“The surprise with which we learn that all the males of the tribe of Levi are to be set apart to the service of the tabernacle (Num. 3:41) … is somewhat reduced on learning that this was by far the least numerous of the tribes. All its males, from one month old upward, numbered only twenty-two thousand; while the tribe of Judah had seventy-four thousand six hundred men, of twenty years old upward, enrolled for military service … It is worthy of remark, that the tribe of Levi was set apart for service of Jehovah in place of the first-born males in all the families of the nation, who were consecrated to him in memory of the passover and of the distinction then made between Hebrew and Egyptian families; and that it was ordained that the substitution should be of man for man, the excess in the number of the first-born over the number of the descendants of Levi being redeemed with money paid into the treasury of the tabernacle. According to the census taken in connection with this substitution, there were twenty-two thousand males of the tribe of Levi, and twenty-two thousand two hundred and seventy-three first-born males, in the nation; enumerating in both cases, all who were one month old upward.” (see Num. 3:42-49) (Atwater, The Sacred Tabernacle of the Hebrews, ppg. 55, 56)

The Levites (not ordinarily numbered among the “Twelve tribes”) were placed in positions closest to the Tabernacle.

Moses, Aaron, and the priestly family (whom we have chosen to call Amramites, in contradistinction to other Kohathite Levites, to which, how- ever, they as a family did also belong) were placed in front of the Tabernacle, i.e., to the East side. (Num. 3:38)

The Kohathite Levites had their place on the Tabernacle’s South side. (Num. 3:29) This group included the families of Izehar, Hebron, and Uzziel. (Num. 3:27)

The Gershonite Levites had their place behind the Tabernacle, i.e., on its West side. (Num. 3:23) This group included the families of Libni and Shimei. (Num. 3:21)

The Merari Levites had their place on the Tabernacle’s North side. (Num. 3:35) This group included the families of Mahli and Mushi. (Num. 3:33)

The so-called “twelve tribes” whose encampment was to be at a respectable distance—“far off” (Num. 2:2)—from the Tabernacle were also placed to the North, South, East and West of it.

Since the Hebrews read from right to left, it is possible that the order would be somewhat different from that which we might quite naturally assume. But the location of each tribe is given:

“The camps, or grand divisions of this great army, always lay, as we have already seen, to the east, south, west, and north: and here the east and south camps alone are mentioned; the first containing Judah, Issachar, and Zebulun; the second, Reuben, Simeon, and Gad. The west and north divisions are not named, and yet we are sure they marched in consequence of express orders or signals, as well as the other two. There appears therefore a deficiency here in the Hebrew text, which is thus supplied by the Septuagint: ‘And when ye blow a third alarm or signal, the camps on the west shall march: and when ye blow a fourth alarm, the camps on the north shall march.’ This addition, however, is not acknowledged by the Samaritan, nor by any of the other versions but the Coptic.” (Clarke, Commentary)

The usual place for the ark of the covenant was in the center of the host (Num 10:21); however, it could be that sometimes it was borne in the van, as when they crossed the Jordan, before conquering Jericho. (See Josh. 3:6.) Then, too, Num. 10:33 reads: “And they departed from the mount of the LORD three days’ journey: and the ark of the LORD went before them in the three days’ journey, to search out a resting place for them.”

“The Levites were the assistants of the priests, and included all the males of the tribe of Levi who were not of the family of Aaron, and were of the prescribed age, namely, from thirty to fifty. (Num. 4:23,30,35) Their duties required a man’s full strength; after the age of fifty they were relieved from all service, except that of superintendence. (Num. 8:25,26) They had to assist the priests, to carry the Tabernacle and its vessels, to keep watch about the sanctuary, to prepare the supplies of corn, wine, oil, and so forth, and to take charge of the sacred treasures and revenues.

“The Levites were divided into three families, which bore the names of the three sons of Levi—the Gershonites, the Kohathites, and the Merarites; and each had their appointed functions in the service of the Tabernacle.

“(1) The Kohathites had the precedence, as the house of Amram belonged to this family. They were to bear all the vessels of the sanctuary, the Ark it- self included (Num. 3:31; 4:15; Deut. 31:25), after the priests had covered them with the dark blue cloth which was to hide them from all profane gaze.

“(2) The Gershonites had to carry the tent-hangings and curtains (Num. 4:22-26).

“(3) The Merarites had the heavier burden of the boards, bars, and pillars of the Tabernacle. But the Gershonites and Merarites were allowed to use the oxen and the wagons which were offered by the congregation. (Num. 7:1- 9) The more sacred vessels of the Kohathites were to be borne by them on their shoulders. (Num. 7:9)

“The whole tribe of Levi encamped close around the Tabernacle, the priests in front, on the east; the Kohathites on the south; the Gershonites on the west; and the Merarites on the north.

“The Levites had no territorial possessions. In place of them, they received from the other tribes of the produce of the land, from which they, in their turn, offered a tithe to the priests. (Num. 18:26,28)” (Smith, Old Testament History, p. 240)

“And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service.” (Num. 8:25,26)

“Then ‘from fifty years old’ the Levite retires ‘from the labour of the service, and shall serve no more; but he shall minister with his brethren in the tent of meeting, and keep the charge’ (verses 25,26). Three different thoughts come before the mind in this connection. First, it seems to indicate that Levitical service is to be marked by full competence, and that no feature of decline or decrepitude are to appear in it. It suggests the maintenance of a high standard of efficiency, in a spiritual sense, as being the only thing suitable in the service of God. Second, it conveys an impression of a time limit to active service. We should labour in the sense of this all the time. Even the Lord said, ‘I must work the works of him that has sent me while it is day. The night is coming when no man can work.’ (John 9:4) Each of us has his ‘day’ of service; it will soon be over; how important to fill it up rightly! The Levite had the sense all the time that he had a measured period in which to serve, and that the time was coming when it would close … Our allotted period of service here in the tent of meeting will soon be over, and we shall never have another opportunity for that service. How the Lord filled up His ‘day.’

“But a third thought seems to be also suggested in this scripture: namely, that when arduous labour is no longer permitted to the Levite he retains an honorable place in the ministry with his brethren, and keeps the charge. He is not degraded but rather dignified … there comes a time when strenuous toil is no longer possible; it has to be left to younger servants. But how precious is the grace that still permits an aged, and perhaps invalid, Levite— brother or sister—to ‘minister with his brethren in the tent of meeting, and keep the charge.’ ” (Coates, An Outline of Numbers, p. 110)

“This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation:” (Num. 8:24)

“From thirty years old and upward until fifty years old shalt thou number them; all that enter in to perform the service, to do the work in the tabernacle of the congre- gation.” (Num. 4:23)

“Take the sum of the sons of Kohath from among the sons of Levi, after their fami- lies, by the house of their fathers, From thirty years old and upward even until fifty years old.” (Num. 4:2,3)

“Though the Levites might ‘come to labor in the work of the service of the tent of meeting’ from twenty-five years old (Num. 8:24), they did not serve in carrying the tabernacle and its furniture until thirty years old. They had, if we may so say, to serve a five years’ apprenticeship in relation to holy things before they were qualified to render the service of which chapter 4 speaks. We must not suppose that a desire or readiness to serve on our part will give spiritual competency. This must be divinely given, and it will be normally in keeping with the spiritual maturity of the servant. A babe in Christ might be fresh in his affections, and fervent in spirit, but something more than this is needed for service of a high order spiritually. The more spiritual any service is the more does it require spiritual maturity in the one who renders it.” (Coates, An Outline of Numbers, p. 32)

