BIBLE STUDY SERIES #152, 153 and 154

16 October, 1994


By Douglas C. Nesbit, B.A.

During the present series of Bible Studies we have been tracing God's Great Plan to restore the Creation to a more perfect state in accordance with the divine pattern.

Over the past several years this course of Bible Studies has taken us from the Call of Abram, in Genesis 12 through the lives of his son Isaac, his grandson Jacob (renamed Israel), and the lives of the Children of Israel, the Tribes of Israel, as they passed through the experience of Egyptian bondage, and later by God's divine interventions, the miracle of The Exodus. The literal descendants of these tribes, we, of the British-Israel-World Federation believe to be chiefly found among the generally Anglo-Celto-Saxon and kindred peoples of the world today.

In the earlier chapters of Exodus we read of the assembly of Israel at the foot of Mount Sinai before The Almighty God, of Moses as he relayed God's Laws to these tribes and of their response in a sworn agreement to obey the same. A blood sacrifice before The LORD had followed, in order to seal this Covenant, and once more, Moses ascended the mountain to receive the pattern of the Tabernacle and its contents. This tent structure was to form the portable place of worship and of the meeting of the nation's representatives with God. It was also a completely symbolic representation of the nature of the relationship between God and His people which was to be developed and established through Jesus Christ in time to come. On the last two programmes, we were examining the Ark itself, the box within which were placed the two stone Tablets of The Law, the Pot of Manna, and Aaron's Rod. Let us repeat the reading of Exodus 25:17-22, describing the Mercy Seat:

17. And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof.
18. And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat.
19. And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof.
20. And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be.
21. And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee.
22. And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.

Here we need to look at symbolism again. Gold is taken by A. Widdison as "Divine righteousness and glory. 'Pure' and in reference to Christ, 'deity'." Several authorities mention that the whole Ark and the Mercy Seat, taken together, speak in unmistakable terms of the person of Jesus Christ. That portion of the Ark made of shittim (acacia) wood and covered with gold represented the twofold nature of Jesus Christ; His divinity and humanity.

The gold covered shittim wood staves by which the ark was to be carried were permanently fitted into rings at the base of the ark, so that it, together with the Mercy Seat, was lifted above the shoulders of the bearers, and they would not touch the Holy Ark itself when bearing it on its journeys.

Speaking of The Ark, A. Widdison says: "The Combination gives us the highest expression of the wonderful Person of Christ. It is such an unique type of Christ that it could not be surpassed or repeated. It found its way from the sandy floor of the Tabernacle to the golden floor of Solomon's Temple. While Solomon made tens of other pieces of the Furniture, he did not make another Ark. The Tabernacle was made for it; the place where it was to be enshrined. God began here. It was the first thing He named to Moses. It was the first to be made; but the last to be reached. Christ has declared Himself to be the First and the Last. While the Brazen Altar stood at the extreme east end of the Tabernacle, the Ark and its Mercy Seat stood at the west end, reminding us of Psalm 103, 12. It was the only piece of furniture in the Holiest of All. Christ is always the pre-eminent One. He is first in Creation, in Time, in Resurrection, in the Church, and in the Universe. The Combination formed the Throne of God Who dwelt between the Cherubim." (That verse in Psalm 103, incidentally, reads "As far as the east is from the west, so far hath he removed our transgressions from us.")

The New Bible Commentary note regarding this Mercy Seat, although rather long, contains a most useful summary. Following the words "A mercy seat (17)." it explains "Heb. kapporeth. The word is derived from the Heb. verb kaphar, the original meaning of which is 'to cover', but the tense from which this noun is derived is always used in the sense of 'to make atonement'. Hence the LXX hilasterion and the AV 'mercy seat' accurately give the sense of the original. Although it was exactly the same in area as the upper surface of the ark it is not correct to say that it was merely a covering. In 1 Ch. xxviii.11 the holy of holies is called 'the place of the mercy seat', thus named after the most sacred object within it. Of pure gold (17). It was a single slab of solid gold, not wood plated with gold, its great value indicating the supreme place which this object held among all the furniture of the tabernacle. Two cherubims (18). Better 'cherubim', the singular being 'cherub'. The form of these figures is unknown, except that they had two wings. They may have been human figures. They were placed at the two ends of the mercy seat, not standing separately upon it, but of one piece with the mercy seat (19). Their wings were raised and bent forward to cover the mercy seat, and their faces bent downward gazing at the mercy seat (20). So holy is God that no human eye may look upon even that which represents His presence, but the wings of these angelic creatures protect it from the gaze even of the High Priest. There I will meet with thee (22). At the mercy seat, the place of propitiation, God accepted the people's representative, the High Priest, when he came by way of the atoning sacrifice, and there He answered their enquiries concerning His will for them. As this meeting of God with His people was the supreme object of the whole tabernacle, it was called the 'tent of meeting' (xxvii.21, RV)."

