BAMIDBAR

IN THE WILDERNESS

6 When ye blow an alarm [a teruah] the second time, then the camps [machanot] that [camp] on the south side [Reuben, Simeon and Gad] shall take their journey [set out]: they shall blow an alarm [teruah ] for their journeys [ settings out].

While prepared for war, but the lightnings and thunders not yet flashed forth from the throne (Apoc iv. 5), the trumpet of the Jubilee is sounded for the gathering together of the congregation of Israel from the four corners of the earth.

The sound of this trumpet is not an alarm for war (Num. x. 7). It is the "loud voice" of the class-angel that flies in mid-heaven, making proclamation of the good pertaining to the Millennial Aion; announcing that the time of its introduction has arrived, and inviting mankind of all nations and tongues, to fear the Deity and give glory to him, because the hour of his judgment is come (Apoc xiv. 7). "The Great Trumpet," says Isaiah,

"shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship Yahweh in the Holy Mount at Jerusalem" (xxvii. 13).

This testimony informs us that the blowing of the great Jubilee trumpet on the tenth of the seventh month, will ultimate in the return of Israel to their fatherland; but this return will not result without war.

The North will not give up, and the South will keep back, until both North and South are harvested, and gathered into the winepress of the wrath of God (xiv. 15,20). Assyria, or the North, and Egypt, or the South, will be the enemy oppressing them in their land. This being their condition, the ordinance appointed for their generations during the Mosaic Olahm, enjoined upon the priests to blow the two silver trumpets, with the assurance that the blasts thereof should cause them to be remembered before Yahweh their Elohim, and that consequently they should be saved from their enemies (Num. x. 9).

This was a prophetic memorial, the body or substance of which is of the Christ (Col. ii. 16,17). It signified, that in "their latter end," when oppressed by the enemy, "the Devil and Satan," the loud angel-voices sent forth out of the throne (Rev iv. 5), should proclaim war; and command the Son of Man in his white clouds of warriors, to thrust in the sharp sickle, and reap down their oppressors, and so save them from their enemies.

The "first voice," then, is the apocalyptic antitype of the Mosaic ordinance of the memorial of the blowing of the two silver trumpets, which were blown for the calling of the assembly, a holy convocation; and for the journeying of the camps.

This "first voice" is heard by the class of which John is the apocalyptic representative, before the pouring out of the Seventh Vial "INTO THE AIR;" by which a breach is made, through which, as "a door," the saints, who are raised under the Sixth Vial -- "the kings which are from the Sun's risings" -- who hear the first voice as of a trumpet speaking to them, enter into the heaven.

Raised under the Sixth Vial, which has been pouring out upon the symbolical Euphrates for the last forty years of the present century, they await further developments. They await the smiting of the Nebuchadnezzar Image upon the feet, which is to manifest the temple of the Deity in the open heaven; and in the midst of that temple of holy ones, the Messianic Ark of his Covenant, whose propitiatory or mercy seat, is the crucified Nazarene (xi. 19)

Eureka 4.1.2.

On that day, the first day of the month--marked and dated by the advent of the new moon--there was to be a large addition to the daily sacrifice. There were to be seven lambs, two young bullocks, and one ram, besides the daily lamb of the morning and evening; and these additional burnt offerings were to be accompanied by proportional meat offerings and wine offerings in the quantities specified--(Num. 28:11-14)---in addition to which, there was to be an offering of one kid of the goats for a sin offering.

This was a more casual, yet a larger, form of special service than the Sabbath or the daily: once in thirty days as compared with once in seven days or twice in one day. Its occasion was the completion of a larger cycle of the divine beneficence to man. It takes the moon about thirty days to perform her circuit round the earth. All the benefits she confers in that circuit, we cannot know. Some of them we know.

She prevents stagnation in the waters of the earth by causing their rise and fall and so giving us the tides. She mitigates the darkness of night, and even imparts to it a silvery beauty, which is often more acceptable than the glory of the day. She exercises subtle magnetic influences on the condition of earth's inhabitants which we cannot estimate. She gives us a standard of time measurement which is of greater value than familiarity allows us to appreciate.