“A bishop … must be blameless. … Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.” (1 Tim. 3:2,6)

“Every one esteemed worthy of confidence in the Church as an Elder, should be sufficiently well known in advance to justify such confidence; hence, the Apostle says, ‘not a novice.’ A novice might do the Church injury and might himself be injured also, by being puffed up, and thus be led away from the Lord, and the proper spirit and the narrow path toward the Kingdom.” (F248)

“The dear brethren chosen by the classes to be their elders and deacons have still a further test to their humility. Apparently no one could occupy such a position without great danger of infection from the disease called spiritual pride. Sometimes the Lord’s people seem entirely to forget the caution which St. Paul gave, saying that a novice, a beginner, one young in the truth, no matter how bright, no matter how educated, should not be chosen to the service of elder or deacon because, as the Apostle remarked, he would be especially susceptible to this foe of the children of God—spiritual pride. (1 Tim. 3:6)” (R5956:5)

“Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. And they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle. And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle. And thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him out of the children of Israel. And thou shalt appoint Aaron and his sons, and they shall wait on their priest’s office: and the stranger that cometh nigh shall be put to death. And the LORD spake unto Moses, saying, And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine.” (Num. 3:6-12)

“Take the Levites from among the children of Israel, and cleanse them. And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean. Then let them take a young bullock with his meat offering, even fine flour mingled with oil, and another young bullock shalt thou take for a sin offering. And thou shalt bring the Levites before the tabernacle of the congregation: and thou shalt gather the whole assembly of the children of Israel together: And thou shalt bring the Levites before the LORD: and the children of Israel shall put their hands upon the Levites: And Aaron shall offer the Levites before the LORD for an offering of the children of Israel, that they may execute the service of the LORD. And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for a sin offering, and the other for a burnt offering, unto the LORD, to make an atonement for the Levites. And thou shalt set the Levites before Aaron, and before his sons, and offer them for an offering unto the LORD. Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine. And after that shall the Levites go in to do the service of the tabernacle of the congregation: and thou shalt cleanse them, and offer them for an offering. For they are wholly given unto me from among the children of Israel; instead of such as open every womb, even instead of the firstborn of all the children of Israel, have I taken them unto me. For all the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself. And I have taken the Levites for all the firstborn of the children of Israel. And I have given the Levites as a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary.” (Num. 8:6-19)

Perhaps the consecration of the Levites as outlined in Num. 8:6-19 was intended to show forth the manner of the dedication of all who are “called” to be God’s antitypical servants—antitypical Levites, the Church of the Firstborns. If this is so, then Moses represented and typified Jehovah, Aaron typified Christ Jesus, and the Levites the “household of faith.”

The “taking” of the Levites by Moses, signifies first of all a “call” issued by Moses; and secondly, their response to that “call” from Moses. It will be recalled that after Moses had pronounced the judgment of God against the idolatrous Israelites, and had destroyed their “golden calf,” a rebellion broke out among them. Moses cried aloud, “Who is on the LORD’s side? let him come unto me.” (Exod. 32:26) The testimony is that the whole tribe of Levi rallied to Moses’ standard. Yet, it wasn’t sufficient merely to declare themselves to be on the LORD’s side; they must of needs also prove it. Accordingly, we find Moses instructing them to “Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor.” (Exod. 32:27) In this too, the Levites were faithful. (Exod. 32:28) This picture, we believe, was intended to show how we, as antitypical Levites, were called upon to rally unto the standard of the LORD, and further, how it has been required of us so to be exercised in the use of the sword of the Spirit, the Truth, that we are virtually “cut off” from fellowship with those who like the world of mankind are not on the Lord’s side. It was undoubtedly because of the faithfulness of the typical Levites in this matter that God, in due time, exchanged them for the firstborns of all Israel. (See Num. 3:12.)

It may not be amiss, here, for a moment to consider the original character of Levi, and in doing so, we become aware of the fact that there were others who apparently possessed natural qualifications which better might have fitted them for the service to which Levi was called.

Jacob’s Prophecy (Simeon and Levi)

“Simeon and Levi are brethren; instruments of cruelty are in their habitations. O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.” (Gen. 49:5-7)

The reason:

“And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah’s brethren, took each man his sword, and came upon the city boldly, and slew all the males. … And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites.” (Gen. 34:25,30)

“Divide them [Simeon¹] in Jacob [Judah].” (Gen. 49:7)

“And the second lot came forth to Simeon, even for the tribe of the children of Simeon according to their families: and their inheritance was within the inheritance of the children of Judah. … Out of the portion of the children of Judah was the inheritance of the children of Simeon: … therefore the children of Simeon had their inheritance within the inheritance of them.” (Josh. 19:1,9)

“Scatter them [Levi²] in Israel.” (Gen. 49:7)

“Unto the tribe of Levi he gave no inheritance.” (Josh. 13:14) “They gave no part unto the Levites.” (Josh. 14:4)

“The Levites have no part among you.” (Josh. 18:7)

“The cities which ye shall give to the Levites shall be forty and eight cities.” (Num. 35:7)

“They gave unto the Levites of … their possession, cities to dwell in.” (Num. 35:2)

“And among the cities which ye shall give unto the Levites there shall be six cities for refuge.” (Num. 35:6)

“And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjatharba, which is Hebron, in the mountain of Judah. And on the other side Jordan by Jericho eastward, they assigned Bezer in the wilderness upon the plain out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh.” (Josh. 20:7,8)

“Such was Levi by nature and by practice—self-willed, fierce, and cruel. How remarkable that such an one should be singled out and brought into a place of such high and holy privilege! Surely, we may say, it was grace from first to last. It is the way of grace to take up the worst cases. It stoops to the lowest depths and gathers up its brightest trophies from thence.

“And, oh, what a marvelous contrast between Levi’s position by nature and his position by grace! between the instruments of cruelty and the vessels of the sanctuary! between Levi in Genesis 34, and Levi in Numbers 3 and 4.” (C.H.M., Notes on Numbers, ppg. 49, 51)

As we examine ourselves in the light of God’s holiness, do we find ourselves any better qualified for God’s service than was Levi of old? Why even today, who is there among us that does not still find within himself traces of that basic cruelty?—and were it not for the grace of God (who by way of the indwelling spirit, the holy Spirit, has sharpened our con- sciences and tenderized our hearts) to what depth of iniquity towards our fellowman would not our selfishness (our selfish nature) lead us!

After gathering the Levites together (Num. 8:6), Moses besprinkled them with the “water of purifying” (Num. 8:7). Evidently, this was intended to show the manner of our justification—the cleansing effect the imputation of the ransom merit would have upon us. The picture clearly shows that He who justifies us, is none other than He who first “called” us, i.e., in- spired, or created within us the desire to be God’s servants, viz., the God and Father of our Lord and Savior Christ Jesus.

