The Everlasting Covenant - Chapter 20

The Everlasting Covenant

Chapter 20 – Bread from Heaven

It is with singing that the ransomed of the Lord will return and come to Zion.

The song of victory is an evidence of faith, by which the just shall live.

The exhortation is, “Cast not away therefore your confidence, which hath great recompense of reward.” Hebrews 10:35

“We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.” Hebrews 3:14.

The Israelites had started well. “By faith they passed through the Red Sea as by dry land.” Hebrews 11:29.

On the other shore they had sung the song of victory. True, they were still in the wilderness; but faith is “the victory that hath overcome the world,” [1 John 5:4] and they had just received the most wonderful evidence of the power of God to carry them safely through.

Had they but gone on singing that song of victory, they would speedily have come to Zion.

Short Memories

But they had not yet perfectly learned the lesson.

They could trust the Lord as far as they could see Him, but no further.

They

“provoked Him at the sea, even at the Red Sea. Nevertheless He saved them for His name’s sake, that He might make His mighty power to be known. He rebuked the Red Sea also, and it was dried up; so He led them through the depths, as through the wilderness. And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy. And the waters covered their enemies; there was not one of them left. Then believed they His words; they sang His praise; they soon forgot His works; they waited not for His counsel.” Psalm 106:7-13.

A three days’ journey in the wilderness without water sufficed to make them forget all that the Lord had done for them. When they found water, it was so bitter that they could not drink it, and then they murmured. This difficulty was easily remedied by the Lord, who showed Moses a tree, which when cast into the bitter waters, made them sweet. “There He made for them a statute and an ordinance, and there He proved them.” Exodus 15:25.

Encamped by the palm trees and wells of Elim, they had nothing to vex them, so that it must have been nearly a month before they murmured again. During that time they doubtless felt very well satisfied with themselves, as well as with their surroundings. Now they were surely trusting the Lord! It is so easy for us to imagine that we are making progress when we are only lying at anchor, and the tide is flowing past us; so natural to think that we have learned to trust the Lord, when there are no trials to test our faith.

Denying the Lord

It was not long before the people not only forgot the power of the Lord, but they were ready to deny that He had ever had anything to do with them. It was only a month and a half after their leaving Egypt that they came to the wilderness of Sin, “which is between Elim and Sinai,”

“and the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness; and the children of Israel said unto them, Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.

The Story of the Manna

“Then said the Lord unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no. And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily. And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the Lord hath brought you out from the land of Egypt; and in the morning, then ye shall see the glory of the Lord; for that He heareth your murmurings against the Lord; and what are we, that ye murmur against us?” Exodus 16:1-7.

The next morning when the dew was gone,

“behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost upon the ground. And when the children of Israel saw it, they said one to another, It is manna; for they wist not what it was. And Moses said unto them, This is the bread which the Lord hath given you to eat. This is the thing which the Lord hath commanded, Gather of it every man according to his eating, an omer for every man, according to the number of your persons; take ye every man for them which are in his tents. And the children of Israel did so, and gathered, some more, some less. And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating. “And Moses said, Let no man leave of it till the morning. Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank; and Moses was wroth with them. And they gathered it every man according to his eating; and when the sun waxed hot it melted. “And it came to pass, that on the sixth day they gathered twice as much bread, two omers for every man; and all the rulers of the congregation came and told Moses. And he said unto them, This is that which the Lord hath said, To-morrow is the rest of the holy Sabbath unto the Lord; bake that which ye will bake to-day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. And they laid it up till the morning, as Moses bade; and it did not stink, neither was there any worm therein. And Moses said, Eat that to-day: for to-day is a Sabbath unto the Lord; to-day ye shall not find it in the field. Six days ye shall gather it; but on the seventh day, which is the Sabbath, in it there shall be none. “And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none. And the Lord said unto Moses, How long refuse ye to keep My commandments and My laws? See, for that the Lord hath given you the Sabbath, therefore He giveth you on the Sabbath the bread of two days; abide ye every man in his place, let no man go out of His place on the seventh day. So the people rested on the seventh day.” Exodus 16:14-30.

Written for Our Sakes

We now have the entire story before us, and can study its lessons in detail.

Remember that this was not written for the sake of those who participated in it, but for us. “Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.” Romans 15:4.

If they failed to learn the lesson that God designed they should from the event, there is so much the more reason for us to learn it from the record.

The Law the Test

The Lord said that He would prove the people, whether they would walk in His law or not.

And the special thing upon which they were tested was the Sabbath.

