Two Gospel Age Trumpets – Numbers 10:1-10

And God spoke to Moses and told him to make two trumpets of silver which were to be used to call the Israelites to assemble or to prepare for the journeying of the camo. These trumpets, were to be blown by the son of Aaron, the priests.

There is a thought connection between these two trumpets and the antitypical cloudy, fiery pillar because they both refer to the Word of God though the view points are somewhat different. The pillar represents Gods’ Word and Spirit from the standpoint of leading Gods people, the trumpets refer to the good Word of God in its proclamations as arousing His people to certain actions.

In Bible symbols a trumpet is used to type a message; and blowing a trumpet is the Bible symbols represents the proclamation of a message. That the two trumpets of Numbers 10:1-10 [And the LORD spake unto Moses, saying, 2 Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps. 3 And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation. 4 And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee. 5 When ye blow an alarm, then the camps that lie on the east parts shall go forward. 6 When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys. 7 But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. 8 And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations. 9 And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies. 10 Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the LORD your God.] are typical is evident from their being a part of the law and the tabernacle arrangements all of which were typical (Hebrews 9:1-28; 10:1 [Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. 2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. 3 And after the second veil, the tabernacle which is called the Holiest of all; 4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; 5 And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. 6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. 7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: 8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: 9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; 10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. 11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; 12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. 13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 14 How much more shall the blood of Christ, who through the eternal Spirit offere himself without spot to God, purge your conscience from dead works to serve the living God? 15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. 16 For where a testament is, there must also of necessity be the death of the testator. 17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. 18 Whereupon neither the first testament was dedicated without blood. 19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, 20 Saying, This is the blood of the testament which God hath enjoined unto you. 21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. 22 And almost all things are by the law purged with blood; and without shedding of blood is no remission. 23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. 24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to pear in the presence of God for us: {25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; 26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. 27 And as it is appointed unto men once to die, but after this the judgment: 28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. 10:1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.])

Thus the trumpet that sounded long (Exodus 19:13,16,19 [There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount 16 And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. 19 And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.]) represents the Truth proclamations of the seventh trumpet, connected with the inauguration of the New Covenant

At the making of the Law Covenant, at Mount Sinai, Moses seems to have been a type of the complete Christ (Head & Body) at the introduction of the Millennial age, when the New Covenant will be introduced to the world, after the sound of the great (seventh) trumpet. In the type at Mount Sinai the voice of the trumpet waxed louder and louder and there were thunders and lightnings and a thick cloud: so that all the people that were in the camp trembled. The New Covenant will be introduced to the world after the sound of the great trumpet and the black darkness and great earthquake, of the Day of Vengeance shall have appalled mankind and made them ready to hear the voice of the Great Teacher, and glad to accept His New Covenant

The sounding of the Jubilee trumpet (Leviticus 25:9 [Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land.]), proclaiming liberty to the land and to the inhabitants thereof beautifully types the proclamation of the restitution message made by the Priests from 1874 tp 1914.

Gideon blowing his trumpet (Judges 6:34 [But the Spirit of the LORD came upon Gideon, and he blew a trumpet; and Abi-ezer was gathered after him.]) types our Lord proclaiming the Gospel message throughout the Gospel Age, while he and the 300 blowing their trumpets at their first battle {Judges 7:16, 18-22 [And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. 18 When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the LORD, and of Gideon. 19 So Gideon, and the hundred men that were with him, came unto the outside of the camp in the beginning of the middle watch; and they had but newly set the watch: and they blew the trumpets, and brake the pitchers that were in their hands. 20 And the three companies blew the trumpets, and brake the pitchers, and held the lamps in their left hands, and the trumpets in their right hands to blow withal: and they cried, The sword of the LORD, and of Gideon. 21 And they stood every man in his place round about the camp: and all the host ran, and cried, and fled. 22 And the three hundred blew the trumpets, and the LORD set every man’s sword against his fellow, even throughout all the host: and the host fled to Beth-shittah in Zererath, and to the border of Abel- meholah, unto Tabbath.]} represent our Lord and the faithful Little Flock giving out the message against the Divine right of rulers, clergy and aristocrats from 1914 to 1916. There are indeed many scriptures which suggest that a trumpet symbolizes a message, and its sounding symbolizes the proclamation of a message.