¹ “Simeon” means hearing —Gen. 29:33 (margin)

² “Levi” means joined —Gen. 29:34 (margin)

Next the Levites were called upon to do a work upon themselves, and for themselves. (Num. 8:7) They were to apply the razor to all their flesh and to wash their own clothes. Even so, the antitypical Levites are called upon to work out their own salvation (Phil. 2:12):

• by way of a continual “cutting off and away” of all of nature’s unbecoming and undesirable growth—“quarrelling, anger, selfishness, slander, gossip, conceit and disorder.” (2 Cor. 12:20, RSV)
• by keeping their robes clean and unspotted, being “not conformed to this world: but … transformed by the renewing of [the] mind” proving “what is that good, and acceptable, and perfect, will of God.” (Rom. 12:2; but see also James 1:27) We are admonished: “Be ye clean that bear the vessels of the LORD” (Isa. 52:11), and also “abstain from all appearance of evil.” (1 Thes. 5:22)

Still another aspect of this identical consecration involved the sacrifice of the two bullocks (Num. 8:8,12); one for a sin-offering (apparently brought by Moses); and one for a burnt-offering brought by the Levites themselves. This, too, we do well to consider.

The Levites were taken before the whole congregation (Num. 8:9) which (undoubtedly by way of the elders—the princes) laid their hands upon them (Num. 8:10), as if to say, “In your service before God, you are to represent us.” Aaron accordingly, offered them to God (Num. 8:11) for the service of the Tabernacle (even as Christ himself, as our High Priest, offers us to the Father for His service); and Moses, (representing God), accepted them. Moses then immediately proceeded to show what this consecration would mean for the Levites. It meant the placing of themselves so completely into the hands of God, that like the dedicated sin-offering, and burnt-offering they might (figuratively) be offered as acceptable sacrifices upon God’s altar. The Levites in full recognition of this fact laid their hands upon the heads of the two animals (Num. 8:8,12). Moses then offered the sin- and the burnt-offerings upon the altar (Num. 8:12), after which he presented the Levites, as the consecrated servants of God, to Aaron and his sons. (Num. 8:13-19)

How beautifully all this depicts our consecration unto God to be his servants, and the servants of all who are constituted his priesthood: for as priests, we are Levites, and as Levites we serve God best when we serve our brethren! Does one object to say that the Levites were not priests? True! but the priests were Levites; and in many of the types one class is of ten represented in two or more different positions. For example, let us consider Aaron offering his sacrifice upon the altar. Is not Christ here represented in both the offerer and the offering? And again, let us consider the priests in the Holy feeding on the shewbread. Is not the Church here represented in both the Table as holding forth the Word of Life, and also in the priesthood which feeds therefrom? (See T115.)

The fact that the Levites were brought before the congregation, and that the latter laid their hands upon them (Num. 8:9,10) to represent them, seems to signify that we as antitypical Levites have been called out from among all people to serve God in their interests. Is this not what is implied in the Apostle Paul’s reference to the “baptism for the dead?” (1 Cor. 15:29; see also F456.) Is it not through us, that is because of our faithfulness unto death in the matter of our consecration to God, that the world of mankind will eventually be blessed? Are we not the “Seed of Abraham” which is to bless all the families of the earth (Gal. 3:27,29)? Yet, one may argue that in the type the people with deliberation laid their hands upon the Levites. True! but this is not the important thing to note, but rather that it was Moses who brought the Levites before the people, and the people were instructed to recognize and to accept what God in His wisdom had provided on their behalf. The world truly has seen the antitypical Levites being gathered together before them throughout this Gospel age, but it has not yet recognized nor accepted them in their true position before God. It is in this sense, too, that Bro. Russell said: “The world has seen the Priest— Head and body—suffer as a sin-offering during this age” and added that the recognition of the Priest awaited a future time. (T84, 95)

The first bullock to be offered by Moses was the sin-offering; and this was brought by Moses himself. The significance of this bullock is much the same as that of Leviticus 8, which bullock was also brought by Moses. Primarily, this bullock represents the perfect humanity with which God furnished Christ Jesus (“a body hast thou prepared me”—Heb. 10:5). In that body we find the very basis of our acceptability before God; for truly, we are accepted “in the beloved.” (Eph. 1:6) No wonder, then, that we, like the Levites of old, lay our hands upon him who first died for us (i.e., in our stead); and made it possible by way of faith for us to become the sons of God. Then, in a secondary sense, the bullock must here represent the full and complete surrender of all we could possibly ever have in the flesh— our perfect humanity—our life, our restitution rights and privileges— upon the altar of God. Thus, in the type, as in Leviticus 8, we are repre- sented in a bullock, and not a goat!

The second bullock to be offered by Moses was the bullock of the burnt-offering. This showed how God accepts the sacrificed sin-offering. The sin-offering was only partially consumed by the altar. The inwards were burnt there, but the hide, the hoofs, the dung, etc., were all burnt with fire “without the camp,” there creating a stench in the nostrils of the people. So too, while our heart-devotions (T42) are a “sweet savour unto the LORD,” arising from the altar of sacrifice, that identical consecration is nevertheless anything but a sweet odor to the people in the camp—the world. Surely, our conscientious scruples, our righteousness, etc., do bring a measure of conviction to the world; and for them this is anything but pleasant. But this burnt-offering showed (inasmuch as it was completely consumed by the altar) that the sin-offering, though not completely consumed by the altar, was accepted by God as though it was; yea, the very thing which was a stench in the nostrils of the people was a sweet savour to the Lord; and the Lord will some day manifest the full acceptance of our consecration, to all the people.

Moses turned the consecrated Levites over to Aaron and his sons, for service. Just so has God turned us over to serve our High Priest, Christ Jesus, and all of our brethren, the underpriesthood associated with him. Let us not forget that as “priests” we are anointed of God, but as Levites we are servants of all, but especially of the “household of faith.” (Gal. 6:10)

Typical Significance of the Tribe of Levi

“In order to have a full and complete picture of what is typified by the tribe of Levi, we must remember how they came into their position of either being priests or of serving the priests. They were all a part of Israel, but God separated them unto himself; he gave them no inheritance in the land. All their rights were withheld from them and they were made dependent upon the other tribes. Why was this? The answer is that they were taken by the Lord as instead of the ‘firstborn’ of all the tribes of Israel. Thus the tribe of Levi became the typical ‘church of the first-born.’ Then out of this typical ‘church of the first-born’ the Lord selected a priestly family, Aaron and his sons, who typified the royal priesthood, Christ and his church. All of the tribe of Levi represented the church of the first-born and the family of Aaron represented the ‘very elect.’ While the underpriests were not personally anointed, they were represented in the body of the High Priest. The anointing that the antitypical under-priests have, as members of the body of Christ, is lost if they fail to make their calling and election sure.” (R4745:6)

“But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” (2 Cor. 3:18)

“Like the Apostle … addressing all the consecrated and faithful, we also of today may say, We all are being changed from glory to glory under the mold- ing, fashioning influences of the spirit of God. We can see it in each other, thank God! and we glory in it. Yesterday the mallet of divine providence struck a blow upon that member of the body of Christ, and an unsightly excrescence of pride fell off, and he looks so much more beautiful today, because he did not resist the blow, but graciously submitted to it. The day before, we saw another under the wearing, painful, polishing process, to which he patiently submitted, and, oh, how he shines today! And from day to day we see each other studiously contemplating the divine pattern and striving to copy it; and how we can note the softening, refining and beautify- ing effect upon all such! So the spirit of God is at work upon all who fully submit themselves to his will.” (R3656:1)