If they would keep this, there was no doubt that they would keep the whole law. The Sabbath, therefore, was the crucial test of the law of God, Even so it is now, as the following points that we have already learned will show:–

The people were being delivered in pursuance of the covenant made with Abraham. (See Exodus 6:3-4.)

That covenant had been confirmed with an oath, and the time of the promise which God had sworn to Abraham had come near. Abraham kept God’s law, and it was on this account that the promise was continued to his descendants. (Genesis 26:3-5.)

The Lord said to Isaac that He would perform all the oath that He swore unto Abraham his father, “because that Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws.”

Now when God was bringing the children of Abraham out of Egypt, in fulfillment of that oath, He proposed to test them to see if they also would walk in His law; and the point upon which He tested them was the Sabbath. This therefore proves beyond all controversy that the Sabbath was kept by Abraham, and that it was in the covenant made with him. It was a part of the righteousness of the faith which Abraham had before he was circumcised.

“If ye are Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Now since the Sabbath–the very same one that the Israelites kept in the wilderness, and which the descendants of Jacob have kept, or professed to, until this day—was in the covenant made with Abraham, it follows that it is the Sabbath for Christians to keep.
We have already learned that our hope is the very same that was set before Abraham, Isaac, and Jacob, and all the children of Israel. “The hope of the promise made of God unto the fathers,” was that for which the Apostle Paul was judged (Acts 26:6); and the promise to the faithful is that they shall sit down with Abraham, Isaac, and Jacob in the kingdom of God. The Lord has set His hand the second time to deliver the remnant of His people and therefore the test of obedience at this time is the same that it was at the beginning.

The Sabbath is the memorial of God’s power as Creator and Sanctifier; and in the message that announces the hour of God’s Judgment at hand, the everlasting Gospel, which is the preparation for the end, is preached in the words, “Worship Him that made heaven, and earth, and the sea, and the fountains of waters.” Revelation 14:6-7.

The Sabbath and Law before Sinai

This test was made before the law was spoken from Sinai, and before the people had reached that place. Yet we find that every feature of the law was already known. So far was the giving of the law from Sinai from being the first announcement of it, that more than a month before that event the children of Israel were tested upon it; and the words, “How long refuse ye to keep My commandments and My laws?” show that they had known it a long time, and had often broken it through their unbelief. When we come to the events connected with the giving of the law, we shall be able to see more clearly than now that the Sabbath which the Jews were expected to keep could not by any possibility be affected by the death of Christ, but that it was for ever identified with the Gospel, centuries before the crucifixion.

In this connection, however, we must note one point in regard to the definiteness of the Sabbath day.

The Sabbath a Definite Day

The people were told, “Six days shall ye gather it; but on the seventh day, which is the Sabbath, in it there shall be none.”

This is the very same expression that is used in the fourth commandment, “Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work.”

Many people have been led to believe that the commandment is not definite in its requirement, and that the Sabbath is not by it fixed to one particular day of the week, but that any day of the week will answer, provided it is preceded by six days of labour. The account of the giving of the manna shows that this is a mistaken idea, and that the commandment requires not simply an indefinite seventh part of time, but the seventh day of the week.

“Not a Seventh Part of Time, but the Seventh Day”

This is a matter of enough importance to warrant our giving it a little further consideration, and the account of the giving of the manna completely settles it; for it is certain that “the seventh day” of the fourth commandment is identical with “the seventh day” of the record in Exodus 16.

Read the record again, and note the following features:–

The manna fell and could be gathered on six consecutive days.
None could be found on the seventh day.
If more were gathered than was necessary for one day’s eating, it would not keep, but “bred worms, and stank.”
On the sixth day, however, the people were commanded to gather twice as much as usual, so as to have a supply for the seventh day, when none fell; and in this case it kept good and sweet.

Let us now place ourselves in the camp of the Israelites, and proceed on the theory that “the seventh day” means one day in seven, and see how we fare.

Also let us be consistent in our use of terms. If “the seventh day” means one-seventh part of time, or one day in seven, then of course “the sixth day” means one-sixth part of time, or one day in six.

In order that everybody may clearly see the result of our experiment, we will spread out before us the calendar for six weeks, beginning with Jan. 1, 1899. It will be noticed that every “seventh day,” which in this instance is without controversy the seventh day of the week, is marked with a star, and that every “sixth day,” not of the week, but simply the sixth day after five, is marked with a “+” .

We will now begin to gather manna according to our “interpretation” of the commandment.

