EZEKIEL

and YHWH’s

Judgment

for the

Good News

PEOPLE

VOLUME V

Reconciliation

EZEKIEL and YHWH’s

Judgment for the

Good News People

Volume V--Reconciliation

by

an unworthy servant

And you shall know the truth,

and the truth will make you free.

(John 8:32)

Common Law Copyright, 2003 & 2005 CE, an unworthy servant, Calder, Idaho. The author claims his Right of exclusive ownership and control of this publication, the fruit of his labor, as a matter of Intellectual Property protected by the Laws of YHWH and as guaranteed by the US Constitution for the United States. Permission is granted to quote provided appropriate credit is cited together with the Publisher’s web site name and postal mailing address––WWW.age-end.com PO Box 473, Calder, ID 83808, USA.

Contents

Volume V--Reconciliation

CHAPTER PAGE

- Cover Page 1

- Title Page 2

- Contents 3

- Publisher’s Preface 5

Part O--Reconciliation

59 The Sin Cycle 6

60 Reconciliation 17

61 Repentance I 32

62 Repentance II 44

63 The Demon Problem 51

64 More From Jews on Demons 66

65 More on Reconciliation 72

66 And Still More on Reconciliation 81

Part P--The Pride and Vanity Problem

67 Pride and Vanity 93

68 Conceptualizing Pride and Vanity 105

69 Pride in Modern Christians I 118

70 Pride in Modern Christians II 123

71 Pride in Modern Christians III 134

72 Pride in Modern Christians IV 143

73 Pride in Modern Christians V 154

SHEERIT YISRAEL

PO Box 473

Calder, Idaho 83808, USA

Publisher’s Preface

Greetings! The following presentation is volume five of a 36-volume production of some 6,000 pages on “Ezekiel and YHWH’s Judgment for the Good News People,” all of which is on the Internet at the www.age-end.com web site.

This overall effort provides an interpretation of the Good News message in the New Testament, its linkage to the book of Ezekiel, and an application of both to the age-end prophecies relating to certain nations and peoples now out in the world. In order for this single volume to be understood and comprehended, it is imperative that the study be read from its beginning--from page one of volume one.

Anyone trying to read this volume or the study’s 6,000 pages at any mid-point will end up in a state of confusion without having read and digested the preceding material. It is crucially important that this work be read in sequence from its beginning--otherwise, the reader will almost certainly end up missing the essence of the message!

The effort was originally set on a Macintosh computer with Microsoft Word 6.0.1. It was set in Helvetica, 12-point type (18 pt on chapter headings); single line spacings; and margins: left 1.2”, right 0.8”, top 0.7”, bottom 0.8” and footer 0.6” (for page numbers).

For further information on obtaining this study in 18 computer floppy disks (IBM-formatted, high density, 2HD, 1.44 MB, 3 1/2 inches); in a single CD-Rom; or in hard copies (when the Internet or a compatible computer is not available); please write the publisher at the above address and send a stamped, self-addressed, long (legal-size), return envelope.

With a CD-Rom or computer floppy disks, the study is readable on Macintosh (systems 5.0 and later) or IBM/compatible (with Microsoft Word-Windows) personal computers. May The Great CREATOR and SOVEREIGN OF THE UNIVERSE bless you as you study His word to learn His will and to obey Him. Shalom (peace) to you and yours!

an unworthy servant, Hanukkah 2003 CE

Chapter 59--The Sin Cycle

The Problem

Unbeknown to a lot of people, there seems to be a cycle of events associated with much sin--especially in the chet category. There are also some similarities in the context of open rebellion--as found in pesha, maal and awon wrongs (which seem to depend enormously upon so-called human carnality for propulsion, as will be addressed in chapters to follow).

Manifestly, pesha, maal and awon are more prevalent, premeditated and conscious acts of rebellion, which are generally at odds with accidental or unintended sins (like those in chet). So the sin cycle may not be as readily identifiable with the acts of rebellion as with accidental or unintended sins.

In years of looking at this question, this writer has thought about and reflected upon the sin cycle just allowed. There seems to be several features or processes about it which are worth some study and thought.

The Opportunity for Sin

Other comments herein have or will broach the question of whether spiritual powers work in some manner to create conditions, circumstances or opportunities for sin. This writer cannot be dogmatic on this possibility. But if it happens, it probably is not a very common occurrence and surfaces only in limited situations--like as needed for the fulfillment of prophecy or in the lives of the election.

Beyond this question of the role of spiritual powers to alter and change circumstances to allow sin to surface, there is furthermore the overall question of opportunity from the standpoint of the average person and in those situations where spiritual powers do not expressly take action to create the opportunity.

Perhaps the difficulty one faces upon this theme is the fact that we are not all born equal and with the same opportunities. It seems that we all are born with opportunities to sin, but those opportunities and even the resultant sin may differ in different people.

Some children are born and mature with two parents. Some only have one parent. And some never have the privilege and blessing of even one parent. Some children suffer great abuse, hurt and harm in developing, while others do not. There is an obvious difference in these children which is manifestly carried with them into their adult lives.

Another facet linking to parents and the raising of children is the matter of teaching, discipline and instruction in righteousness. Other comments herein have or will discuss the possibility that some children are born into a cursed state from their birth (because of the sins of their parents). Whatever they do, it almost seems to go wrong for them.

Yet, other children are blessed with relatively good parents who do teach some righteousness, honor and integrity. Maybe, some of these children are blessed richly (again, because of the second commandment in the Decalogue which promises blessings to those who descent from obedient parents).

However, there can be an adverse fallout from having good parents who do raise their children in a responsible and good manner. Many of these children have never wallowed in sin, as some other persons have done (who were not so blessed with the same type of good parents).

But tragically, many people who have not experienced much sin, tend to grow up being very self-righteous and proud (as will be elaborated upon in succeeding chapters herein). It is very hard for self righteous people to accept the fact that they, too, are sinners. Like the Word declares, YESHUA came to call sinners to repentance (and not self righteous people, in the generic sense).

Good People Can Fail

There is another aspect of this question of having a good parent or parents. Many supposedly good parents fail miserably as a parent. Perhaps David, a man after YHWH’s Own heart, best illustrates this phenomenon. Probably David was a fairly good man by our standards. Yet, he had major problems with his children (which he seemingly failed to teach and instruct properly).

So having good parents is not always the solution (although it helps). Surely, the well trained and disciplined child should enter adulthood only facing sins of asham, shagah and chet and not those of awon, maal and pesha.

There is next the question of affluence and the possession of at least material blessings. The former Governor of Texas, Ann Richards, spoke at the Democrat National Convention a few years ago and castigated George H. W. Bush for being born with a silver spoon in his mouth.

It is one thing to steal for the thrill of stealing (things which could be bought with money that is available), but it is another thing to steal to eat (as some people have done). Many persons never enter life with any particular need in terms of the necessities of life (as opposed to so many who are born poor and in need).

Many parents can and do provide for the financial and material needs of their children in any number of ways. Surely, this proviso affects the sins which a child will face or entertain in the context of opportunity.

Another one of the fallouts from parents is the matter of genetics. Some children are born sick, handicapped and in poor health (or become that way from parental neglect). Others are born pretty, handsome, healthy and rich. Obviously, different children have different states of health and physical blessings.

We Are Born Different

The point of this is that we all are born different. And these differences affect the opportunities which we will have for specific sins. Moreover, the question of opportunities for sin are somewhat different between the accidental and unintended sins of chet, as opposed to the open rebellion of pesha, maal and awon.

The person in rebellion lives by the flesh and will make his opportunities for sin while the person committed to YHWH, obedience and truth will normally go out of his way to avoid allowing an opportunity for sin to surface. The person in rebellion on adultery will go out of his way to be with a woman for sex (married or whatever).

The person trying to obey will make every effort to not be alone with a woman (and especially a married woman) beyond his wife. The obedient follower of YESHUA is simply not going to give opportunity a chance. He will walk the extra mile to close all possibilities. If the opportunity does arise, it will not be because he didn’t try to avoid it. It will surely be an unavoidable situation.

Of course, in the generic sense, all of us will have opportunities (and many of them) for sin. It’s just that the types of sins some people can face are different from those of other persons.

If there is a point of equalizing on this issue, it is that all it takes to earn death is the committing of one sin (that remains unforgiven). Any one unforgiven sin condemns each and every one of us in the same way. Thus, the child raised halfway right, who does not commit many sins (beyond the obvious self righteousness), earns death just as much as the gross sinner who has done all kinds of things wrong.

We earn death just as quickly from one sin as from a million sins. There is no difference in the death. We are dead either way. Once dead, it will take a gift of life (from The LIFEGIVER) to grant us life in a future time frame and/or in the resurrection.

Carnality

Succeeding chapters herein will discuss and describe the subjects of carnality and the flesh extensively. Surely, pride is the essence of sin. As will be proven herein, pride is the substance of carnality and the flesh.

It is easy to understand and define greed, selfishness, lust, envy, jealousy and so forth as being a part of the flesh. But as will be demonstrated in the later chapters, it is verity that even these evils of the flesh have their origins in pride and vanity. Yes, we are greedy, selfish, lustful, envious, jealous and so forth because we have pride and vanity in our flesh.

Assuredly, we all are born with this problem. There are no exceptions. The task of overcoming pride and vanity involves a miraculous, supernatural work of The ELOHIM. For the benefit of the election (His choice for redemption in the current age), He does intervene to grant them repentance.

Though the truly converted/reconciled person has dealt essentially with carnality, it seems that as long as we are in the flesh, the question of carnality can arise (as will be proven later herein on Moshe, Kefa and others). Conversely, the person in open rebellion lives totally by the pulls of the flesh. So there is this difference in people.

Human Emotions

The Art Bell Coast to Coast AM radio talk show had a guest on Feb 5, 2000, a man named Findlay from Oregon, to talk about certain emotions which he seemed to link to elemental, demonic spirits (apparently the stoich, as described at length elsewhere herein), although he was not as curt in making this connection as he could have been.

This man noted the dilemma so many of us face in the context of anger, anxiety, fear, frustration and other emotions which keep us on edge. He seemed to suggest that these emotions come to us from external sources (apparently demons).

The show’s host, Rollye James, and her guest tackled this problem with an assessment of what so often happens to upset us. The case they discussed was one where a driver cuts another driver off in traffic, in a manner to cause anger and an upset disposition in the cut off (offended) driver.

Another Aspect of the Traffic Problem

While the above discussion focused on the emotional fall-out accruing to a person trying to drive a car in traffic, there is one more aspect about crossing paths with irresponsible or inconsiderate drivers (which raises the possibility of sin on the part of inconsiderate drivers). And this issue does not arise only in situations with aggressive drivers who are in a hurry and cut people off in traffic.

This contrary profile arises in areas where drivers drive slow and back up traffic--especially on two lane roads in rural areas with few passing opportunities. This writer has lived in North Idaho where many highways are just two lanes with many curves and limited opportunities to pass slow moving vehicles.

The state has a law requiring drivers to pull over on a side-bar if they are holding up three or more cars. But few drivers ever do this. Even trucks which go slow up-hills will almost never pull over to allow a bunch of cars following to pass. Truly, it is real emotional stress to have to follow such slow drivers who are totally inconsiderate and irresponsible.

Yes, it is selfish people who drive along on a road without any regard for other drivers also trying to use the road. Thus, if someone wants to drive slow (while there are other vehicles stuck in traffic behind him/her), why wouldn’t the slow driver immediately find a side-bar or place to pull over and let the other drivers pass. Yet, it is a rare situation where this occurs (and even with the state law demanding it).

There is no question about it, such inconsiderate drivers are indeed extremely selfish people (yes, inconsiderate people in general are always extremely selfish, only concerned with themselves and their own wants and desires).

These inconsiderate and selfish drivers don’t care anything about the needs of other people. Once they get the right of way on the street, they selfishly keep it and will never concern themselves with others. Here, man is back to the pulls of selfishness versus selflessness.

In any case, selfish people seem to be sinners in violation of the first and second commandments (as discussed elsewhere herein).

Recently, this writer was driving on a rural Idaho state highway from Rose Lake, ID to St Maries, ID (where the speed limit is 55 miles per hour). A number of cars (from three to a dozen at any one time) were backed up behind at least three slow moving vehicles for about 30 miles. The first slow mover pulled off in time and sure enough, the next car was also a slow mover. He pulled off and the next vehicle was also slow.

Yes, it is frustrating and makes one angry to be trapped in such a trying situation and especially when a person is in a hurry and facing a deadline (in my case, i was trying to get to the post office before it closed). The evidence is massive that these slow movers are very inconsiderate and selfish and probably are acting in sin.

More on the Question of Emotions

Frankly, the explanation of tying these emotional feelings (arising from driving in traffic) to an external source like possible demons (as implied in the above cited remarks on the Coast to Coast program) somehow didn’t make sense to this writer.

From my contemplation and study of this theme, these emotions are just that--emotions. It’s not to say that through mental telepathy demons might not be funneling bad information to us to heighten those emotions. But this writer is hesitant about laying the emotions entirely on demons.

The problem is that even animals have emotions. Dogs are enormously excited and happy when their masters come home (they wag their tails with obvious happiness). Also, animals have all kinds of fears and frustrations.

Some years ago, psychological studies were conducted by various psychologists to determine what would happen when various stimuli were used on animals. The Nobel Prize winning Ivan Petrovich Pavlov (1849-1936) of Russia gained some fame with his work on conditional reflexes.

The case of Pavlov’s work with dogs is well known--where a dog is fed (rewarded) when a bell sounds. The dog becomes attuned to this stimuli. He will anxiously jump up and down with excitement and the saliva will flow to be fed when the bell rings.

The same dog can be trained to express fear and terror. Tests were run on the dog by having him in a room with a light on. When the light went off, a man entered and beat the dog ferociously. The dog would run to the corner of the room in fear and terror to try to get out of the reach of the man and avoid the beating.

Interestingly, the exact same dog would enter a state of confusion and crisis when the bell rang and the light went off at the same time. The dog would quiver and shake, not knowing what to do--whether to salivate, when expecting food, or to cower in the corner of the room, when expecting to be beat.

The emotions of animals are certainly not the same as humans/humanoids. But the idea that both animals and men do possess emotions has to be allowed. Our environment and teachings surely must impact upon our emotions to some extent.

The fear emotion is something which actually seems to have some merit. Certainly, the fear of The ELOHIM is the beginning of wisdom, as the Book proclaims. Do not loving, human fathers instill some fear in their children to induce obedience? It is a fear of punishment that promotes obedience from children. So maybe, fear is not such a bad thing after all.

The Demon Influence

While it might be true that emotions do not come directly from demons, there is no question about it but that demons play upon and use the emotions we possess in an attempt to promote sin and transgression. Probably, when opportunities for sin come and when we emotionally respond, demons do enter our minds through mental telepathy to encourage and promote those feelings in the direction of sin.

There is quite a feeling among Christians that Satan or demonic powers make them sin. As discussed elsewhere herein, there is the popular slogan--the Devil made me do it. Of course, many Christians will qualify that assumption somewhat by declaring that the Adversary and his henchmen tempt us into sin.

But also, as covered in other comments herein, there are some questions about the source of temptation. If the Devil tempts the election, he does it in the context of the express approval and authority of The MOST HIGH. The Adversary is a prosecutor who works for The ELOHIM. He does his job well and serves The CREATOR. He does what he’s supposed to do.

So, does The HIGHEST tempt man? Well again, as discussed elsewhere herein, the Word says no (Jas 1:13). As Yakov noted, the temptation actually surfaces from the flesh (lust, carnality and pride, as will be later described). Demons may plant ideas of sin into our minds, but these ideas only take hold and germinate into reality based upon how our flesh entertains them.

No wonder Yakov would write for the believer to resist the Devil and draw nigh to The ELOHIM (Jas 4:7-10). Resist the Devil and he will flee from you. The Apostle Shaul also broached this dilemma by saying many times over to flee sin (I Cor 6:18; 10:14; I Tim 6:11; II Tim 2:22).

Perhaps these texts are saying that when the opportunity arises, when our emotions surface in our hearts, and when demonic powers bring us mental telepathic messages encouraging us to fulfill those lusts in the context of sin, then we are to flee those ideas, reject them and thrust them from our minds with determination and resolve.