“After we accept that call by making a full consecration of ourselves to the Lord we are made recipients of the spirit of his holiness, the spirit of adoption into his family, and after we receive this spirit of adoption we are guided by it and taught by it respecting the things pleasing and acceptable to our heavenly Father; we are, so to speak, under this influence molded and fashioned into the likeness of his dear Son our Lord Jesus. This molding and fashioning we are required to do to a considerable extent for ourselves, but are stimulated to such transformation of character by the light of the knowledge of the divine character which we behold in God’s Word. The transforming of our characters is not instantaneous but gradual—we grow more and more like Christ, we are changed from glory to glory in our minds, our wills, our hearts, our characters—this change will not be complete until our resurrection, when we shall be like him and see him as he is, and share his glory to the full.” (R3040:5)

“The Levites, who though acceptable worshipers and servants of the Tabernacle, were not permitted to enter into it and offer incense at its golden altar, nor even to behold its grandeur. Whatever knowledge the Levites might have of the glories of the ‘Holy,’ its candlestick and the light there from, its table of shewbread, its golden altar and incense, was what he learned of these from the consecrated priests, who alone had access to it.” (F693)

“The term brethren may be viewed from two different standpoints. On the one hand, we may apply it to those who are in the state of prospective justification, in a justified attitude of mind, and whose justification is growing by every step they take toward God.” (R5423:3)

“The tribe of Levites typified the ‘household of faith,’ or all believers in Jesus and his ransom.” (T26)

“We might also understand that the Levites in the Court very fittingly represent all those who desire to turn from sin and approach God and who are making progress toward complete justification. They are in a justified attitude from the moment they turn from sin and come into the Court. This implies faith and obedience. And so all who are in harmony with God in any sense of the word are, tentatively, Levites; but as to whether they will become actual Levites depends on whether they make entire consecration. If they do not make this consecration they will not receive the special blessings which will entitle them to the spirit plane. We all were in this sense of the word Levites—in the sense of approaching justification, desiring harmony with God and seeking it, putting away the filth of the flesh, etc.—but we did not reach that justification until we presented our bodies living sacrifices and were begotten of the holy Spirit and the new life was begun by which we passed from death unto life, by which we became the ‘church of the first-born’ and had our names written in heaven. Any who turn back before presenting their bodies living sacrifices fail to reach the fulness of justification, fail to have the justification to life—they fail in degree of faith- fulness to right principle and in degree of harmony with God.

“The Court condition seems to represent at the present time all those who are approaching God and loving righteousness and desire harmony with him.” (R4876:1,4)

“Are we sometimes puzzled to know why some religious people cannot see any but natural things—cannot discern the deeper spiritual truths of the Word?—why they can see restitution for natural men, but cannot see the divine, heavenly calling? These Tabernacle lessons show us why this is. They are brethren in justification, of ‘the household of faith,’ but not brethren in Christ—not fully consecrated—not sacrificers. They are Levites—in the ‘Court.’ They never consecrated as priests, to sacrifice their human rights and privileges, and consequently cannot enter the ‘Holy,’ nor see the things prepared for the priestly class only. The natural ‘eye hath not seen, nor ear heard—neither have entered into the heart of man the things which God hath prepared for them that love him. But God hath revealed them unto us (who through consecration have become ‘new creatures,’ called to become ‘partakers of the divine nature’) by his spirit (light of the lamp), for the Spirit searcheth (revealeth) all things—yea, the deep (hidden) things of God.’ (1 Cor. 2:9,10)

“The church nominal has always included both the justified and sanctified classes—Levites and priests—as well as hypocrites. In the Apostle Paul’s letters certain parts were addressed to the justified class (Levites) who had not fully consecrated. Thus he writes to the Galatians that ‘They that are Christ’s have crucified the flesh with the affections and lusts.’ (Gal. 5:24) He thus seems to imply that only some of them had complied with the Gospel call to sacrifice—crucifixion of the flesh.

“In the same way he addressed the Romans (Rom. 12:1); ‘I beseech you, therefore, brethren (believers—justified by faith in Christ—Levites), by the mercies of God (manifest through Christ in our justification), that ye present your bodies a living sacrifice (that you consecrate wholly—thus becoming priests), holy, acceptable unto God.’ All who in heart renounce sin and accept God’s grace in Christ are justified freely by faith in Jesus—God accepting them as reckonedly sinless or holy; and such sacrificers and their offerings God has declared himself willing to accept through Christ during this Atonement Day (the Gospel age) and until the full elect number of the royal priesthood is completed. ‘Now is the acceptable time’—the time when such offerings will be accepted. True, as we have just seen, God will accept sacrifices of the world, and it will always be the only proper course for all to pursue—to render unto the Lord their purchased beings. But after this age is ended, none will be permitted to sacrifice unto death and sufferings—such sacrifices will be impossible after the new age and its regulations are inaugurated.

“It seems evident that by far the larger proportion of the early churches (much more so of the modern worldly mixture, the confused ‘Babylon’ of the present day), were not consecrated to death, and consequently were not of the antitypical ‘royal priesthood,’ but merely Levites, doing the service of the Sanctuary, but not sacrificing.

“Looking back at the type in the Law, we find that there were 8,580 Levites appointed in the typical service, while only five priests were appointed for the typical sacrificing. (Num. 4:46-48; Exod. 28:1) It may be that this, as much as the other features of the ‘shadow,’ was designed to illustrate the proportion of justified believers to self-sacrificing, consecrated ones. Though now the nominal Church numbers millions, yet, when an allowance is made for hypocrites, and when only one in each seventeen hundred of the remainder is supposed to be a living sacrifice (though few, yet a correct proportion according to the type), it seems quite evident that the Lord did not make a misstatement when he said that those (the ‘royal Priesthood’) who would receive the kingdom would be a ‘little flock.’ (Luke 12:32) And when we remember that two of the five priests were destroyed by the Lord, in symbol of the death of negligent and unfaithful priests, we find the proportion of 3 priests to 8,580 Levites to be only 1 to 2,800.

“The fact that we see believers who are trying to put away their sins is not of itself evidence of their being ‘priests’; for Levites as well as priests should practice ‘circumcision of the heart’—‘putting away the filth (sins) of the flesh.’ All this is symbolized in the Laver of water in the ‘Court,’ at which both priests and Levites washed. Nor is a spirit of meekness, gentleness, benevolence and morality always indicative of consecration to God. These qualities belong to a perfect natural man (the image of God), and occasionally they partially survive the wreck of the fall. But such evidences not in- frequently pass as proofs of full consecration in the nominal Church.

“Even when we see believers practicing self-denial in some good work of political or moral reform, that is not evidence of consecration to God, though it is an evidence of consecration to a work. Consecration to God says, Any work, anywhere; ‘I delight to do thy will, O God;’ thy will, in thy way, be done. Consecration to God, then will insure a searching of his plan revealed in his Word, that we may be able to spend and be spent for him and in his service, in harmony with his arranged and revealed plan.