The New Bible Commentary (Revised) adds that the cherubim were "winged creatures, representing celestial beings", which were to "protect the mercy seat, the ark and its contents; their outstretched wings were to provide a throne for the invisible but present God."

Keil and Delitzsch comment "...the cherubs were to spread out their wings in such a manner as to form a screen over the capporeth, with their faces turned towards one another, but inclining or stooping towards the capporeth... the ark of the covenant together with the capporeth became the throne of Jehovah in the midst of His chosen people, the footstool of the God of Israel... . The gold plate upon the ark formed the footstool of the throne for Him, who caused His name, i.e. the real presence of His being, to dwell in a cloud between the two cherubim above their outspread wings." Further on, Keil and Delitzsch explain of these cherubs: "...they are to be regarded as figures made in a human form, and not in a kneeling posture, but, according to the analogy of 2 Chron. iii.13, standing upright. ...and the cherubs of the ark of the covenant, like those of Solomon's temple, had but one face each, not only did the human type form the general basis of these figures, but in every respect, with the exception of the wings, they were made in the likeness of men. And this is the only form which would answer the purpose for which they were intended, viz. to represent the cherubim, or heavenly spirits, who were stationed to prevent the return of the first man to the garden of Eden after his expulsion thence, and keep the way to the tree of life... .

Standing upon the capporeth of the ark of the covenant, the typical foundation of the throne of Jehovah, which Ezekiel saw in the vision as... 'the likeness of a firmament' (Ezek. i.22,25), with their wings outspread and faces lowered, they represented the spirits of heaven, who surround Jehovah, the heavenly King, when seated upon His throne, as His most exalted servants and the witnesses of His sovereign and saving glory; so that Jehovah enthroned above the wings of the cherubim was set forth as the God of Hosts who is exalted above all the angels, surrounded by the assembly or council of the holy ones (Ps.lxxxix.6-9), who bow their faces towards the capporeth, studying the secrets of the divine counsels of love (1 Pet.i.12), and worshipping Him that liveth for ever and ever (Rev. iv.10)."

The Companion Bible includes some further insights. Noting that the Mercy Seat = propitiatory covering, connected to the blood sprinkled thereon, a reference points to Hebrews 9:5. The context of that verse reads "And after the second veil, the tabernacle which is called the Holiest of all; 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; And over it the cherubims of glory shadowing the mercy-seat; of which we cannot now speak particularly."

Another Companion Bible note indicates that the mercy seat, being of solid gold, was thus made as "propitiation is a Divine work throughout." The cherubims, it says, are "here put for representation of the celestial beings, of which we know nothing." Adding a reference to Genesis 3:24, it notes "but no 'sword', because of the blood of propitiation." Another note indicates that the cherubims look toward the blood of propitiation. Finally, it notes of "cherubims" that they are mentioned "seven times in vv. 17-22."

The symbol was made glorious. How much more glorious will be the reality at Christ's Second Advent! Let us continue with that vision for the coming week.

23 October, 1994


By Douglas C. Nesbit, B.A.

In Revelation 13:8 we find a reference to "the Lamb slain from the foundation of the world", and within the context of the Book of Revelation that Lamb is seen as a symbol standing for Jesus Christ in God's eternal purposes. The Revelation thus informs us that, from the very first, the plan of Creation was designed to allow for a fall of man, and to bring about a restitution of all things through that Lamb. Thus did The Almighty Creator God plan and move in order to bring about that more perfect development of all things which would eventually accord with His own loving purposes for His Creation.

