|BIBLE STUDY SERIES #56, 57 and 58|
22 November, 1992
By Douglas C. Nesbit, B.A.
Our Bible Studies in the Genesis account of the lives of the Patriarchs has brought us to the scene described in the 48th Chapter of Genesis. We have watched in imagination as Joseph and his two sons, Manasseh and Ephraim, have been called to the bedside of Joseph's aged and now weakening father, Jacob-Israel.
There, we saw how Joseph presented his two boys for the formal family transfer of God's magnificent blessing, first given to Abraham, then passed down to Isaac, the seed of promise, and then on to Jacob by Isaac's hand, and confirmed with amplification at Bethel. The form of Jacob's blessing upon Joseph's sons would now impart several things. First, in Jacob's words of verse 5, "And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine." we see that this blessing was to raise the status of Joseph's two boys to equality with their uncles, Jacob's own sons.
Second, by this act, Jacob transferred from Reuben and Simeon to Joseph that double portion which tradition required should be granted to the first-born son.
I should insert at this point the reminder that Jacob's desire from the very first day when he had laid eyes upon Rachel, had been to marry that extremely beautiful younger daughter of Laban. To accomplish this he had presented those first seven years of labour as bride-price to his uncle and future father-in-law. At the ceremony his uncle, Laban, you may remember, had passed off Leah, Rachel's older, "tender-eyed" sister under the veil as his expected bride. Thus Leah's children, beginning with Reuben and Simeon, though the oldest, were not the children of Jacob's favourite wife.
Joseph, on the other hand, was the beautiful Rachel's firstborn. According to Jacob's earliest intent, Rachel would have been his only wife, and Joseph, then, should have inherited the unquestioned status of first-born in the normal course of events. Of course, had Jacob's intention come about without Laban's interference we have to consider that as Rachel died giving birth to her second son, Benjamin, the twelve tribes of Israel might then only have been two tribes, or at the most, four, if we count Dan and Naphtali, the children of Bilhah, Rachel's handmaid, so God did use Laban's cheating to bring into being the rest of the tribes of Israel.
Leah's two eldest sons, Reuben and Simeon, being, as matters turned out, chronologically the first-born, would doubtless have expected to receive precedence and the double portion which tradition demanded should go to the first-born. Their conduct had, however placed this in doubt, for Reuben had an illicit relationship with Bilhah, Rachel's handmaid while Simeon had shown intemperance with the sword at Shechem.
Each of Jacob's sons would head his own tribe in Israel, but the blessing of the double portion was now granted to Joseph in that each of his two sons, Manasseh and Ephraim, would, by this adoption on Jacob's part, form a tribe. Thus Joseph received two tribes in Israel. Not only so, but leadership among all the tribes was included in the blessing, in the words of verse 20, "In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh...".
Jacob had crossed his hands as he imparted God's blessing, thus, under God's guiding Spirit, Ephraim, the younger son, upon whom the right hand had been placed, was granted the prophetic blessing of becoming "a multitude of nations". It ought to be noted that this "multitude of nations" was to be entirely of Ephraim's own loins. Even the descendants of Manasseh, his own older brother were distinguished specifically at this point as a separate entity.
Those descended of their uncles, and who formed the other tribes of Israel, by this reasoning, were to become yet other nations in the world, separate from either the national seed of Ephraim or that of Manasseh. We of the British-Israel-World Federation believe that only the British Commonwealth of Nations has fulfilled that promise in history which was given to Ephraim.
But what of the elder brother, Manasseh? Jacob stated in verse 19 "he also shall become a people, and he also shall be great...". We believe that this can only refer to the seed stock of that great people who today form the United States of America. It has often been pointed out that the U.S.A., from its very beginning, was over-shadowed by God's hand and the heraldry of that people demonstrates significant connection to Israel of old.