“Marvel not, then, that so few have ever seen the glorious beauties within the Tabernacle: only priests can see them. The Levites may know of them only as they hear them described. They have never seen the hidden light and beauty; never eaten of the ‘bread of presence’; never offered the acceptable incense at the ‘Golden Altar.’ No; to enjoy these, they must pass the ‘Vail’—into entire consecration to God in sacrifice during the Atonement Day.” (T117-119)

“As God caused the first-borns of Israel to be exchanged for the one tribe of Levi, so thereafter all Levites represented ‘the household of faith’—the spirit-begotten ones of this age. We showed that these in the antitype divided into two classes—a ‘little flock’ of priests, the ‘royal priesthood’ under Jesus, and a ‘great company,’ who will eventually come up out of great tribulation, washing their robes and making them white in the blood of the Lamb. The latter will be the associates of the church in the heavenly kingdom, though without the crown and seat of honor in the throne. They will be ‘before the throne’ and have palm branches of victory. We saw these also in Psalm 45, where the bride of Christ is pictured as being brought in before the King in raiment of fine needle-work and gold, and then following her into his presence ‘the virgins her companions.’ We saw the same class pictured in Rev. 19. At the fall of Babylon they will be fully set free from the timidity which has restrained them, and be glad to acclaim the bride, and to say, ‘Let us be glad and rejoice, and give glory to God, because the marriage of the Lamb has come and his bride hath made herself ready.’ More than this, they will hear eventually an invitation that they may participate in the glorious celebration of nuptial feast or ‘marriage supper.’ Again we saw these represented in Rebecca and her damsels, or maids, who accompanied her, when she went to become the bride of Isaac.” (R4647:6)

“The Court and the Tabernacle may properly be viewed from two different standpoints, the one representing the final accomplishment of the things typified and the other representing the tentative accomplishment of those things and the progress toward their full attainment. For instance, not every one who makes the consecration to death and passes beyond the first vail of consecration into the holy or spirit-begotten condition will be a priest, and yet only the priests were allowed in the Tabernacle. Those who come into this Tabernacle now by consecration and fail to become priests will fail to keep their standing in this place. They purpose to live up to their consecration, but come short; hence they fail to maintain their standing as priests, but fall back and become Levites.

“Likewise some come into the Court and essay to be antitypical Levites who do not attain to all the privileges of Levites because they do not conform their lives fully to all that is required of Levites. Such are reckoned as coming into the Court condition for a time, but, failing to go on and make consecration, lose their standing, the prospective standing of Levites. As it is only a tentative standing, originally, they must come up to certain requirements to make it sure, to make their selection as Levites firm, positive, lasting.

“Whoever takes the first step of belief and turns from sin and approaches the altar, and then goes on toward the laver, is certainly evidencing the fact that he desires to be of the Levite class; but he is a member of this Levite class, as yet, only in this tentative or prospective sense. The Levites must go further than merely believing in Christ and turning from sin. Every Levite must figuratively receive the anointing oil on his ear, his thumb and the great toe of his right foot. He must make his consecration the same as that of the priests; he must be fully consecrated in order to serve. The person, therefore, who has merely turned away from sin and has in antitype received no recognition of the holy Spirit either upon his ear, thumb or toe, has not become, in the fullest sense, a Levite and if he does not go on and become a Levite in full he will not, by and by, have a right to any place in the Court condition—when the testing time shall prove that he has not gone on to make good, to accomplish, his consecration as a Levite.

“What, then, is necessary to become a Levite? We answer: The same consecration is necessary to a Levite that is necessary to a priest, and those who will become Levites must make the consecration even unto death, and, if they fail to become priests, it is because they do not carry out that consecration unto death. But though losing their position as priests, if they still maintain their faith and a measure of obedience, they are counted as of the household of faith, typified by the Levites. In other words, the ‘great company’ class is the Levite class, and no one can be of the ‘great company’ class unless he has made a consecration; and he is counted an antitypical Levite only because of his failure to be of the priestly class, the sacrificing class. Those who never go on so far as to make a consecration, never get justification in full in the present life.” (R4656:2,3)

“The difficulty with some of the dear friends seems to be their unsuccessful attempt to identify this great company with the typical Levites. Let us, therefore examine this point. They query, How can these, who have already made a sacrifice, be represented by the Levites who did not sacrifice? We reply that the great company do not sacrifice. Their covenant, their agreement, was to sacrifice even unto death, and had they faithfully carried out that agreement they would not be of the great company but of the little flock, the overcomers, the royal priests. From God’s standpoint they never carried out their covenant, and hence cannot be recognized as priests, and therefore, although for a time recognized as priests in a tentative way, their failure to perform the sacrifice hinders them from being ultimately received as priests—it separates them from their brethren and constitutes them a different class, a class who have consecrated but who have not performed in harmony with that consecration.

“If, then, the royal priesthood were all originally of the household of faith (Levites in the type) before their covenant of sacrifice as priests was accepted of the Lord, what would they be if failing to sacrifice they were put out of the priesthood? We answer that they would still be Levites after they had lost their priestly privileges, after their names had been blotted out as respects membership in the body of Christ, after their crowns had been apportioned to others; as respects the kingdom they would still be of the household of faith unless they had willfully and deliberately repudiated the Lord and his grace. They would still, therefore, be represented in the tribe of Levi.” (R3605:3,4)

“I remind you that all of these first-borns, passed over, typified all of the Lord’s people of all denominations and outside of all denominations who are now passing from death unto life. I remind you however, that in the type, the first-borns of every tribe were exchanged for the one tribe of Levi—the priestly tribe, which thereafter typified the ‘church of the first-borns’—the ‘household of faith.’ But I remind you further that the Lord divided that tribe into two classes. A little handful were made priests and occupied a special position of favor and relationship and nearness to God, and the remainder of that tribe were honored in being used as the assistants or servants of the priests. This is an allegory or type. ‘The church of the first-borns’ will consist of two classes, a ‘little flock’ of priests and a ‘great company’ of the ‘household of faith’ and typical Levites will serve. I remind you that the ‘little flock’ of priests do their sacrificing now and, if faithful, will shortly be made a royal priesthood, a reigning priesthood, joint-heirs with the great King of Glory and High Priest of our profession—Jesus. I remind you that the ‘great company,’ typed in the ordinary Levites, will not be in the throne, but serve before the throne.” (R4677:5)

“The tribe of Levi was divided into two classes, a priestly class and a Levitical or servant class. In the antitypical are two classes on the spirit plane— the royal priesthood, composed of Christ and the church, his bride; and also the servant class, ‘the virgins, her companions, who follow her,’ and who are to enter into the King’s palace with rejoicing. As these do not come up to the high standard required for admission into the bride class, they are not counted worthy of being in this class who are presented unto the King ‘in raiment of needlework.’ Nevertheless, they must all be grand characters, worthy to receive palm branches, indicating their victory over sin and all evil.—(Psa. 45:13-15; Rev. 7:9-17)” (R5023:2)

“A part of the evidence leading to the deduction that the ancient worthies will be made sharers of the spirit nature and become members of the great company class is built upon the fact that they seem to be represented typically by the tribe of Levi. The fact that this tribe had no inheritance in the land seems to imply that the ancient worthies will have no earthly inheritance. We might think that their exaltation to be princes in all the earth (Psa. 45:16) would be an abundant reward; but inasmuch as God will give the spirit nature to the great company, who passed through no more severe experiences than did the ancient worthies, and inasmuch as the lowest form of life on the spirit plane is higher than the highest form on the human plane, it follows that the great company would receive at the hands of the Lord a greater blessing than would the ancient worthies.” (R5182:4)

“Question: Were the ancient worthies in the condition represented by the Court of the Tabernacle?