In order to gain some further comprehension of this matter we have been tracing that Great Plan of Almighty God over the course of the past several years through our series of Bible Studies. This quest has led us essentially from the Call of Abram in Genesis 12, down through the lives of his son, Isaac and of his grandson, Jacob, who received the new name of "Israel." That Call was for the purpose of eventually creating a chosen nation within which God could then work to form the foundation structure of His Kingdom upon the earth.

We have further traced the course of development as that family of Jacob (Israel) broadened in its generations to form the Tribes of Israel's descendants as they came into Egypt, and later emerged from bondage through that great event known as The Exodus. We have more recently been studying the manner by which The Almighty God has now brought these same people into a special relationship with Himself at Mount Sinai through a covenant of national marriage to Himself, and by the imparting of His Law. Moses has acted as the intermediary during this process of nation-building, and as we approach the present study, God has been showing Moses the pattern of The Tabernacle, a tent which was to act as a portable place of worship, and which will embody the great truths of His plan of Redemption through Jesus Christ.

These truths are to be portrayed through the symbolism displayed in the The Tabernacle and its furnishings. While these symbols were not designed to displace the reality which they merely represented, such symbols are often essential in order to convey to those being instructed the inner truths represented by their form.

On our last programme, we saw that Moses was to arrange for the placement of The Ark of The Covenant together with its propitiatory covering, the gold Mercy Seat, in the Holy of Holies, the most Holy place within that tent. Thereon, blood of sacrifice was to be symbolically sprinkled, and there, from between the golden cherubim which were formed to stand with wings outstretched and faces lowered at each end of that Mercy Seat, The Almighty God would meet with the High Priest, the representative of His people.

Curiously, according to a note in The Companion Bible, there are also seven names of the ark of the testimony mentioned in Scripture. These are: Ark of the covenant of Jehovah. Num.10.33, Ark of Adonai Jehovah, 1 Kings 2.26, Ark of Jehovah, Josh. 3.13, Ark of Elohim, 1 Sam. 3.3, The holy ark, 2 Chron. 35.3, The ark of Thy strength, Ps. 132.8.

The Companion Bible notes that the description of the Tabernacle alternates descriptions of items of the contents, which lie within, with what surrounds and offers protection to these, being construction without. The Ark, The Table and The Lampstand are "contents", within, then The Curtains, The Coverings, The Boards, The Vail and The Hangings for the Door are grouped as "construction." The Altar of Burnt Offering is again "contents" while Hangings for the Court are once more "construction", and finally, Oil for the Lamp is "contents."

The note goes on to say "Note the order in which these things were made, and the lesson arising therefrom. God begins from within; man from without, Matt. 15:16-20. Here the work begins with the ark and ends with the gate 25.10 - 26.37. So with the four great offerings. So with His work in the heart of the saved sinner. We begin from the "gate" and with the "sin-offering". God begins with the "ark" and the "burnt-offering".

A. Widdison, under the heading "The Order of Procedure", reflects the same idea in his "Outlines of Lectures on the Tabernacle in the Wilderness", a booklet containing a set of printed notes to accompany his lectures. He states: "God works from centre to circumference. He begins inside with the Ark in the Holiest of All, the highest and most wonderful expression of Christ. We begin, in these lectures, from the outside and work in. Like prodigals coming out of the 'far country' seeking God."

As the years passed, The Ark continued to be a central focus of national worship. In Joshua 3:15-17, by God's command, it was carried before the Israelites as they prepared to cross the Jordan River into the Promised Land. The Jordan stopped flowing as the feet of the priests bearing it touched the water. The Ark led the procession of the tribes as they circled the walls of Jericho, before the fall of that city in Joshua 6:17.