For the first week, we get along very well. Our theory works beautifully. We gather a double portion on the sixth day, and are well-supplied for the Sabbath. We will not place ourselves among those who went out on the seventh day to gather, although our theory would really make us do it. But as we have enough food for that day, we stay in. On the first day of the week we begin again to gather manna. We find no difficulty on Sunday, Monday, Tuesday, and Wednesday. But Thursday is our “sixth” day, because according to our new theory the “sixth” day means the sixth day after five.

So on Thursday we go out and gather twice as much as on other days, and lay it up for the morning, when, lo, we have a mass of corruption. It did not keep. And yet the Lord told us that if we gathered twice as much on the sixth day as on other days, it would not spoil! What can be the matter? Is it possible that the word of the Lord has failed?

Not at all; we have simply been hitting with it. Let us go through our calendar on this basis. We will not be thrown off our theory by one rebuff, but will carry it to the end. We still persist that the “sixth day” does not mean the sixth day of the week, but simply one-sixth part of time.

Now since it is only on the sixth day that we are to gather a double portion of manna, and our “sixth day” does not come on Friday anymore for six weeks, we must not gather a double portion on that day. So when the next Sabbath comes, we shall have to fast, and so on every Sabbath for six weeks. And once a week we shall be subject to the mortification of finding our food decayed. But now we come to the close of the sixth week. We have doggedly stuck to our theory that “the seventh day” means a seventh portion of time, and that “the sixth day” means the sixth part of time.

On the sixth day we must gather a double quantity, and on the seventh day we must gather none. But lo, this week, our “sixth” and the seventh day are one and the same day; and we are under the necessity of gathering a double portion on this day, and at the same time we are forbidden to go out to look for any, and are assured that if we do we shall find none! Surely every one will agree that if we do not give up our absurd theory now we deserve to starve.

Let it be noted that we should fare even worse if we did not start out right, as in this instance we did. In this case we have begun with the first day of the week, so that the “seventh day” falls regularly on the seventh day of the week, just as the Lord indicated.

But if we should carry our theory so far as to begin at some other time, then we should have the case much more involved. But it is useless to carry the matter further. Perhaps it may seem a waste of space to dwell so long on such a supposition; but if it shall result in showing the reader the absurdity of the theory that the seventh day of the commandment means any seventh part of time that men may choose, and that it does and must mean the seventh day of the week, it will not have been lost time and space.

The Seventh Day of the Week

There is but one period of seven days, and that is the week which was known from the creation.

God worked six days, and in those first six days He finished the work of creation;

“and He rested the seventh day from His work which He had made. And God blessed the seventh day, and sanctified it; because that in it He had rested from all His work which God created and made.” Genesis 2:2-3.

Therefore, when God says that the seventh day is the Sabbath, He means that the Sabbath is the seventh day of the week, the day that is commonly known as Saturday.

The sixth day, upon which the children of Israel were to prepare for the Sabbath, is the sixth day of the week, commonly called Friday. This is also settled beyond all controversy by the account of the crucifixion and burial of Christ, where we are told that the women came to the sepulchre “in the end of the Sabbath, as it began to dawn toward the first day of the week;” [Matthew 28:1] and by another writer that it was “when the Sabbath was past.” Mark 16:1.

We refer to these texts to show that the first day of the week immediately follows the Sabbath, and that no time intervened between the close of the Sabbath and the visit of the women to the sepulchre. Now when we read the record in Luke, we learn that when Christ was buried “that day was the preparation, and the Sabbath drew on.”

The women came and saw where He was laid,

“and they returned, and prepared spices and ointments, and rested the Sabbath day according to the commandment.” And “upon the first day of the week, very early in the morning, they came unto the sepulchre.” Luke 23:54-56, 24:1.

The Sabbath followed “the preparation,” and immediately preceded “the first day of the week.” Therefore the Sabbath was the seventh day of the week. And it was “the Sabbath day according to the commandment.”

Therefore the Sabbath of the commandment is none other than the seventh day of the week.

This was the day which God marked out in the most special manner as the Sabbath, by performing wonderful miracles in its honour for forty years. Let this fact be well considered. Let it be remembered that whenever in the Bible the Sabbath is spoken of, the seventh day of the week, and that only, is meant.

That long before the days of Moses, this Sabbath of the fourth commandment, together with the whole law, was inseparably connected with the Gospel of Jesus Christ, will be very apparent as we proceed in our study.

Hear and Live

At the close of the wandering in the wilderness, Moses said to the people, “All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the Lord sware unto your fathers. And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldst keep His commandments, or no. And He humbled thee, and suffered thee to hunger; and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every word that proceedeth out of the outh of the Lord doth man live.” Deuteronomy 8:1-3.

The Word is Life

“The word of God is living and active.” Hebrews 4:12. Christ said, “The words that I speak unto you, they are spirit, and they are life.” John 6:63.