“Answer: In their day the antitypical Priests had not come and the antitypical Tabernacle and Court had not been established; hence, they could not be in it. But according to their hearts, as expressed in their conduct, they must have been members of the household of faith. It is our understanding that, ultimately, they may be granted a place with, and as a part of, the great company, the antitypical Levites of the antitypical Court condition.” (R4867:3)

Divisions Among the Levites

All the Levites belonged to the Lord, yet he made a difference among them, to set forth, as it were, certain differences which would prevail among the antitypical Levites. To the sons of Gershon he committed the charge of the curtains, hangings, etc. They were given two wagons and four oxen to discharge their duty. (Num. 3:25,26; 4:24-26; 7:7) To the sons of Merari he committed the charge of the boards, pillars, sockets, cords and pins, etc., and to discharge this duty they were given four wagons and eight oxen. (Num. 3:36,37; 4:31,32; 7:8) To the sons of Kohath, however, was committed the charge of the ark, table, candlestick, etc., and the vail; but this burden was not to be carried on wagons, but upon the shoulders of the Kohathites. (Num. 3:31; 4:6; 7:9)

“And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle. And the Kohathites set forward, bear- ing the sanctuary.” (Num. 10:17,21)

It is probably quite significant that Gershon and Merari, who were commissioned to carry the curtains, boards, cords, pins, etc., and were given wagons and oxen so to do, were placed under the supervision of Ithamar. (Num. 4:28,33) And if there be significance here, there must also be in the fact that the Kohathites, who bore their burdens upon their shoulders, were placed under the supervision of Eleazar. (Num. 4:16) Child of God, think of this: Only the Kohathite was privileged to bear the golden vessels.

“Kohath, second of the three sons of Levi, from whom the three principal divisions of the Levites derived their origin and their name. (Gen. 46:11; Exod. 6:16,18; Num. 3:17; 2 Chron. 34:12, etc.) Kohath was the father of Amram, and he of Moses and Aaron. From him, therefore, were descended all the priests; and hence those of the Kohathites who were not priests were of the highest rank of the Levites, though not the sons of Levi’s firstborn.” (Smith, Dictionary of the Bible)

The Kohathites were charged with the care of the most precious things of the Tabernacle—“the ark, and the table, and the candlestick, and the altars, and the vessels of the sanctuary.” (Num. 3:29-31; see also Num. 10:21; 1 Chron. 15:2,14) Unlike the Gershonites and the Merarites, to whom oxen and wagons were given to bear their sacred burdens (Num. 7:7, 8), the Kohathites were to bear their burdens upon their own shoulders. (Num. 7:9)

Though the Kohathites in general were given specific charge of the Sanctuary and its vessels (Num. 10:21; 1 Chron. 15:2,15), it was to the priests that the lot fell to prepare these vessels for transportation by covering them, ere other Kohathites might carry them away. (Num. 4:5-15) There were also times when the duty of bearing the ark fell upon the priests themselves, as on the occasion of crossing the Jordan (Josh. 3:14-17; 4:10, 18); in the march about Jericho (Josh. 6:6); and when the ark was finally brought into Solomon’s Temple. (1 Kings 8:3,6; see also Deut. 31:9,25,26.) Sometimes the term “Levites” in this connection must be understood to mean the priests. (Josh. 3:3,8)

It is interesting to note how God, in the types and shadows of old, showed the redemption of the firstborns, from two entirely different standpoints: in one, we see, “The lamb slain,” and in the other, “The price paid,” both reflecting, as it were, the redeeming merit of the death of the man Christ Jesus.

“In the (Passover) type, the firstborn occupies a special place—they were the heirs; a special place also in that they were subject to a special testing or trial in advance of their brethren. They became liable to death before the general exodus, and when the exodus did occur these firstborn ones had a special place in it—a special work to do in connection with the general deliverance, for they became a separated class, represented in the tribe of Levi. They were separated from their brethren, giving up entirely their inheritance in the land, that according to the divine arrangement they might be the teachers of their brethren.” (F459)

Since this “exchange” involved a greater number of firstborns than there were Levites to replace them, the excess number of the firstborns had to be redeemed. And thus we read:

“And thou shalt take the Levites for me (I am the LORD) instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel. 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. And for those that are to be redeemed of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites; Thou shalt even take five shekels apiece by the poll, after the shekel of the sanctuary shalt thou take them: (the shekel is twenty gerahs:).” (Num. 3:41,45-47)

In this exchange there must have been some firstborns of the Levites who needed not to be exchanged. There were still other Levites who were not firstborns but were now replacing firstborns of the other tribes. Perhaps there is here the suggestion that among the “consecrated” who make their “calling and election sure,” and who are not supplanted by others, are few when compared with those who in the race for “The prize of the high-calling in Christ Jesus” have supplanted others who for a time were “firstborns.”

Those of the firstborns who needed to be redeemed, were still firstborns, but were not Levites, nor had they been replaced by Levites. Perhaps this represents those of the “consecrated” who fail to develop the “priestly” character (but do not sin the sin which is unto death), merely losing their place in the “church which is his body,” retaining, however, membership in the “church of the firstborns.” In other words, they constitute the “Great Company.” The redemption here depicted is that of the special grace and favor extended toward them by the great High Priest of our profession, who permits them to enter the great tribulation, wherein they wash their robes white in the blood of the Lamb. (See Rev. 7:14; also T70.) This is a grace not required by those who make their “calling and election sure.”

The fact that there were a goodly number of the firstborn of all the tribes of Israel who needed not to be redeemed (inasmuch as they were replaced by Levites), may merely be intended to show that in the type, they continued to be recognized as firstborns; but in the antitype they represented the class of “firstborns” who developed the priestly character of sacrifice and service, thus gaining membership in that great World’s High Priest, who is soon to bless all the families of the world.

Despite the fact that God had taken the Levites to replace the firstborns in the matter of representing Him unto the people, He did not absolve the people from their responsibility of setting apart in dedication unto Himself, the firstborns of man and beast. This is clearly set forth in the instructions given them to govern throughout their wilderness wanderings. We read:

“Every thing that openeth the matrix in all flesh, which they bring unto the LORD, whether it be of men or beasts, shall be thine: nevertheless the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. And those that are to be redeemed from a month old shalt thou redeem, according to thine estimation, for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs. But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savour unto the LORD.” (Num. 18:15-17)

Perhaps this is a Millennial picture; but it seems we may draw lessons from it for ourselves; since it illustrates most beautifully, the fact that an unredeemed man is in God’s sight on the same level as an unclean beast. He needs to be redeemed, and the price of his redemption—the five shekels, or 100 gerahs, represent the ransom merit of the man Christ Jesus.

100 is frequently used in the Bible numerics to represent Jesus, e.g., the 100 silver sockets which supported the Tabernacle structure and which were made of the redemption money paid by the Israelites in accordance with the poll tax levied by God (see Exod. 30:12-16; 38:25,26), surely represent that redemption price of Christ Jesus which is the basis of all atonement. Again, the entrance to the Court measured 5 x 20 cubits, i.e., 100 square cubits. Bro. Russell suggests that this gate represented Christ Jesus (T19). The entrance into the Holy was through a vail called “the door” which measured 10 x 10 cubits, i.e., 100 square cubits. Bro. Russell suggests that this too represented Christ Jesus (T20).