Continuing in Numbers 10:2 it should be noted that Moses was commanded to make two trupets. Here again, as almost everywhere else in Numbers, Moses represents our Lord as Gods Executive. His making these two trumpets types our Lord developing two Gospel-Age messages. The trumpets being made of silver represents the fact that the antitypical proclaimed messages would be true. Their being made of but one whole piece represents (1) that they are taken from but one source, the Bible as Gods Word John 17:17 [Sanctify them through thy truth: thy word is truth.2 Timothy 3:15-17 [And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17 That the man of God may be perfect, throughly furnished unto all good works.] and (2) that they are in harmony with each other as parts of a harmonious whole Isaiah 8:20 [em>To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.] 2 Peter 1:19-21 [We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: 20 Knowing this first, that no prophecy of the scripture is of any private interpretation. 21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.]

This raises the question, what are these two messages proclaimed during the Gospel Age? We are safe in declaring they are the two most important messages given during the Gospel Age, because of the emphasis laid upon them. The book of Numbers sets forth the chief things in the arrangements of Gods nominal and real spiritual Israel during the Gospel Age. And what are the two most important themes of the Gospel Age? They may be said to be the message of Divine salvation. Or we may put it in another form having the same meaning: restitution (reckoned or actual) and the high calling. It is these that are referred to as the wonderful songs, the song of Moses and the song of the Lamb. (Revelation 15:3,4 [And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. 4 Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.])

As a matter of fact, the human salvation, which is restitution, (either actual or reckoned) is, generally speaking, a summary of the Old Testament message. Most of what is more or less directly connected to the song of Moses. Thus it implies mans original creation in perfection, his trial for life and his fall into sin and death. It also reveals man experience with evil.

The history of the Gentiles, who were without God and the Jews, assisted by the Law Covenant and favoring providences is testimony to the fact man cannot save himself and therefore is dependent on Divine power for salvation.

It also implies that Gods grace provided a Redeemer who is able to satisfy the demands of Justice against the repentant and believing sinner, and make him reckonedly just during the next Age. It also teaches that during this Age man may exercise reformation toward God to the best of his ability and heartily trust, appropriate and act on the promise of God for the sake of the merit of Jesus to forgive him his sins, to impute Christs righteousness to him and to receive him into fellowship as a friend.

Thereby one obtains reckoned justification or reckoned restitution. And, finally, the human salvation implies actual justification or restitution to all that was lost in Adam and redeemed in Christ. These things, it will be readily recognized, are general summary of most of the Old Testament teachings. It is this message and its implications that are typed by the first of the two trumpets of Numbers 10.

Again as a matter of fact, the Divine salvation or high calling, is generally speaking, a summary of the New Testament which is the song of the Lamb. The justified friends of God were, during the Gospel Age, invited to present their reckoned perfect humanity as a willing sacrifice unto God; therefore Christ is made unto them wisdom, righteousness and sanctification and redemption. It implies that Christ is made to its recipients wisdom, in that He teaches them all that is presupposed and implied, belongs to and flows out of the high calling. It implies that He vitalized their reckoned justification in order to make them fit candidates for the high calling. It leads to the sanctification of the humanity and the new creature of those in the high calling. On account of this, it shows and works itself out in maintaining deadness to self and the world and aliveness to God while putting the humanity to death sacrificially on behalf of Gods’ cause. As to the new creature it begins with the begettal of the Spirit, proceeds through its quickening, growth, strengthening, balancing, crystallization and birth. There too, in deliverance Christ Jesus rescues the new creature from sin, error, selfishness, worldliness, Satan and death. All these things, it will also be at once recognized, as a summary of the main New Testament teachings. And this message, and its implications, are symbolized by the second trumpets in Numbers 10.