Sex

Sexual temptations are one of the most prevalent and powerful kinds of sin among many persons--especially men. Opportunities arise so easily when an attractive woman displays her body to various male observers--both those who want to look at her equipment, as well as those who do not want to look at it.

Of course, those living in the state of pesha, maal or awon rebellion will immediately look at, study, contemplate and desire everything the woman has to offer. Their eyes will stay upon her. And given a chance, their lusts can be translated into fornication (and sin, as the definition may apply). As YESHUA noted, it isn’t only what a man does physically--since sexual sins can surface even in the heart.

But for the man trying to obey YHWH, the sin of chet can also very easily manifest itself. The opportunity comes up when the attractive woman displays herself and the man sees her equipment (why he initially sees her is often irrelevant). Immediately, there is the desire of lust to look more carefully at her display.

Surely, demonic temptation enters the mind by mental telepathy to encourage the continuing look and the possibilities of what an encounter with her could offer. Of course, the so-called human mind (the flesh or carnality) wants to look and enjoy the sight.

Resist and Flee

But the Word enjoins us to resist this temptation and flee from it. We resist and flee by turning our head and not looking upon it. Yes, Shem and Japheth walked backward to cover their naked father; so that they would not even have to look upon his naked body (Gen 9:23).

Sometimes, nakedness will inadvertently be exposed to us. But we need to have enough wisdom and foresight to turn from it and not even look upon it. Now, it is manifest why so many of today’s modern movies and TV programs are so incredibly depraved and evil. They are full of nudity to lead us into sin (this course will be addressed in later chapters herein on the current culture and civilization).

It is no easy proposition to turn from an attractive woman who has exposed herself. But every second spent watching her allows the flesh of lust to combine with our emotions and mental telepathy from demons to lead us astray.

The elect follower of YESHUA must learn to immediately turn from sin and not even think about it in his mind. Admittedly, this is a tough process. But it represents the goal and the objective of the follower of YESHUA.

The Sin Act

Given the opportunity, the presence of carnality, the surfacing of emotions and the reception of demonic impulses and ideas from mental telepathy (which can lead anyone of us into sin), it is so easy to get entrapped into sin and depravity and often unconsciously.

A subsequent chapter herein will discuss the situation with Moshe. The opportunity for sin came up when the people grumbled and complained (as they so often did). Effectively, they not only grumbled about YHWH’s government and Kingship over them, but also over Moshe’s role of being His prophet and spokesman.

As will be covered in those later remarks, the people were grumbling and contending with Moshe over the lack of water (Num 20:1-5). Moshe and Aaron went to YHWH (Num 20:6). He told Moshe to assemble the people and to speak to the rock at that location, to bring forth water (Num 20:7-8).

All of this is opportunity. And in view of what was to happen, Moshe perhaps had his pride hurt some because of their rejection of him as YHWH’s prophet. In any case, he lost his cool. And in a moment of emotional anger, he disobeyed the ELOHIM by striking the rock and stealing credit for the water from The MOST HIGH (Num 20:10-12). Surely, this involved chet sins.

Although not clear from the Scriptural record of this incident, it is very likely that Satan or demonic powers came to him by mental telepathy--capitalizing upon the situation (the opportunity), his remaining carnality (pride), and his emotional anger. All of this stuff came together in a few seconds to lead Moshe into sin.

Adam and Eve, Revisited

Other chapters herein have or will discuss the situation with Adam and Eve. Adam and Eve had the opportunity for sin when Satan came to teach them (evidently on that first Sunday). They were carnal and in the flesh with the pulls of the flesh. They sinned. They were then apparently fearful of The ELOHIM and hid themselves from Him (Gen 3:10).

Seemingly, things combined (surely, with some mental telepathy from Satan or evil spirits) to induce them to both lie to YHWH and try to deceive Him when He questioned them about their conduct.

Here’s a case where it all came together--opportunity, carnality, emotions, demonic or Satanic influence and sin. Evidently, it is this cycle which the election faces routinely after they receive YHWH’s call for salvation. Perhaps it is this cycle which leads or tries to lead the election into at least a chet sin, even after they have taken a stand to follow YHWH YESHUA and truth.

MESS

Max Altmann of Escondido, CA, a friend of this writer, once suggested that the problem man faces here in this life can be reduced to the acronym MESS. My friend defined MESS as being: M--Money, the love of; E--Ego (which is inherently the basis of pride and vanity); S--Sex (surely, the wrong and improper use of sex); and S--Selfishness. These four issues typically help lead all of us astray at one time or the other.

In this present discussion on the sin cycle, assuredly, the reality, meaning and ramifications of MESS must play a crucial role. If Adam and indeed the whole creation could just deal with these four issues, things would be a lot better. It is no wonder that one key feature of YESHUA’s model prayer pleads that His kingdom will come soon (Matt 6:10).

But the tragedy is that no human/humanoid (Adamite, behemah, chaiyah or descendant of Satan-Kain) can effectively deal with the basic problems manifested as MESS (in the context of human carnality and the flesh) without the supernatural intervention, help and guidance from The MOST HIGH. Truly, man is incapable of directing his own foot-steps.

Accordingly, we need YHWH YESHUA’s coming government.

Yet, man persists on believing and advocating that he is capable of governing and capable of governing in the right way. This ideology forms much of the basis of the implications of the modern humanist, liberal and leftist motions where the thinking is that the passage of more laws and the creation of a larger government somehow will mean better government and more progress toward good.

A Personal Note on My Greatest Sin and Stupidity

In 1952, this writer returned to the US from a US Army tour in Korea. With some of my money (which my mother had saved for me), i bought a new car that would go on to give me an edge in dating. In 1952, there weren’t many young 18 year old boys with a uniform, some medals, some rank (i was sergeant then) and a new car. Foolishly, i fully exploited my benefits and status--at least, with the girls.

Though i have been grossly evil and sinful over many years and in many cases, one of the worst things that i have ever done happened a few weeks after i came home. i had a friend who lived in a depressed area. He had a poor neighbor woman who was blind with a number of children (the oldest was an extremely pretty, humble girl, about age 16). The woman was a widow woman or at least alone for whatever reason.

Sure enough, i dated this girl and seduced her. Then, to top this depravity off, i bragged and boasted about it to my friend who lived across the street. Apparently, he said something to her and/or others about it--based upon my pride and sin. It must have crushed her and her blind mother profoundly. My sins in this matter were gross and they reached into the high heavens.

i am now so ashamed and sorry for my evil at that time. But my wretchedness did not end then because months later i came back to hurt her still some more. i am so ashamed and sorry for what i did to this girl.

My evil was enormously gross and pathetic. Assuredly, i never dreamed that a day would come when i would have to cry and repent over this sin and the hurt which i put upon a blind, widow woman and a young, vulnerable girl. But that eventually came to me. To top it off, i had to face the reality that not only was i, in sin, but my actions were the most stupid that i ever undertook in my life.

In those days, my friends were marrying and i soon would marry. However, i never was very intelligent about women. i married twice and neither of my wives really had any concept of the greatest need of all for a woman--humility. Both marriages produced unhappiness for me (and them) and ended in divorces.

More tragedy came to me because i could have married the blind woman’s daughter. This would have been a good move on my part because she was intelligent, pleasant, pretty and meek. With a blind mother and poverty, she had to carry much of the burden for her family. Her trouble and plight must have made her extremely little and humble. Although that fact meant little to me back then, it means a lot today.

More on My Evil and Wretchedness

This writer has committed so much sin over the years that i am enormously ashamed to mention it or even think about it. Though many, many sins were committed before i even began to make some effort to obey all of the Torah, the sins have continued--perhaps not as flagrantly as before, but still more than i would wish.

It seems that try as hard as i do, sin inevitably creeps into my life someway and somehow. In looking back on these sins and trying to attain repentance, i have wished that every time a question comes up where i have to make a decision that a little light could come on to tell me what to do.

So many times, i have wanted to do good, but then i end up choosing the wrong action, which results in sin (as Shaul seems to have described his plight).

Oh, how i have desired that something could intervene in my life to change my thinking in all of the situations where i have ended up choosing the wrong course of action. But that’s not the way it has worked out--at least not for me. In struggling with this dilemma, i have had to come to grips with reality.

YHWH has not caused a bolt of lighting to strike me and point out the proper course of action when i have had to make a decision. Instead, it is plain to me that He has given me His Word and that i am supposed to study and learn truth from His Word in such a manner that i intellectually can decide each issue of my life and choose the righteous and proper response to that issue based on knowledge, understanding and wisdom.

In other words, the evidence is substantial that i am learning the hard way, through experience, of how to choose between good and evil. Hopefully, i am learning to choose the good and to reject the evil, wrong way of living this life.

Chapter 60--Reconciliation

An Overview

Salvation and being saved (and the ideas associated with spiritual redemption, as will be described in subsequent chapters herein) are popular words in Christendom because most Christians “suppose” that they are saved, never fully understanding what all is even involved in the concept.

Too often, Christian preachers tell their dumb sheep followers that they are saved because of church membership or doing some specific works or actions supposedly granting salvation. Most ignorant and uninformed Christians believe and accept these words (lies) of their Christian preachers and conduct their lives on that premise.

Even the few of them who have read their “Bibles” have generally read only a few remarks from the NT and they know little or nothing beyond that. Many believe that they are saved from a stated belief in Gee-Zeus, by uttering a few meaningless words, by standing up in a meeting, by sending money to a Christian preacher, by being baptized, or by some other act of works as taught by the various Christian Churches.

To broach the issue of being saved or having salvation (of having future everlasting life), it is best to address perhaps the most relevant word of all-- “reconciliation” because the attainment of salvation involves first reaching the state of reconciliation. Without reconciliation, there is no salvation! The need for reconciliation surfaces when we commit our first sin and become cut off from YHWH.

A prior chapter noted the cycle of “Qara-Hineni-Berit Hadashah-Hesed” which all true believers must apparently face. There is no need to repeat those comments. But in addressing the concept of reconciliation, it is imperative to realize that Qara-Hineni-Berit Hadashah-Hesed must be present in some form with the elected called out ones.

From YHWH

Manifestly, real reconciliation will not be and cannot be realized by everyone in today’s world in the present environment--unless, of course, YHWH chose to intervene and call everyone (but that simply is not on drawing board as His Word so indicates).

That’s why Christian evangelism and growth is such a stupid enterprise. It seems to accomplish nothing (beyond conning money out of the Christian suckers for the leaders to plunder and use in their elevated offices and efforts).

Earning Life?

Were it not because each of us becomes a sinner, the Word clearly allows that a person can “earn” eternal life with the possession of total sinlessness from his birth to a level of maturity--after being suitably tried and tested in the flesh (Lev 18:5; Deut 5:33; 11:27; 28:1-14; 30:11-20; Neh 9:29; Prov 4:20-22; Ezek 18:5-9, 19, 21; 20:11-21; 33:12-19; Matt 19:17; Rom 2:13; 10:5; Gal 3:12; I Jo 2:3; Rev 22:4).

This is a process of works for salvation. If any reader of this dissertation doubts for one second that it is impossible to earn salvation, he should take of his time and read the above just cited Scriptures. There is no question about it whatsoever. A sinless, mature man can and will earn everlasting life.

Actually, this is what happened with YESHUA. He matured in life and was tried and tested in the flesh, yet without sin (up to something near 35 years old, as modern people count ages). He earned everlasting life and never needed a personal savior or sacrifice for sin.

Conversely, the rest of so-called humanity, who live into maturity, invariably become sinners. There are no exceptions (beyond YESHUA). This indictment applies to this writer and every person who reads this study.

Even in the days when Yisrael had the Tabernacle and Temple, and certain sinners in certain situations could offer a sacrifice for forgiveness, the collective all remained as sinners for stacks of unforgiven/unremitted sins (because the sacrificial system was always inadequate to forgive the multitudes of sins that the people were guilty of).

Hence, all of the Israelites became sinners, without exception (beyond YESHUA). Yes, all of the great writers and characters of the Scriptures all became sinners. They all earned death and not life--including Moshe, Yehoshua, David, Yoshiyahu and Hizkiyahu, as well as all of the other judges, kings and prophets (i.e. Nathan, Shmuel, Yoel, Amos, Shaul, Kefa, etc).

Earning Life

Therefore, if a man lives in a continuous state of sinlessness (as happened with YESHUA) from birth to a level of maturity (evidently around age 35, based on the YESHUA example), he will earn everlasting life. He will never face death.

For sure, each person who lives and matures is faced with a fork in the road of life. Each of us face this fork and can either choose to have life, through obedience of the Torah, or death, through disobedience (Deut 30:19; Jer 21:8).

Manifestly, this personal choice seems to be given to each and every person. And tragically, we all, without exception (beyond YESHUA), choose the wrong fork at some point in time.

We All Choose Death!

Hence, the problem with all of so-called humanity is that all of us, without exception (beyond YESHUA), live in the flesh into maturity and become sinners (all of us choose death rather than life). We therefore never earn life. We inevitably earn death with our first sin (Deut 24:16; 27:26; Ezek 18:4, 20; Rom 6:23; Heb 2:2).

With our first sin, whenever committed, we are then dead for ever. We can never earn life thereafter because we have earned death. Therefore, we will be appropriately rewarded with death (which is what we chose and earned in our existence on this planet). Once we commit our first sin, we thereafter can never obey any law to earn life. It is all over for us for eternity (because we have earned death).

It is this precise situation which opens the door to the sacrifice made by YESHUA and His offer of unmerited and undeserved grace in order to grant us life. But the prospect of receiving this free, unmerited gift of life involves the question of reconciliation, which is the theme of this chapter.

Rewards?

In another matter, it must be stated that there are also questions of saved people receiving rewards or blessings for obedience--as hard as this may be to understand by most Christians. While a man (who has once sinned) cannot earn life, he can earn rewards in his future state of salvation, based upon works of obedience in this life time (after he is reconciled and is given the free gift of life by YESHUA).

Yes, the Book is quite precise and clear. There are promised rewards and blessings for obedience (Gen 26:4-5; Lev 26:3-12; Deut 28:1-13; Job 36:11; Ps 1:1-3; 19:7-11; 62:12; Isa 1:19; Matt 5:12; 16:27; 25:14-29; Rom 2:7; I Cor 3:5-15; 15:41-42; II Tim 2:12; Titus 3:8; Rev 3:11; 11:18; 14:13; 20:4; 22:12).

This issue of rewards for obedience (not for the gift of life, which never involves any obedience on our part because eternal life is a free gift of grace granted by YESHUA to a sinner) will be further assessed in later remarks. While Christians disapprove of the idea of obedience for anything, it is totally Scriptural, as just allowed. Obedience brings rewards (not of life, after we have become a sinner).

Finally, on this line, the point must be made that this writer never once suggests that a person can earn salvation through the obedience of any law/mitzwah (that is, any person who has once earned death from sin). A man, who has once sinned, can only receive life as a free, unmerited gift of grace. It can never be earned.

Yet, rewards and blessings in the future kingdom (once a sinner is given a gift of life) is totally predicted upon obedience and our works here in the flesh. These points are made throughout this publication. No reader should ever attempt to come forward and falsely accuse this writer of advocating works for salvation. Such a concept is totally impossible for any person who has once sinned.

Original Sin?

Many Christians believe that man has inherited death from Adam and Adam’s sin (the original sin idea). This theory is assuredly not true since man cannot bear (moral) guilt for the sins of his father (Ezek 18:19-20). The fact that very small, infant babies (in their apparent sinless state) can and do die does not dispute this assertion.

We are not born with a promise of life. Hence, new babies are not automatically born with a grant of eternal life. As innocent and sinless as they are, they can die and many do die. To gain life (on our own merits, through obedience of the Torah, as happened with YESHUA), one must be tested and tried in an adequate mature state where sin is possible. New born babies have not been put through such tests and trials.

Yes, the point must be made that small, sinless babies do not and cannot earn life. Some can and do die--simply because they never live and experience the trials and tests of existence in the flesh in a mature state (in order to earn life).

In terms of our physical existence, we can “earn” eternal life through obedience of the Torah, as amplified and elaborated upon in various OT and NT writings (cited above), and while we are in a sufficient state of maturity--beyond the new born infant stage to allow being tested and tried (just as the adult Adam faced the same predicament in that he could have life through obedience or death through disobedience).