It should be noted that there were certain animals which needed not to be redeemed—the cow, the sheep and the goat. The reason for this becomes quite clear when we find that the Lord designated such animals as chewed the cud and had the cloven hoof, as being clean; fit for food. (Lev. 11:3) Only clean animals could be offered as acceptable sacrifices upon God’s altar. In fact, such sacrifices He regarded also as His food (cf. Lev. 21:17, 21). Surely, this is a most beautiful representation of the fact that Jesus and the church are acceptable sacrifices unto God, because they are clean.

The Israelites were also instructed as to what they were to do when they came into the land of promise, when it would be easier to make the animal sacrifices. This is outlined for us in the following:

“And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee, That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the LORD’s. And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem.” (Exod. 13:11-13)

Note that here the five shekels are not mentioned; but that which evidently was equal to it in value in God’s estimation is—the lamb. An unredeemed man has really no right to live; and since he by right belongs to God, no one else has any right to him either. In the type, the unclean firstling belonged to the Lord, but being unclean could not be offered on the altar. Such being the case, the animal would have to be killed—its neck broken. However, if the unclean animal was redeemed by a lamb, it could be continued in life. What a wonderful lesson this is!

“Behold the Lamb of God, which taketh away the sin of the world.” (John 1:29)

“Ye were not redeemed with corruptible things, as silver and gold … but with the precious blood of Christ, as of a lamb without blemish and without spot.” (1 Pet. 1:18,19)

The redemption of the whole world of mankind, including the Church, is beautifully set forth in the Tabernacle’s numerical symbolisms:

The number of people covered by the poll tax (Exod. 39:12-16) was according to the shekel of the Sanctuary, a half shekel per man (Exod. 30:13), thus a total of 301,775 shekels. Of this according to Exod. 38:28 there were used for hooks, etc., 1,775 shekels. This left for use in the manufacture of the 100 silver sockets (Exod. 38:27), the equivalent of 100 talents: 300,000 shekels which, at the rate of a half shekel per man would represent 600,000 men. This figure, we suggest, represented the whole world of mankind—all who needed to be redeemed; and who are redeemed by Christ Jesus. So it is that the 100 talents, representing the redemption price in Christ Jesus, covered 600,000 men—the symbol of the whole world of mankind. (See Num. 11:21)

The redemption involves man, whose symbolic number is six1; the redemption involved Christ Jesus, whose symbolic number is 100; and the redemption involved Jehovah God, the Father, whose symbolic number is 1,000. Multiplying these three: 6 x 100 x 1,000, we get the same 600,000— the figure which we have already suggested represents all who shall ever need to be redeemed by way of the merit of the man Christ Jesus, who gave himself “a ransom for all.”

“And the silver of them that were numbered of the congregation was an hundred talents, and a thousand seven hundred and threescore and fifteen shekels, after the shekel of the sanctuary: A bekah for every man, that is, half a shekel, after the shekel of the sanctuary, for every one that went to be numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty men. (603,550) And of the hundred talents of silver were cast the sockets of the sanctuary, and the sockets of the vail; an hundred sockets of the hundred talents, a talent for a socket. And of the thousand seven hundred seventy and five shekels he made hooks for the pillars, and overlaid their chapiters, and filleted them.” (Exod. 38:25-28)

¹ See R3164:1 where Bro. Russell applies six to the Lord’s people in the present time of evil and suggests that it is the symbol for imperfection and evil conditions.

“Into this ‘Court’ only Levites (typical of justified believers) were allowed to come.” (T19)

“We have already pointed out that only the members of one tribe of Israel, the tribe of Levi, were permitted within the sacred enclosure outside the Tabernacle tent, called the ‘court,’ and that of this tribe only the priests were permitted to enter the holy places.” (R3605:1)

“But the Levites were not numbered among them—they were obliged to keep a register of their own. They were consecrated to the priestly office, which in all countries has been exempted customarily, and in Israel by the express authority of God, from military service. The custody of the things devoted to Divine service was assigned to them so exclusively, that ‘no stranger’—i. e., no person, not even an Israelite of any other tribe, was allowed, under penalty of death, to approach these, and hence they encamped around the tabernacle, that there should be no manifestation of Divine displeasure among the people.” (Jamieson, Fausset & Brown, Commentary [on Num. 1:47-54])

Thus does it appear that none but the Levites had access to the Court; and none but the priests among them could “come nigh the vessels of the sanc- tuary and the altar” (Num. 18:2,3), under penalty of death.

This restriction, however, was slightly modified, we believe, after the first celebration by Israel of the great Day of Atonement, on the tenth day of the seventh month of the second year of their emancipation from the bondage of Egypt. Thereafter, any Israelite might enter the court—yet, only for one purpose, and that, of bringing his sacrifice and offering to the altar of the Lord.

“To this altar the Israelite brought his free will offering as narrated in Lev. 1.” (T97)

We do know that antitypically, none but “Levites” have thus far had access to the “court” (T19), and that after this great, antitypical “Day of Atonement” (the Gospel age) is over, the world of mankind (antitypical Israel) will be able—yea, expected—to bring their “offerings and sacrifices” to God’s altar. (See T93; see also T94.)

Such sacrifices, in the type, were brought to the priesthood which on the national Day of Atonement, by way of its sacrifices, had virtually purchased the people. (T99) Though in many of these instances the sacrifices (animals) were slain by the offerers, all sacrifices, regardless as to who slew them, had to be offered to Jehovah on his altar by the duly anointed and recognized priesthood. (See Lev. 1:5,7-9,11-13,15,17; 3:2,5-8,11-13,16; 4:2,15,20-22,24,26,27,29,31-33,35; etc.)

“We have shown … that the Levites in general represented the household of faith—the justified. We recognize a difference between the priests of the present time and those of the future; for any now recognized as priests who do not perform the sacrifice will be cut off from the special privilege and honor, and will constitute what in Revelation is pictured as a ‘great company.’ ” (R3605:1)

“The Levites typified ‘the church of the first-born, whose names are written in heaven.’ This statement—their ‘names are written in heaven’ implies that they are recognized as a spiritual class—have come into divine favor.

“We are to consider, then, that as the Levites performed a service in connection with the Atonement Day sacrifices, so they will have a special service after the day of atonement. On the day of atonement, when the people were waiting for the priest to come out and bless them, was not the particular time for the Levites in general to teach the people or for them to learn their important lesson; but, after this day of atonement, the Levites were the general teachers of all the people, explaining the Law to them. And so we see that this will be a part of the work of the antitypical Levites in the future. They will have no inheritance in the land and its blessings. They will be associated in the kingdom work and in the instruction of the people. But just how this will be done we may not now definitely know.” (R4875:3; R4876:1)

“Here he met them at the altar of burnt-offering to accept the self-surrender symbolized by their sacrifice, and give his blessing in return … In accordance, therefore, with a necessity recognized by both parties to the covenant, the court of the tabernacle was the place where, through appointed representatives of himself, God met those who sought the forgiveness of sin, offered themselves to him in self-surrender, and presented the fruits of consecrated lives, but had not received the filial spirit which would enable them to enjoy a closer intimacy.

“The distinction between those who were admitted only to the court and those who might come within the tabernacle strictly so called, was, that the former, being not … qualified to draw nigh to God, needed mediators, while the latter might come to him directly. Hence, in the court, though it was truly a place where God met his people, all transactions with them were carried on through the intervention of the priesthood, no third party came between them and the master of the house.” (Atwater, The Sacred Tabernacle of the Hebrews, ppg. 266, 267)

Ancient Worthies

“Without any positive Scripture to fix this matter, it is our expectation that the resurrection of the ancient worthies will occur about 1914, or shortly thereafter, while we understand that the great company will not be complete for at least a little while after these—some of them passing through the great time of trouble, of anarchy, following the end of the Gentile times.” (R3445:5—1904 view.)