Genesis 37:9-10 relate Joseph's second dream in which the Sun, Moon and eleven stars symbolised the members of the family of Israel. That passage says:
9. And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.
10. And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?
Revelation 12:1-6 uses the same symbols for Israel in describing a woman who brought forth a man child who was to rule all nations, and who "fled into the wilderness" for 1260 days. There we read:
1. And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:
2. And she being with child cried, travailing in birth, and pained to be delivered.
3. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.
4. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.
5. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.
6. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.
7. And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
8. And prevailed not; neither was their place found any more in heaven.
The American Eagle beautifully symolised that flight of the woman, Israel. The 1260 symbolic days, or years of wilderness safety is exactly half of the 2520 years or "seven times" of Israel's punishment for disobedience. The Assyrians took away the Northern House of Israel in a series of invasions starting in 745 B.C. and culminating in 721 B.C..
A large part of the Tribe of Manasseh occupied land north of the Tribes of Reuben and Gad, and these were all dwelling east of the Jordan River. This section of Manasseh was thus the first of the tribes to go into Assyrian captivity, which it did between 745 and 734 B.C., followed by Gad and Reuben, and later by the other northern tribes of Israel who lived west of the Jordan, and later 200,150 of the fenced cities of Judah were likewise taken in Sennacherib's invasion as the prism of that Assyrian ruler, now in the British Museum, testifies.
If God's word is true, 2520 years later we ought to find that same Tribe of Manasseh emerging again during the years 1776 to 1787, and perhaps again followed immediately by the descendants of Gad and Reuben.
The Declaration of Independence was approved by the Continental Congress of the United States on July 4, 1776. The Constitution of the United States was completed in September, 1787. Thus the Assyrians deported Manasseh east of the Jordan exactly 2520 years before the emergence of the United States of America as a nation. Curiously, France, thought to be descended of Reuben, went through the political convulsion of the French Revolution immediately following the establishment of the United States of America, while those Royalist French of New France, in what is now Quebec, later partook of a political union which eventually emerged as the Dominion of Canada.
Let us see if this pattern holds in the case of the younger brother, Ephraim. That tribe went into Assyrian captivity about 721 B.C. so Ephraim ought to emerge as a completed political unit about the year 1800. The United Kingdom of Great Britain and Ireland was established at that time, and the Act of Union came into force in 1801 A.D.. Thus, curiously, the United Kingdom is actually "younger" in its present political sense than the United States of America!
In order to complete the pattern, as Nebuchadnezzar of Babylon took Jerusalem in 604 B.C., we might just ask ourselves who took Jerusalem back 2520 years later? The answer is, of course, that British Empire forces under General Allenby did this on December 9-11, 1917, a year which fell on the 1335th lunar year of the Moslem calendar, and it is that prophetic fulfilment which we, of the British-Israel-World Federation mark each year on a Sunday early in December. This year that Day of Prayer will be held on the 13th of December.
We are nearing the end of today's broadcast, and we shall have to save the rest of Manasseh's blessing for our next programme. Let me leave with you, however a few meditative thoughts concerning what we have seen thus far today.
Many present-day preachers have made a fundamental mistake. They have been persuaded that, ever since the Babylonian exiles returned to the Holy Land, all of Israel that has existed, and that exists today is now found in Jewry and in Jewry alone.
Nobody can properly interpret, nor even clearly understand, the message of the Kingdom of God contained in the Holy Scriptures if they do not have a clear, prayerfully and carefully assembled, picture of the distinct tribal groupings to whom God gave individual specific blessings. We shall have more to say concerning this on our next programme.
29 November, 1992
By Douglas C. Nesbit, B.A.
In the present series of Bible Studies, we have been following the Genesis account of the manner by which Almighty God is working out His plan for the world through the lives and the prophetic pronouncements of the Biblical Patriarchs.
In our last few programmes, we had followed the scriptural account as it is found in Genesis 48. There, Joseph has brought his two boys, Ephraim, the younger, and Manasseh the older, to the bedside of the aged and now dying Jacob-Israel.