Then there are certain other lines of thought in the Old and New Testaments that belong to either of these messages, dependent on the application made of them.

For example, the kingdom, if considered from the standpoint of reigning over and blessing mankind, belongs to the song of Moses. If the kingdom is considered from the glorious privileges of the Christ, it belongs to the song of the Lamb.

Again, the Second Advent considered it its relationship to the overthrow of Satans empire and the blessing of mankind with restitution belongs to the song of Moses; but considered in its relation to the reaping of the saints, their deliverance and glorification, it belongs to the song of the Lamb.

So, too, the resurrection in so far as it is unto human perfection belongs to the song of Moses; but in so far as it is unto the Divine nature it belongs to the song of the Lamb.

It is because these two parts of the Bible lap into each other that we use the term generally speaking when referring to the Old Testament as the song of Moses and the New Testament as the song of the Lamb. But these two messages so twine and intertwine into each other as to be in perfect harmony. It is these mutual relations between them that prove them to be a whole piece of antitypical silver.

Verses 2-7 show two ways the trumpets were used. (1) calling the assembly, the blowing of the trumpets would call the people or the princes to Moses at the door of the tabernacle.

(2) the blowing of the trumpets would signal the four encampments of Israel to start on their journey.

What is meant by the calling of the assembly to the door of the tabernacle? It was to gather all the people before the Lord for a special meeting. The assembly of the people was called by the blowing of both trumpets, (verse 3), while the princes were gathered to Moses at the door of the tabernacle by the blowing of but one of them. We think that the difference between the blowing of both antitypical trumpets and blowing of only one is this: the blowing of both trumpets represents giving Gods people generalities only on the two parts of Gods’ plan, while the blowing of one trumpet represents the giving of details on a particular feature of Gods’ plan.

All during the Gospel Age and including this present time the majority of the people of God at best know but little of the things of God; hence they need the generalities, if they are to be helped; while if given the details they would be unable to understand and would thus be stumbled. Experience shows this, in our public meetings, in our conversations and in our publications, we do not attempt to give all the details of the Plan of God. It’s better to just give them only generalities.

This was clearly to have been the case during the harvest of the Gospel Age. The two trumpets were first blown to assemble the nominal people of God and they received simple talks, like short talks in which the general features of the plan (the human and Divine salvation were made plain to them.) This also showed itself in the volunteer, colporteur, photo drama, newspaper and pastoral work, as well as in conversations with the nominal people of God.

It was only when some of them were drawn into the truth that they would be given details on any particular subject. As these individuals were being gathered their mentality required going into details as to meet their mental needs and their difficulties: and giving details requires lengthy discussions of certain features of but one subject-blowing one trumpet. These two kinds of gatherings served various kinds of purposes. During the harvest they were a witness to the kingdom, stressing the general high calling and restitution truths. This implied the preaching of repentance and the rebuking of the errors of the nominal church; and as these errors were against both the Divine and the human salvation, they had to be addressed.

These same things, though with less clearness, were likewise witnessed to by true people of God who lived in the Jewish Harvest and in the time between the Jewish and Gospel Harvests. Thus such calling of general assemblies occurred throughout the Gospel Age. The blowing of the trumpets thus the callings of the assemblies is even yet occurring in our work as a conversationalists, volunteers, in our home meetings, our conventions and in our publications. And finally, so far as the nominal people of God have been concerned, this work of drawing those were willing to repentance and faith to justification and with those so drawn the effort was later made to lead them to consecration.

Then there were various purposes connected with the private assemblings of the princes who were the antitypical leaders of the nominal people of God. One of these purposes was to bring those who were truly seeking after God to a knowledge of the Truth, which in some cases proved successful; another was an educational one to help them to measurable clearer views, which in turn they would give to others. Many people today have a better, more truthful understanding of Bible subjects because some of their leaders have attended these assemblies down through the Gospel Age.