For sure, as pointed out above--if we were to grow into some maturity (as YESHUA did at near 35 years of age) and live a sinless life, we would receive the promise of eternal life (without death) based simply on our obedience (works) of the Torah while undergoing trials and tests. In that case, we would “earn” eternal life and surely we would never die.

Despite having earned life, YESHUA did die for three days and three nights. But His death was entirely on a voluntary basis. He could have been delivered by angels (Matt 26:53) were it not for His choice to die to fulfill His mission and purpose. Otherwise, none of the rest of us have ever been able to experience life without sin. We all have become sinners, very quickly in life.

From Our Childhoods

Yirmeyahu (Jer 3:25) notes the gross shame that Israelites will one day exhibit when they confess their sins from their childhoods (Hebrew “neurim,” given as childhoods in the “Complete Jewish Bible,” but youths in the KJV. However, the KJV does translate the word as childhood at I Sam 12:2). “The Soncino Books of the Bible” (Jer, p. 25) describes this shame as enshrouding us when we put it on as a robe (per Ps 109:29).

Various other Tanakh texts report man’s inclinations for evil (Gen 8:21) and the entrance of sin in a person’s childhood or youth (II Sam 19:7; Job 13:26; Ps 25:7; Jer 31:19; Ezek 23:3). No wonder children need to be taught from their childhood (Ps 71:17; 127:4; Prov 2:17; Jer 3:4).

With sin in our childhood, we earn death very early in life (with our first unforgiven sin) and can never have life thereafter, unless it is given to us later as a free unmerited gift of grace (which is the provision of YESHUA’s sacrificial death). It is the fact of each of us becoming a sinner (very early, in childhood, with our first sin) and earning eternal death in a cut off state from YHWH that necessitates the need for reconciliation.

Reconciliation

The concept of reconciliation is extremely important in both the Old and New Testaments, although one does not find many uses of the applicable Hebrew and Greek words linked to it. Perhaps the best illustration of reconciliation was described by YESHUA when He said that if a believer was angry or had a conflict with a brother, then he should go to his brother and be reconciled (Greek “diallatt” --Matt 5:22-24).

“The Theological Dictionary of the New Testament” (v. I, p. 253-254), edited by Gerhard Kittel, defines diallatt as “to make otherwise,” and quotes a letter from an errant son to his angry mother whereby “diallatt” is a “two-sided process in which the hostility is overcome on both sides.” In a word, this reconciliation is bilateral, involving both parties to a problem and not unilateral, as one may first suppose.

The idea of reconciliation is readily apparent in the parable of the famous prodigal son, who took his inheritance and went to a far country to squander it on high living. In time, he was down and out (chastised and afflicted), woke up (understood and was humbled) and “returned” (repented) to his father. Consequently, he was effectively reconciled to his father and his father to him (Lu 15:11-24).

The Apostle Shaul’s writings used the Greek “katallasso” (translated as reconciled) and “katallage” (translated as reconciliation) a few times (and both meaning “to change” --per Kittel). On one occasion, Shaul used katallasso in the context of a woman, separated from her husband, as being reconciled back to him (I Cor 7:11). Otherwise, he used the words in the sense of man being reconciled to The ELOHIM.

The point of this reconciliation isn’t only that an elected person will go through a process of being cleaned up (to be reconciled to YHWH); but also, that The ELOHIM will forgive and forget the past sins (thus, reconciling Himself to the elected individual). Therefore, reconciliation is bilateral, involving both the sinner and The HIGHEST.

Sacrifice for Reconciliation

Specifically, Shaul said that this reconciliation came because of the death of YESHUA, and once reconciled, the election are then saved by YESHUA’s life (Rom 5:10; II Cor 5:18-20). In Hebrews 2:17, Shaul wrote that YESHUA made reconciliation (Greek hilaskomai) for the sins of the people, which seems to connect to the OT thinking.

In the Tanakh, the Hebrew word (kaphar) is used in the context of reconciliation (between a sinner and The ELOHIM) being achieved in the Temple sacrifice for sin (Lev 6:30) and the sacrifices made by the priesthood for sin (Lev 16:20; Ezek 45:20). Young’s “Analytical Concordance” (p. 798) links kaphar “to cover, make atonement.”

Otherwise, the Hebrew “chata” is used once in the vein of the priests making atonement (reconciliation) with their Temple work and the blood offerings (II Chron 29:24). The OT also used the Hebrew “ratsah” (meaning “to make self pleasing,” per Young’s) in the context of a servant being reconciled to his master (I Sam 29:4).

Clearly, in the Tanakh, the concept of reconciliation is embodied in the idea of atonement. Thus, the OT uses of atonement bring into play the idea of reconciliation, as described in the NT.

The point of this is that there would have been no need for the Temple and/or for the entire sacrificial and offering system were it not for the reality that Adam man becomes a sinner; which, in turn, necessitates the Temple and sacrificial system to bring about reconciliation.

Hence, if Adam and his descendants would have merely obeyed YHWH’s instructions given them (which obviously were given to Adam in the garden of Eden), there would have been no subsequent sacrificial system (which, per an earlier discussion herein, was added unto and delineated in the Torah, as a result or consequence of sin).

Even the coming of YESHUA did not completely eliminate the need for the Temple and the sacrificial system. As illustrated earlier, the Messianic believers continued to use the Temple and sacrificial system even after YESHUA’s death (Acts 2:46; 21:17-27; etc). It was given to believers that they could call upon the shed blood of YESHUA as an atonement for reconciliation for “all past sins.”

But certain, important, future sins were not covered in this grant (Rom 2:13; 6:1-16; Heb 6:4-6; 10:26).

This condition suggests that whenever the disciples slipped and fell into an unintentional, accidental chet, shagah or asham sins (of the flesh, ignorance or ritual impurities), they probably had to use the Temple provisions to restore their reconciliation with The ELOHIM. This focus on future sins will be assessed further in subsequent remarks.

Gerhard Kittel (in the TDNT, p. 254-256) makes the point that The ELOHIM is subject to the reconciling action of prayer, sacrifice, etc; and that Shaul speaks of it in the form of personal confession. The writer of this study would just add that proper sorrow--in the context of fasting, weeping and being totally broken up (for sin) and regretting the wrong done--is also reconciling.

Shaul had one more exceptional use of reconciliation which is most important. In speaking of the lost tribes of Yisrael (the goyim and/or ethne), he noted that they were cast off (yes, in the divorce) in order to be the reconciling of the world (Greek kosmos) and the saving of them to be life from the dead (Rom 11:15).

Yes, Cut-Off Yisrael

The point of this is that all of the Israelites born in the House of Israel’s adultery since the divorce are in a cut off relationship from The SUPREME. They must be reconciled to Him in order for them to ever hope to taste salvation afforded in YESHUA’s sacrifice and life.

Again, this reconciliation must be bilateral--involving those Israelites (and ultimately all of the Adamic gerim in their conversion to the congregation of Yisrael) and The ELOHIM, Who will forgive them (as His indignation and anger is satisfied) and adopt them as His Own--so that they can enter into the New/Renewed Covenant.

The problem is how can one be reconciled to YHWH in order to be saved through the “life” of YESHUA. Well, in both the OT and NT, atonement was necessary through the shedding of blood (of animals at the Temple and by YESHUA for the election). But there are several other related concepts which must be present to allow one to properly use YESHUA’s sacrifice.

These include faith, belief, confession, repentance (which will be described in detail in the next two chapters herein), water baptism and the laying on of hands by an apostle to receive The RUACH HA KODESH (which is not the demonic manifestations found in the modern Pentecostal and Charismatic movements).

Of course, most Christians suppose that they are forgiven and have salvation by saying some meaningless words about belief (like I believe in Gee-Zeus), being baptized, or performing some other act, as determined by the different denominations.

Remission of Sins?

Moreover, one of the popular theories currently floating around in the Christian Identity movement is the Christian idea that water baptism somehow forgives the candidate of all sins (frequently, even including all future sins, as a significant portion of Christendom wishes to believe).

Many, many, Christian Churches have taught that remission of sins occurs with water baptism (as it started with mother Rome). The Church of God Abrahamic Faith illustrated this in an article on “Israel, God’s Chosen” by Francis Burnett in the Aug-Sep 1998 “Restitution Herald” (p. 16). Of course, this thinking is not new.

Christian Identity leader Peter J. Peters, of LaPorte, Colorado, also expressed this very theory in his “Scriptures for America” newsletter (Vol 4, 1997, p. 4).

Peters referred to Acts 2:38 and said that water baptism meant “remission of sins,” in the context of the Apostle Kefa’s words to repent and be baptized in the name of YESHUA The MESSIAH for the remission of sins and to receive the gift of The RUACH HA KODESH.

The Peters’ article in question completely ignored the aspect of “repenting” in this remark on “the remission of sins,” but it did state that the “born again” process includes faith (Jo 8:24), repentance (Lu 13:3) and confession (Rom 10:9) with the remission of sins clearly linked to water baptism. Peters went on to add that this baptism for forgiveness of sin is a doctrine not understood in the Judeo-Christian churches.

Although not mentioned by Peters, it should be noted that Yohanan the Baptist used some almost similar words when he was baptizing at the Jordan. The Book reports that he came “preaching the baptism of repentance for the remission of sin” (Lu 3:3). But Luke’s record specifically highlights the idea of repentance for forgiveness. Thus, it was not just a simple matter of baptism for forgiveness.

Elsewhere, the Scriptures also declare that forgiveness of sin is linked to faith (Rom 3:24-25); YHWH YESHUA’s name and belief in Him (Acts 10:43); and to those who call on the name of YHWH, humble themselves, pray, seek YAH’s face and turn from their wicked ways (II Chron 7:14; Jas 4:6; I Pet 5:5).

First century CE Jewish historian Josephus knew some things about both Yohanan the Baptist and his baptism. Contrary to Peters’ belief, Josephus wrote that Yohanan’s baptism was not to impart a pardon for sins committed; but rather, as a consecration of the body (“Josephus, The Essential Writings,” p. 267).

The Impact of This Thinking

Obviously, if man could be forgiven of sins by water baptism, it would nullify and render the whole sacrificial operation at the Temple and even YESHUA’s Own blood sacrifice of no avail. Instead of going to the Temple and offering a sacrifice (as the Torah taught), people could have been forgiven by being baptized in water in Yohanan’s day (as Pete Peters teaches).

In this sense, the act of baptism (which is a ritual involving works) would become a process of works for salvation. Surely, people like Peters and the other Christian Identity big shots should have brains enough to realize that salvation does not come by works. It comes through the unmerited grace of The CREATOR. Of course, Peters and his followers are very wrong!

So, where did this false teaching come from that is now engulfing the Christian Identity motion? As will be proven later, some of the old sun cults used something along this line (like Mithra, Chrishna, Serapis, etc) in the form of sun worship baptism involving sprinkling or pouring.

It appears that the Roman Catholic Church picked upon this nonsense from the sun cults and spread it within Christianity (as will be covered herein in a later chapter).

Other Requirements for Forgiveness

And of great importance, in interpreting Acts 2:38, the Apostle Kefa shortly thereafter specifically linked forgiveness of sins and conversion to repentance (Acts 3:19).

Furthermore, any person reading the NT, in particular, comes to grip with a number of other statements suggesting forgiveness, reconciliation and salvation for various actions, as noted above and in an earlier chapter.

This list includes--love of truth (II Thes 2:10); faith (Heb 6:12); belief in the person of YESHUA (Jo 3:15-18; 6:35, 40; 8:24; Acts 4:4; 10:43; 13:39, 48; 15:11; 16:31; I Cor 1:21); believing that The EL raised YESHUA from the dead (Rom 10:9); calling upon YESHUA (Acts 2:21; Rom 10:13); confessing YESHUA before men (Matt 10:32; Lu 12:8); confessing that YESHUA is YHWH (Rom 10:9; Phil 2:11; I Jo 4:2, 15); water baptism (Acts 2:38; I Pet 3:21); and obedience (Acts 5:32; Rom 6:16; Heb 5:9).

Beyond the linkage of forgiveness, reconciliation and/or salvation to the above stated items, perhaps the most important factor of all must be repentance (Matt 3:2; 4:17; Mk 1:15; Lu 13:3; Acts 2:38; 3:19; 8:22; 17:30; 26:20)--to include a (public?) confession of sins (Matt 3:6; Mk 1:5; Acts 19:18) with appropriate restitution and restoration, as required in YHWH’s Torah.

The Baptism of The RUACH HA KODESH

And while the above outline does not address the baptism of The RUACH HA KODESH (as discussed in some detail throughout this publication), its receipt also would seem to grant salvation and life in some verses (Jo 7:38-39).

Correctly, in the NT, water baptism does not seem to be much of a big deal at all in comparison with the baptism of The RUACH HA KODESH which is most relevant and extraordinary in the spiritual life of a convert.

This baptism of The RUACH HA KODESH is profoundly important to the believer because it is at this point in time where The SPIRIT OF EL comes to dwell in the body of the elected believer. The human body then becomes a temple, as it were, for The SPIRIT OF EL to dwell in.

Christianity stupidly believes that this event happens in Christian baptism or with the laying on of hands by a Christian preacher (the Holy Rollers particularly cling to this idea). No, not so at all--because Christian preachers cannot impart this unique experience to anyone by any act or action (baptism, laying on of hands or anything else).

Proof of this surfaces in cases where people received water baptism and were seemingly not in the body (with forgiveness, reconciliation and salvation) until the spiritual baptism took place later, at the hands of the apostles. Even the wicked and deceitful Simon the sorcerer “supposedly believed” and was baptized in water in Samaria by Philip and/or the other ministers (Acts 8:5-24).

Though Philip was a high ranking evangelist, he could not administer the baptism of The RUACH HA KODESH since it could only be accomplished by an apostle (to be defined shortly below and in later chapters), as clearly established in Acts 8:14-15. Hence, the apostles Kefa and Yohanan came down from Jerusalem to Samaria to lay hands on the new converts so that they could receive this baptism.

However, they refused to lay hands on Simon. In fact, Kefa told him that his heart was bad and that he still needed repentance (Acts 8:21-23). Certainly, the earlier water baptism could not have granted Simon forgiveness--since he still needed repentance (which is also stipulated in Acts 2:38).

There is an interesting subsequent case involving the Apostle Shaul. Late in his ministry (perhaps around 56 CE), he came to Ephesus and found twelve believers who had previously experienced Yohanan’s baptism of water. Shaul proceeded to baptize them in YHWH YESHUA’s name and to lay hands upon them and they received The RUACH HA KODESH (Acts 19:1-6).

Free Gifts of Grace

But in all of the above cases, there is an overriding principle--that is that justification, forgiveness of sins, reconciliation and salvation involve YHWH YESHUA’s unmerited grace with no works or actions on our parts (Rom 3:24-25; 5:10; 11:5-9; Eph 1:7; Col 2:13; II Tim 1:9). And this comes about through two interesting gifts of grace which so-called human beings cannot produce or muster on their own.

These two gifts of grace are--faith and repentance. Yes, saving faith is a free, unmerited gift (Rom 10:6; 12:3; I Cor 12:9; Eph 2:8; Col 2:12; Heb 12:2; I Pet 1:5), and saving repentance is a free unmerited gift (Matt 9:13; Mk 2:17; Lu 5:32; Acts 5:31; 11:18; Rom 2:4; II Tim 2:25).

And these gifts, necessary for forgiveness, reconciliation and salvation, come upon the people elected and chosen for salvation by YHWH The ELOHIM (Jo 6:44, 65; Acts 2:47; Rom 9:11; 11:5-9; Eph 1:4; Phil 2:13; II Tim 2:1). The MOST HIGH gives these gifts freely to the election.

YHWH YESHUA does this whether the elected recipients like it or not. In the form of The RUACH HA KODESH, He takes the actions and applies the precisely needed chastisement and corrective punishment (to be described in detail in later remarks), coupled with instructions and teachings from His Word, for the grant of these free gifts.

If there is a single point in time for the remission of sins, it might possibly come as early as the gift of true repentance (Acts 3:19--however, this is probably not a single point in time; but apparently involves a process over a span of time--to be discussed in comments to follow); and/or ultimately, in connection with the eventual Baptism of The RUACH HA KODESH.