That the periodicity of such an ordinance in nature should be chosen as the occasion of a special recognition of man's relation to God, is significant. It shows that God finds pleasure in our appreciation of His works. It shows that He disapproves of the indifference that takes them all as a matter of course. There is a liability in men to do this. Accustomed to the automatic operations of the laws of nature, they are liable to become insensible to the eternal power and wisdom in which they have their root...

..."0 Lord, how great are thy works! Thy thoughts are very deep. A brutish man knoweth not; neither doth a fool understand this" (Psa. 92:5). "The works of the Lord are great, sought out of all them that have pleasure therein" (Psa. 111:2).

What man, who has made some great and clever thing, does not enjoy the appreciation of intelligent visitors? What man gets any satisfaction out of the unintelligent gaze of the uninitiated? If this be so with us, who are in the faint image of the Creator, we may understand why God should delight in the recognition of His works by the intelligent creatures He has made, and why He should have selected the completion of the moon's monthly journey for a special exercise in this direction.

There is an evident counterpart to the Mosaic monthly institution in the blessed age that is coming with the advent of the saints to power. It is" from one new moon to another", as well as from Sabbath to Sabbath, that all flesh appears in the temple courts to worship (Isa. 66:23).

It is "every month" or once a month, that the Apocalyptic wood of life (the saints) yields its fruit for the healing of the nations (Rev. 22:2), and it is "according to his months" that the literal tree on both sides of the temple river yields its fruit "whose leaf shall not fade, neither shall the fruit thereof be consumed . . . the fruit thereof shall be for meat, and the leaf thereof for medicine" (Ezek. 47:12).

There will be no monotony in a state of things in which the whole population is roused with the advent of every new moon in the heavens to a special service of worship and praise, and a special distribution of healing and blessing. The prospect of the Kingdom is a prospect of an endless succession of joyful activities.

Law of Moses Ch 20

33 And they departed from the mount of Yahweh three days' journey: and the ark of the covenant of Yahweh went before them in the three days' journey, to search out a resting place for them.

The ark of the covenant

In the typical Mosaic Tabernacle, the Ark stood in the Nave, or Most Holy Place. It was Yahweh's throne in Israel, on which He was said to sit between the Cherubim.

From thence proceeded all His decrees for peace or war issued through the Prince of the host, the High Priest of Israel. It was a symbol of great significance in its appointed place.

...The Nave and the Ark were beyond the Veil, which represents the flesh (Heb. x. 20). The opening of the nave is therefore equivalent to that which constitutes the nave, being no longer simply holy in the flesh, but most holy in spirit-nature, having passed from flesh to spirit.

The opening of the nave is a wonderful manifestation of power. It implies the descent of him, who is the resurrection and the life; the reorganization of the ashes of the saints, and the restoration to each of them of their identity; and their subsequent transformation into spirit-bodies by the instantaneous operation of the Spirit.

And when this process is complete, to give them a commanding position "in the heaven," that, as the Ark of the Covenant, they may be the depository of almighty power, and prepared for the work of ruling in righteousness all the kingdoms, or heavens, of the world, and retaining undisturbed possession of them for a thousand years.

Thus, the Ark of the Covenant seen in the opened nave, is the Deity in most holy manifestation -- manifested by spirit in Jesus and his Brethren "glorified together." Collectively they form the Ark and Cherubim, the Spirit answering to the manna, the budding almond-rod, and the testimony.

This is evident from the discourses of Jesus as recorded by John. The anointing Spirit, or Christ-Spirit, speaking by Jesus, declared, that he is the bread of life, or true manna; the resurrection, or budding rod; and the covenanted truth, or testimony.

The container of such a power is the chest, or ark thereof; and therefore styled the Ark of the Covenant -- of the New Covenant, the Abrahamic; with a blood-sprinkled propitiatory or mercy seat, even Jesus; and all in him who worshipped in the altar. This is the throne, the Eternal Spirit's throne, to be established as such in Jerusalem, the Mother City of the Kingdom of the Ancient of Days.

Eureka 11.4.3.