Verse 5-7 shows that two different kinds of sounds came from the blowing of the trumpets. One sound is not defined, probably loud, but soft. The other is defined as an alarm. An alarm blown on a trumpet represents the proclamation of a controversial message. At the sound of the alarm the camp began to march.

In studying the Gospel Age, cloudy, fiery pillar, we found that the marching of Israel represents, among other things, advance in knowledge, as the advance of the pillar types the progressive unfolding of the Truth. But ordinarily, under what circumstances is it that the Truth progresses? As our Pastor has frequently pointed out, it usually is amid controversies.

We might point out some illustrations in proof of this. It was amid the Ransom controversy that Leviticus 16 became clear to our Pastor and thus almost the whole tabernacle. During that controversy the Ransom doctrine became wonderfully clarified. It was during the Sin offerings, Covenants and Mediator controversy that the truth on these subjects made clear.

How vast is the amount of Epiphany Truth that has become clarified through the Great Company and Youthful Worthies controversy! It has been the experience of Gods’ people that in every controversy they have become involved and were in need of further light, the advancing light did come. Yes, God made the Bible so that it would shed its advancing light through our Lords’ ministry as the circumstances, needs and experiences of God’s people required.

Accordingly the two silver trumpets refer to the Word of God. In verse 5 when the trumpet sounded the alarm the camp of Israel divided in 4 sections began to march. The sounding it was a signal for the camps to the front of the tabernacle to march. They were the tribes of Judah, Issachar and Zebulun. This alarm types the proclamation of controversial message in Gods’ power as it effected the teachings of the Calvinistic, Campbellites and Second Adventist churches in their studies and their debates on the special aspect of power centered in their stewardship doctrines.

At the second trumpet alarm the camps to the tabernacles south advanced, they were, Reuben, Simeon and Gad. The alarm represents the controversial proclamation centering in Gods’ Wisdom as it effected teachings of the Greek, Roman and Anglican Churches.

That the third and fourth encampments marched is recorded in verses 22-27. Hence we arer assured from this and other recordings that the third and fourth trumpet alarms were sounded. Accordingly the third blast aroused the camps Ephrain, Manassah and Benjamin, which were to the west, as they began to march. This controversial message was along the lines of Gods Justice and effected the Lutheran, Congregational and Quaker churches.

And finally, the fourht trumpet alarm started the camp to the north to march, the tribes of Dan, Asher and Naphtali. These three tribes type the Baptist, Methodist and Unitarian churches. The fourth trumpet alarm represents the proclamation of a controversial message along the lines of Divine Love as it effected their stewardship doctrines.

The marching of the twelve tribes represents their entering into a controversy in defense of their stewardship doctrines and a refutation of attacks on them. The advance that the twelve tribes made represents the growth of these denominations in the truths implied in their stewardship doctrines. Thus the advancing truths of the Gospel Age were received by them amid controversies.

The thought of not blowing an alarm, but of simply blowing ordinarily on the trumpet in gathering the assemblies, is emphasized by way of contrast in verse 7. In a typical way it teaches how ordinarily the truth should be presented to the non-combative nominal people of God. If our design is to win hearers, we should avoid controversy as much as possible. The positive non-combative presentation of the truth normally is the best and most winsome method for its spread. Controversy has its place in Christianity, to repel attacks and to attack errors, but its place is not so much in the field of winning for the truth. Here the non-combative method is decidedly better. It is said, “you can catch more flies with sugar than with vinegar.” Therefore in public and home meetings, and in our conversations, when our object is to win, let us avoid blowing an alarm on our trumpet but use it for constructive teaching. On the other hand we are not to compromise the truth, not even for a minute, even for the sake of argument. If the subject matter becomes controversial we will have to blow the alarm on our trumpet. Thus verse 5 and 6 show the controversial side of our work in destroying error; and verse 7 shows the upbuilding side of our work in spreading truth.