Of course, water baptism at best is only a physical act of work symbolic of repentance and forgiveness and means little or nothing in itself (as one sees with Simon Magus and the billions of Christian baptisms over the years).

If forgiveness does not occur with repentance, then most assuredly it would happen by or at the time of the baptism of The RUACH HA KODESH which is a more precise and identifiable point in time (and one which does clearly link with the remission of sins in Acts 2:38). This baptism seems to be accomplished usually with the laying on of hands by a true apostle (as will be discussed in later chapters).

The Shaul Example

An illustration of possible symbolism happened with Shaul the apostle three days after his encounter with YESHUA on the road to Damascus. He was sent to Ananias who seems to have placed hands on hand for him to receive the baptism of The RUACH HA KODESH, have his sight restored and receive his commission to preach YESHUA (Acts 9:17-19; 22:10-16).

But there are some interesting features in this event. For instance, Ananias went on to tell Shaul to be baptized and (for him--Shaul) “to wash thyself from thy sins” (Acts 22:16, per the Diaglott NT) while calling upon YESHUA’s name (see Acts 10:43, where forgiveness is linked to that name). As noted elsewhere herein, baptism in Judaism involves baptizing one’s self. Thus, Shaul followed the Jewish practice.

In this situation with Shaul, it is certain that he had repented and received the baptism of The RUACH HA KODESH by the time of the water baptism. Since Ananias seems to have imparted The RUACH HA KODESH with the laying on of his hands, it would seem likely that Ananias was an apostle. The qualifications and appointment of apostles will be discussed in a future chapter.

The most that can be said about Luke’s report on Shaul’s immersion was that it was symbolic for him to wash himself from his sins. Perhaps the reality of true forgiveness had already been established with Shaul’s repentance and/or baptism of The RUACH HA KODESH. In view of the related texts, it has to be questionable that Shaul forgave his own sins or even that they were forgiven in the physical act of water baptism.

More on the Baptism of The RUACH HA KODESH

From this writer’s study of the Word, it is plausible that almost everything in the way of reconciliation and the attainment of a state of salvation is finalized and realized when the spiritual baptism takes place--but only through the operation of The RUACH HA KODESH and involving no human works (and certainly not the work of water baptism).

It is also very possible that forgiveness, reconciliation and the attainment of salvation all come about through the grants of faith and repentance at some time with no recognizable evidence of anything happening at all.

But the better view on forgiveness, reconciliation and salvation is that these experiences come about over a long time period and are finally realized, recognized and authenticated whenever the baptism of The RUACH HA KODESH takes place.

Consequently, the truth is that reconciliation and salvation (probably including forgiveness of sin) is a process which can require a long span of time--perhaps long years or a lifetime.

Regardless, all of the collective steps outlined in the Word (cited earlier) should take place in the spiritual life of a new convert--faith, believing, calling upon YHWH YESHUA (audibly), confession of sins, repentance, water baptism, laying on of the apostles hands, etc.

John 20:23

One day in a conversation with a Christian Identity believer (associated with the above mentioned Peter J. Peters), the point was made by him that the apostles had the authority and power to forgive sins (citing Jo 20:23).

This person went on to express his belief that the apostles and now modern Christian preachers exercise this authority whenever they baptize a person in water based on the “remission of sins” words in Acts 2:38.

Evidently, this is the basis for some of the water baptisms done by some Christian preachers (at least, in a portion of the Christian Identity movement). These persons appear to believe that they have been granted authority and power to forgive sin, simply by their acts of water baptism of candidates for their particular denomination (like with Pete Peters, as discussed above).

So, what about John 20:23? Well, in the first place, the Book seems to communicate that only The ELOHIM can forgive sins (Ps 130:3-4; Isa 43:25; Mic 7:18; Mk 2:7). Yet, YESHUA did forgive people of their sins (Matt 9:6; Mk 2:5, 10; Lu 7:48). How could He forgive sins? Because He was The ELOHIM in the flesh, He had that power and authority (as was proven in a former chapter herein).

Taking a look at John 20:23, some commentators have tried to suggest that YESHUA transferred or imparted that power and authority to the twelve apostles.

The Catholic Church, in particular, uses this text and several others to support her unscriptural position of allowing the pope to have power over sin. Catholics believe that these powers were granted to the “Apostle Peter” and have been carried forward with their line of popes and priests.

But this theory won’t hold water for two primary reasons. First, there are no recorded instances of an apostle making the statements which YESHUA made about forgiving persons of sins. He uttered those words often, but the apostles never seemed to speak similar words of forgiveness.

However, there is still a bigger and far more important reason why the apostles just didn’t have the authority to forgive sins as YESHUA had.

This one surfaced early on in Acts when the apostles stated that repentance for Yisrael and the forgiveness of sins (still?) rested with YHWH YESHUA (Acts 5:31)--partially repeated later by Shaul (Col 1:14). This statement alone suggested that the apostles had no grant of power or authority to forgive sins.

The Meaning

So, what is in back of John 20:23 with its seeming statement about the forgiveness of sins being placed with the apostles? To understand this charge, it would be well to look at a few other Scriptures and tie them all together in terms of what has been said in this chapter and prior ones.

The meaning of the Greek “apostolos (apostle) is “one sent forth” (Young’s “Analytical Concordance,” p. 44). Moreover, Shaul wrote that whoever (obviously, of the election) calls upon YHWH YESHUA shall be saved; how can they call upon Him unless they believe; how can they believe unless they have heard; how can they hear without a preacher; and how shall they preach except they be sent (Rom 10:13-15)?

Thus, how beautiful are the feet of those preaching the good news (Isa 52:7; Nah 1:15; Rom 10:15)--including the message of forgiveness for sin (Acts 13:38; 26:18). Clearly, those sent forth apostles had the duty of preaching the good news to the election; who, of course, would respond to it under the guidance of The RUACH HA KODESH.

Furthermore, all of the steps outlined starting with faith and ending with the baptism of The RUACH HA KODESH involved the apostles.

The Work of an Apostle

Certainly, the apostles did nothing in themselves which would grant forgiveness, reconciliation and salvation. All of these things were contingent upon the gifts of faith, repentance and grace to the convert which all came about from The RUACH HA KODESH.

But the apostles were the primary messengers who preached and explained the good news to the called out ones to prepare them intellectually to receive those gifts.

If YHWH YESHUA administered reconciliation and salvation (and even forgiveness of sin) at the time of the baptism of The RUACH HA KODESH, then the apostles were assuredly involved in the process by their actions in the laying on of hands on the right people of the election and refusing to lay hands on people outside of the election (like Simon Magus, discussed earlier).

This clearly was a type of discretionary authority which the apostles had. And yet, it did not alter the reality of free grace. Consequently, it’s not to say that the apostles had authority to forgive sins. They did not!

But they were the commissioned agents of YHWH YESHUA who had the job of reaching the people elected to salvation and preaching to them, listening to their confessions and affirmations of faith, witnessing (giving) their water baptisms and making the decision to go ahead and lay hands on them when recognizing the Spirit’s work (choice or decision) in them (see I Jo 4:6).

In that sense, it can be stated that YESHUA’s representatives were granted the authority and indeed the spiritual knowledge, understanding and wisdom to make the proper decisions on who to preach to, who to work with, and who to baptize with water--although mistakes could be and were made on these aspects (like with Simon Magus) which would suggest that forgiveness, reconciliation and salvation is not automatic based on these actions of the apostles.

But the real point of importance was the apostles’ laying on of hands and the granting of the baptism of The RUACH HA KODESH. Obviously, they had supernatural help in deciding this option (this occurred in John 20:22, where the gift of The RUACH HA KODESH was administered to them--as will be later broached and described).

The point of all this is that the apostles did have certain involvement (or discretionary power) in the forgiveness of sins--in the context of choosing (or rejecting) the people they would preach to, the people they would lay hands on and so forth. Likely, this is what John 20:23 refers to.

But none of this discretionary power and authority resting with the apostles had anything to do with the forgiveness of sins, reconciliation and salvation of the new converts in the Apostolic Assembly. It is quite manifest that it was The RUACH HA KODESH, Alone, which did all of the work, acts and actions to not only direct the apostles in their efforts, but also to bring about true reconciliation in the election.

One More Possibility

There is one more aspect of this subject which deserves comment. YESHUA, on one or more occasions, uttered those words of forgiveness in association with His acts of healing (Matt 9:2-5; Mk 2:5-7). It seems evident that His action of healing involved the forgiveness of sin. In other words, with forgiveness, the sick were healed.

In this context, it might be that this forgiveness was only associated with the specific sins causing and/or contributing to the sickness (on the premise that sin was involved, as it often is the reason for illness--but not always, John 9:1-3).

If this is true, it seems plausible that YESHUA’s act of forgiveness employed The RUACH HA KODESH (in terms of the action of healing) and was limited to those specific sins causing the illness and did not extend to “all” sins in the generic sense.

Therefore, if this thinking has merit, it stands to reason that as the apostles healed (apparently using the power of The RUACH HA KODESH), then forgiveness of sin would have been associated with the specific sins causing the health problems in the recipients of the healings.

This writer would not dare attempt to be dogmatic on this particular possibility, but the door must be left open to it in terms of addressing the overall subject of John 20:23.

However this option is to be interpreted, the fact remains that the apostles themselves did not unilaterally possess authority to forgive sins. If forgiveness did result in the work of the apostles to heal the sick, it is likely that that forgiveness occurred from the action of The RUACH HA KODESH to effect the healing.

The role the apostles would have played in this instance was to use their discretionary authority to decide upon who to heal.

Still More on the Baptism of The RUACH HA KODESH

Having mentioned the importance of the baptism of The RUACH HA KODESH (which possibly may include or be linked in someway to the baptism of fire--Matt 3:11; Lu 3:16) and the fact that it is not the modern demonic manifestations found in the Holy Roller movement (to be covered in later chapters in this work), it would be well to note the purpose of this special grant.

In the first place, there is no question but that this experience was of a personalized, individual nature, among other things.

In this context, its purpose was to help clean up and purify the election (Jo 16:8; II Thes 2:13) and lead them into a desired level of truth (Jo 14:17; 15:26; 16:7-13), so that the election could properly worship The ELOHIM in spirit and in truth (Jo 4:23-24).

Beyond these obvious benefits, there is still the important reason that the related baptism of fire (with its spiritual gifts) was a type of a grant of power (Greek dunamis--Mk 16:15-17; Lu 24:44-49; Acts 1:8) to authenticate YHWH YESHUA’s commissioned representatives (Matt 10:1-42; Mk 3:13-19; 6:7-11; Lu 9:1-6) and to serve and benefit the collective congregation of believers (Rom 14:19; I Cor 12:7; 14:12, 26; II Cor 10:8; 12:19; 13:10; Eph 4:12-16; I Thes 1:5-8; II Thes 1:10).

Service is inherent in the ability to preach to others in the proper language and dialect (not muttering some unintelligible gibberish prompted by demons--Isa 8:19; II Tim 2:16), and possessing the real discretionary power to randomly heal all at will (Matt 10:1; Acts 3:1-6; 5:16; 8:7; 10:38; 28:9) and not just to prompt healings on the basis of the faith and belief of the person being healed (which is the way the modern Pentecostal healers heal--Matt 17:20; Mk 9:23; Rev 13:13-14).

Chapter 61--Repentance I

What is Repentance?

Perhaps one of the most important things in forgiveness and reconciliation is the previously mentioned repentance, to include restitution where applicable (to be shortly discussed).

Most Christians suppose that they know what repentance is. Yet, they typically don’t have the foggiest notion of even what sin is. How can one repent and be forgiven without a knowledge and understanding of what he/she did wrong in terms of sin?

Of course, this is what Christendom does regularly when she advocates repentance. But the subject is never really addressed in the context of what people must repent of. As established in several previous chapters, it is the violation or transgression of the mitzwot in YHWH’s Torah that constitutes sin. Has the reader ever heard Billy Graham or the other Christian preachers explain what must be repented of?

It is this sin (violation of YAH’s laws--the Torah) which must be repented of. Here, the issue is not over the violation of church rules and laws (the Catholics make missing mass and the confession the greatest of sins, but are they Scriptural? No!) or of the violation of human and governmental laws.

The issue is entirely one of violating The ELOHIM’s Torah. And this is not as simple as one may first suppose. The primary problem is that virtually everyone living in the contemporary, Western, Christian civilization and culture has been regularly and frequently told that YHWH’s mitzwot (in the Torah) have been done away with and are not for Christians.

Knowledge and Understanding

Most Christians don’t have the foggiest notion of what YHWH’s laws say. They have never read or studied them. And if they do, they ignore them. So, how can Christians repent when they don’t have any concept at all about YHWH’s mitzwot and which ones they have violated and where repentance is needed. In other words, it takes knowledge and understanding of YAH’s Torah in order to repent.

“The Theological Dictionary of the New Testament” (v. IV, p. 978-979) lists this thinking as a part of its definition of repentance--the intellectual sense of “later knowledge, subsequent emendation.”

This source (v. IV, p. 979) and others as well further agree generally that repentance is a “change of mind;” or otherwise, a “change of opinion, or decision, the alteration in mood or feelings,” based upon later comprehension.

For the various Hebrew and Greek words involved in repentance, Young’s “Analytical Concordance” (p. 807-808) notes that they mean “to be penitent, comforted, eased; to have another mind; to be careful or concerned with; and to turn back.” Consequently, it can be thought of as a turn around or the going in a different direction, based on later knowledge and understanding.

“The Targum to the Five Megilloth” (p. 49) has an interesting presentation on Lamentations 3:40, which says “Let us search our ways and try them; and let us return in penitence before Jehovah.” In other words, each person should search his own ways and test them by the Book in order to produce penitence.

In an article on “Incredible New Insights on the Feast of Trumpets” in the Sep-Oct 1997 “Prophecy Flash” (p. 24), Christian writer William F. Dankenbring said repentance involves self examination, regret for sins committed and a firm rejection of those sins committed. Certainly, repentance is contingent upon self examination, which is mandatory for the process to occur.

Works Authenticate Repentance

Hebrew scholar Dr Roy B. Blizzard, mentioned earlier, spoke at the 5th National Foundations of Our Faith Conference at ORU in Tulsa, OK. Blizzard talked at some length on the restoration of Hebrew to the early chapters of Matthew. In this presentation, he focused upon the work of Yohanan the Baptist.

He noted that Yohanan’s use of the word repentance from the Hebrew perspective was one of saying let your actions demonstrate or prove your repentance. In a sense, that’s what the KJV outlines at Matthew 3:8 where Yohanan said to bring forth fruits of repentance.

The MESSIAH, Himself, followed up later at the Sermon on the Mount by declaring that His disciples (students and/or learners) should let their lights shine before other persons so that the others might see the disciples’ good works (Matt 5:16).

Of course, both YESHUA and Yohanan were prescribing works and deeds of righteousness to prove the presence of repentance. Obviously, if a person claims repentance, but continues in sin; then an observer must question whether there was ever any repentance at all.

Because Christians have written off and ignored YAH’s laws (in the Torah), it is manifest that none of them have ever repented. All the talk of repentance is nothing but lies. Again, the essence of these Scriptures is that true repentance will invoke works and deeds of righteousness (obedience of the Torah). To accomplish these acts of righteousness, study is needed by the learner or student of truth.

James Lloyd

This subject was touched upon in an article by James Lloyd on “The Strange Tale of Steve Quayle,” in the volume viii, number 1 issue of “Christian Media” (p. 1). The focus of his story was on Steve Quayle, a radio broadcaster who also sold preparedness supplies and materials on the side. Apparently, Quayle and Lloyd had some disagreement to motivate the huge article that Lloyd wrote in his paper.

Anyway, Lloyd quoted Quayle who reportedly has said a number of times that “Don’t listen to what they (people) say, watch what they do.” Lloyd concurred with that statement and this writer must also endorse that remark. That’s the only way that a person can judge the sincerity of one claiming repentance.

Take the case of Slick Clinton, he supposedly has repented a number of times over his gross evil and wickedness. The only thing that can be said for his series of repenting actions is that none of them were ever followed up with righteous deeds and true evidence of any genuine repentance on his part.