But as superstition supplanted reverence, the Israelites made the terrible mistake of assuming that they could place God in a position in which He would be forced to defend them. In I Samuel 4, They took The Ark into battle against the Philistines who had just smitten about four thousand men of Israel. I Samuel 4:3 says "And when the people were come into the camp, the elders of Israel said, Wherefore hath the LORD smitten us today before the Philistines? Let us fetch the ark of the covenant of the LORD out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies." Israel was defeated and The Ark taken. God's terrible curses upon the Philistines pressured them to return it to Israel after seven months.

However, upon its arrival, the Israelite men of Bethshemesh dared to look within The Ark, and many died. Perhaps there is a symbolic lesson here. The tablets of The Law were uncovered when The Mercy Seat was lifted, and they were thus rendered vulnerable to the penalty of the Laws which they had broken, being unprotected by the covering symbol of the Mercy Seat sprinkled with the blood of sacrifice, symbolic of Christ. During the next twenty years, The Ark abode at Kirjath-jearim while the young Samuel grew to maturity.

When David became King, he desired that The Ark should be brought to Jerusalem but the manner of transport chosen, a new cart drawn by oxen, did not display appropriate reverence for it was not in accordance with the instruction given in Numbers 4:15, which states that the sons of Kohath shall come to bear the Ark "but they shall not touch any holy thing, lest they die." II Samuel 6:6-7 state that "Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it. And the anger of the LORD was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God."

In later centuries a more permanent structure, a Temple for which King David made preparation and which was built by his son, Solomon, to replace the Tabernacle, accommodated the Ark and other furnishings. This continued to serve as a focal point of worship to a greater or lesser degree through subsequent years but as worship deteriorated, this building was subjected to destruction in the Babylonian deportation of Judah.

At that time, Jeremiah was apparently permitted to secrete the Holy Ark itself, possibly along with the old Tabernacle, in a hiding place. Later, in Ezra 3, we read of the building of a Second Temple, which replaced the First but did not contain that vital focal object.

Recently, a correspondent posed a question to me regarding the subsequent history of The Ark. In preparing my answer, I reviewed several accounts. That found in Jeremiah 3:16 states the word of the LORD as a prophecy: "they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more." For many centuries, that prophetic word has found fulfilment.

In II Maccabees 2:4 we find an account wherein Jeremiah hid the Ark in "the mountain where Moses climbed up, and saw the heritage of God." Josephus, in his "Wars of the Jews", Book V, Chapter V Section 4, describes the Second Temple, prepared upon the return of the remnant of Judah under Ezra and Nehemiah, and in regard to the Holy of Holies therein, he states that "In this there was nothing at all" so at that time the Ark had disappeared from its former position.

Some years ago, the Rev. C. C. Dobson, M.A. wrote a small book entitled "The Mystery of the Fate of the Ark of the Covenant" which sought to supply some further information upon this interesting topic. As Jeremiah took the trouble to provide for preservation of the Ark, rather than permit that holy object to be destroyed during the fall and destruction of Jerusalem under the Babylonian assault, it may yet have some part to play in moving forward the Great Plan of The Almighty God. Should this be the case, doubtless it will come to light when and as The Almighty God permits this to happen, alongside other objects such as the evidences of the land purchase made by Jeremiah in Jeremiah 32:6-15.

As we conclude, let us once again picture in our minds, with reverence, the beautiful portrait of Jesus Christ and His sacrifice which is presented by this wondrous and awesome golden Ark of the Covenant, mindful of the fullness of the Christian symbolism of the glorious Covenant and Sacrifice portrayed therein. Let us learn from the shadow the truth of the substance as shown by the writer of the Epistle to the Hebrews. Although we have not sufficient time to read it on the air, if you desire an added blessing some time this week, you might take your Bible and look up that Epistle in the New Testament. Do meditate especially upon Chapters 9 and 10 in connection with today's message.

30 October, 1994


By Douglas C. Nesbit, B.A.

On our last programme, we were examining some more general aspects of the history of the Ark of the Covenant. Today, we move on to consider the Table of Shewbread.

Having now paused to scan the historic over-view of the presence of The Ark and The Mercy Seat and their symbolic part in God's Great Plan, we now come to the second article of furniture described in Exodus 25, namely, the Table and its dishes. Let us read the Scripture passage from Exodus 25:23-30.