Jacob had crossed his hands in transferring God's great blessings which were granted to his forefathers Abraham and Isaac, and also to himself at Bethel, and applied them to these two boys, making each the equal of his uncles, and the head of a tribe in Israel. Thus was Joseph granted the double portion and blessing of the firstborn son, although chronologically he was the second youngest among his brothers.
However it is most noteworthy to see that Jacob has parted the blessings so that these two boys do not receive the same prophetic blessing. There is a very important division imparted in those hands of the aged Jacob. Ephraim, the younger, receives the blessing which grants to his progeny the creation of a company of nations from his own loins. To Manasseh, a distinct prophecy is to apply. The prophecies are somewhat similar, but definitely distinct in detail.
Some preachers, desiring to disprove the picture here presented, dismiss the claim that the British Commonwealth is, or could be, that company or commonwealth of nations who were to descend from Ephraim. In order to supply a corresponding development to the prophecy, they substitute the situation in the Northern House of Israel before the Assyrian deportations as the fulfilment. However, that cannot be the needed explanation.
It here becomes important to realise that Manasseh was one of the tribes of the Northern House of Israel, and although that Northern House, clearly including the Tribe of Manasseh, was sometimes referenced under the tribal name of Ephraim because Ephraim was the tribe to which fell the senior birthright blessing, by the specific details of the crossed-hands blessing of Jacob we know that Manasseh's offspring were, at the time and place wherein Jacob's prophecy was to take effect, to hold a totally distinct position apart from all of Ephraim's descendants.
As the company of nations which were to be formed of Ephraim's loins had been specifically differentiated from those who were to descend from Manasseh by Jacob's crossed-hands blessing, we can be sure that the gathering of the various other tribes under Ephraim's name could no more form that company of nations which Ephraim alone was to develop than could Manasseh's tribe. We must look elsewhere in history for that manifestation of prophecy to be disclosed, and it must occur, therefore, after the times of Assyrian deportation and punishment and before the Second Advent.
On our last programme, we saw how Manasseh's prophetic blessing matched in timing the emergence of the United States of America as a great people, after those 2520 years, or "Seven Times" of deportation, and punishment in obscurity. This people, like the potter's clay of Jeremiah 18:1-6, had been re-molded as a new vessel as would be pleasing to the divine potter.
On that programme, we did not have time to complete the study of Manasseh's blessings, and the prophetic indicators by which we may confirm the identity of Manasseh in the world today. Thus, I want to continue today with some further marks of identification.
It is important to recognize that, while Israel is often said to have been comprised of twelve tribes, there were, as a result of the blessing of both Ephraim and Manasseh as tribal heads, now to be actually thirteen tribes in Israel. The number twelve represents those tribes which were placed in the form of a square, three tribes on each side, surrounding the central tabernacle in the Exodus encampments, but Levi was separated as the guardian of the tabernacle, and the Levites were distributed among the rest of the tribes to act as the priests and civil-servants among those other tribes. The priestly tribe of Levi was, in fact, taken by God in place of all the firstborn in Israel in Numbers 3:41.
With Ephraim inheriting the place of Joseph, Manasseh had to be counted as the thirteenth tribe. We ought to find in the heraldry of the latter-day Manasseh, therefore, symbolism relating to ancient Israel, but particularly connected to that number of thirteen. If the main body of those who first established the United States of America were of Manasseh, we ought to see that number, thirteen, prominent in the heraldry of the U.S.A. Let us see if this is true.
There were thirteen colonies initially, which the heraldry of the new nation recognized by using that number at numerous points. While these symbolic thirteens are clearly understood by those who have had the privilege of growning up in that great nation, others may not be so familiar with the matter.
Consider the following points. The Great Seal of the United States bears on its obverse an eagle, in the beak of which is a banner containing thirteen letters in the motto "E Pluribus Unum". Its right talon clutches an olive branch, a symbol of Israel, sprouting thirteen leaves and thirteen berries while the left holds thirteen arrows. The shield contains thirteen bars. Above the eagle's head there are thirteen stars in the glory-cloud, in the pattern of a six-pointed star. The reverse of the Seal displays an unfinished pyramid of thirteen tiers. Above is the eye reminding us that God watches over Israel. The words Annuit Coeptis (He prospers our undertakings) have thirteen letters. All of these thirteens, of course, are explained by the fact that there were thirteen original coastal colonies on the Atlantic shore of America.