Lloyd’s article went on to suggest that actually Quayle himself was a hypocrite because he reportedly does not practice what he preaches. And in the real world, this is the very kind of trap many of us find ourselves in. It is so easy to preach about deeds and acts of righteousness, but then proceed to ignore and walk all over one’s own words about righteous deeds.

This was one of the classic problems that gave rise to the hippie boom of the 1960s. American young people began to realize that their parents were gross hypocrites--constantly talking one tune, but then practicing a very different tune. Yes, parents wanted their children to be good; while they, themselves, were evil and wicked.

Joshua 7:6-13

The Sep 2001 “Gates of Eden” offered a few remarks on repentance by citing Joshua 7:2-13. The point of this Scripture is that even as important and profound as prayer can be, it is nothing without repentance. Yes, without repentance, YHWH turns from sinners, as pointed out several times herein in discussions on prayer.

In this text from Joshua, some Israelites had sinned by taking some things at Jericho which The ELOHIM had decreed for destruction. After the Jericho fight, the Israelite army proceeded to Ai, where the Canaanites initially stood their ground and defeated the Israelites. Yehoshua was in a quandary. He fell upon his face in prayer and accused The HIGHEST for the defeat.

However, YHWH told him to get up because some of the people were in sin (in that they had stolen things doomed for destruction and then lied about it). The MOST HIGH even said that He would cease to be with the Israelites unless the sin was corrected. Once repentance came (when the sin was dealt with--Josh 7:20-26), YHWH returned to Yisrael. Yisrael then proceeded to defeat the people of Ai.

These remarks in Gates were made in the vein that the US was responding to the Sep 11, 2001, Muslim attacks on the World Trade Center and the Pentagon in so-called prayers (the president declared a day of mourning and prayer and on Sep 23d, an inter-faith prayer was held by 30,000 at NY’s Yankee Stadium). The point is that all of this praying means “nothing” without the needed repentance over America’s sins.

Though not mentioned by Gates, there is another important aspect of this discussion. Like Joshua 7 illustrates, The MOST HIGH was not interested in prayers, talk and a belaboring of the problem. He wanted action (in the form of works of repentance). Once the guilty Achan (and his family as well) were stoned to death, the situation returned to normalcy (as it was before the sin surfaced).

To Return

Dagobert D. Runes, in the “Concise Dictionary of Judaism” (p. 191), reflects the Jewish mentality in repentance as being “return.” And that’s the essence of the concept (Hos 14:2). The sinner must “return” to his/her former state of sinlessness (by stopping sin and by performing works of righteousness). And when have anyone of us ever lived here in the flesh without sin?

It seems that the Adam kind has only had a measure of innocence and purity when very small infants. Piska 6 of the ancient synagogue teachings has a commentary on Isaiah 1:18 on the coming time when Yisrael’s sins will be made as white as snow (“Pesikta De-Rab Kahana,” p. 135).

Piska 6.4 addresses the actual Hebrew words (kebasim bene sanah) and reflects that the process will see the cleansing of the people of Yisrael which will make them as innocent as an infant in its first year. This is an extremely important fact of reality. It is only very small infants who carry a measure of innocence. Piska 6.4 attaches innocence to children under age one.

Certainly, as children begin to develop (after age one?), sin enters their lives (at a very early age) to immediately cut each one off from The HIGHEST. Much of Churchianity supposes that there is an age of accountability for children. Not so! If a two year old sins, then it is sin and he/she has earned death.

In early 1997, some scientists reported their findings that the brains of infants start developing early within the first months after birth. The babies are absorbing everything the parents say to them or in their proximity. They are rapidly learning. And tragically, they are typically learning the wrong things from their parents.

The point of this concept of return is that the sinner must return to the state of sinlessness which he/she possessed as a small infant before sin entered his or her life. Now, while it may seem like a simple thing to do, the truth is that the matter of returning is actually complicated, primarily because of the previously mentioned knowledge and election factors.

Sin Must End!

In short, repentance involves a process of stopping sin (even the coming Renewed Covenant involves the stopping of sin--Isa 59:20-21; Jer 31:33; Rom 11:26-27; Heb 8:10). Many ignorant Christians argue that repentance, salvation, righteousness, etc involve only what’s in one’s heart. In other words, if a person’s heart is right, it doesn’t matter whether he obeys YHWH’s Sabbath laws and other laws defining sin or not.

To most Christians, nothing matters except attitude and what’s in a person’s heart which they define as qualities that only The MOST HIGH can judge. Thus, the supposedly repentant Christian can continue in his life of sin and rebellion toward YHWH’s Torah, providing he has a good heart (whatever that is).

This may be a shock to some, but a person’s heart cannot be right if he or she is in rebellion toward the righteousness of YHWH’s mitzwot that define and establish precisely what sin is. People with a good heart and attitude are dedicated to finding out what sin is (as established in the Torah) and stopping it completely in their lives by starting to obey.

There is no way that repentant individuals will arrogantly and proudly sit around and proclaim that their hearts are in the right place when their actions are rebellious and they are indifferent toward the sins which surface because of the violations of The ELOHIM’s righteous and good laws defining and describing sin.

Repair and Restitution

While the concept of return is paramount in Judaism, there are also a few other ideas which are additionally important and must precede the return. They are regret, repair and/or restitution/restoration. Of course, regret involves being sorry for and broken up over the sin (which will be elaborated upon shortly below).

Repair is the obvious effort of the penitent person to repair the damage done. This often consists of restitution and restoration. Quite naturally, repair involves the offering of apologies in the case of hurt, wrong or harm put on other people (Matt 5:22-24; 6:12-15; Lu 6:37; II Cor 2:10; Eph 4:32; Col 3:13).

The Jewish sense of repentance requires the sinner to seek out those wronged, offer restitution and apologize (No. 6, 1999, “Discovering the Bible,” p. 9). This thinking is virtually unheard of in Christian eyes. Sometimes, offended parties may not willingly accept apologies. But the penitent person should make some effort to apologize.

Lies told must be corrected. Injuries done must be repaired, if they can be. Persons living in fornication and adultery must stop it. Persons practicing idolatry must stop it and/or destroy the idols, as appropriate in the Word. The wrongs being done must end and/or be corrected. The existing sin cannot be allowed to continue.

Restitution and restoration can be a little more complicated. YHWH has legislated the idea of restitution extensively in His Word (Gen 20:1-18; Ex 22:1-17, 26; Lev 6:1-7; 24:18, 21; 25:23-28; Deut 4:30; 22:1-4; 30:2; I Sam 12:3; II Sam 10:4-5; 12:1-6; I Kg 8:33-34; II Kg 8:1-5; I Chron 19:4-5; Job 20:10, 18; Prov 6:30; Ezek 14:6; 18:7, 12, 30; 33:7-16; Matt 3:2; 4:17; Mk 1:15; Acts 2:38; 3:19; 8:22; 17:30; 26:20).

Of course, the most obvious act of restoration would involve restoring something stolen (the actual item if possible). In general, the law required a return of five times for an oxen, fourfold for sheep and typically double in other situations. The penitent Zacchaeus gave half of his goods to the poor and pledged to restore fourfold for anything improperly taken or stolen from others (Lu 19:8).

Probably, the best illustration of what all that is required in restitution and restoration was written by Yechezkel when he noted that the wicked must restore the pledge given and return that which was stolen in order to return to The ELOHIM (Ezek 33:15).

The Japanese

While these concepts of regret, repair, restitution and reconciliation may seem a little harsh or tough for Christians, who are accustomed to doing little or nothing in the sense of repentance, please be advised that under the old Japanese Samurai code, a person guilty of dishonor had to commit hari kari (kill himself with a dagger or knife).

In more modern times, the Japanese Yakusa (Japanese Mafia or gangsters, with linkage to the Samurai culture) have a nasty little procedure to follow when they hurt or damage certain other persons (like their Yakusa brethren). They must go to the injured party and take a knife and cut their little finger off and give it to the injured party, as a “token” of their repentance and sincerity.

The importance of this Samurai concept of repair and restoration surfaced in a unique way in early 2001 when the USS Greenville, a nuclear submarine at sea, took a load of civilian guests out North of the Hawaiian Islands to demonstrate submarine tactics. One of the procedures which the Navy was anxious to show off was the practice of a sub surfacing at sea.

The Greenville’s Captain (Commander Scott Waddle) was anxious to get back to port at Pearl Harbor and chose to cut back on some of the normal procedures a sub should follow in making a surface from underwater.

More on the Sinking

Apparently, submarines have two primary methods of monitoring surface crafts in an area where a submarine is operating submerged. First, each sub has a sonar capability to monitor other crafts in the surfacing area. In the case of the Greenville, her sonar earlier had been tracking a Japanese fishing vessel operating in the area.

Beyond sonar, it is certainly true that an underwater submarine can make a periscope survey of an area and quickly determine if there are any surface vessels present. Reportedly, the Greenville made a “limited” or “abbreviated” periscope survey.

In any case, the limited periscope operation failed to disclose the Japanese boat that was operating on the surface with a group of school students on board (who were on the ship to learn the fishing business).

Waddle was in a hurry to meet a schedule at the port; the civilian guests were present and performing some of the duties and tasks sufficiently to disrupt the normal operation of a submarine; one of the sonar operators failed to follow up on the earlier sonar contact (and/or duty officers neglected to follow upon the question); and so forth in mistakes committed that day.

Thus, Waddle gave the surface order and the Japanese fishing boat was over the sub. Obviously, the boat was immediately ripped apart and sank in the ocean. Some nine Japanese persons were lost at sea. The whole incident created a gigantic diplomatic crisis for the new US President Bush and his Secretary of State Colin Powell.

The Navy ended up giving Waddle a letter of reprimand and allowing him to retire honorably at the end of his twenty years. The US government, Waddle and other Naval officials apologized to the Japanese government and the relatives of the Japanese individuals lost in the operation. The practice of allowing civilian people to come on board US ships at sea was continued by the Navy.

But the relatives and many Japanese were upset over the way the incident was handled. They took the position that Waddle and his crew got off without any real punishment. Waddle’s letter of reprimand was a farce. Obviously, under the Samurai culture, the punishment was a joke.

Offending Others, An Overview

Most of us go through life offending and hurting others without ever facing repentance over the specific acts (in the context that they represented sin), or of ever making any effort at repairing the damage done in the context of restitution and restoration. These offenses to others, if they involved sin, necessitate a recall of them, coupled with appropriate regret, repentance, repair, restitution and restoration.

As discussed above, sometimes it is hard for us individually to remember and recall all of the specific acts of offense and hurt put on others (in the context of sin).

Most of us go through life hurting other people with an attitude of indifference, don’t care and could care less who is hurt, damaged and sometimes even destroyed in our quest to have our way and do our thing, irrespective of anyone else (because of greed, selfishness, pride and vanity--the flesh, to be later assessed).

The Sex Example

In the contemporary society, free sex seems to predominate and young people are getting started very early as teens or youths--completely with no regard for the future and the hurt put on others. Since the modern sex explosion is so prevalent, it best illustrates the subject of hurt and offense to other people.

Make no mistake about it, The MOST HIGH’s objective is for young men and women to be virgins when they marry. This is particularly important in respect to young women because The ELOHIM legislated the death penalty on young girls who improperly lose their virginity and marry with a failure to disclose that condition (Lev 21:7, 13-15; Deut 22:13-21).

The questions of sex and marriage are manifestly different in some respects for men, as opposed to women, and this goes all the way back to creation and the first sins in the garden of Eden. Clearly, woman was created in a subordinate role and as a helper to man.

In the context of telegony and the quality of becoming one in intercourse (Gen 2:24; Mal 2:15; Matt 19:5; Mk 10:7-8; Eph 5:31), it is a fact that the issue of pre-martial sex is more profound for woman, as opposed to man (as elsewhere discussed herein).

After all, it is the woman who runs the risk of getting pregnant and facing the dilemma of what to do about it--more so than the male who can just walk away from the issue and say it’s not his problem. In any case, the whole exercise of pre-martial sex does impact upon a woman more so than a man.

So, when a young fellow goes out into the world and violates as many young women as possible and completely without regard for right or wrong, or the question of the offense against the girl and her later husband (who also is offended), will these acts adversely affect the man later if he is granted the gift of repentance (with all that that entails--such as repair, regret, restoration, etc)?

The writer of this study has made many mistakes on this theme in my life. Numerous women have been violated and hurt by me while i possessed the could care less attitude. In the possibility that YHWH has seen fit to perhaps be granting me repentance in the last several years, i have cried, agonized and been greatly ashamed, hurt and sorry for these offenses which i am guilty of.

The Apology

Now, comes the difficult part and that’s the repair and restoration. Assuredly, the repair may involve having to go back to the girl and say I’m sorry. One must use his head here because if the girl is happily married, it might not be in her interest to interfere in her life with her husband to bring up old wrongs done in days past.

Or if an apology is to be made, it must be made carefully and perhaps discreetly. In other words, some discretion may apply before jumping in with both feet to bring further hurt upon the girl. But repair, in the context of an apology, is called for where applicable and perhaps with the right opportunity.

Some men would try to lessen the impact of guilt upon themselves by trying to claim that it was all the woman’s fault--sometimes even to the point of trying to allege rape by the woman.

While it is true that some women may have been just as eager and pushing for illicit sex as the man, this is a pretty flimsy argument to be made by the man later facing repentance. Usually, the male is more aggressive sexually and should, in the final analysis, carry much of the guilt.

An Epileptic

Besides the sex sins now so predominate, there is the broader aspect of offenses to others in general.

This writer had a recent neighbor in 2001 (mentioned earlier, in Northeastern Washington state) who was supposedly a “good” Baptist. At least, he generally went to church on Sundays and claimed to be a good Christian (whatever that is). He certainly bragged and boasted about being a Christian.

Though the man could be fairly decent and friendly to get along with on some occasions (with only a usual or typical blow up of pride and vanity), he also could be real rude, nasty, hateful and incoherent to try to deal with on other occasions. In short. he could be described as having “a mean spirit.” And he did have one or more bad spirits, as will be shown below.

Another neighbour, who knew the man for years, said that when he became mad (over something), he went ballistics. Neighbors and acquaintances had to just stay away form him when he was in orbit.

The man had a history of epilepsy; which, in him, was very clearly demonic. When he came under the power or influence of his demon, he was filled with much hate (this seems to be one of the ways that demonic influence reveals itself in human beings). He was under the care of a doctor who apparently kept him drugged up (in order to keep him from going into fits).

Because the man had some mental problems, this writer went out of the way to try to be nice and civil to this man, and even when he was acting like a heel. Surely, the question of sin never entered his mind in the context of his hatefulness, rudeness and arrogant behavior toward others. Obviously, his Christian Church connections didn’t help him one iota in dealing with his problems.

Despite his obvious mental problems and his offensive behavior toward others (when his demon was riled up), this man never came back later to apologize over his mistakes (after he had returned to normalcy). He never apologized over his offenses to others. It looks like the Baptist Church would have taught him this simple task to make things right, but it didn’t.

Some Complications

Of course, this whole issue is so complex that sometimes defining a specific act or word as sin (which offends someone else) can be a complicated matter. Maybe, some of his rudeness and overbearing attitude was sin. Maybe, it was not. And assuredly, questions must arise over the role of others to bring on this offending reaction from him. Logically, all factors have to be considered.

In other words, people who are hateful and abusive to others can sometimes expect to be repaid in hate and abuse. So, who is in the wrong? Who is the sinner in that context? Perhaps both parties are guilty since two wrongs do not make a right. Of course, these are complicated questions to have to address.

But in general, whenever one offends and hurts someone else (however accomplished and irrespective of the prevailing attitude of ignorance and unintended hurt), the question must ultimately come up on whether sin is involved or not--at least, in later repentance. If sin is present, then the repentance cycle can surface--including regret, repair, restoration and restitution (to include an apology).

The point of this is that most of us go through life without much care or concern over the feelings of others and our offenses causing hurt to others. In this sense, we could care less who we hurt and who we walk upon. But then, when YHWH intervenes to bring about repentance through correction and chastisement, we are faced with the need to make things right--where applicable and as practical.

The better course for each of us is to walk the extra mile and try to avoid offending and hurting other people. The less hurt we put on others means the less hurt we face in our own lives if and when YHWH grants us the gift of repentance (to be broached in more detail in comments to follow).