23. Thou shalt also make a table of shittim wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof.
24. And thou shalt overlay it with pure gold, and make thereto a crown of gold round about.
25. And thou shalt make unto it a border of an hand breadth round about, and thou shalt make a golden crown to the border thereof round about.
26. And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof.
27. Over against the border shall the rings be for places of the staves to bear the table.
28. And thou shalt make the staves of shittim wood, and overlay them with gold, that the table may be borne with them.
29. And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: of pure gold shalt thou make them.
30. And thou shalt set upon the table shewbread before me alway.

In regard to the golden crown which was to be made about the gold surface of this table, The Companion Bible has this to say: "Note the three 'crowns':- (1) Ark (25.11), the crown of the Law. The atoning blood between it, and the cherubim its executant. (2) Altar of incense (30.3), the crown of the priesthood. Its incense fired only by the fire from the altar of burnt offering. (3) Table of shewbread (25.24), the crown of the kingdom. The twelve tribes symbolised by the twelve loaves."

Keil and Delitzsch point out, from a careful examination of the Hebrew, that the table was to have a border of a hand breadth in depth surrounding and enclosing the four sides, upon which the top of the table was laid, and into the four corners of which the feet of the table were inserted. A golden wreath was to be placed round this rim. As there is no article attached to the word for crown in verse 25 to connect it to the equivalent term in verse 24, they conclude that there were, in fact two crowns or ornamental wreaths, one round the slab of the table, the other round the rim which was under the slab.

Of verse 30, "shewbread", The Companion Bible notes "Heb. bread of faces; faces being put for presence... denoting the Divine presence in which the bread stood, and from Whom all supplies, material and spiritual, came." It adds that this is the first occurrence of this term in the Bible.

Under the sub-heading "The table and various utensils (xxv.23-30)", The New Bible Commentary says "A table (23). The table of shewbread was made of material similar to that used for the ark. It measured 3 ft. by 1 1/2 ft. and was 27 in. high. Like the ark (11) it had a crown (24) or rim along its upper edge. Judging by the representation of this table on the Arch of Titus, it had four legs held together about half-way up by a band about 3 in. wide, the border of verse 25. Like the ark, the rings for the carrying poles were placed at the feet of the table (26). The dishes (29). In these the loaves were brought to and from the table. The spoons, or rather cups, contained the frankincense (see Lv. xxiv. 7), the covers ('flagons' RV) held the wine for the libations and the bowls were chalices for pouring it out. To cover should be translated 'pour out' (RV). Shewbread (30). See Lv. xxiv. 5-9n."

Keil and Delitzsch note that the plates used to convey the shewbread could not have been small, for the silver used in creating each of the silver chargers presented by each tribal prince in Numbers 7, and which contained fine flour mingled with oil for a meat offering, weighed one hundred and thirty shekels. They also note the presence of two vessels "to pour out" the drink-offering or libation of wine and goblets into which wine was poured, and in which it was placed upon the table.

Of "Bread of the Presence (AV Shewbread)", The New Bible Commentary (Revised) explains that this "consisted of twelve baked cakes, set out in two rows (cf. Lv. 24:6). Frankincense was placed on each row, and they were offered to the Lord by fire (Lv. 24:7). The significance of the bread is not plainly revealed, but it is probably a recognition that God is man's provider and sustainer, and it is man's duty to acknowledge this in worship. There is no suggestion that it is food for the deity."

Under the topic "Tabernacle", the New Bible Dictionary notes of this matter "somewhere along the north side stood a table for the presence-bread... In its service were used three kinds of pure gold vessels. These are called in RV: (1) dishes, i.e. flat plates, used probably to convey the bread to and from the table, and perhaps also to contain the bread while on the table; (2) spoons, or perhaps cups, probably for incense...; (3) flagons and bowls, perhaps for wine; but the Old Testament does not connect wine with the presence-bread, and this accounts for the AV translation 'to cover withal' instead of 'to pour out withal'."