Through the prophet, He says, “Incline your ear, and come unto Me; hear, and your soul shall live.” Isaiah 55:3.

“Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.” John 5:25.

That time had come in the days when the children of Israel were in the wilderness. In the giving of the manna He was teaching them that men could live only by “every word that proceedeth out of the mouth of God.”

Life Through the Word

Note this well.

By means of the manna, God was proving the people, to see whether they would walk in His law or not. But at the same time He was teaching them that the law is life.

Jesus said, “I know that His commandment is life everlasting.” John 12:50. They were to keep the commandments that they might live, but they could keep them only by hearing them. The life is in the commandments themselves, and not in the individual who tries to keep them. He can get no life from his own efforts, yet he is to get life through the commandments. Grace reigns through righteousness unto eternal life through Jesus Christ our Lord.

The reason is that the word itself is life, and if we listen attentively to it, we shall be made alive by it. “O that thou hadst hearkened to My commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea.” Isaiah 48:18.

The Law of the Spirit of Life

Jesus said, “If thou wilt enter into life, keep the commandments.” Matthew 19:17. But it is not by our efforts to conform to a certain standard, and by measuring ourselves by it to see what progress we are making, that we get righteousness and life. Such a course makes Pharisees, but not Christians.

Abraham kept all the commandments of God, and yet not a line of them was written.

How did He do it? By hearkening unto the voice of God, and by trusting Him. God bore witness that he had the righteousness of faith. But the righteousness came from the living law, “The law of the Spirit of life in Christ Jesus.” Romans 8:2.

This, as we shall see, later on, differs in no respect from the law on the tables of stone, except that it is written on the Living Stone.

God Taking the Responsibility

In the same way that He had led Abraham, God was leading the children of Israel. He had spoken to them by His prophets, and by the miracles that He had wrought in delivering them from Egypt, He had shown them His power to work righteousness in them. If they had but listened to His voice, and believed Him, there would have been no difficulty in regard to their righteousness.

If they would only trust God, and not trust in themselves, He would be responsible for their righteousness and life.

“Hear, O My people, and I will testify unto thee; O Israel, if thou wilt hearken unto Me, there shall no strange god be in thee; neither shalt thou worship any strange god. I am the Lord thy God, which brought thee out of the land of Egypt; open thy mouth wide, and I will fill it.” Psalm 81:8-10.

“Blessed are they which do hunger and thirst after righteousness; for they shall be filled.” Matthew 5:6. In the giving of the manna. God was trying to teach them this fact, and in the record of it He expects us to learn it.

Let us therefore study it a little more closely.

Living Bread

The Apostle Paul tells us that the children of Israel in the wilderness “did all eat the same spiritual meat.’ 1 Corinthians 10:4. We have already read the words of the Lord when He promised to give them food, saying, “Behold, I will rain bread from heaven for you.” He “commanded the clouds from above, and opened the doors of heaven;” He “rained down manna upon them to eat,” and gave them “of the corn of heaven;” “man did eat angels’ food.” Psalm 78:23-25.

The food that they had to eat was not a product of the country through which they were passing. If it had been, they would have had it from the first. But the Scripture tells us that it was rained down from heaven. It came direct from God. It was “spiritual meat,” “angels’ food.”

What it was intended to be for them, if they had only believed it, we learn from the words of Christ, when on another occasion He fed a multitude of people in the desert.

Feeding the Five Thousand

In the sixth chapter of John we have the account of another miraculous provision of food for a multitude of people in the wilderness.

There were “about five thousand men, beside women and children,” [Matthew 14:21], and the entire amount of food in the company was five barley loaves and two fishes. One of the disciples said that two hundred pennyworth of bread would not be sufficient for every one to have even a little.

Their “penny,” we are told, was a coin equal to about eightpence-halfpenny, so that two hundred pence would be more than seven pounds, which would purchase much more than the same amount now. Yet even that would have afforded but a scanty meal. No wonder that Peter said of the paltry five loaves and fishes, “What are they among so many?” Nevertheless Jesus “knew what He would do.”

He took the loaves into his hands, and gave thanks, and then gave the bread to the disciples, who passed it on to the multitude. The same was done with the fishes. The result was that from that insignificant amount which would not ordinarily have given them a taste, they were all satisfied, and there were twelve baskets full of fragments left. There was more food when they had finished than there was when they began.

The Source of that Bread

Where did that bread come from?

