS DAILY.jpg

  • In Numbers 8

In Numbers chapter eight, the Levites will be distinguished from the priests. In this distinction, the Levites represent the Great Company class, who will be distinguished from the elect Priest class, following the completion of the judgment period by the end of the Gospel Age.

In Numbers 8:7, the Levites “shave all their flesh,” and “wash their clothes, and so make themselves clean”. The shaving of their flesh pictures the beginning of the service of the Great Company beyond the vail resurrected as spirit beings of a high order, but subordinate to the Bride class. It also pictures the end of their consecrated walk on earth as those who had pressed “towards the mark for the prize of the high calling in God through Christ Jesus” (Philippians 3:12) during the Gospel Age, much like those who took the Nazarite vow were to shave at the conclusion of their vow (Numbers 6:13, 18). This even pertained to Joseph, when raised out of prison, representing Jesus raised out of death. Joseph had to shave and change his garment, to appear before Pharaoh, picturing that Jesus had completed his consecrated walk here, and had a change of nature in order to appear before God.

The Levites washing their clothes reminds us of the Great Company class washing their robes in the blood of the lamb, to cleanse them for their service in glory (Revelation 7:14–15). This distinction between the priests (the Church in glory) and the Levites (the Great Company in glory), also appears in Ezekiel 44:10–14 (Levites), compared to verses 15-24 (priests).

The “Great Multitude” are mentioned in Revelation 7:9-10, and reflected in types such as Rebecca’s maidservants, and Elisha who walked with Elijah.

Some points to be aware of:-

  • In the types of the Book of Leviticus, as far as we can see, the focus is on the Bride class, rather than on the Great Company class. This is because there is no separate calling to the Great Company class, so pictures about the Gospel Age calling to service and sacrifice do not show this class as a distinguished class of spirit begotten ones here, during the Gospel Age. The Great Company class are simply part of the spirit begotten class, all called in the one hope. The distinction between the Bride and the Great Company appears at the end of the Age or otherwise at the time of each member’s judgment time (final sentence/verdict). The Great Company class are depicted in the fifth chapter of the Song of Solomon where there is the lazy lover who does not rise for her betrothed, and misses her opportunities. (Song of Solomon 5: 2, 3, 6).
  • Only those who are finally judged as “more than overcomers” at death — who qualify to be of the Bride, the Elect, Little Flock class — fully share in the sin offering experiences of the present time, and are represented in the Lord’s goat of the Day of Atonement. The special focus on the Bride class in this picture can be compared to the picture of Eliezer in Genesis chapter 24 (who represents the holy Spirit), sent out by Abraham (God) to find a bride (the Church) for His son (Jesus). The bride is Rebekah. This picture is focused on the bride class, but in fact all who are spirit-begotten are called by the same spirit (Eliezer). So with sacrifice. We are all called to sacrifice, and all the spirit begotten do sacrifice. But the picture is focused on the bride class.

Another Kingdom Picture

There is another kingdom picture represented in the Levites if we consider just the four groups of Levites on their own, which may picture the state of the completed work of God’s great plan of the ages after the world of mankind reaches perfection in the kingdom as also seems to be the order suggested in Psalm 45:13–17.

EAST:  The AMRAM Levites (signifying highly exalted, very high) represented the “Little Flock” (144,000), the Bride. These had full charge of all things religious—their brethren—even all the Levites—being their honoured assistants or servants. “The king’s daughter is all glorious within: her clothing is of wrought gold. She shall be brought unto the king in raiment of needlework.” (Psalm 45:13–14).

NORTH:  The MERARI Levites (signifying bitterness) represented the “Great Company” of spirit-begotten ones (before the throne), the Bride’s “allies” and Companions who fail to win the prize of the Royal Priesthood, and are “saved so as by fire,” coming up through great tribulation and bitter experiences to the position of honor and service which they will occupy.

The Merari Levites were given four wagons and eight oxen to transport the gold-covered boards and posts, sockets, cords and pins, etc. (Numbers 3:36–37; 4:31–32; 7:8).

“The virgins her companions that follow her shall be brought unto thee. With gladness and rejoicing shall they be brought: they shall enter into the king’s palace.” (Psalm 45:14,15).

SOUTH:  The KOHATHITE Levites (signifying ally or comrade) represented the Princes, the “Ancient Worthies”—whose faith and obedience and loyalty to God and willingness to suffer for righteousness was so fully attested, and with whom we feel so close a kinship. They were, indeed, the Lord’s allies and ours.

“Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth(Psalm 45:16).

The Kohathite Levites were given no wagons. These had charge of the most sacred articles—the Altars, the Candlestick (lampstand), the Table and the Ark. (Numbers 3:31; 4:34–36; 7:9).

WEST:  The GERSHOM Levites (signifying refugees, or rescued) represented the saved “World of Mankind,” all of whom will be refugees succoured and delivered, rescued from the blindness and slavery of Satan.

“I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever” (Psalm 45:17).

The Gershom Levites had charge of the least important services — the porterage, etc., of the cords, outer curtains, hangings, gate, etc. which they first transported on two wagons and four oxen (Numbers 3:25–26; 4:22­­­­–26; 7:7).

References & Acknowledgment

Pastor Charles Russell: “Tabernacle Shadows,” “The Tabernacle and Its Teachings” —  Supplement to Feb. “Zion’s Watch Tower,” Pittsburgh, PA, 1882, Volume 6 — “Studies in the Scriptures,” Reprints of the Watch Tower.

Br. Anton Frey: “Notes on the Tabernacle,” pages 362-364; “Wilderness Wanderings.”

Jamieson, Fausset, and Brown’s Commentary.

Br. David Rice — some written content for this post.

Suggested Further Reading

STUDY 1: An Introduction To The Tabernacle And It’s Purpose
https://biblestudentsdaily.com/2016/09/02/study-1-an-introduction-to-the-tabernacle-and-its-purpose/

STUDY 2: The Pillar of Cloud By Day And The Pillar of Smoke By Night  https://biblestudentsdaily.com/2016/09/09/study-2-the-pillar-of-cloud-by-day-and-the-pillar-of-smoke-by-night/

STUDY 3: The Tabernacle Construction: The Holy and The Most Holy  https://biblestudentsdaily.com/2016/09/14/study-3-the-tabernacle-construction-the-holy-the-most-holy/

STUDY 4: The Court (“Holy Place”)
https://biblestudentsdaily.com/2016/09/20/study-4-the-court-holy-place/

STUDY 5: The Camp. The Israelites.
URL: https://biblestudentsdaily.com/2016/10/28/study-5-the-camp-the-israelites/

STUDY 7: The Priests. The Day of Atonement.
https://biblestudentsdaily.com/2016/12/10/study-7-the-priests-the-day-of-atonement/

STUDY 8: The Tabernacle Coverings
https://biblestudentsdaily.com/2017/01/02/study-8-the-tabernacle-coverings/

STUDY 9: The Gate. The Door. The Vail.
https://biblestudentsdaily.com/2017/03/01/study-9-the-gate-the-door-the-vail/

The URL for this post:
https://biblestudentsdaily.com/2016/11/18/study-6-the-levites/

Enter your email address to follow this blog and receive notifications of new posts by email.

Save

Save

Save

Save