That same reference, under the "Showbread" entry, says "Heb. lehem happanim, lit. 'bread of the face', i.e. bread set before the face or presence of God... or lehem hamma'reket, lit. 'bread of ordering' (I Ch. ix.32, etc.)...". It continues, stating that the arrangement of these loaves was never to cease... "The showbread consisted of twelve baked cakes, made of fine flour, each containing two tenths of an ephah... These were set in two rows, six to a row... Upon each row... of cakes frankincense was placed 'for a memorial'... and was offered by fire to the Lord.... It was the duty of the priest each sabbath day to place fresh or hot bread on the table... The old cakes then became the perquisite of Aaron and his sons who ate them in the holy place because they were 'most holy'... It was these loaves that David requested of Ahimelech, the priest, for himself and his men (I Sa. xxi. 1-6...) The position of the table upon which the showbread was placed was in the holy place on the north side of the tabernacle opposite the candlestick... The table was made of acacia wood overlaid with gold and bordered with a golden crown. It had a ring at each corner for the rods by which it was carried... According to the original commandment it never failed to appear in the appointed place of God's worship... The Kohathites had charge of the showbread... The passages referred to do not themselves indicate the significance of the showbread, but it is possible to infer from these data that God is man's Provider and Sustainer, and that man lives constantly in the presence of God. This truth makes it obligatory for man to offer his life to God (Rom. xii.1)."

Keil and Delitzsch end their note on the Table of Shewbread in these words: "These loaves were called 'bread of the face' (shewbread), because they were to lie before the face of Jehovah as a meat-offering presented by the children of Israel (Lev. xxiv.8), not as food for Jehovah, but as a symbol of the spiritual food which Israel was to prepare (John vi.27 cf. iv.32,34), a figurative representation of the calling it had received from God; so that bread and wine, which stood upon the table by the side of the loaves, as the fruit of the labour bestowed by Israel upon the soil of its inheritance, were a symbol of its spiritual labour in the kingdom of God, the spiritual vineyard of its Lord."

A. Widdison, in his "Outlines of Lectures on the Tabernacle in the Wilderness" expresses the view that this table "is a type of Christ risen and glorified- God's provision for His people's sustenance", and that it indicates communion. To the elements upon it, he assigns these meanings: (a) fine flour: Christ, (b) Pierced and Baked: His sufferings and death, (c) Twelve Loaves: His people in association with Him, (d) Frankincense: All His fragrance to God, (e) The Golden Crowns: Guarded the Table - the truth of His person, and the loaves - the people of God represented thus. Each loaf was about 6lbs. in weight.

As to the purpose, he says: "(a) For the Pleasure and Satisfaction of God. Outside in the camp they were sinning and grieving God's heart. Here He would have them in a way He could joy over them. (b) They became the Food of the Priests. After seven days they were replaced with fresh loaves and became the food of the priests, to be eaten in the Holy Place. It was MOST HOLY unto the Lord. Thus what gave pleasure and satisfaction to the heart of God, became the food of the priests. The priests were a tithe of the people and represented them all.

While bread is only bread and wine is only wine, he points out the seriousness of destroying a symbol as seen in the story of Moses at Meribah. That, incident, you may remember, had reference to Moses striking the rock which stood for Christ on a second occasion to bring forth water for the people in Numbers 20:11, whereas Christ was to suffer only once for all time.

He also makes reference to I Corinthians 10:16-17, which speaks to the Christian community thus: "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread."

We must not, in all this, loose sight of the fact that it was the twelve tribes of Israel that were thus represented symbolically in these twelve loaves of Shewbread and Israel are assigned the great task of forming the core of God's Kingdom upon the earth. We, of the British-Israel-World Federation, see the Anglo-Celto-Saxon and kindred peoples in the world today as the direct descendants of Israel. They are the only people who manifest the prophetic marks pertaining to Israel in the last days, even to the mark of refusing their identity during the times of their preparation and training for their task (Isaiah 42:18-19). Prophecy declares that this realization of their true identity will become apparent to them at the appointed hour, and it is to this end that our broadcasts and publishing efforts are directed. May our fellow Israelite tribesmen find the blessing of such realization soon, for when it happens they will move nationally to implement God's Kingdom Laws as requested in The Lord's Prayer; Laws which are designed to facilitate His blessing upon all humanity.