More on the Apology

There is another issue when the repentant person chooses to make the required apology. Frequently, in life, the conflicts between people are not always cut and dried that one side is solely guilty of the wrong. The truth is that more often, both sides are guilty and this is especially true in marriages and the interplay between men and women.

In those situations, where there is great guilt on both sides in two party conflicts, it becomes more difficult for one guilty person to offer the apology when the other guilty party does not reciprocate. Therefore, when the repentant person goes and makes the called for apology, the other person (who may be just as guilty) will self righteously either reject the apology or be hateful about it.

In other words, many proud people (self righteousness and pride will be addressed in subsequent chapters) will not be very receptive or fair about accepting the apology from the repentant person. In these cases, one must remember that YHWH is dealing with only the one party willing to step out and apologize. The other party is still carnal, evil, wicked and unrepentant.

Unrepentant people are generally not going to examine their lives and apologize for anything. They are proud, self righteous and good in their eyes. Of course, they believe that all of their interpersonal conflicts with others are because of the guilt of the other parties. Never will they examine their own lives and accept the fact that they too may carry some guilt. Yet, the Word demands the apology!

Yes, Both Can Be Guilty

Again, this is particularly true among married couples and close relationships between men and women. In many, many cases, both parties are guilty. And if YHWH would grant the gift of repentance to both parties, both would apologize to each other. But too often, He grants this precious gift to only one person and not the other.

In this case, the person who is privileged to go and apologize must forget the wrong of the other party and focus on his or her own wrong. By thinking about and assessing one’s own faults and wrongs, it is easier to apologize to someone who is equally guilty in the conflict.

This issue seems to be covered in YESHUA’s remark that one must pull the beam out of his own eye in preference to taking the mote out of someone else’s eye (Matt 7:3-5). Too often, we limited little humans tend to get bogged down with the problems and shortcomings of other persons instead of ourselves (because of pride, which will be later addressed).

In any case, the person chosen for salvation in this life must go and make the apology. While the other similarly guilty person (who is unrepentant and who is still proud, vain and carnal) may be hateful and self righteous, and may either look down on the repenting party or reject the apology outright, the repentant must bite his lip and go and make the apology.

In this case, there is no need to start in on the guilt of the other person. Nothing will be gained to try to reopen old wounds and start trying to decide who is the most guilty. The person granted the gift of repentance must want and seek the privilege of accepting personal guilt and responsibility and apologizing to others who have been hurt and damaged.

My Guilt

This writer has had some conflicts with others over the years and especially with a former wife. For many years, i looked upon this marital conflict as being all her fault. The one thing which never entered my mind was that i, too, was guilty. With the passing years and the “possibility” that YHWH has or is granting me the gift of repentance, i have went back and said “please forgive me for the hurt i put on you.”

This hurts and especially so when it is a one way event and the other party does not or will not reciprocate for his or her wrongs. But the one way apology must be done in order to achieve reconciliation and in the vein of righteousness (which is what all of us must desperately want, seek and desire).

One day, in time and space, YHWH will choose to grant the other party repentance. And when that happens, he or she will face the same problem over repair and restoration and the issuance of an apology. The other guilty person will be under pressure to seek out those hurt and make an apology where possible. One must be patient because justice will ultimately be done.

Offending Others Can Be Serious Business

The matter of going through life and offending The ELOHIM and/or others is very serious business. It is not fun to someday have to go back and start trying to apologize and make things right with multitudes of people who have been hurt and offended over the years by a careless sinner.

The “Dictionary of Judaism in the Biblical Period” (p. 522) offered some comments upon the role of reconciliation in Rabbinic thinking and writings over the centuries.

For instance, this source says that “The concept of reconciliation appears in the rabbinic notion that a person’s sin against another individual will be forgiven by God only after the wrongdoer has reconciled with (‘gained the good will of’) the one whom he had harmed (M. Yoma 8:9).

“Reconciliation does not appear in rabbinic descriptions of the process by which people atone for sins against God, which involves rather expiation and repentance.”

The point of this is that while the sinner can repent and be reconciled to The ELOHIM, the process is somewhat more complicated in the context of sins (hurt, harm or injury) put upon other persons. In this sense, according to Rabbinic authorities, forgiveness from The MOST HIGH only comes when the sinner has been reconciled to the other persons offended.

Incidentally, Rick Aharon Chaimberlin writes in an article on “Conflict Resolution” that the ten-day period between Rosh Hashanah and Yom Kippur is called the “Days of Awe” by religious Jews (Jul-Aug 2000 “Petah Tikvah,” p. 61). Judaism teaches that religious Jews should go to persons offended and apologize and ask for forgiveness during the Days of Awe in an effort to have a clean heart for the Day of Atonement.

This teaching in Judaism dovetails with the Kol Nidre prayer (to be discussed later) which reportedly does not cover unfulfilled vows with other persons (for the past year, as observed within Sephardic synagogues). The point is that the religious Jew must use the Days of Awe as a time to make things right with other persons offended in the past year.

Chapter 62--Repentance II

Repentance is Necessary

Of course, the salvation of the election, all of Yisrael or all of Adam (as discussed in previous chapters) is quite wonderful and profound to think about. And certainly, it’s a little more involved than what one might first suppose after being initially introduced to the idea. There is more to it than what first meets the eye.

In the starting pole, true repentance is not something that people can just automatically decide to muster or do on their own. No! The Book is quite clear that true repentance comes only as a free gift of grace to the election, as noted in previous comments (Matt 9:13; Mk 2:17; Lu 5:32; Acts 5:31; 11:18; Rom 2:4; II Tim 2:25).

It is something that The MOST HIGH does entirely to the election and He does it whether they like it or not.

Mention here might be made to the fabulous Scriptural references describing the work of the potter and how he manipulates, changes and works on the clay to bring forth vessels of honor or dishonor (Isa 45:9-11; Jer 18:2-6; Rom 9:20-21).

In those texts, the allusions are unmistakable. YHWH is The POTTER and various persons are the clay. The POTTER will do whatever “He pleases” with the clay. The clay has “no” individual choices in the matter.

One of the problems that opponents of universal reconciliation face is their clear lack of understanding and comprehension of what all is involved. They want to suppose that The HIGHEST will save wretched sinners and let them continue in their wretchedness and sin (which often seems to be the way that Christians look at things).

No, that’s not the way it works with The SUPREME. He came to earth as YHWH YESHUA to save sinners. But believe me, all sinners tasting salvation are going to repent and change from all (100%) of their sins (as was noted earlier).

They will not be granted salvation to continue committing sin by transgressing His Torah, as Christianity teaches. The SOVEREIGN will not make any excuses for sin or allow saved people to continue in it (Rom 2:13; 6:1-16; Heb 6:4-6; 10:26). It will stop!

Pesha and Unintended Sins Revisited

A previous chapter focused on the Hebrew words asham, shagah, chet, pesha, maal and awon in the context of sin. There is no need to repeat all of the former comments. But it would be well to recall that dissertation here and relate it to the present discussion on reconciliation.

Awon and maal seem to occur when a person is in rebellion and contempt toward YHWH’s mitzwot, and violates them routinely and regularly; all the while that the person understands the applicability and legal status of the Torah. Pesha involves the same rebellion. But it suggests that the guilty party rejects the Torah and its fitness and its rightful authority.

Chet (sometimes), shagah and asham address the unintended or accidental wrongs (done in a sense of ignorance and/or innocence without premeditated intent or willful rebellion) committed by the person who accepts the Torah and is trying to obey it.

The four Scriptures, cited earlier (Rom 2:13; 6:1-16; Heb 6:4-6; 10:26), make it abundantly clear that sin must stop once a person achieves the state of true reconciliation and forgiveness. But in saying this, it is probable that the state of pesha, maal and awon must end and not necessarily chet, shagah or asham.

Contempt and Rebellion for the Torah Must End!

In other words, the Christian Israelite’s attitudes of contempt and rebellion toward YHWH’s mitzwot (in the Torah) must end in true reconciliation. Likewise, a converted, Messianic Jew must completely turn from maal and awon.

The believer (of whatever background) must commence immediately the practice of obeying all of YAH’s Torah. The horrible acts of rebellion (arising in maal, awon and pesha), being committed regularly and routinely against the law (Torah), must end upon reconciliation.

With sufficient knowledge, understanding and commitment toward YHWH’s Torah, coupled with help from The RUACH HA KODESH, the believer can stop committing these terrible iniquities. The truly converted or reconciled individual must stop all rebellion and revolt against the Torah and must replace it with love, respect and obedience of the Torah.

Does this mean that the believer can immediately and always stop the sins of chet (in the context of the pulls of the flesh and carnal nature), asham or shagah? Perhaps not!

As long as man is in the flesh and subject to the frailties of the flesh (the evil inclinations in man) and the wicked acts of a hateful and rebellious society, it seems that chet and shagah can apparently surface. Asham is also possible, but it is in a slightly different category, as described previously.

It seems that pesha, maal and awon involve the willful, continuous state of sin and rebellion in a person (as often appears before true reconciliation is realized). Chet and shagah occur when a person has accepted and is trying to obey YHWH’s’ Torah, but inadvertently slips and falls occasionally (missing the mark) because of ignorance, carnality or forces beyond the control of the sinner.

The truly, reconciled individual possibly commits chet, shagah and asham only and never awon, maal or pesha. It seems probable, per the Scriptures, that forgiveness can be obtained for chet, shagah and asham sins after reconciliation. However, the situation with pesha, maal and awon could well be in an entirely different category.

The words in the NT (Rom 2:13; 6:1-16; Heb 6:4-6; 10:26) in the context of no more sacrifice for sin possibly could apply to pesha, maal and awon. This whole state of rebellion and contempt could be the condition of or lead to the unpardonable sin (Matt 12:31-32; Lu 12:47-48; I Jo 5:16).

Willful Ignorance

How about the Christian who knows that transgression of the law (Torah) is sin and yet continues to sin because of having never studied the law (Torah) and refusing to study it and be corrected by it. Is this situation one of rebellion and contempt--hence pesha or awon? Evidently, the answer is yes!

Indeed, this very condition surely spells out the reality that such a Christian was never converted or reconciled in the first place. Such people are still unconverted, pagan Christians.

Many Christians claim to obey the law. Yet, they never read and study the law (Torah) and make no effort at all to learn what the Torah says and requires. In this sense, they are probably guilty of pesha or awon.

It is also manifest that people who lack knowledge of the law and make no effort to study it to gain that knowledge have never experienced true reconciliation. As outlined previously, reconciliation involves knowledge, among other things.

Any person, Jew or Christian, who is indifferent, lethargic, apathetic and could care less about the Torah, assuredly has never experienced true reconciliation. They are still in a state of sin and rebellion.

The truly converted individual is a person who does care about the Torah and obeying each and every mitzwah correctly in a way to please and serve The ELOHIM. The reconciled one becomes passionate and devoted to the Torah and all of its teachings.

Question--has the reader ever seen a Christian passionate for the Torah? In the generic sense, Christians don’t even read or study the Torah--except on rare occasions. Certainly, there is no passion in Christendom for the Torah. Yet, this is a mark of identification of a truly converted person.

Future Sins?

Obviously too, as long as the disciples were living in Judea in the environment of the Temple (while it stood), one must suppose that each and every one of them probably went into the Temple and offered sacrifices whenever an appropriate occasion of asham surfaced (as well as in shagah and chet).

That’s the essence of the situation which prompted Shaul and the four other believers to go to the Temple and make sacrifices/offerings, discussed earlier (Acts 21:20-26).

The same state will probably resurface when the Third Temple is built, as well as being assuredly in vogue in the millennium and its millennial Temple. YESHUA’s shed blood pays for all past sins. But it does not automatically grant a license for converted, saved members of the election to go out in the world and continue in intentional sins and acts of rebellion against the Torah.

Certainly, as long as the Temple was available, the true believer (where possible) would most likely choose to go there for unintended sins rather than place YESHUA again on the stake to die and bleed a second (or third or more) time for one’s sins (as suggested in Acts 2:46; Romans 6:1-16; and Hebrews 6:6). Love of The MESSIAH would encourage an elected individual to walk the extra mile to avoid sin.

I John 1:7

It might be that persons absent from Jerusalem and the Temple environs and unable to go there for a sacrifice might could confess certain wrongs and call upon YESHUA’s blood once again in the event of sins of ignorance and unintended mistakes. However, it seems likely that the believer (after conversion) would be careful about routinely choosing this course and making it a habit.

This option may “possibly” be the sense of I John 1:7 in that YESHUA’s blood continues to clean the believer after conversion, if the believer confesses his sins (I Jo 1:9). “The Expositor’s Greek New Testament” (v. 5, p. 172) makes the case that the cleansing pertains to every sin, that is every outbreak of the sinful principle and not “all” sin. Thus, this text probably does not address maal, pesha and awon wrongs.

As Henry Alford indicated in “The Greek Testament” (v. IV, p. 427), the “and” (Greek kai, elsewhere discussed herein) opening the remark on YESHUA’s blood cleansing the believer connects back to the earlier phrase. Thus, the believer is cleansed as an additional result of walking in the light of truth.

This option is mentioned in the context that the true believer would by all means follow the discussion presented earlier in this study--in the context of recall, return, repentance, repair, restitution, restoration and regret--all in the vein of achieving reconciliation once more (with appropriate “confessions” and apologies to those offended--Jas 5:16). Doctor Laura on her radio program once tied three of these r’s together in the context of repentance in Judaism.

Obviously, a person walking in the light of truth is not going to be in rebellion toward the Torah, nor would he or she ignore YHWH’s laws and teachings on the questions of repentance, restoration, etc. Any sins occurring will have to be those done in true ignorance (shagah) or those from an accidental error of the flesh (chet).

YHWH Corrects and Disciplines

While some persons begin to perceive that repentance is necessary and seems to be one of the primary ingredients in reconciliation, few understand that the agency to bring about this proper and correct repentance is The MOST HIGH, Himself.

He does this and not the sinner. Otherwise, repentance would be an act of work for salvation. On this, there are a lot of reasons to believe that YHWH does this through correction and discipline.

Yes, as necessary, The ELOHIM will bring about conditions in each sinner’s life to force him through correction, discipline, affliction and punishment (as mentioned in earlier comments, as a father punishes a rebellious, disobedient child) into a state of being able to receive the gift of repentance (Deut 8:5; Prov 13:24; 19:18; I Cor 11:32; II Cor 6:9: 12:7). Again, YHWH does this--not the sinner.

Apparently, this corrective chastisement and punishment can take many forms--all the way from mental recollections and torment over wrongs done to poverty and want to sickness and affliction. When it comes time to call the election, corrective chastisement and punishment will be applied as necessary to bring about repentance and reconciliation. There is no question about it.

The SUPREME will intervene and take whatever steps are necessary to cause the elected knees to bend and bow (as proven by Iyov)--to include breaking legs if appropriate. If YHWH judges that the respondent will only surrender when forced into a wheel chair or as a vegetable in bed, then be assured that that will happen.

While many Christians would blame Satan for their poverty, sickness and injury problems, few would attribute them to The HIGHEST, as certainly happens with the election. Even if Satan does do something to someone in the election (and possibly otherwise as well), be assured that he does it with the approval and authorization of The ELOHIM.

In many cases, there is a correlation between certain sins and certain resulting punishments. While this punishment is automatic, please understand that even here, YHWH is overseeing its application to be sure that His purpose is fulfilled in the lives of the election. In other words, YHWH is in charge and oversees the development and progress of members of the election.

Some Interesting Scriptures

The Scriptures have some other most extraordinary statements concerning correction. For example, David, who had been sorely chastened (Ps 73:14; 118:18), prayed that YHWH would not rebuke him in anger or chasten him in hot displeasure (Ps 6:1; 38:1). Yirmeyahu put it well by saying to YHWH that it is not in man to direct his own steps, and please correct me but with judgment and not in anger (Jer 10:23-24).

The Psalmist wrote-- “Before I was afflicted I went astray, now have I kept thy word” (Ps 119:67); It is good for me that I have been afflicted, that I might learn thy statutes” (Ps 119:71); “I know, O (YHWH), that thy judgments are right, and that thou in faithfulness hast afflicted me” (Ps 119:75); and “Unless thy law had been my delight, I then should have perished in mine affliction” (Ps 119:92).