But there is more. God told Abraham, in Genesis 15:5 that his seed would be numbered as the stars of heaven, a blessing which was repeated to Isaac in Genesis 26:4. Isaac gave Jacob that blessing in Genesis 28:4. We should find Israel carefully displaying heraldry which includes stars against the blue background of heaven. Where do we find this? The stars are associated with the blue of heaven in the flag of the United States of America, and they number the states of that modern Israel land. They are also seen in the Great Seal. The blue of heaven is on the shield, and the stars are above the eagle's head in the glory-cloud. But Israel extends beyond the North American continent. Australia and New Zealand also share the same symbol in the form of the Southern Cross. They too are of Israel, and Australia's accounting is likewise as stars for number in that Australia's stars display seven points, one point for each state and the territories.
The promised seed was also to be numbered as the sand of the sea shore. The sands of the sea shore where the thirteen American colonies were planted are today shown in the thirteen bars of the shield on the Eagle's breast. They are also on the U.S. Flag. Thus are the numbers of Israel counted by the heraldry of the United States of America. Those thirteen red and white stripes, symbolise the thirteen original coastal colonies as sand of the sea shore,
Just as the American flag displays these Israelitish devices, there are state flags which do the same. The flags of Georgia, Mississippi and North Dakota for example, preserve this symbolism. Incidentally, Hawaii, although a State of the United States of America, has preserved the Union Jack, or "Union of Jacob" flag. We should also note in passing that the Republic of South Africa does the same.
Before we close, I think it might be useful to pause for a few general comments concerning a mistake which is all too commonly found these days among non-Jewish Biblical commentators. It is sometimes thought academically fashionable to make some statement to the effect that "as all Israelites merged to become Jews centuries before the time of Christ, all the historical prophecies relating to Israel which can be found in the Bible apply to the Jewish community, and to that entity alone." Nothing could be further from the truth as the most eminent of Jewish authorities have themselves shown, for, as we will be finding, there are many prophecies which apply to one tribe of Israel, or to the whole House of Israel which are placed in a directly contrasting statement to others which concern other tribes like the remnant of Judah which was left following the Assyrian deportations.
We find some prophecies like that of Jeremiah 18, which uses the potter's clay as a symbol for Israel, which can be re-formed in the potter's hands. This, Jeremiah contrasts with the smashed pot of the very next chapter, which cannot be re-constructed, and which is given as the symbol for Judah. So it is with the prophecies relating the futures of Ephraim and Manasseh. They are parallel, yet contrasting and quite distinct.
Where the prophecies are directed to one segment of Israel alone and by name, we must never carelessly lump these with other prophetic statements, seeking to apply them all to the same body of people, whether we think that body is a Jewish state or a Christian church.
Indeed certain prophecies are distinctly exclusive of others, and it muddles everything and finally brings the word of God into total disrepute if we say, for example, that Ephraim was long ago mingled with Manasseh, and these with Judah and Reuben and the rest. Such practice shows that we do not trust God to vindicate His prophetic words to each distinct segment and tribe in Israel.
In II Timothy 2:15, Paul enjoined the young Timothy to "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." That is the clue. We must rightly divide the word. That is to say, for example, that we must see the distinct tribal segments of God's people to whom each statement is made as having an independent existence in the world today.
The shame of which Paul spoke, if it were to eventuate, would come about as a result of inadequate study, and occur at a later time, after some pronouncement on Timothy's part had been made which would then be shown to be in error. Now while we may be absolutely certain that Timothy heeded the warning, it is quite obvious that many preachers today appear, sadly, to be falling into that error.