“Question: (1911) When do the Ancient Worthies get their resurrection?

“Answer: Their resurrection will be due as the first amongst the world—the first of earthly nature to receive resurrection. The church will get her resurrection first, like her Lord, on the spirit plane, to the spirit nature, to the heavenly condition; then will come the other part of the salvation, the world’s salvation; and the Ancient Worthies will be the first to get their blessing, and their resurrection on that plane; and that will be after the establishment of the kingdom, because it is that kingdom which is to bless the world and lift them up.” (Q14)

“Question: (1914) Bro. Russell, will the Ancient Worthies be resurrected before the last member of the Great Company has passed beyond the vail?

“Answer: I am rather inclined to think not. But I am not sure. The reason why I would not expect them to be resurrected before the Great Company have passed beyond the vail is this: The whole Church of the First Born, including the Little Flock, the priestly class and the Great Company, all of these are the first fruits and have the imputation of the merit of Christ, and so far as my judgment would go, the giving of the merit of Christ for the sins of the world would not take place until the special imputation of it to the whole Church would all have had its effect and all to be gathered beyond the vail would be gone. This is my opinion.” (Q15)

In 1904 Bro. Russell wrote as follows:

“Similarly, Levi’s three sons (Kohath, Gershom and Merari) seem to repre- sent four classes.

“(1) Moses, Aaron and all the priest-family of Amram (son of Kohath), whose tents were in front (east) of the Tabernacle. These had full charge of all things religious—their brethren—even all the Levites—being their honored assistants or servants.

“(2) Camped on the south side was the Kohath family, their closest of kin, and these had charge of the most sacred articles—the Altars, the Candlestick (lampstand), the Table and the Ark.

“(3) Camped at the north side of the Tabernacle were the Levites of the Merari family, next in honor of service, having charge of the gold-covered boards and posts, sockets, etc.

“(4) Camped at the rear, was the Gershom family of Levites, having charge of the least important services—the porterage, etc., of the cords, outer curtains, gate, etc.

“These distinct families of Levites may properly represent four distinct classes of justified humanity when the reconciliation is completed: the saints, or Royal Priesthood, the ancient worthies, the ‘great company,’ and the rescued of the world. As is not unusual in respect to types, the names seem to be significant.

“(1) Amram’s family chosen to be priests: the name AMRAM signifies high people, or exalted people. What a fitting name for the type of the ‘little flock’ whose head is Christ Jesus!—‘Highly exalted’—‘very high,’ are the Scrip- tural declarations of these priests.

“(2) KOHATH signifies ally, or comrade. It was from the Kohath family that Amram’s sons were chosen to be a new house of priests. The Kohath family of Levites might, therefore, properly represent 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; and in some respects come nearer to Christ every way than do others.

“(3) MERARI signifies bitterness; hence, the Merari family of Levites would seem to represent the ‘great company’ of spirit-begotten ones who fail to win the prize of 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.

“(4) GERSHOM signifies refugees, or rescued; hence, the Gershom family of Levites would seem well to represent the saved world of mankind, all of whom will be refugees succored and delivered, rescued from the blindness and slavery of Satan.

“So, then, first in order as well as in rank amongst these antitypical Levites, or justified ones, will be the Royal Priesthood, to whose care the Millennial Kingdom and every interest will be committed. On their right hand will be the closest of kin—the ancient worthies—whom they shall ‘make princes in all the earth.’ Next on their left will be their faithful brethren of the Great Company. And last of all will be those rescued from sin and death during the Millennium, whose loyalty will have been fully attested in the great trial with which the Millennial age will close. (Rev. 20:7-9)” (F128,129)

It is thus quite evident that Bro. Russell’s earliest thought made the Ancient Worthies the allies of the “Little Flock” and so suggested that they would precede the Great Company in honor, etc. However, later, a footnote was placed on the bottom of page 129, reading:

“The Author’s later thought is that certain Scriptures seem to teach that the Ancient Worthies will not precede, but rank lower than the Great Company during the Millennium, but that they will be received to spirit nature and higher honors, at its close.” (F129)

In 1910 Bro. Russell, in reply to the question, “Will you give us some proof that the Great Company will be awakened before the Ancient Worthies?” said:

“Now it would seem to be proper to consider that when Isaac received the bride he also received the bridesmaids: that they went in with the bride, accompanying her—and associated with her. And so, with Christ and the Little Flock and the Great Company—I would understand that they would probably all go in together. Besides, remember there is a certain portion of the merit of Christ that is imputed to each one who offers himself as a sacrifice … remember, in considering the matter of baptism; that when you present your offering, our Lord Jesus, as our Advocate, our High Priest, appears, and accepts the offering as his own, and imputes to the offering some of his own merit to make it sufficient for divine acceptance … So then, the Great Company Class, you see, make their consecration, and receive this imputation of Christ’s merit, just the same as the Little Flock—all of them receive this before they are begotten of the holy Spirit. Now my thought is, that all of this will be finished in the fullest sense of the word—all of this imputation of the merit of Christ’s sacrifice to all of the household of faith during this Gospel Age will be at an end, and all the merit of Christ will be back again in the fullest sense of the word, in the hands of justice, before any one of the world will receive any of the blessings of the New Covenant arrangement, and that the Ancient Worthies will belong to the earthly class that get these restitution blessings, but they will not get their share of the restitution blessings until both the Little Flock and the Great Company are entirely through with the imputation of Jesus’ merit for their covering. You see the one who stands as an Advocate for every member of the Little Flock, stands as Advocate also for every member of the Great Company … the Great Company class will need to have an interest in Jesus as their Advocate down to the time when they shall have passed beyond the vail. To my understanding, he will have to cease to be the Advocate of the Church entirely before he becomes the Mediator between God and the world.” (Q584)

In harmony with this later thought of Bro. Russell’s, we are suggesting that perhaps KOHATH signifying “ally or comrade” represents the Great Company, and MERARI signifying “bitterness” represents the Ancient Worthies whose experiences measure up to this, for we read:

“Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens … others were tortured, not accepting deliverance; … And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.” (Heb. 11:33-38)

To recapitulate:

• The Amram Levites represented the “Little Flock.” East.
• The Kohath Levites represented the “Great Company.” South.
• The Merari Levites represented the “Ancient Worthies.” North.
• The Gershom Levites represented the “World of Mankind.” West.

Seemingly, this too, is the order suggested in Psalm 45:13-17. The Amram Levites, the “Church,” the “little flock,” the BRIDE:
“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.” (Psa. 45:13,14)

The Kohathite Levites, the “Great Company,” the Church’s “allies,” the Bride’s COMPANIONS:
“The virgins her companions that follow her shall be brought unto thee. With glad- ness and rejoicing shall they be brought: they shall enter into the king’s palace.” (Psa. 45:14,15)

The Merari Levites, the “Ancient Worthies,” the PRINCES:
“Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth.” (Psa. 45:16)

The Gershonite Levites, the “World of Mankind,” the SUBJECTS:
“I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever.” (Psa. 45:17)