Hebrews 5:8 has a most fascinating remark in relation to YESHUA. Shaul wrote it to say that “Though he were a Son, yet learned he obedience by the things which he suffered.” Is it not clear that we, in the flesh, learn from our afflictions and sufferings?

Another Issue

There is another old quotation which should be mentioned here. In making this remark, there is no intention to ascribe it to YESHUA The MESSIAH. But categorically, it applies to almost all the rest of us. It is-- “Experience is a dear school and fools will learn from no other.”

Many of us (and that includes this writer) could never learn the essentials from rote learning. We have needed to experience life and learn from our mistakes (like, for example, as with chet sins). This philosophy was covered in some detail in a previous chapter on YHWH’s Purpose (the purpose of life).

Judgment for the Election Now

Hence, there is a particularly important aspect of correction and discipline by The MOST HIGH. The Scriptural evidence seems persuasive that YHWH only takes direct action and applies discipline in the case of those persons who constitute the election of this age. In other words, He apparently does not necessarily intervene to directly punish, chastise and correct the general non-elected population in this present age.

Consequently, if a sinner fits into the elect classification (to be chosen by YAH for salvation in this present age and life), he will ultimately be punished as necessary to allow true repentance and reconciliation to take place. Otherwise, those persons outside the elect category may seem to get away with sin in this life and not face YHWH’s judgment while here in the flesh.

Kefa (I Pet 4:7) saw judgment coming first on those persons in the household of The EL who obey and respond to the good news (the election called out in the age at hand), obviously before coming upon other persons who will be judged in a later situation (who are not in the election and who do not have a calling in this age).

The Apostle Shaul (I Tim 5:24) observed that the sins of some (of the called out ones--the election) are open to judgment in the age underway while the sins of others will follow after them (obviously, in a later age, when they are then judged).

What this amounts to is that the persons elected to salvation in the age at hand will be judged in this age at hand. They will be judged in the context of correction, discipline, chastisement and punishment (as a father corrects, punishes and chastises a son).

This punishment is not to kill or destroy the election; but rather, to change the election and lead each person in it to reconciliation and redemption (which has been or will be addressed elsewhere herein). While the applied judgment and correction may seem to be hard and harsh, it will work for good and will ultimately serve good when repentance and change eventually comes.

Those Not Elected Will Be Judged Later

Many persons may happily seem to sin and sin and get away it (just as Slick Clinton seems to get away with everything). The truth is that these people are not elected or chosen for salvation in this age. Thus, YAH largely leaves them alone to continue their paths of sin and rebellion. While they may think that they are getting away with sin, the truth is that they simply aren’t chosen for redemption in this age.

When YHWH is ready to save those persons (at least Adamites, evidently in a future age, time and place--whenever and wherever that is), He will put His hand on them and apply corrective action/punishment in the context of The POTTER molding and shaping the clay, as outlined in prior remarks (Isa 64:8; Jer 18:2-6; Rom 9:21).

Each and every Adamite must and will repent before he can ever be “saved” for the World to Come (in Hebrew, the Olam Ha-Ba).

Moreover, for those chosen for salvation in this age, they will now or ultimately later face extraordinary and severe correction, punishment and chastisement here in the flesh (as a father corrects a son) in order to be cleaned up to receive the gift of grace. They will be forced and made to repent and change.

Please understand that it was Iyov who was in the election (needing punishment and correction) and not his children (who evidently were not elected to salvation in this life and age).

Chapter 63--The Demon Problem

The Demon Question, Revisited

One of the topics which Christendom gives some lip-service to has been the demon problem, as discussed in previous chapters. Perhaps the importance of this subject is one more for the New Testament, in lieu of the Old Testament (which does not seem to have much to say on the problem).

Tragically, for persons now alive on planet earth here in the late 20th and early 21st centuries, the demon dilemma is more pronounced and profound than at any other time in history--even more extensive than the situation outlined in the Apostolic age.

Much of the current problem surfaces because, all of a sudden, a modern motion involving demons and Spiritualism has come about in the form of the New Age movement. Subsequent chapters will address this current explosion of demons and the impact of the New Age movement. Thus, there is no intent to get involved in much of an assessment of the contemporary demon problem at this time.

However, there is a need to recognize its presence and attempt to assess it in relation to the present discussion on reconciliation. Manifestly, demons are a part of the real world. And they do impact upon all or most all persons at large--to include the election, as well as the very elect.

Judaism on the Demon Problem

As will be described in some detail in the following chapters, Jews believe that demons attach to a person every time he or she commits a sin. Per this view, the unsaved person must undergo a time of trial where the demons inflict punishment and hurt on the person before the individual becomes saved and/or redeemed to allow entrance into the Olam Ha-Ba or the World to Come.

At this World to Come time and place (whenever and wherever it is), all persons will be allowed to see the harm and hurt that they have done (to YHWH and others) and the opportunities missed, and experience remorse for their actions (and believe me, this is punishment). Once the demons are cast out (with deliverance) and true repentance comes, the judged person can then enter into the Olam Ha-Ba.

While many Christians will immediately discount this thinking and particularly so since it seems to have some similarities with the concept of purgatory (which is clearly pagan to the core), the truth is that this Jewish thinking could have some genuine merit (based on comments made so far).

Perhaps of significance, the Everett Fox work on “The Five Books of Moses” (p. 27), quoted earlier, offers these remarks on the sin surfacing when Cain (the Hebrew Kayin or Kain) murdered Abel (the Hebrew Hevel): “YHWH said to Kayin: Why are you so upset? Why has your face fallen? Is it not thus: If you do not intend good, at the entrance is sin, a crouching demon, toward you his lust--but you can rule over him” (Gen 4:6-7).

This first murder will be further addressed in later chapters.

New Testament Support

Strangely enough, more real support for these teachings comes from the New Testament where there are a number of references to people being in the Greek “hoi daimones,” which means “To be demonized, be as a demon” (“Young’s Analytical Concordance,” p. 763).

However, the KJV traditionally renders these words as possessed--just as the KJV poorly translates the word “daimonion” (meaning a demon) as a devil.

The prior focus upon this concept covered the situation of the men at the tombs in the land of Gergesenes, who were supposedly “possessed” by demons (Matt 8:28-32; Mk 5:1-13); the reportedly possessed people, who YESHUA healed (Matt 4:24); and the case of the people “possessed” in Acts (8:7; 16:16), where the Greek “echo” was used. Echo means “To have, hold” (“Young’s Analytical Concordance,” p. 763).

The point of the previous discussion was that the demonized concept does not necessarily imply presence of a demon in the sick person; but likely, the idea of being “held, influenced or controlled by demons” through mental telepathy. In other words, the issue was probably not actual inhabitance; but rather, the subjects were just likely held under the influence and/or control of demons by mental telepathy.

Another important aspect of the previous discussion was the fact that a person could be “held, influenced or controlled” by multiple or many demons, which was the case with the men in the land of the Gergesenes.

Per the Jewish teaching, demons attach to a person in the case of certain sin situations (at least in the sense of man being held, influenced and/or controlled by mental telepathy). As the doctrine goes, a person can be subject to a huge number of these demons. In other words, the subject is demonized which probably is a better description than the KJV’s use of “possessed.”

The NT Difference

If there is a difference between the Jewish view and the NT position on this issue, it probably is that most of the NT population was not demonized in those days. Whereas, today, most people are demonized (as per the Jewish teaching). Can this conflict be reconciled? Yes, it can be put together into one belief.

In NT times, the people were living in the religion and culture of Second Temple Judaism. While they were carnal and in the flesh, it is clear that many of them were extremely obedient to the Torah in the generic sense.

Of course, there were exceptions (as in the case of those specifically identified as being demonized and one can also easily see the demon problem with certain definitions of the Pharisees and scribes).

Since Second Temple Judaism (which was the religion of YESHUA and the Apostolic Assembly, as will be described in some detail in later chapters herein) was the religion of those persons in NT days, the prevailing situation was a far cry different lot than what one finds today in traditional Christianity (where people are almost all in contempt and rebellion toward the Torah and righteousness).

In other words, it is plausible that with their more closeness to righteousness (in the view of obedience of the Torah), there were less problems with demons (demonization) than what one would find today where the generic American population is in utter contempt and rebellion towards the Torah and righteousness. It is no wonder that there are so many demonized people today.

There is a Price to Pay for Sin

Manifestly, we each and every one will have to pay a price for our sins. We do not get away with sin in this life. In the context of punishment, chastisement and correction, discussed in the previous chapters, we will be punished for each and every sin. Members of the election are counted blessed that they have been chosen by YHWH to be cleaned up in this life and age and to be delivered from these attached demons.

All other persons will die with their demons and have to await a future resurrection before they can go through the cleaning process and receive the free gifts of faith, repentance and grace. In other words, we all will face the chastisement from AVINU (Our Father) before we will ever be granted reconciliation, salvation and life in the World to Come.

These demonic powers also seem to be what the Apostle Shaul referred to as the principalities and powers here on earth which serve YHWH (Eph 3:10; Col 1:16; ) and which the election wrestles and strives with (Eph 6:12). These forces are spiritual in nature and perhaps could be good or bad. Probably, the context of any verse referring to them has to be consulted to ascertain whether good or bad or both.

Thus, Ephesians 6:12 clearly communicates the struggle with evil or bad spiritual powers, as opposed to principalities and powers of the flesh. Once true conversion and reconciliation occur with the Baptism of The RUACH HA KODESH, these demonic forces are dealt with by YESHUA (Rom 8:38-39; Eph 1:21; Col 2:10, 15).

Stoich/Stoicheion, Revisited

This discussion so far also involves a link to the Greek word “stoich/stoicheion” which “Young’s Analytical Concordance” (p. 293, 826) says is an element, first step or principle, as briefly mentioned earlier. It was used by Shaul several times in the context of the world (Gal 4:3, 9; Col 2:8, 20). Some students of the Scriptures have studied this word and suggested that it refers to demonic powers here on earth.

Almost all translators struggle with this word and leave the reader in a state of confusion. However, “The New English Bible” translates these references as elemental spirits or spirits of the elements of the universe--which provide an interesting twist to the question (Gal 4:3, 9; Col 2:8, 20).

The use of stoich at II Peter 3: 10, 12 could allow this interpretation. But the presence of stoich at Hebrews 5:12 makes one conclude that stoich is a far more complicated word than just spirits of elements or elemental spirits. Per Hebrews 5:12, the word stoich seems to apply to the first or rudimentary teachings of YHWH’s Word and thus something good. Here, the focus is not upon the stoich of the “world” (which is bad).

As will be discussed in later chapters, stoich probably has a complicated meaning, at least in the context of the “world.” In Shaul’s uses, it probably means the early, first, primary or beginning influence or pull of demonic elements, doctrines or principles upon carnal, unconverted people (Gal 4:3, 9; Col 2:8, 20). Please understand that this focus might be upon demonic doctrines and not necessarily upon demons, per se.

Thus, this suggestion ties stoich to an element or principle, as connecting to demonic doctrines or teachings in the “world.” In other words, some of these first human teachings come from worldly elements (made up of demonic doctrines). Moreover, Shaul added another dimension to the definition when he tied stoich to human nature, carnality and the flesh in Colossians 2.

Support from the Aramaic

In a booklet on “Time of the End” (p. 2), Charles W. Dodge of Colville, WA addressed the subject of the two seedlines (Gen 3:15). The two seedlines will be described in some detail in later chapters and need not receive any particular attention here.

Suffice to say, many persons hold that these two seedlines refer to genetic peoples (from Seth versus Cain), while others look upon their reality as being The MESSIAH and Satan. Dodge recognizes this approach, but offers another interpretation which is interesting and relevant to these remarks on stoich/stoicheion.

Dodge says that in the Aramaic in Dr Lamsa’s translation of the Scriptures (per a footnote), the word seed used in Genesis can also mean a teaching. The root of it can mean dissemination. So while the two seeds can refer to two persons or two races of people (as will be broached in the later discussion), the idea can also refer to two lines of teaching--truth or lies (as Dodge characterized it).

Therefore, is it plausible that symbolically, from the Garden of Even situation, two lines of teachings or doctrines have persevered? Is it possible that the line of lies, deception and evil emanating from Satan and demonic fallen powers does in fact mean stoich (the line of lies and deception)?

Stoich and the Cosmos

Incidentally, it has to be interesting that the Greek stoich is very close and must be linguistically connected to the Greek philosophy of stoicism (founded by Zeno) which saw everything in the cosmos as being “interrelated, with God (referred to as Logos, or reason) coextensive with the universe” (“Dictionary of Judaism in the Biblical Period,” p. 602). This almost sounds like pantheism.

The stoich idea could lead one to support a demonic idea for stoich in the vein of fallen angels assuming the roles of stars and planets (as found in Greek mythology and in astrology). Perhaps it goes on from there to extend to the doctrines and teachings of these Greek gods, as they impacted upon Adamic man in the vein of Hellenism (to be later addressed).

In this writer’s check of different Greek language sources, not much was found on this cosmological approach--although the “Theological Dictionary of the New Testament” (v. vii, p. 666-687) did broach the subject without offering any definite conclusions on a single definition for the word.

More From Columbia

“The Concise Columbia Encyclopedia” (p. 809) says that “Stoicism” was a “school of philosophy founded by Zeno of Citium c300 B.C. Influenced by Socratic ideals and by the thoughts of Heraclitus, Aristotle, and Plato, the Stoics held that all reality is material but is shaped by a universal working force (God) that pervades everything.

“Only by setting aside passion, unjust thoughts, and indulgences, and by performing one’s duty with the right disposition can a person live consistently with nature and thus achieve true freedom. This school of thought was especially well received in the Roman World;...”

Yes, Greek Philosophy

The question of Greek philosophy and how it influenced developing Christianity will be addressed in some detail in later chapters on Christian History. Because of the fantastic conflict and/or contrast between Greek thinking and Judaism (as noted earlier), it would seem highly likely that the New Testament uses of stoich and its cognates relate in some way to Greek philosophy.

The view of some scholars that stoicism represents demonic doctrines and teachings is probably true. It appears that the whole thrust of Greek philosophy was based upon demonic influence. Surely, stoicism fits precisely into this mold, although the case can be made that some of it probably made some sense from a fleshly human point of view.

While materialism has generally dominated much of the Western world for vast centuries, perhaps the stoicism twist on it helped to give it some respectability and acceptance in the early Roman Empire. Surely, stoicism, with its demonic influence and promotion, was the first or elementary teacher of much of so-called humanity in the civilized world of those days.

In any case, one must conclude that stoicism was essentially a bad thing and really was in conflict with the Scriptures. For sure, its usual presence in the NT represents something subject to criticism or question.

Starting Very Early in Life

As outlined in former presentations, the demons do their job upon humans, evidently starting with babies or very small children, by using mental telepathy to influence, motivate, push, prod and encourage each person on into sin. This encouragement can easily become reality once it fuses with human nature and carnality which just naturally wants to do evil.

While the case can be made that this influence, pull or push comes from demons, it can also come from parents who correctly get the thinking, ideas, doctrines, teachings, principles, etc from demons via mental telepathy.

In other words, small babies are going to start getting some bad teachings very early in life--either directly from demons or indirectly from demons, via parents or other persons who come into contact with them and influence them as they develop and grow. Small children and babies quickly begin to absorb these demonic ideas which become the first principles and teachings to govern their lives.

It’s hard to say exactly at what age a baby can come under the mental telepathy of a demon. Scientists now know and understand that very early, babies start learning from their environment. It might be that demonic mental telepathy does not affect them until they begin absorbing information from their environment. Perhaps if their parents and other persons properly taught them, they would get little or nothing from demons.

Maybe it is only after they start absorbing teachings from human beings that small children can come under the influence or motivation from demons. In this sense, perhaps infants are immune initially at birth from demonic mental telepathy. But as their minds start developing with bad information from parents and others around them (in several weeks or months), their minds then open up to demonic mental telepathy.

In the sense that demonic elements or powers on earth can influence humans with demonic teachings and doctrines by mental telepathy at an early age, it becomes easy for some persons to want to blame The MOST HIGH for their sins in the context of how He made the creation and how He made limited, little humans subject to the creation.