There is only one possible answer, namely, It came from the Lord Himself. The Divine life that was in Him, which is the source of all life, caused the bread to multiply, even as it had made the grain to grow, from which it was made. The multitude, therefore, ate from Christ Himself. It was His own life that was the nourishment of their bodies that day. The miracle was wrought for the purpose of satisfying their immediate physical wants; but it was also designed to teach them a most valuable spiritual lesson, which Jesus set before them the next day.

Spending money for that which is not Bread

When the people found Jesus the next day, He reproved them for caring more for the loaves and the fishes than for the better food which He had for them. He said, “Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you; for Him hath God the Father sealed.” Then they said to Him, “What shall we do that we might work the works of God?” Jesus replied, “This is the work of God, that ye believe on Him whom He hath sent.” John 6:28-29.

Then, notwithstanding all that they had seen and experienced, they asked Him for a sign, saying, “What sign showest Thou, then, that we may see and believe? What dost Thou work?”

And then they referred to the giving of the manna, saying,

“Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat” (Verses 30, 31), not realizing that they had just had the same miracle repeated in effect for them.

Christ, the Bread from Heaven

Jesus then reminded them that it was not Moses that gave them that bread in the desert, but that God alone gives the true bread from heaven.

Said He, “The bread of God is He which cometh down from heaven, and giveth life unto the world.” Still failing to see what Jesus meant, they asked that they might evermore have that bread of life, when He told them plainly that He Himself was the living bread, saying, “I am the bread of life; he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst.”

Still later Jesus said,

“Verily, verily, I say unto you, He that believeth on Me hath everlasting life. I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven; if any man eat of this bread, he shall live for ever; and the bread that I will give is My flesh, which I will give for the life of the world.” John 5:32-51.

Just as the people ate that bread which came from the Lord Jesus, and were strengthened by it, even so they might, if they had believed, have received spiritual life from Him. His life is righteousness, and all who eat of Him in faith must receive righteousness. Like ancient Israel, they were eating bread from heaven, and like them they did not appreciate it, so as to receive the full benefit of it.

A Lesson of Equality

In the account of the giving of the manna, we find the statement often repeated, that “they gathered it every man according to his eating.” They were also told to gather it for them that were in the tents.

“And the children of Israel did so, and gathered, some more, some less. And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack.” Exodus 16:17-18.

A Miracle of Grace

There is something wonderful about this.

It seems as though there was a miracle in it, and so there was in a sense; but the miracle did not consist in one man’s large amount suddenly shrinking in the measure, and another man’s half-empty measure mysteriously filling up. The Scripture helps us to an understanding of it.

In some instruction concerning giving, we read:

“I mean not that other men be eased, and ye burdened; but by an equality, that now at this time your abundance may be a supply for their want, that their abundance may also be a supply for your want; that there may be equality; as it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.” 2 Corinthians 8:13-15.

The Grace of Giving

The miracle was a miracle of the grace of God in giving.

He that gathered much had nothing over; because he divided with some one who had little, or who had not been able to gather any; and thus he that gathered little had no lack. And so we find that there in the wilderness there was the same principle acted upon that was in the church after the day of Pentecost.

“And the multitude of them that believed were of one heart and of one soul; neither said any of them that aught of the things which he possessed was his own; but they had all things common. And with great power gave the apostles witness of the resurrection of the Lord Jesus; and great grace was upon them all. Neither was there any among them that lacked.” Acts 4:32-34.

Faults and Virtues of Ancient Israel

We talk much about the faults of the ancient Israelites; it is well sometimes to consider the other side. With all their faults, they had none except such as are common to men. They were no worse than people generally are, and they sometimes rose to heights of faith and trust that are rarely seen. We need not suppose that they always kept up this kindness, and that there were not greedy ones among them. There were such in the church whose history is given in the Acts of the Apostles.

But it is enough for us to know what they did at least part of the time, and to know that God approved it. God gave them bread abundantly. Their part was simply to gather it. There was therefore no reason why they should not divide with their needy brethren. Indeed, as we look at it from this distance, it seems the most natural thing in the world to do.

” Are We Better Than They? ”

But our condition is the same as theirs.

We have nothing except that which comes from God. He gives it, and the most that we can do is to gather His bounty. Therefore we ought not to consider any of our possessions as our own, but to hold them simply in trust for Him.

But take notice that this is far different from all modern schemes of communism.

It is not a dividing of property by law, but a daily giving by the strong to the weak. No one laid up anything for the future, leaving others destitute of present provisions, but trusted God for his daily supply. That sort of communism cannot be attained by any human plans. It is the result of the love of God in the heart.

“Whoso hath this world’s goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” “For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich.” 2 Corinthians 8:9

This grace and this love characterize the true Israel.

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