The six circuits (once each day) represent the first six periods of the Gospel Age (Ephesus through Philadelphia). An angel blew a trumpet (announced a special message) in each period, or church. (In all, there are seven churches, trumpets, messages, and messengers for seven periods.) In the Joshua type, seven priests blew seven trumpets. The seven priests picture the seven messengers, the seven trumpets are the Word of God, and the sound represents the seven messages.

The armed men of war represent consecrated soldiers of the Cross, who faithfully proclaim the message of truth. The armed men of war were from Reuben, Gad, and Manasseh, although some from the other tribes could also have been included. The people in the rear picture the rest of the “Christian” world, which is a mixed company.

The nation would be accursed and alienated from God if they did not find and punish with death the one(s) responsible for the sin. (The guilty party would be stoned and the corpse afterward burned.) This incident is a reminder of Ananias and Sapphira in the New Testament. Their sin was professing to give all to the Lord and then holding some back. It was not necessary to give all of their property to a communal arrangement, but when they said they did and were hypocritically keeping some, they sinned—and willfully. They were stealing from God because the property was promised to Him. The principle is stated in the fifth chapter of 1 Corinthians: “Put out from among yourselves that wicked person.” After a brother had intimacy with his father’s wife, the Corinthian ecclesia tolerated his presence in their midst. Not only did they fail to act, but they gloried in their false charity. The comparable punishment for stoning in the Old Testament is excommunication in the New Testament.

In the Old Testament, the “slaying” was a literal death. In the Gospel Age, figurative or spiritual “slaying” is the picture. The high priest’s office will cease at the end of the Kingdom Age. In this age, the judgment of the ecclesia is the antitype of judgment by the congregation, or people, in a certain locale. A matter had to be established by the mouth of two or three witnesses. In the Old Testament study on leprosy, the leprous party had to be brought to the priest at particular periods of time for examination. The priest then pronounced him clean or unclean. In another instance, when an injury to property or another person occurred, the priest often assigned the penalties. Generally speaking, the Old Testament accounts apply to the Kingdom Age, in which the Church, Head and body, will render proper decisions. Therefore, the earlier chapters of Leviticus, with trespass offerings, etc., pertain to the world in the Kingdom Age. In a separate chapter in Tabernacle Shadows, the Pastor called them “Sacrifices Subsequent to the Day of Atonement” and just gave a brief description and enunciated certain principles. Because these sacrifices apply to the world in the future, he concentrated on Leviticus 8, 9, and 16, which pertain to the Gospel Age. For example, in Leviticus 16 on the Day of Atonement, the high priest wore white sacrificial garments (as opposed to garments of glory and beauty). In the Gospel Age, the high priest and underpriests are pictured as wearing white sacrificial garments. The robes of glory and beauty pertain to the Kingdom Age when The Christ will judge the world of mankind. The Church is being judged now so that they can be judges later. The Melchisedec priesthood in the Kingdom Age will be actual kings and priests, whereas in this age, Christians are called to be kings and priests.

The 2 1/2 tribes replied, “We did not build the altar to make offerings. We are not challenging the sanctity of the Tabernacle altar in Shiloh, for this is an altar of witness.” Their explanation was interesting because the Great Pyramid, which is called an altar, is not for burnt offerings (Isa. 19:19). Thus an altar can be just a pillar monument, a witness. The 2 1/2 tribes continued, “We placed the altar in a prominent position so that it would be seen easily and our children and succeeding generations would be constantly reminded that we are brethren of the 9 ½ tribes. We have the same God. And we want you to remember too.” Thus the structure was to be a memorial altar that God’s promises were made to all 12 tribes. This wise strategy served a twofold purpose: to remind (1) the 2 1/2 tribes and (2) the 9 1/2 tribes that they all worshipped the same God.

Peoples (“nations”), that is, remnants of nations, remained in parts of Israel. The Philistines were quite numerous and caused problems later on. The Gibeonites were another example. They had made a covenant with Israel through deceit and now would be hewers of wood and drawers of water. There was danger of being contaminated by heathen religions through contact with these peoples.

Moses had spoken similarly. God warned that intermarriage with the heathen would be a snare and a trap, scourges, and thorns—and would lead to the Israelites’ destruction.

Joshua was saying that Terah and Abraham were ungodly unbelievers in the world, but they were called out. God took Abraham, the Israelites’ forefather, out of that environment and made him a believer. Abraham was brought through the “flood” (across the Euphrates) just as the Israelites were brought through the Red Sea and across the river Jordan. The spiritual lesson is that the heritage of the old man, which is ingrained in our human nature, will again conquer us if we do not fight. We must resist the world, the flesh, and the devil. Joshua was telling the Israelites to resist temptations—to remain obedient. By tracing this history, Joshua showed how God led the Israelites.