Verse 8 shows whose was the privilege of sounding the trumpets. The sons of Aaron here, of course, represent the Gospel Age underpriesthood. The antitypical sounding was always in each epoch of the Church, begun by its angel, and that, with the single exception of the Ephesians Church, byu the principal man in the star.

Saint Paul, the principal man of the Ephesian Church, is the one exception, because St. Paul was not yet in the Church, Saint Peter was given the privilege of beginning to sound that trumpet first, which he did in opening the door of access to the church for Jewish believers at Pentecost and for Gentiles 3 1/2 years later.

In every other case the principal man of each star led off the rest of the members of each star. This is true historically, as can be seen in the case of John in the Smyrna Church, Arius in the Perg-amos Church, Claudius of Turin in the Thyatira Church, Marsiglio in the Sardis Church, Wessel in the Philadelphia Church and Russell in the Laodicean Church. Thereafter the rest of the priesthood then functioning, according to the spirit, talents and opportunities joined in the symbolic blowing- proclaiming the message then due to the real and nominal Church.

Verse 9 treats of the controversial use of these antitypical trumpets (if ye go to war). The Christian warfare is waged against sin, error, selfishness and worldliness, as these are led against us by Satan, the world, and our flesh.It is against all four of these principles that we must wage warfare. These are the enemies that certainly oppress all Christians: for many are the forms of error, many are the forms of sin, many are the forms of selfishness and many indeed are the forms of worldliness. These four principles of evil oppress us and it is against Satan the world, error and our flesh that we must fight. “Then ye shall blow an alarm with the trumpets and ye shall be rememebered before the Lord your God, and ye shall be saved from your enemies.”

The blowing of the two antitypical trumpets represents the priesthoods proclaiming Gods Word-preaching, teaching speaking the Truth- on the human and Divine salvation. Ordinary blowing representing the constructive proclamation of the Truth, alarm blowing representing the refutational and correctional proclamation of the Truth.

When we sing together hymn No. 24 Blow ye the trumpet, blow the gladly solemn sound, we encourage one another to spread Gods word on the two salvations. This becomes all the more apparent when we understand the antitype of verse 10. Besides the blowing of the trumpets in war, marches and assemblings there were three occasions, when in connection with the burnt offerings and peace offerings, the trumpets were to have the ordinary (not alarm) blowings. They are listed in order in verse 10: days of gladness, solemn days (festivals) and in the beginnings of your months (new moons).

The festivals or solemn days are enumerated in Leviticus 23.

The first listed was Israels’ Sabbath which types our justification rest by faith as the Millennial blessings reckoned to us by faith.

The passover in Nisan 14 represents Christ death while the 7 days of the Passover festival represent the various especially joyous experiences of Christian life during the seven epochs of the Gospel Age, its first and last day of holy convocation representing its two reaping periods.

Pentecost represents for the Gospel Age the churches privilege in receiving the Holy Spirit.

The day of atonement represents for the Gospel Age the sin-offering experience of the Christ, Head and Body.

The festival of tabernacles represents for the Gospel Age the various members of the antitypical Israel dwelling each in his own class, the first and last days of solemn convocation against representing the two reaping periods.

The twelve new moons for the Gospel Age seem to represent the develoment of the twelve chief graces.

Accordingly, these festivals, new moons and days of joy represent every feature of Christian life in its privileges, blessings, helps, experiences and providences. It is in connection with these that the burnt offering of Jesus is by him ministered to us as the evidence that God has accepted his sacrifice on our behalf, it is also in connection with these that he offers our peace offerings, our vows of consecration made to God which are acceptable through his merit.

In a word Numbers 10:1-10 teaches we are to preach the Word, only the Word, all of the Word, as due, in season and out of season according to conditions and opportunity. Spread the Word! Blow ye the trumpet, blow the gladly solemn sound! Let us both sing and live Hymn No. 24.

Brother Detzler