Great harm is done if someone claiming to be an authority on prophecy, proceeds on the basis of a mis-application of scripture, to make forceful pronouncements concerning what is about to occur on the world scene. Presenting a faulty picture of how prophecy is unfolding will not be honouring to Almighty God, and such preachers will not be honoured by Him. Let us study the matters of scripture dilligently and prayerfully, that we may not be numbered among those who will be put to shame.
6 December, 1992
By Douglas C. Nesbit, B.A.
In this series of Bible Studies, we are presently examining the Genesis account of the manner by which Almighty God is working out His plan for the world through the lives of the Biblical Patriarchs.
In general, I think it may be true to say that we cannot live out a normal life-span without at some point coming face-to-face with the stressful experience of enduring the impending death of a loved one. We have lately followed the scriptural account found in Genesis 48 wherein is described that sad and somewhat tense experience wherein Joseph, the favourite of Jacob-Israel, was called to the bedside of his very dear, and now dying father.
Joseph brought along his two boys, Ephraim and Manasseh, to the bedside of the dying Jacob-Israel, and these had there received Jacob's remarkable "crossed-hands" prophetic blessing concerning the futures of their respective tribes. We had noted how Jacob had explained to Joseph his reason for so doing. Of the elder son, Manasseh, Israel stated that "he also shall become a people, and he also shall be great". Of the younger brother, Ephraim, Israel had continued: "but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations". In fact, upon adopting the view that the descendants of Ephraim and Manasseh are today found in the generally Anglo-Celto-Saxon world, it may be shown that these developments were to occur in that precise order.
In Verses 19 and 20 of the 49th Chapter of Isaiah, that Prophet states the prophetic word of The LORD to the future descendants of Israel thus:
19. For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away.
20. The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell.
That statement outlines, we believe, the emergence of the British Commonwealth of Nations after the loss of the first major block of British colonies on the North American coast through the American Revolution!
One rather curious and interesting aspect of those prophetic blessings has not thus far been mentioned. Perhaps a momentary digression on the matter will hold some interest.
In the Eleventh Edition of the Encyclopaedia Britannica, under the heading "Obelisk", we find that those ancient Egyptian tapering monumental pillars, generally designed with a height of about ten times the base measure, were topped by a pyramidion whose faces were inclined at an angle of 60 degrees.
It states "Obelisks were usually raised on pedestals of cubical form resting on one or two steps, and were set up in pairs in front of the entrance of temples." The article explains that "such obelisks were probably more than mere embellishments of the temples. The pyramidions were sheathed in bright metal, catching and reflecting the sun's rays as if they were thrones of the sunlight. They were dedicated to solar deities, and were especially numerous at Heliopolis...". That statement is not surprising, seeing that Heliopolis was named for worship of the Sun.
It is quite probable, then, that as the maternal grandfather of Joseph's sons was Potipherah, Priest of On, Joseph's two boys may well have grown up playing about the entrance to the Temple at Heliopolis of which their grandfather was priest. They would, in that case, have played in the shadows of the temple's two large obelisks which we might describe as "Cleopatra's Needles", (although the last and most famous Queen of that name would not live until well over a thousand years later, in the generation just prior to the birth of Christ).
Perhaps you will for a brief moment join me in imagination, and picture yourself present at Heliopolis a few years after Joseph's spectacular promotion and marriage to Asenath. We are in the open space before the Temple of On under the hot Egyptian sun. Knowing the almost universal character of young children at play, we might very easily imagine ourselves casually observing Joseph's two boys as they ran about the bases of the two huge monolithic obelisks, with their incised hieroglyphics. At some point, we might hear each of the boys, in playful yet mysteriously prophetic words, chosing and laying claim to one of those two tall stone obelisks which stood in front of that temple of On.
It would be typical of God's oversight of history to see a later occasion, far down the corridor of time, upon which the national descendants of these two lads, (whom we believe to be found today in the British Commonwealth and the United States of America), would receive those two monuments from that temple.