The Apostle Yakov answered this concern when he addressed the subject of temptation early on in his writing to Yisrael (Jas 1:11-15). As elsewhere discussed herein, Yakov categorically says that The ELOHIM does not tempt man in the sense of inducing evil or the act of sin. Instead, it is man’s own flesh in the vein of carnality, lust, pride, etc which does the tempting (Jas 1:14).

Perhaps the demonic influence upon human minds only opens the door to the possibility of sin and then, when the demonic influence reaches the flesh, the idea of sin is entertained and considered (Jas 1:15). For persons who are ignorant and who were not taught righteousness, this germination of sin within the carnal individual is quite simple and perhaps occurs with regularity.

The Meaning of Colossians 2

In other words, the flesh rules supreme. And this seems to be the essence of what Shaul is communicating in Colossians 2. In verse 8, the believer is warned about accepting the traditions of men, which are founded upon the rudiments (stoich) of the “world” (from demonic sources) and not from The MESSIAH, Who is The Head of all spiritual powers and principalities (Col 2:10).

Verses 11 to 13 discuss human carnality and the need for the spiritual circumcision of the heart which will be addressed in some detail in subsequent chapters herein on pride and vanity. Verse 15 notes that YESHUA, in the flesh, triumphed over the obviously evil spiritual principalities and powers on earth (so it can be done).

Shaul inserts the famous ideas in verses 16-17 which Christians love so much since they think that these texts abolish the Sabbaths and feast days. But this is an incorrect interpretation, as discussed in a preceding chapter and as will be commented upon in later remarks.

In the wonderful verse 20, Shaul gave hope to the dilemma when he outlined the reality that the stoich or rudiments of the world die or are destroyed (in terms of human minds and thinking) when a person dies with The MESSIAH (in true conversion).

Likely, these demonic powers and/or influences can only resurface and recommence work upon the human mind when sin is once more introduced into the believer’s life (perhaps as alluded to in Rom 2:13; 6:1-16; Heb 6:4-6; 10:26). Probably, man is not free of them if he chooses to resume the willful practice of sin.

Therefore, when living in the world, why is it that one would entertain these elemental doctrines manufactured from demons and taught by humans and human religions about not touching or eating things (as ascetics commonly do from their demonic teachings). Please understand that here the issue is not with the mitzwot of The EL; but rather, upon doctrines of demons, as spread by human beings.

In view of II Peter 3:10, 12, it is quite manifest that when YESHUA comes for the millennium, the influence or stoich of demonic forces will evidently end when the elements or stoich are all destroyed. So obedience will probably come easier in the world tomorrow.

The Question

Now, back to the question--is it possible that demons do attach themselves to us when we commit sin? In other words, has sin allowed demonic influence or stoich? If demons have tied in with us, they have done so because of our sins. In other words, our sins have caused the problem and even the need for correction. Hence, our sins and the resulting demons are the responsible agents bringing on the dilemma.

In this sense, the case can be made that the stoich, elements or rudiments of this world probably have no influence or ability to even contact or be a factor in mental telepathy upon infant babies, as long as they are in innocence and without sin. But when the child commits his or her first sin (which could come around age one or two), likely the door is opened to both stoich and demonization.

Perhaps it cannot be said that a demon attaches and comes into contact (fellowship) with us for each and every sin committed, but it is very plausible that certain demons do attach for certain types of sins and/or for certain sins which we commit in a repetitive fashion over time. This option appears highly likely in some sins--especially those dealing with sex, idolatry, hate, murder, carnality, etc.

Therefore, it seems perfectly logical that an avowed homosexual is demonized by a homosexual demon. There are likely demons of fornication and adultery. It would seem that serial killers and perhaps even all premeditated murderers are demonized by a murder demon. Of course, there must be demons of temper, hate, jealousy, envy and on and on.

People obsessed with greed, in the context of power to rule over others (like many politicians, world rulers, military people and government bureaucrats), are likely demonized with a power demon seeking domination over others.

Manifestly, persons involved in Pentecostalism, various religious orders and groups are likely demonized by one or more demons (as elsewhere noted herein). Is it not likely that demons attach to people when they get involved in human lodges, fraternities and sororities (especially when oaths are made)? Persons obsessed with and dedicated to video and nintendo games are also likely demonized.

Surely, the movie, TV and entertainment worlds offer a gross number of opportunities for demons--like in horror movies, suicide productions, science fiction films, violent movies, bad language shows, sex movies, occult and New Age presentations and so forth. The potential on this is almost unlimited and can involve multiple demons with any one person. It can go far and wide in scope and coverage.

It Can Start Early

With this backdrop, guess what can happen when a parent allows a small child to watch one of these bad films? What happens to a child who gets demonized with a suicide demon? What happens to people when they commit their first adultery or have their first homosexual encounter? What happens to people who join a lodge or social organization?

What happens when children or adults play with and start a link to the occult? Likely--Satanism, the New Age movement and the occult/paranormal/metaphysical worlds--all offer some of the most profound and powerful demons of all.

It may seem innocent enough for a small child to draw and tamper with Satanic/occultic signs and symbols or place them on walls in his or her room (as is now happening in homes and schools across America), but such simple acts may open the door to some very serious problems which really are quite hazardous.

As noted above, subsequent chapters herein will assess the occult world in some detail. Suffice to say here, it is a very real and very dangerous reality (just as perilous or perhaps more so than playing with rattlesnakes).

How about obsessive tobacco smokers, coffee drinkers, alcoholics and gamblers? Is it possible that attached demons play any role in these vices? Or take the case of the hooked heroin addict, marijuana user, cocaine sniffer, pill popper (both illegal and legal, as prescribed by doctors) and on and on in the drug and pharmaceutical worlds.

Could demonization have a part in any of these mentioned actions, habits and events? Well, the answer is clearly yes. To what extent a demon does attach to a person involved in sin and when does it happen might be subject to some interpretation, but it seems to happen at some point in time, just as suggested by serious Jewish students of the Word.

Is Stoich Different

With these illustrations of demonization (where demons attach to a person), it is plausible that this demonizing process is somewhat different from the reality of stoich. In the vein of stoich, people seem to learn, believe and hold on to the doctrines, principals and/or elements of demons, which can come from not only demons (by mental telepathy), but also from other people as well.

Thus, there is a distinction between stoich and demonization. Possibly, the process of demonization or being demonized (when a demon attaches to one’s mind, as suggested in the Jewish view now under discussion) is far more serious and dangerous than just the matter of being taught doctrines of demons from a pagan preacher or ignorant parent. Clearly, both processes are frightening.

It’s just that when people are demonized, their lives are far more complicated. Although the stoich process is deadly, it becomes more profound when persons believing in these doctrines of demons proceed to become teachers and instructors of others to spread those doctrines around. This is one of the tragedies of Christian preachers. It is a serious matter to teach someone else to sin (Jas 3:1).

Classic Demonizations

Some individuals would say that Adolf Schicklgruber was demonized with a host of demons controlling his evil personality. This may be true. He was a very evil man with a throng of problems. But an even more likely candidate for a whole multitude of demons is America’s former president--Bill Clinton.

Clinton certainly has several sex demons (clearly one on oral sex and another on adultery), one or more lying demons (maybe this is why he is so smooth when he lies), a domination demon, one or more drug demons (evidently one for sure on cocaine) and on and on. Clinton is assuredly demonized with a horde of demons.

When the student of truth begins assessing this subject and finds how easy demons can enter our lives to entrap us for our whole fleshly existence, there is a sober and frightening effect from it.

My Own Tragedy

In 1951, this writer was in the US Army and stationed in occupied Japan. In those days, an American dollar went a long way in the Japanese economy. Moreover, there were prostitutes and houses of prostitution all over Japan--at least, wherever the US military was. Women, part-time or full-time, could be bought cheap. After all, most of them were concerned with finding a bowl of rice.

This writer is ashamed and sorry to have to say that i took advantage of that situation and participated and frequented in the sexual depravity while i was there. For the next 50 years, i gave this background of evil little thought. For sure, my fornicating and adultery did not end upon returning to America because i had became addicted to it while in Japan.

i abused and hurt a number of young girls and women over the next several years (as elsewhere noted herein). i offended them, their families and their later husbands. And i have been deeply ashamed and literally torn up for a number of years over my host of sins--particularly the sex sins and how i have hurt so many--including the wife of my youth and my own son.

i have cried over this evil and wretchedness in my life and i have been enormously hurt by it mentally and emotionally (and the tragedy here is that some of my fornicating actually continued even after my supposed conversion over 30 years ago. Of course, i justified this evil in my wrapped mind on the premise that it did not involve adultery. Now, my hurt is even greater than it would have otherwise been).

Moreover, i can now intellectually build the case in my own mind that The HIGHEST YHWH, blessed be His name, has seen fit to punish and chastise me severely over it--perhaps for the last 50 years, as other events unfolded in my life (since about 1953).

It seems that my punishment has never ended and i can expect that i will agonize and be extremely torn up and sorry over those sins for the next million years or so, if The ELOHIM allows me into His kingdom for that period. Sin exacts a heavy toll and especially if and when The SOVEREIGN puts His hands on a person with an objective of promoting repentance. We simply don’t get away with sin. There is a price to pay!

As just noted, it seems that i have given little thought over the last 50 years about my fornicating and abusing of those girls while i was in Japan and Korea back in 1951 and 1952. In those days, the sin was pleasurable from the standpoint of the flesh. Who could have ever known or predicted that a day would come in my life when i would have to repent of those sins?

A Coming Day of Reckoning?

Well, that day is here! So now, in 2003, i have thought about my evil and wretchedness and i have presently been humbled and greatly ashamed and sorry for what i did long ago. However, in working on this writing and on the fact that demons do attach to people, it has forced me to look back at my own life and my subsequent fornicating, adultery and wrecking of lives after i returned to the US as a young man.

Do demons attach to people who are in sin? The answer seems assuredly yes, as outlined in this chapter. And sex demons seem to be some of the worst of all. It appears that anytime any of us become involved in Scripturally illegal sexual activities, we open the door to the receipt of sex demons. Perhaps this is one of the reasons why sexual sins hurt us so much.

If a boy/man goes to whorehouses and copulates with harlots, will he be punished for it here in the flesh? At last, this writer is sure that the answer is yes and especially if he is ever blessed with repentance. Obviously, poor women who are entrapped into prostitution open their lives up to enormous demonic oppression. But the demon problem seems to go beyond prostitution to cover all sex sins. It is vast!

As i now look back at my sins of many years ago, i must wonder to what extent that my life of sin and evil (especially fornication and adultery) can be attributable to demonic influences which i came under when i was a 16/17 year-old-boy back in 1951.

Is there a link? The evidence seems to say yes. Today, i am enormously hurt, sorry and in agony because of my sins. And in the sense of looking back on my whore-mongering years, i now believe that those actions affected me adversely and greatly over the succeeding years.

Of course, if i would just have had the right teaching and understanding about the consequences of sin (which i did not really have, i am sorry to say--despite having periodically went to Christian Churches and Sunday Schools), there is the “possibility” that i could have entered into and participated in life without engaging in the deplorable and pathetic sins which i did pursue.

Something to Impress?

If someone could have just sat me down and explained and impressed upon me what can happen in later years, “possibly,” i would have done some things differently in my life.

If someone could have convinced me that in a coming day, YHWH might grant me repentance and with that repentance i would have to cry, agonize and be immensely ashamed and sorry over my sins; “maybe,” i would have had brains enough to take the whole subject seriously--instead of being so cavalier, careless and irresponsible to jump in and commit gross sins which opened the door to demons and enormous problems throughout my life.

But somehow, this needed teaching and instruction from YHWH’s Torah did not reach me; or at least, made no real impression upon me. Perhaps here, the problem has to partially lie with Churchianity--which taught me essentially nothing of value (as i needed in life). It is no wonder that Christianity fails to impart the right teachings. After all, Christendom exists on the premise that YHWH’s Torah was done away with!

So i entered into a life of sin and rebellion--which has cost me and others that i have come into contact with--much happiness. Yes, today, i do repent of those sins and plead for forgiveness!

Sins of Parents

Per the Tanakh, the sinner bears guilt and responsibility for his own sins and not the sins of others (Ezek 18:20). Yet, the Torah declares that the sins of parents are visited upon children to the third and fourth generation (Ex 20:5). Is this a contradiction or what? Well, the answer is fairly simple.

Each person does bear moral responsibility for his own sins and not the sins of others. But when parents sin, they sometimes transfer some punishment for those sins to their children. Certainly, it falls upon children in terms of inadequate teachings (as outlined above in my situation) and in health and disease.

Clearly, parents can neglect or hurt the health and happiness of their children, as they grow into maturity. But the problem is still greater than the failure of parents to teach and provide for their growing children. For instance, when parents defile and hurt their own bodies, their children often suffer the consequences and particularly from a mother to a child during pregnancy.

It is now a documented and proven fact that mothers who smoke cigarettes or use/consume other types of drugs pass physical health problems on to their children. Tobacco smoking mothers produce children who are smaller and weigh less at birth. Crack mothers produce crack babies (who are born with an addiction). Mothers with AIDS can pass AIDS on to their children. This tragic condition is the real world.

Psychological Problems

But this type of punishment for sin can cover a vast area--to go beyond physical aspects of health and happiness to psychological and emotional questions of health and happiness. Take the case of a woman who is pregnant with an illegitimate child. If the woman has any sense of morality (in the context of sex and marriage), the woman comes under enormous guilt and psychological stress.

The pregnant woman transfers some of those mental problems to the developing fetus. Some people involved in the so-called deliverance field actually suggest that a demon or demons tragically attach to such children.

In this view, a child conceived out of wedlock faces mental problems in life until he or she is delivered (seemingly, deliverance may possibly occur with the child upon adulthood by confessing the sins of the parents [Lev 26:39-42; Jer 16:19] and by the son or daughter’s action of granting unilateral forgiveness to the sinning parents--for the hurt the parents have put upon the child).

While this writer cannot be dogmatic on all issues that might be involved in obtaining deliverance and forgiveness, it is possible that the whole process might be somehow linked to the overall effort of a sinner to repent of his carnality and produce the works of repentance in the vein of apologies, repair, restoration, restitution and so forth.

For a fact, YHWH does not listen to the petitions of sinners. So one must logically be in the process of overall repentance to deal with the demon problem from parents. The point is that possibly the achievement of deliverance may connect in some manner to the overall sin and repentance issues and not singularly to the two items noted above.

Of course, if there can be a transference of mental health problems from a mother to a developing fetus (as can assuredly happen), then it opens up the possibility of the transference of mental problems to the fetus for all kinds of reasons--beyond just an illegal pregnancy and an illegitimate baby.

In other words, if a legally married woman becomes pregnant and has emotional or mental problems during a pregnancy, there are reasons to believe that some of those problems will transfer to the fetus she carries. Obviously, this is serious business. For sure, it means that both the man and woman must be in an acceptable state of health when conception takes place.

The pregnant woman must walk the extra mile both physically and psychologically to insure that she maintains an acceptable level of physical and mental health while she is pregnant. Otherwise, the second mitzwah in the Decalogue comes into play.

Need for Deliverance from A Deliverer

The contemporary world of so-called humanity seems to allow for any number of situations where demon powers (by using their mental powers, telepathy or whatever) do attach themselves to and/or take over human minds and rule them totally and completely.

Though Pentecostals, Charismatics and certain other Christians might speak of exorcism and the casting out of these demons by Christian power and Christian exorcism methods, the issues here can be far more complicated than what is first supposed (this question of Christian exorcism will be addressed in some detail in later chapters. While it might seem to be a simple solution to a complex problem, it also appears to offer some real questions of further damage and hurt. It is not a solution).

Manifestly, demonized people need deliverance and need to be free of their demons (just as they similarly need deliverance from the stoich doctrines and elements of demons). In all cases of demonization and perhaps even stoich, this deliverance must come from YESHUA and a Scripturally proper method. Thus, there are important questions about who does it (as His agent) and how it is to be done.

Certainly, persons going to unauthorized agencies or sources (like unauthorized Christianity) for deliverance may end up bound with far more serious and evil demons (or in the case of stoich, learning even more dangerous doctrines and beliefs). For sure, caution and care are required.

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