Curiously, the history of the obelisks upon which we fixed our attention is known. The Encyclopaedia Britannica article mentions that the two obelisks originally set up by Tethmosis II at Heliopolis "were taken by Augustus to adorn the Caesareum at Alexandrea: one of these, "Cleopatra's Needle" was removed in 1877 to London, the other in 1879 to New York"! The first now sits on the Thames Embankment, the second in Central Park.
But let us now return to the 49th Chapter of Genesis, to that scene at Jacob's bed as the aged Patriarch proceeds to draw the rest of his sons together to hear the prophecies relating to each. Having made clear that each of Joseph's boys would become head of a tribe in Israel, Jacob, now conscious that God is about to lead him through the experience of death, is moved to impart to each of his other sons some prophetic blessing of an individual inheritance. We may think of this chapter as forming the Last Will and Testament of that great Patriarch and Prophet, Jacob-Israel, and thus the statements which it contains are of immense importance to those who are the present-day descendants of the tribes concerned and it thus behooves us to read that Will with the greatest attention.
1. And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.
2. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father.
It seems that Israel is now, with truly prophetic insight, about to designate and confirm to each of his sons, that son's distinguishing characteristics and Israel is, by his next words, designating these as the themes for the tribal insignia or heraldry to be borne by their descendants. We will only have time on this programme to look briefly at Israel's words concerning the first three of these sons. By the words "...in the last days..." we understand that these are prophecies which directly apply to our own times. Thus the separate tribes must be national entities distinguishable from one another even now! If Jacob's words are God's prophetic designation, the tribes in these last days are not all merged, as some assume, in Jewry of our own time. We must today be able to distinguish them one from another. Israel now speaks to Reuben, the eldest son, and, following Reuben, to Simeon and Levi, the next in order of chronological age. He says:
3. Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:
4. Unstable as water, thou shalt not excel; because thou wentest up to thy father's bed; then defiledst thou it: he went up to my couch.
5. Simeon and Levi are brethren; instruments of cruelty are in their habitations.
6. 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.
7. 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.
It is perhaps appropriate to state that traditionally the tribal banner of Reuben is the figure of a Man, or alternatively, of mandrakes, from an episode found in Genesis 30:14. A secondary emblem for Reuben is a series of wavy lines representing the surface of the sea, and is connected to the transgression mentioned in Genesis 35:22. Their derivation from Israel's words is obvious. In the words "Thou shalt not excel", Reuben is displaced from the birthright.
The insignia of Simeon is stated to be a sword, and the secondary one is the city gate of Shechem, which he destroyed in that episode described in Genesis 34. Some commentaries suggest that those words "...digged down a wall...", (or Houghed an ox, as the RV puts it), indicate the literal cutting of the tendons of the animals belonging to those of Shechem. Others state that it is a symbolic way of saying they killed a man who was a prince. Later, the Tribe of Levi, and, to a great extent, the Tribe of Simeon were indeed divided in Israel. Simeon was for the most part merged into Judah while Levi was specifically distributed in cities throughout the other tribes. The Companion Bible notes that this is the first occasion upon which the name "Jacob" is used of the whole nation.
From the verses just previously quoted, we note that both Simeon and Levi were addressed in terms suggesting that both ought to display a sword. However, with God's later assignment of Levi to the service of the priesthood, Levi's insignia thenceforth became the breastplate of the High Priest, containing twelve stones, representing all twelve tribes before The LORD.
We shall have some cause to return to these tribal emblems in forthcoming studies, but for the present, I should leave with you the thought that every Christian today should steadfastly manifest the inward mark of the person of Jesus Christ like an insignia, just as much as a loyal ambassador in a foreign land retains the proud symbols of his or her own country. By this, I do not mean simply some carelessly appropriated talisman worn on a lapel or about one's neck, but a living witness to our spiritual commitment which is demonstrated in all we think, say or do. That is not cheap or easy. It is a tremendous challenge, but we must think of our commitment in that fashion if we are to bear true allegiance to the King of kings. We shall pick up our studies next week.
We shall examine further of these matters on our next programme.
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